1. Septuagint, Tobit, 1.9, 4.3-4.5, 12.7, 14.10-14.12 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Bethulia, children of • Children • Children, Adam and Eve, of • Children, Children (grandchildren), of • Children/offspring, As Addressees • children, vulnerable • only child
Found in books: Gera (2014), Judith, 248, 259; Levison (2023), The Greek Life of Adam and Eve. 596, 929, 977; Stuckenbruck (2007), 1 Enoch 91-108, 164, 168; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 151
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1.9 When I became a man I married Anna, a member of our family, and by her I became the father of Tobias.
4.3 So he called him and said, "My son, when I die, bury me, and do not neglect your mother. Honor her all the days of your life; do what is pleasing to her, and do not grieve her. 4.4 Remember, my son, that she faced many dangers for you while you were yet unborn. When she dies bury her beside me in the same grave. 4.5 Remember the Lord our God all your days, my son, and refuse to sin or to transgress his commandments. Live uprightly all the days of your life, and do not walk in the ways of wrongdoing.
12.7 It is good to guard the secret of a king, but gloriously to reveal the works of God. Do good, and evil will not overtake you.
14.10 Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished. 14.11 So now, my children, consider what almsgiving accomplishes and how righteousness delivers." As he said this he died in his bed. He was a hundred and fifty-eight years old; and Tobias gave him a magnificent funeral. 14.12 And when Anna died he buried her with his father. Then Tobias returned with his wife and his sons to Ecbatana, to Raguel his father-in-law.'' None |
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2. Hebrew Bible, Deuteronomy, 2.25, 4.19, 6.4-6.7, 6.14, 6.16, 8.5, 12.31, 20.4, 20.7, 23.1-23.2, 23.7, 28.53, 28.55, 28.57, 30.15, 30.19, 31.19, 31.28, 32.6, 32.18, 32.20, 32.25, 32.39 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Age, childhood, child • Bethulia, children of • Child, Childhood • Children • Children, Adam and Eve, of • Children, Children (grandchildren), of • Children/offspring, As Addressees • Children/offspring, Exposing of • Children/offspring, Humanity • Children/offspring, Immature birth • Josephus Essenes, marriage and children • Motifs (Thematic), Jews are Gods Children • child • child sacrifice • child sacrifice, Greek • child sacrifice, in biblical Israel • child sacrifice, motives for • child soldiers • children • children, as valuable • children, as vulnerable • children, children/sons of • children, vulnerable • household relations, children and parents • sons/children of God
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 78, 88; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 121, 313, 316, 318, 319, 325; Gera (2014), Judith, 212, 248, 277, 403, 457; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 350; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 32, 61; Levison (2023), The Greek Life of Adam and Eve. 238, 662, 692, 767, 951; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 101; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 57, 68, 86, 209; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 135, 138, 204; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 228; Schwartz (2008), 2 Maccabees, 298, 316; Stuckenbruck (2007), 1 Enoch 91-108, 159, 165, 168, 191, 253, 254, 390, 555, 595; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 69; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 47, 225; deSilva (2022), Ephesians, 296
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2.25 הַיּוֹם הַזֶּה אָחֵל תֵּת פַּחְדְּךָ וְיִרְאָתְךָ עַל־פְּנֵי הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם אֲשֶׁר יִשְׁמְעוּן שִׁמְעֲךָ וְרָגְזוּ וְחָלוּ מִפָּנֶיךָ׃
4.19 וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃
6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6 וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7 וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃
6.14 לֹא תֵלְכוּן אַחֲרֵי אֱלֹהִים אֲחֵרִים מֵאֱלֹהֵי הָעַמִּים אֲשֶׁר סְבִיבוֹתֵיכֶם׃
6.16 לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃
8.5 וְיָדַעְתָּ עִם־לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת־בְּנוֹ יְהוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ׃
12.31 לֹא־תַעֲשֶׂה כֵן לַיהוָה אֱלֹהֶיךָ כִּי כָּל־תּוֹעֲבַת יְהוָה אֲשֶׁר שָׂנֵא עָשׂוּ לֵאלֹהֵיהֶם כִּי גַם אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם יִשְׂרְפוּ בָאֵשׁ לֵאלֹהֵיהֶם׃
20.4 כִּי יְהוָה אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם עִם־אֹיְבֵיכֶם לְהוֹשִׁיעַ אֶתְכֶם׃
20.7 וּמִי־הָאִישׁ אֲשֶׁר־אֵרַשׂ אִשָּׁה וְלֹא לְקָחָהּ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יִקָּחֶנָּה׃
23.1 כִּי־תֵצֵא מַחֲנֶה עַל־אֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע׃
23.1 לֹא־יִקַּח אִישׁ אֶת־אֵשֶׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו׃ 23.2 לֹא־יָבֹא פְצוּעַ־דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל יְהוָה׃ 23.2 לֹא־תַשִּׁיךְ לְאָחִיךָ נֶשֶׁךְ כֶּסֶף נֶשֶׁךְ אֹכֶל נֶשֶׁךְ כָּל־דָּבָר אֲשֶׁר יִשָּׁךְ׃
23.7 לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃
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8.53 וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃
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8.55 מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃
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8.57 וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃
30.15 רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת־הַחַיִּים וְאֶת־הַטּוֹב וְאֶת־הַמָּוֶת וְאֶת־הָרָע׃
30.19 הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ׃
31.19 וְעַתָּה כִּתְבוּ לָכֶם אֶת־הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת־בְּנֵי־יִשְׂרָאֵל שִׂימָהּ בְּפִיהֶם לְמַעַן תִּהְיֶה־לִּי הַשִּׁירָה הַזֹּאת לְעֵד בִּבְנֵי יִשְׂרָאֵל׃
31.28 הַקְהִילוּ אֵלַי אֶת־כָּל־זִקְנֵי שִׁבְטֵיכֶם וְשֹׁטְרֵיכֶם וַאֲדַבְּרָה בְאָזְנֵיהֶם אֵת הַדְּבָרִים הָאֵלֶּה וְאָעִידָה בָּם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃
32.6 הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃
32.18 צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃' '3
2.25 מִחוּץ תְּשַׁכֶּל־חֶרֶב וּמֵחֲדָרִים אֵימָה גַּם־בָּחוּר גַּם־בְּתוּלָה יוֹנֵק עִם־אִישׁ שֵׂיבָה׃
32.39 רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃'' None | sup>
2.25 This day will I begin to put the dread of thee and the fear of thee upon the peoples that are under the whole heaven, who, when they hear the report of thee, shall tremble, and be in anguish because of thee.’
4.19 and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.
6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6.6 And these words, which I command thee this day, shall be upon thy heart; 6.7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.
6.14 Ye shall not go after other gods, of the gods of the peoples that are round about you;
6.16 Ye shall not try the LORD your God, as ye tried Him in Massah.
8.5 And thou shalt consider in thy heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee.
12.31 Thou shalt not do so unto the LORD thy God; for every abomination to the LORD, which He hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods.
20.4 for the LORD your God is He that goeth with you, to fight for you against your enemies, to save you.’
20.7 And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.’
23.1 A man shall not take his father’s wife, and shall not uncover his father’s skirt. 23.2 He that is crushed or maimed in his privy parts shall not enter into the assembly of the LORD.
23.7 Thou shalt not seek their peace nor their prosperity all thy days for ever.
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8.53 And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee.
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8.55 o that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates.
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8.57 and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates.
30.15 See, I have set before thee this day life and good, and death and evil,
30.19 I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed;
31.19 Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel.
31.28 Assemble unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to witness against them.
32.6 Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?
32.18 of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. .
32.20 And He said: ‘I will hide My face from them, I will see what their end shall be; For they are a very froward generation, Children in whom is no faithfulness. 3
2.25 Without shall the sword bereave, And in the chambers terror; Slaying both young man and virgin, The suckling with the man of gray hairs.
32.39 See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.' ' None |
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3. Hebrew Bible, Esther, 4.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Children • children, in Joel and Jonah
Found in books: Gera (2014), Judith, 181; Levison (2023), The Greek Life of Adam and Eve. 296; Schwartz (2008), 2 Maccabees, 198
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4.1 וַתֹּאמֶר אֶסְתֵּר לַהֲתָךְ וַתְּצַוֵּהוּ אֶל־מָרְדֳּכָי׃
4.1 וּמָרְדֳּכַי יָדַע אֶת־כָּל־אֲשֶׁר נַעֲשָׂה וַיִּקְרַע מָרְדֳּכַי אֶת־בְּגָדָיו וַיִּלְבַּשׁ שַׂק וָאֵפֶר וַיֵּצֵא בְּתוֹךְ הָעִיר וַיִּזְעַק זְעָקָה גְדֹלָה וּמָרָה׃'' None | sup>
4.1 Now when Mordecai knew all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry;'' None |
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4. Hebrew Bible, Exodus, 2.10, 12.4, 12.23, 14.12, 15.9, 15.12, 17.8, 17.16, 21.3, 22.20, 22.28, 23.26, 30.11-30.16, 33.20, 34.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Beloved Ones, Children • Bethulia, children of • Children • Children, Adam and Eve, of • Children, minors • Children, rights and obligations of • Children/offspring, As Addressees • Children/offspring, Exposing of • Children/offspring, of the Wicked • child sacrifice • child sacrifice, in biblical Israel • children • children, children/sons of • children, in Joel and Jonah • children, significance of bearing • children, vulnerable • children, wisdom • children, women • children/childhood • mamzer (child born of a forbidden sexual union) • women, child-bearing
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 323, 374, 375; Gera (2014), Judith, 46, 212, 247, 261, 457; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 119; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 34; Levison (2023), The Greek Life of Adam and Eve. 246, 248, 295, 662, 692, 823; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 69; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 52, 223; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 67; Schiffman (1983), Testimony and the Penal Code, 58, 59; Schwartz (2008), 2 Maccabees, 198; Stuckenbruck (2007), 1 Enoch 91-108, 287, 381; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 139; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 216, 217; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 206
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12.4 וְאִם־יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל־בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל־הַשֶּׂה׃
12.4 וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה׃
12.23 וְעָבַר יְהוָה לִנְגֹּף אֶת־מִצְרַיִם וְרָאָה אֶת־הַדָּם עַל־הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת וּפָסַח יְהוָה עַל־הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל־בָּתֵּיכֶם לִנְגֹּף׃
14.12 הֲלֹא־זֶה הַדָּבָר אֲשֶׁר דִּבַּרְנוּ אֵלֶיךָ בְמִצְרַיִם לֵאמֹר חֲדַל מִמֶּנּוּ וְנַעַבְדָה אֶת־מִצְרָיִם כִּי טוֹב לָנוּ עֲבֹד אֶת־מִצְרַיִם מִמֻּתֵנוּ בַּמִּדְבָּר׃
15.9 אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃
15.12 נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃
17.8 וַיָּבֹא עֲמָלֵק וַיִּלָּחֶם עִם־יִשְׂרָאֵל בִּרְפִידִם׃
17.16 וַיֹּאמֶר כִּי־יָד עַל־כֵּס יָהּ מִלְחָמָה לַיהוָה בַּעֲמָלֵק מִדֹּר דֹּר׃
21.3 אִם־בְּגַפּוֹ יָבֹא בְּגַפּוֹ יֵצֵא אִם־בַּעַל אִשָּׁה הוּא וְיָצְאָה אִשְׁתּוֹ עִמּוֹ׃
21.3 אִם־כֹּפֶר יוּשַׁת עָלָיו וְנָתַן פִּדְיֹן נַפְשׁוֹ כְּכֹל אֲשֶׁר־יוּשַׁת עָלָיו׃
22.28 מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר בְּכוֹר בָּנֶיךָ תִּתֶּן־לִּי׃
23.26 לֹא תִהְיֶה מְשַׁכֵּלָה וַעֲקָרָה בְּאַרְצֶךָ אֶת־מִסְפַּר יָמֶיךָ אֲמַלֵּא׃
30.11 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 30.12 כִּי תִשָּׂא אֶת־רֹאשׁ בְּנֵי־יִשְׂרָאֵל לִפְקֻדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַיהוָה בִּפְקֹד אֹתָם וְלֹא־יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם׃ 30.13 זֶה יִתְּנוּ כָּל־הָעֹבֵר עַל־הַפְּקֻדִים מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הַשֶּׁקֶל מַחֲצִית הַשֶּׁקֶל תְּרוּמָה לַיהוָה׃ 30.14 כֹּל הָעֹבֵר עַל־הַפְּקֻדִים מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה יִתֵּן תְּרוּמַת יְהוָה׃ 30.15 הֶעָשִׁיר לֹא־יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לָתֵת אֶת־תְּרוּמַת יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃ 30.16 וְלָקַחְתָּ אֶת־כֶּסֶף הַכִּפֻּרִים מֵאֵת בְּנֵי יִשְׂרָאֵל וְנָתַתָּ אֹתוֹ עַל־עֲבֹדַת אֹהֶל מוֹעֵד וְהָיָה לִבְנֵי יִשְׂרָאֵל לְזִכָּרוֹן לִפְנֵי יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃' ' None | sup>
2.10 And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses, and said: ‘Because I drew him out of the water.’
12.4 and if the household be too little for a lamb, then shall he and his neighbour next unto his house take one according to the number of the souls; according to every man’s eating ye shall make your count for the lamb.
12.23 For the LORD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.
14.12 Is not this the word that we spoke unto thee in Egypt, saying: Let us alone, that we may serve the Egyptians? For it were better for us to serve the Egyptians, than that we should die in the wilderness.’
15.9 The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’
15.12 Thou stretchedst out Thy right hand— The earth swallowed them.
17.8 Then came Amalek, and fought with Israel in Rephidim.
17.16 And he said: ‘The hand upon the throne of the LORD: the LORD will have war with Amalek from generation to generation.’
21.3 If he come in by himself, he shall go out by himself; if he be married, then his wife shall go out with him.
22.20 And a stranger shalt thou not wrong, neither shalt thou oppress him; for ye were strangers in the land of Egypt.
22.28 Thou shalt not delay to offer of the fulness of thy harvest, and of the outflow of thy presses. The first-born of thy sons shalt thou give unto Me.
23.26 None shall miscarry, nor be barren, in thy land; the number of thy days I will fulfil.
30.11 And the LORD spoke unto Moses, saying: 30.12 ’When thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them. 30.13 This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary—the shekel is twenty gerahs—half a shekel for an offering to the LORD. 30.14 Every one that passeth among them that are numbered, from twenty years old and upward, shall give the offering of the LORD. 30.15 The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls. 30.16 And thou shalt take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for your souls.’
33.20 And He said: ‘Thou canst not see My face, for man shall not see Me and live.’
34.20 And the firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck. All the first-born of thy sons thou shalt redeem. And none shall appear before Me empty.' ' None |
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5. Hebrew Bible, Genesis, 1.3, 1.16, 1.27-1.28, 2.15, 2.17, 2.24, 3.7, 3.16-3.19, 4.1-4.2, 4.10-4.12, 4.16-4.17, 5.22, 5.24, 5.29, 6.1-6.4, 8.13, 10.3, 10.8-10.9, 10.25, 11.30, 12.1, 12.3, 12.16, 16.1, 16.5, 16.15, 17.19, 19.21, 21.3, 21.5-21.10, 21.16, 22.2, 22.14, 22.17-22.19, 24.40, 25.5, 25.23, 26.5, 30.2, 34.5, 34.13, 34.27, 38.14, 41.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Bathsheba, her first child • Bethulia, children of • Child, Childhood • Children • Children (child) • Children of Noah • Children, Adam and Eve, of • Children, Children (grandchildren), of • Children, Devil, of the • Children, God, of • Children, Noah, of • Children, Seth, of • Children/offspring, As Addressees • Children/offspring, Giants • Children/offspring, Humanity • Children/offspring, of Noah • Children/offspring, of the Angels of Heaven • Devil, Children of • Father, Child Relationship • Giants, Children of the Angels of Heaven • God, Children of • Jesus, teaching on children • Josephus Essenes, marriage and children • Seth, Children of • child • child sacrifice • child sacrifice, Greek • child sacrifice, in biblical Israel • child, children, • child, children, childhood • children • children, Jesus’ teaching on • children, as subject to violence • children, as valuable • children, as vulnerable • children, children/sons of • children, of Abraham • children, of the devil • children, seed vs. • children, significance of bearing • children, vulnerable • children/childhood • devil, children of • passing one’s child through fire • pre-born children • suckling children • – children of
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 78, 85; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 199, 204, 205, 207; Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 84; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 104, 122, 123, 290; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 58; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 123, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 322, 323, 324, 326, 328, 330, 332, 368, 375, 382, 383, 385; Gera (2014), Judith, 244, 246, 247, 259, 277, 309, 310, 331, 383, 460; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 300, 301, 302; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 36; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 198; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 116, 117, 119, 121; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 221; Levison (2023), The Greek Life of Adam and Eve. 3, 4, 16, 95, 182, 203, 205, 207, 234, 238, 246, 248, 270, 271, 276, 292, 293, 299, 325, 329, 330, 366, 400, 408, 415, 427, 432, 464, 482, 485, 486, 489, 526, 549, 596, 598, 657, 662, 667, 675, 680, 690, 694, 711, 767, 794, 798, 801, 838, 867, 908, 940, 943, 994, 1040; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 228, 241; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 221; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 130; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 41, 46, 57; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 99, 100; Stuckenbruck (2007), 1 Enoch 91-108, 10, 83, 221, 633, 636, 637, 639, 654, 669, 673, 676; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 68; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 98, 167, 168, 170; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 115, 116, 117, 136, 138, 139, 218; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 201; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 411
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1.3 וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃
1.3 וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃
1.16 וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃
1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
2.15 וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃
2.17 וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃
2.24 עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃
3.7 וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃
3.16 אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 3.17 וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 3.18 וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃ 3.19 בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃
4.1 וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃
4.1 וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ 4.2 וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃' '4.2 וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃
4.11 וְעַתָּה אָרוּר אָתָּה מִן־הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת־פִּיהָ לָקַחַת אֶת־דְּמֵי אָחִיךָ מִיָּדֶךָ׃
4.12 כִּי תַעֲבֹד אֶת־הָאֲדָמָה לֹא־תֹסֵף תֵּת־כֹּחָהּ לָךְ נָע וָנָד תִּהְיֶה בָאָרֶץ׃
4.16 וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃
4.17 וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ׃
5.22 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
5.24 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃
5.29 וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃
6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1 וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃
8.13 וַיְהִי בְּאַחַת וְשֵׁשׁ־מֵאוֹת שָׁנָה בָּרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ חָרְבוּ הַמַּיִם מֵעַל הָאָרֶץ וַיָּסַר נֹחַ אֶת־מִכְסֵה הַתֵּבָה וַיַּרְא וְהִנֵּה חָרְבוּ פְּנֵי הָאֲדָמָה׃
10.3 וַיְהִי מוֹשָׁבָם מִמֵּשָׁא בֹּאֲכָה סְפָרָה הַר הַקֶּדֶם׃
10.3 וּבְנֵי גֹּמֶר אַשְׁכֲּנַז וְרִיפַת וְתֹגַרְמָה׃
10.8 וְכוּשׁ יָלַד אֶת־נִמְרֹד הוּא הֵחֵל לִהְיוֹת גִּבֹּר בָּאָרֶץ׃ 10.9 הוּא־הָיָה גִבֹּר־צַיִד לִפְנֵי יְהוָה עַל־כֵּן יֵאָמַר כְּנִמְרֹד גִּבּוֹר צַיִד לִפְנֵי יְהוָה׃
10.25 וּלְעֵבֶר יֻלַּד שְׁנֵי בָנִים שֵׁם הָאֶחָד פֶּלֶג כִּי בְיָמָיו נִפְלְגָה הָאָרֶץ וְשֵׁם אָחִיו יָקְטָן׃
12.1 וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
12.1 וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃
12.3 וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃
12.16 וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃
1
6.1 וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר׃
1
6.1 וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הַרְבָּה אַרְבֶּה אֶת־זַרְעֵךְ וְלֹא יִסָּפֵר מֵרֹב׃
16.5 וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם חֲמָסִי עָלֶיךָ אָנֹכִי נָתַתִּי שִׁפְחָתִי בְּחֵיקֶךָ וַתֵּרֶא כִּי הָרָתָה וָאֵקַל בְּעֵינֶיהָ יִשְׁפֹּט יְהוָה בֵּינִי וּבֵינֶיךָ׃
1
6.15 וַתֵּלֶד הָגָר לְאַבְרָם בֵּן וַיִּקְרָא אַבְרָם שֶׁם־בְּנוֹ אֲשֶׁר־יָלְדָה הָגָר יִשְׁמָעֵאל׃
17.19 וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו׃
19.21 וַיֹּאמֶר אֵלָיו הִנֵּה נָשָׂאתִי פָנֶיךָ גַּם לַדָּבָר הַזֶּה לְבִלְתִּי הָפְכִּי אֶת־הָעִיר אֲשֶׁר דִּבַּרְתָּ׃ 2
1.3 וַיִּקְרָא אַבְרָהָם אֶת־שֶׁם־בְּנוֹ הַנּוֹלַד־לוֹ אֲשֶׁר־יָלְדָה־לּוֹ שָׂרָה יִצְחָק׃ 2
1.3 וַיֹּאמֶר כִּי אֶת־שֶׁבַע כְּבָשֹׂת תִּקַּח מִיָּדִי בַּעֲבוּר תִּהְיֶה־לִּי לְעֵדָה כִּי חָפַרְתִּי אֶת־הַבְּאֵר הַזֹּאת׃
21.5 וְאַבְרָהָם בֶּן־מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ׃ 21.6 וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃ 21.7 וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו׃ 21.8 וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת־יִצְחָק׃ 21.9 וַתֵּרֶא שָׂרָה אֶת־בֶּן־הָגָר הַמִּצְרִית אֲשֶׁר־יָלְדָה לְאַבְרָהָם מְצַחֵק׃ 2
1.16 וַתֵּלֶךְ וַתֵּשֶׁב לָהּ מִנֶּגֶד הַרְחֵק כִּמְטַחֲוֵי קֶשֶׁת כִּי אָמְרָה אַל־אֶרְאֶה בְּמוֹת הַיָּלֶד וַתֵּשֶׁב מִנֶּגֶד וַתִּשָּׂא אֶת־קֹלָהּ וַתֵּבְךְּ׃
22.2 וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃
22.2 וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃
22.14 וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא יְהוָה יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יְהוָה יֵרָאֶה׃ 2
2.17 כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃ 22.18 וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי׃ 22.19 וַיָּשָׁב אַבְרָהָם אֶל־נְעָרָיו וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו אֶל־בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע׃
25.5 וַיִּתֵּן אַבְרָהָם אֶת־כָּל־אֲשֶׁר־לוֹ לְיִצְחָק׃
25.23 וַיֹּאמֶר יְהוָה לָהּ שְׁנֵי גיים גוֹיִם בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר׃
26.5 עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי׃
30.2 וַיִּחַר־אַף יַעֲקֹב בְּרָחֵל וַיֹּאמֶר הֲתַחַת אֱלֹהִים אָנֹכִי אֲשֶׁר־מָנַע מִמֵּךְ פְּרִי־בָטֶן׃
30.2 וַתֹּאמֶר לֵאָה זְבָדַנִי אֱלֹהִים אֹתִי זֵבֶד טוֹב הַפַּעַם יִזְבְּלֵנִי אִישִׁי כִּי־יָלַדְתִּי לוֹ שִׁשָּׁה בָנִים וַתִּקְרָא אֶת־שְׁמוֹ זְבֻלוּן׃
34.5 וְיַעֲקֹב שָׁמַע כִּי טִמֵּא אֶת־דִּינָה בִתּוֹ וּבָנָיו הָיוּ אֶת־מִקְנֵהוּ בַּשָּׂדֶה וְהֶחֱרִשׁ יַעֲקֹב עַד־בֹּאָם׃
3
4.13 וַיַּעֲנוּ בְנֵי־יַעֲקֹב אֶת־שְׁכֶם וְאֶת־חֲמוֹר אָבִיו בְּמִרְמָה וַיְדַבֵּרוּ אֲשֶׁר טִמֵּא אֵת דִּינָה אֲחֹתָם׃
34.27 בְּנֵי יַעֲקֹב בָּאוּ עַל־הַחֲלָלִים וַיָּבֹזּוּ הָעִיר אֲשֶׁר טִמְּאוּ אֲחוֹתָם׃
38.14 וַתָּסַר בִּגְדֵי אַלְמְנוּתָהּ מֵעָלֶיהָ וַתְּכַס בַּצָּעִיף וַתִּתְעַלָּף וַתֵּשֶׁב בְּפֶתַח עֵינַיִם אֲשֶׁר עַל־דֶּרֶךְ תִּמְנָתָה כִּי רָאֲתָה כִּי־גָדַל שֵׁלָה וְהִוא לֹא־נִתְּנָה לוֹ לְאִשָּׁה׃
41.24 וַתִּבְלַעְןָ הָשִׁבֳּלִים הַדַּקֹּת אֵת שֶׁבַע הַשִׁבֳּלִים הַטֹּבוֹת וָאֹמַר אֶל־הַחַרְטֻמִּים וְאֵין מַגִּיד לִי׃'' None | sup>
1.3 And God said: ‘Let there be light.’ And there was light.
1.16 And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.
1.27 And God created man in His own image, in the image of God created He him; male and female created He them. 1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
2.15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.
2.17 but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’
2.24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.
3.7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.
3.16 Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’ 3.17 And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. 3.18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. 3.19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’
4.1 And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’ 4.2 And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
4.10 And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground.
4.11 And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand.
4.12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth.’
4.16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.
4.17 And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch.
5.22 And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters.
5.24 And Enoch walked with God, and he was not; for God took him.
5.29 And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’
6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
8.13 And it came to pass in the six hundred and first year, in the first month, the first day of the month, the waters were dried up from off the earth; and Noah removed the covering of the ark, and looked, and behold, the face of the ground was dried.
10.3 And the sons of Gomer: Ashkenaz, and Riphath, and Togarmah.
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: ‘Like Nimrod a mighty hunter before the LORD.’
10.25 And unto Eber were born two sons; the name of the one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. 1
1.30 And Sarai was barren; she had no child.
12.1 Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.
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.’
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.
1
6.1 Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar.
16.5 And Sarai said unto Abram: ‘My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.’
1
6.15 And Hagar bore Abram a son; and Abram called the name of his son,
17.19 And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covet with him for an everlasting covet for his seed after him.
19.21 And he said unto him: ‘See, I have accepted thee concerning this thing also, that I will not overthrow the city of which thou hast spoken. 2
1.3 And Abraham called the name of his son that was born unto him, whom Sarah bore to him, Isaac.
21.5 And Abraham was a hundred years old, when his son Isaac was born unto him. 21.6 And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’ 21.7 And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.’ 21.8 And the child grew, and was weaned. And Abraham made a great feast on the day that Isaac was weaned. 21.9 And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport. 21.10 Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’ 2
1.16 And she went, and sat her down over against him a good way off, as it were a bow-shot; for she said: ‘Let me not look upon the death of the child.’ And she sat over against him, and lifted up her voice, and wept.
22.2 And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’
22.14 And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’ 2
2.17 that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; 22.18 and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’ 22.19 So Abraham returned unto his young men, and they rose up and went together to Beer- sheba; and Abraham dwelt at Beer-sheba.
24.40 And he said unto me: The LORD, before whom I walk, will send His angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father’s house;
25.5 And Abraham gave all that he had unto Isaac.
25.23 And the LORD said unto her: Two nations are in thy womb, And two peoples shall be separated from thy bowels; And the one people shall be stronger than the other people; And the elder shall serve the younger.
26.5 because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.’
30.2 And Jacob’s anger was kindled against Rachel; and he said: ‘Am I in God’s stead, who hath withheld from thee the fruit of the womb?’
34.5 Now Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field; and Jacob held his peace until they came.
3
4.13 And the sons of Jacob answered Shechem and Hamor his father with guile, and spoke, because he had defiled Dinah their sister,
34.27 The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.
38.14 And she put off from her the garments of her widowhood, and covered herself with her veil, and wrapped herself, and sat in the entrance of Enaim, which is by the way to Timnah; for she saw that Shelah was grown up, and she was not given unto him to wife.
41.24 And the thin ears swallowed up the seven good ears. And I told it unto the magicians; but there was none that could declare it to me.’' ' None |
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6. Hebrew Bible, Hosea, 5.7, 14.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Children, Adam and Eve, of • Children, Children (grandchildren), of • Children/offspring, of the Angels of Heaven • Giants, Children of the Angels of Heaven • children, as subject to violence • children, vulnerable
Found in books: Gera (2014), Judith, 186, 457; Levison (2023), The Greek Life of Adam and Eve. 350, 485; Stuckenbruck (2007), 1 Enoch 91-108, 636; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 108
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14.1 מִי חָכָם וְיָבֵן אֵלֶּה נָבוֹן וְיֵדָעֵם כִּי־יְשָׁרִים דַּרְכֵי יְהוָה וְצַדִּקִים יֵלְכוּ בָם וּפֹשְׁעִים יִכָּשְׁלוּ בָם׃'
14.1 תֶּאְשַׁם שֹׁמְרוֹן כִּי מָרְתָה בֵּאלֹהֶיהָ בַּחֶרֶב יִפֹּלוּ עֹלְלֵיהֶם יְרֻטָּשׁוּ וְהָרִיּוֹתָיו יְבֻקָּעוּ׃ ' None | sup>
14.1 Samaria shall bear her guilt, For she hath rebelled against her God; They shall fall by the sword; Their infants shall be dashed in pieces, And their women with child shall be ripped up.' ' None |
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7. Hebrew Bible, Joel, 2.10, 2.28 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Children • Children, Adam and Eve, of • Children/offspring, As Addressees • Children/offspring, Humanity
Found in books: Levison (2023), The Greek Life of Adam and Eve. 867; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 226, 227; Stuckenbruck (2007), 1 Enoch 91-108, 160, 490
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2.10 Before them the earth quaketh, The heavens tremble; The sun and the moon are become black, And the stars withdraw their shining.' ' None |
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8. Hebrew Bible, Jonah, 3.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Children • children • children, at assemblies • children, in Joel and Jonah • children, outsiders • children, vulnerable • children, women
Found in books: Gera (2014), Judith, 180, 181, 182, 183, 185; Schwartz (2008), 2 Maccabees, 198
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3.8 וְיִתְכַּסּוּ שַׂקִּים הָאָדָם וְהַבְּהֵמָה וְיִקְרְאוּ אֶל־אֱלֹהִים בְּחָזְקָה וְיָשֻׁבוּ אִישׁ מִדַּרְכּוֹ הָרָעָה וּמִן־הֶחָמָס אֲשֶׁר בְּכַפֵּיהֶם׃'' None | sup>
3.8 but let them be covered with sackcloth, both man and beast, and let them cry mightily unto God; yea, let them turn every one from his evil way, and from the violence that is in their hands.'' None |
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9. Hebrew Bible, Leviticus, 22.10, 22.12-22.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Children, minors • children • children, as subject to violence • children, in Joel and Jonah • children, outsiders • children, vulnerable • children, women
Found in books: Gera (2014), Judith, 183; Schiffman (1983), Testimony and the Penal Code, 57; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 136
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22.12 וּבַת־כֹּהֵן כִּי תִהְיֶה לְאִישׁ זָר הִוא בִּתְרוּמַת הַקֳּדָשִׁים לֹא תֹאכֵל׃ 22.13 וּבַת־כֹּהֵן כִּי תִהְיֶה אַלְמָנָה וּגְרוּשָׁה וְזֶרַע אֵין לָהּ וְשָׁבָה אֶל־בֵּית אָבִיהָ כִּנְעוּרֶיהָ מִלֶּחֶם אָבִיהָ תֹּאכֵל וְכָל־זָר לֹא־יֹאכַל בּוֹ׃' ' None | sup>
22.10 There shall no acommon man eat of the holy thing; a tet of a priest, or a hired servant, shall not eat of the holy thing.
22.12 And if a priest’s daughter be married unto a common man, she shall not eat of that which is set apart from the holy things. 22.13 But if a priest’s daughter be a widow, or divorced, and have no child, and is returned unto her father’s house, as in her youth, she may eat of her father’s bread; but there shall no common man'' None |
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10. Hebrew Bible, Numbers, 13.20, 21.30, 26.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Beloved Ones, Children • Children • Children/offspring, Exposing of • Children/offspring, of the Wicked • children, at assemblies • children, children/sons of • children, in Joel and Jonah
Found in books: Gera (2014), Judith, 47, 197, 212; Levison (2023), The Greek Life of Adam and Eve. 246, 692; Stuckenbruck (2007), 1 Enoch 91-108, 381, 702
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13.20 and what the land is, whether it is fat or lean, whether there is wood therein, or not. And be ye of good courage, and bring of the fruit of the land.’—Now the time was the time of the first-ripe grapes.—
21.30 We have shot at them—Heshbon is perished—even unto Dibon, And we have laid waste even unto Nophah, Which reacheth unto Medeba.
26.10 and the earth opened her mouth, and swallowed them up together with Korah, when that company died; what time the fire devoured two hundred and fifty men, and they became a sign.'' None |
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11. Hebrew Bible, Psalms, 1.1, 8.6, 9.14, 34.14, 77.18, 105.44, 146.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Age, childhood, child • Children • Children, God, of • Children/offspring, Humanity • Father, Child Relationship • God, Children of • children • children, children/sons of • children, women • women, child-bearing
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 143; Gera (2014), Judith, 212, 230, 261; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 36; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 221; Levison (2023), The Greek Life of Adam and Eve. 415, 694, 712, 767; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 250; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 206; Stuckenbruck (2007), 1 Enoch 91-108, 83, 490
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1.1 אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃
8.6 וַתְּחַסְּרֵהוּ מְּעַט מֵאֱלֹהִים וְכָבוֹד וְהָדָר תְּעַטְּרֵהוּ׃
9.14 חָנְנֵנִי יְהוָה רְאֵה עָנְיִי מִשֹּׂנְאָי מְרוֹמְמִי מִשַּׁעֲרֵי מָוֶת׃
77.18 זֹרְמוּ מַיִם עָבוֹת קוֹל נָתְנוּ שְׁחָקִים אַף־חֲצָצֶיךָ יִתְהַלָּכוּ׃
105.44 וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם וַעֲמַל לְאֻמִּים יִירָשׁוּ׃
146.9 יְהוָה שֹׁמֵר אֶת־גֵּרִים יָתוֹם וְאַלְמָנָה יְעוֹדֵד וְדֶרֶךְ רְשָׁעִים יְעַוֵּת׃' ' None | sup>
1.1 HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful.
8.6 Yet Thou hast made him but little lower than the angels, And hast crowned him with glory and honour.
9.14 Be gracious unto me, O LORD, Behold mine affliction at the hands of them that hate me; Thou that liftest me up from the gates of death;
77.18 The clouds flooded forth waters; The skies sent out a sound; Thine arrows also went abroad.
105.44 And He gave them the lands of the nations, And they took the labour of the peoples in possession;
146.9 The LORD preserveth the strangers; He upholdeth the fatherless and the widow; But the way of the wicked He maketh crooked.' ' None |
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12. Hebrew Bible, 1 Kings, 3.7, 8.23, 10.4, 17.17-17.24, 18.28 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Bathsheba, her first child • Children/offspring, of Noah • child, children, childhood • children, children/sons of • children, women • soul (of a child)
Found in books: Gera (2014), Judith, 230, 261; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 174; Stuckenbruck (2007), 1 Enoch 91-108, 666; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 151, 152, 153, 154, 160; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 531
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3.7 וְעַתָּה יְהוָה אֱלֹהָי אַתָּה הִמְלַכְתָּ אֶת־עַבְדְּךָ תַּחַת דָּוִד אָבִי וְאָנֹכִי נַעַר קָטֹן לֹא אֵדַע צֵאת וָבֹא׃
8.23 וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֵין־כָּמוֹךָ אֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּחַת שֹׁמֵר הַבְּרִית וְהַחֶסֶד לַעֲבָדֶיךָ הַהֹלְכִים לְפָנֶיךָ בְּכָל־לִבָּם׃
10.4 וַתֵּרֶא מַלְכַּת־שְׁבָא אֵת כָּל־חָכְמַת שְׁלֹמֹה וְהַבַּיִת אֲשֶׁר בָּנָה׃
17.17 וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָלָה בֶּן־הָאִשָּׁה בַּעֲלַת הַבָּיִת וַיְהִי חָלְיוֹ חָזָק מְאֹד עַד אֲשֶׁר לֹא־נוֹתְרָה־בּוֹ נְשָׁמָה׃ 17.18 וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃ 17.19 וַיֹּאמֶר אֵלֶיהָ תְּנִי־לִי אֶת־בְּנֵךְ וַיִּקָּחֵהוּ מֵחֵיקָהּ וַיַּעֲלֵהוּ אֶל־הָעֲלִיָּה אֲשֶׁר־הוּא יֹשֵׁב שָׁם וַיַּשְׁכִּבֵהוּ עַל־מִטָּתוֹ׃' '17.21 וַיִּתְמֹדֵד עַל־הַיֶּלֶד שָׁלֹשׁ פְּעָמִים וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי תָּשָׁב נָא נֶפֶשׁ־הַיֶּלֶד הַזֶּה עַל־קִרְבּוֹ׃ 17.22 וַיִּשְׁמַע יְהוָה בְּקוֹל אֵלִיָּהוּ וַתָּשָׁב נֶפֶשׁ־הַיֶּלֶד עַל־קִרְבּוֹ וַיֶּחִי׃ 17.23 וַיִּקַּח אֵלִיָּהוּ אֶת־הַיֶּלֶד וַיֹּרִדֵהוּ מִן־הָעֲלִיָּה הַבַּיְתָה וַיִּתְּנֵהוּ לְאִמּוֹ וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ׃ 17.24 וַתֹּאמֶר הָאִשָּׁה אֶל־אֵלִיָּהוּ עַתָּה זֶה יָדַעְתִּי כִּי אִישׁ אֱלֹהִים אָתָּה וּדְבַר־יְהוָה בְּפִיךָ אֱמֶת׃
18.28 וַיִּקְרְאוּ בְּקוֹל גָּדוֹל וַיִּתְגֹּדְדוּ כְּמִשְׁפָּטָם בַּחֲרָבוֹת וּבָרְמָחִים עַד־שְׁפָךְ־דָּם עֲלֵיהֶם׃'' None | sup>
3.7 And now, O LORD my God, Thou hast made Thy servant king instead of David my father; and I am but a little child; I know not how to go out or come in.
8.23 and he said: ‘O LORD, the God of Israel, there is no God like Thee, in heaven above, or on earth beneath; who keepest covet and mercy with Thy servants, that walk before Thee with all their heart;
10.4 And when the queen of Sheba had seen all the wisdom of Solomon, and the house that he had built,
17.17 And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. 17.18 And she said unto Elijah: ‘What have I to do with thee, O thou man of God? art thou come unto me to bring my sin to remembrance, and to slay my son?’ 17.19 And he said unto her: ‘Give me thy son.’ And he took him out of her bosom, and carried him up into the upper chamber, where he abode, and laid him upon his own bed. 17.20 And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’ 17.21 And he stretched himself upon the child three times, and cried unto the LORD, and said: ‘O LORD my God, I pray thee, let this child’s soul come back into him.’ 17.22 And the LORD hearkened unto the voice of Elijah; and the soul of the child came back into him, and he revived. 17.23 And Elijah took the child, and brought him down out of the upper chamber into the house, and delivered him unto his mother; and Elijah said: ‘See, thy son liveth.’ 17.24 And the woman said to Elijah: ‘Now I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.’
18.28 And they cried aloud, and cut themselves after their manner with swords and lances, till the blood gushed out upon them.'' None |
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13. Hebrew Bible, 1 Samuel, 2.5, 2.7, 17.36 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Age, childhood, child • Children • Children of Noah • Motifs (Thematic), Jews are Gods Children • children, children/sons of
Found in books: Gera (2014), Judith, 230, 463, 464; Levison (2023), The Greek Life of Adam and Eve. 692; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 55; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 204; Schwartz (2008), 2 Maccabees, 315
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2.5 שְׂבֵעִים בַּלֶּחֶם נִשְׂכָּרוּ וּרְעֵבִים חָדֵלּוּ עַד־עֲקָרָה יָלְדָה שִׁבְעָה וְרַבַּת בָּנִים אֻמְלָלָה׃
2.7 יְהוָה מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף־מְרוֹמֵם׃
17.36 גַּם אֶת־הָאֲרִי גַּם־הַדּוֹב הִכָּה עַבְדֶּךָ וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה כְּאַחַד מֵהֶם כִּי חֵרֵף מַעַרְכֹת אֱלֹהִים חַיִּים׃'' None | sup>
2.5 They that were full have hired out themselves for bread; and they that were hungry have ceased: while the barren has born seven; and she that has many children has become wretched.
2.7 The Lord makes poor, and makes rich: he brings low, and raises up.
17.36 Thy servant slew both the lion and the bear: and this uncircumcised Pelishtian shall be as one of them, seeing he has defied the armies of the living God.'' None |
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14. Hebrew Bible, 2 Kings, 4.21, 4.30, 6.24-6.31, 8.12 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Children • Children, Adam and Eve, of • child, children, • children • children, as subject to violence • children, vulnerable • soul (of a child)
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 231; Gera (2014), Judith, 244, 292, 457; Levison (2023), The Greek Life of Adam and Eve. 238, 801; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 108, 151, 152, 153, 154, 160
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4.21 וַתַּעַל וַתַּשְׁכִּבֵהוּ עַל־מִטַּת אִישׁ הָאֱלֹהִים וַתִּסְגֹּר בַּעֲדוֹ וַתֵּצֵא׃' 6.24 וַיְהִי אַחֲרֵי־כֵן וַיִּקְבֹּץ בֶּן־הֲדַד מֶלֶךְ־אֲרָם אֶת־כָּל־מַחֲנֵהוּ וַיַּעַל וַיָּצַר עַל־שֹׁמְרוֹן׃ 6.25 וַיְהִי רָעָב גָּדוֹל בְּשֹׁמְרוֹן וְהִנֵּה צָרִים עָלֶיהָ עַד הֱיוֹת רֹאשׁ־חֲמוֹר בִּשְׁמֹנִים כֶּסֶף וְרֹבַע הַקַּב חרייונים דִּבְיוֹנִים בַּחֲמִשָּׁה־כָסֶף׃ 6.26 וַיְהִי מֶלֶךְ יִשְׂרָאֵל עֹבֵר עַל־הַחֹמָה וְאִשָּׁה צָעֲקָה אֵלָיו לֵאמֹר הוֹשִׁיעָה אֲדֹנִי הַמֶּלֶךְ׃ 6.27 וַיֹּאמֶר אַל־יוֹשִׁעֵךְ יְהוָה מֵאַיִן אוֹשִׁיעֵךְ הֲמִן־הַגֹּרֶן אוֹ מִן־הַיָּקֶב׃ 6.28 וַיֹּאמֶר־לָהּ הַמֶּלֶךְ מַה־לָּךְ וַתֹּאמֶר הָאִשָּׁה הַזֹּאת אָמְרָה אֵלַי תְּנִי אֶת־בְּנֵךְ וְנֹאכְלֶנּוּ הַיּוֹם וְאֶת־בְּנִי נֹאכַל מָחָר׃ 6.29 וַנְּבַשֵּׁל אֶת־בְּנִי וַנֹּאכְלֵהוּ וָאֹמַר אֵלֶיהָ בַּיּוֹם הָאַחֵר תְּנִי אֶת־בְּנֵךְ וְנֹאכְלֶנּוּ וַתַּחְבִּא אֶת־בְּנָהּ׃ 6.31 וַיֹּאמֶר כֹּה־יַעֲשֶׂה־לִּי אֱלֹהִים וְכֹה יוֹסִף אִם־יַעֲמֹד רֹאשׁ אֱלִישָׁע בֶּן־שָׁפָט עָלָיו הַיּוֹם׃
8.12 וַיֹּאמֶר חֲזָאֵל מַדּוּעַ אֲדֹנִי בֹכֶה וַיֹּאמֶר כִּי־יָדַעְתִּי אֵת אֲשֶׁר־תַּעֲשֶׂה לִבְנֵי יִשְׂרָאֵל רָעָה מִבְצְרֵיהֶם תְּשַׁלַּח בָּאֵשׁ וּבַחֻרֵיהֶם בַּחֶרֶב תַּהֲרֹג וְעֹלְלֵיהֶם תְּרַטֵּשׁ וְהָרֹתֵיהֶם תְּבַקֵּעַ׃'' None | sup>
4.21 And she went up, and laid him on the bed of the man of God, and shut the door upon him, and went out.
4.30 And the mother of the child said: ‘As the LORD liveth, and as thy soul liveth, I will not leave thee.’ And he arose, and followed her.
6.24 And it came to pass after this, that Ben-hadad king of Aram gathered all his host, and went up, and besieged Samaria. 6.25 And there was a great famine in Samaria; and, behold, they besieged it, until an ass’s head was sold for fourscore pieces of silver, and the fourth part of a kab of dove’s dung for five pieces of silver. 6.26 And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying: ‘Help, my lord, O king.’ 6.27 And he said: ‘If the LORD do not help thee, whence shall I help thee? out of the threshingfloor, or out of the winepress?’ 6.28 And the king said unto her: ‘What aileth thee?’ And she answered: ‘This woman said unto me: Give thy son, that we may eat him to-day, and we will eat my son to-morrow. 6.29 So we boiled my son, and did eat him; and I said unto her on the next day: Give thy son, that we may eat him; and she hath hid her son.’ 6.30 And it came to pass, when the king heard the words of the woman, that he rent his clothes—now he was passing by upon the wall—and the people looked, and, behold, he had sackcloth within upon his flesh. 6.31 Then he said: ‘God do so to me, and more also, if the head of Elisha the son of Shaphat shall stand on him this day.’
8.12 And Hazael said: ‘Why weepeth my lord?’ And he answered: ‘Because I know the evil that thou wilt do unto the children of Israel: their strongholds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash in pieces their little ones, and rip up their women with child.’'' None |
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15. Hebrew Bible, 2 Samuel, 7.12, 7.14, 11.2-11.27, 12.12-12.23, 14.2, 14.17, 20.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Bathsheba, her first child • Child, Childhood • Children • Children, Adam and Eve, of • Children, minors • Children, rights and obligations of • Father, Child Relationship • child, children, • children • children, at assemblies • children, in Joel and Jonah • children, women • myths about the fable, as children’s literature
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 88, 282; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 195, 211; Gera (2014), Judith, 182, 261, 331, 383; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 155; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60; Levison (2023), The Greek Life of Adam and Eve. 246, 549, 785, 801; Schiffman (1983), Testimony and the Penal Code, 65; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 28; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 75, 374, 375, 405, 411, 531
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7.12 כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃
7.14 אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃
11.2 וְהָיָה אִם־תַּעֲלֶה חֲמַת הַמֶּלֶךְ וְאָמַר לְךָ מַדּוּעַ נִגַּשְׁתֶּם אֶל־הָעִיר לְהִלָּחֵם הֲלוֹא יְדַעְתֶּם אֵת אֲשֶׁר־יֹרוּ מֵעַל הַחוֹמָה׃
11.2 וַיְהִי לְעֵת הָעֶרֶב וַיָּקָם דָּוִד מֵעַל מִשְׁכָּבוֹ וַיִּתְהַלֵּךְ עַל־גַּג בֵּית־הַמֶּלֶךְ וַיַּרְא אִשָּׁה רֹחֶצֶת מֵעַל הַגָּג וְהָאִשָּׁה טוֹבַת מַרְאֶה מְאֹד׃ 11.3 וַיִּשְׁלַח דָּוִד וַיִּדְרֹשׁ לָאִשָּׁה וַיֹּאמֶר הֲלוֹא־זֹאת בַּת־שֶׁבַע בַּת־אֱלִיעָם אֵשֶׁת אוּרִיָּה הַחִתִּי׃ 11.4 וַיִּשְׁלַח דָּוִד מַלְאָכִים וַיִּקָּחֶהָ וַתָּבוֹא אֵלָיו וַיִּשְׁכַּב עִמָּהּ וְהִיא מִתְקַדֶּשֶׁת מִטֻּמְאָתָהּ וַתָּשָׁב אֶל־בֵּיתָהּ׃ 11.5 וַתַּהַר הָאִשָּׁה וַתִּשְׁלַח וַתַּגֵּד לְדָוִד וַתֹּאמֶר הָרָה אָנֹכִי׃ 11.6 וַיִּשְׁלַח דָּוִד אֶל־יוֹאָב שְׁלַח אֵלַי אֶת־אוּרִיָּה הַחִתִּי וַיִּשְׁלַח יוֹאָב אֶת־אוּרִיָּה אֶל־דָּוִד׃ 11.7 וַיָּבֹא אוּרִיָּה אֵלָיו וַיִּשְׁאַל דָּוִד לִשְׁלוֹם יוֹאָב וְלִשְׁלוֹם הָעָם וְלִשְׁלוֹם הַמִּלְחָמָה׃ 11.8 וַיֹּאמֶר דָּוִד לְאוּרִיָּה רֵד לְבֵיתְךָ וּרְחַץ רַגְלֶיךָ וַיֵּצֵא אוּרִיָּה מִבֵּית הַמֶּלֶךְ וַתֵּצֵא אַחֲרָיו מַשְׂאַת הַמֶּלֶךְ׃ 11.9 וַיִּשְׁכַּב אוּרִיָּה פֶּתַח בֵּית הַמֶּלֶךְ אֵת כָּל־עַבְדֵי אֲדֹנָיו וְלֹא יָרַד אֶל־בֵּיתוֹ׃' '11.11 וַיֹּאמֶר אוּרִיָּה אֶל־דָּוִד הָאָרוֹן וְיִשְׂרָאֵל וִיהוּדָה יֹשְׁבִים בַּסֻּכּוֹת וַאדֹנִי יוֹאָב וְעַבְדֵי אֲדֹנִי עַל־פְּנֵי הַשָּׂדֶה חֹנִים וַאֲנִי אָבוֹא אֶל־בֵּיתִי לֶאֱכֹל וְלִשְׁתּוֹת וְלִשְׁכַּב עִם־אִשְׁתִּי חַיֶּךָ וְחֵי נַפְשֶׁךָ אִם־אֶעֱשֶׂה אֶת־הַדָּבָר הַזֶּה׃ 11.12 וַיֹּאמֶר דָּוִד אֶל־אוּרִיָּה שֵׁב בָּזֶה גַּם־הַיּוֹם וּמָחָר אֲשַׁלְּחֶךָּ וַיֵּשֶׁב אוּרִיָּה בִירוּשָׁלִַם בַּיּוֹם הַהוּא וּמִמָּחֳרָת׃ 11.13 וַיִּקְרָא־לוֹ דָוִד וַיֹּאכַל לְפָנָיו וַיֵּשְׁתְּ וַיְשַׁכְּרֵהוּ וַיֵּצֵא בָעֶרֶב לִשְׁכַּב בְּמִשְׁכָּבוֹ עִם־עַבְדֵי אֲדֹנָיו וְאֶל־בֵּיתוֹ לֹא יָרָד׃ 11.14 וַיְהִי בַבֹּקֶר וַיִּכְתֹּב דָּוִד סֵפֶר אֶל־יוֹאָב וַיִּשְׁלַח בְּיַד אוּרִיָּה׃ 11.15 וַיִּכְתֹּב בַּסֵּפֶר לֵאמֹר הָבוּ אֶת־אוּרִיָּה אֶל־מוּל פְּנֵי הַמִּלְחָמָה הַחֲזָקָה וְשַׁבְתֶּם מֵאַחֲרָיו וְנִכָּה וָמֵת׃ 11.16 וַיְהִי בִּשְׁמוֹר יוֹאָב אֶל־הָעִיר וַיִּתֵּן אֶת־אוּרִיָּה אֶל־הַמָּקוֹם אֲשֶׁר יָדַע כִּי אַנְשֵׁי־חַיִל שָׁם׃ 11.17 וַיֵּצְאוּ אַנְשֵׁי הָעִיר וַיִּלָּחֲמוּ אֶת־יוֹאָב וַיִּפֹּל מִן־הָעָם מֵעַבְדֵי דָוִד וַיָּמָת גַּם אוּרִיָּה הַחִתִּי׃ 11.18 וַיִּשְׁלַח יוֹאָב וַיַּגֵּד לְדָוִד אֶת־כָּל־דִּבְרֵי הַמִּלְחָמָה׃ 11.19 וַיְצַו אֶת־הַמַּלְאָךְ לֵאמֹר כְּכַלּוֹתְךָ אֵת כָּל־דִּבְרֵי הַמִּלְחָמָה לְדַבֵּר אֶל־הַמֶּלֶךְ׃
11.21 מִי־הִכָּה אֶת־אֲבִימֶלֶךְ בֶּן־יְרֻבֶּשֶׁת הֲלוֹא־אִשָּׁה הִשְׁלִיכָה עָלָיו פֶּלַח רֶכֶב מֵעַל הַחוֹמָה וַיָּמָת בְּתֵבֵץ לָמָּה נִגַּשְׁתֶּם אֶל־הַחוֹמָה וְאָמַרְתָּ גַּם עַבְדְּךָ אוּרִיָּה הַחִתִּי מֵת׃
11.22 וַיֵּלֶךְ הַמַּלְאָךְ וַיָּבֹא וַיַּגֵּד לְדָוִד אֵת כָּל־אֲשֶׁר שְׁלָחוֹ יוֹאָב׃
11.23 וַיֹּאמֶר הַמַּלְאָךְ אֶל־דָּוִד כִּי־גָבְרוּ עָלֵינוּ הָאֲנָשִׁים וַיֵּצְאוּ אֵלֵינוּ הַשָּׂדֶה וַנִּהְיֶה עֲלֵיהֶם עַד־פֶּתַח הַשָּׁעַר׃
11.24 ויראו וַיֹּרוּ המוראים הַמּוֹרִים אֶל־עֲבָדֶךָ מֵעַל הַחוֹמָה וַיָּמוּתוּ מֵעַבְדֵי הַמֶּלֶךְ וְגַם עַבְדְּךָ אוּרִיָּה הַחִתִּי מֵת׃
11.25 וַיֹּאמֶר דָּוִד אֶל־הַמַּלְאָךְ כֹּה־תֹאמַר אֶל־יוֹאָב אַל־יֵרַע בְּעֵינֶיךָ אֶת־הַדָּבָר הַזֶּה כִּי־כָזֹה וְכָזֶה תֹּאכַל הֶחָרֶב הַחֲזֵק מִלְחַמְתְּךָ אֶל־הָעִיר וְהָרְסָהּ וְחַזְּקֵהוּ׃
11.26 וַתִּשְׁמַע אֵשֶׁת אוּרִיָּה כִּי־מֵת אוּרִיָּה אִישָׁהּ וַתִּסְפֹּד עַל־בַּעְלָהּ׃
11.27 וַיַּעֲבֹר הָאֵבֶל וַיִּשְׁלַח דָּוִד וַיַּאַסְפָהּ אֶל־בֵּיתוֹ וַתְּהִי־לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ בֵּן וַיֵּרַע הַדָּבָר אֲשֶׁר־עָשָׂה דָוִד בְּעֵינֵי יְהוָה׃
12.12 כִּי אַתָּה עָשִׂיתָ בַסָּתֶר וַאֲנִי אֶעֱשֶׂה אֶת־הַדָּבָר הַזֶּה נֶגֶד כָּל־יִשְׂרָאֵל וְנֶגֶד הַשָּׁמֶשׁ׃ 12.13 וַיֹּאמֶר דָּוִד אֶל־נָתָן חָטָאתִי לַיהוָה וַיֹּאמֶר נָתָן אֶל־דָּוִד גַּם־יְהוָה הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת׃ 12.14 אֶפֶס כִּי־נִאֵץ נִאַצְתָּ אֶת־אֹיְבֵי יְהוָה בַּדָּבָר הַזֶּה גַּם הַבֵּן הַיִּלּוֹד לְךָ מוֹת יָמוּת׃ 12.15 וַיֵּלֶךְ נָתָן אֶל־בֵּיתוֹ וַיִּגֹּף יְהוָה אֶת־הַיֶּלֶד אֲשֶׁר יָלְדָה אֵשֶׁת־אוּרִיָּה לְדָוִד וַיֵּאָנַשׁ׃ 12.16 וַיְבַקֵּשׁ דָּוִד אֶת־הָאֱלֹהִים בְּעַד הַנָּעַר וַיָּצָם דָּוִד צוֹם וּבָא וְלָן וְשָׁכַב אָרְצָה׃ 12.17 וַיָּקֻמוּ זִקְנֵי בֵיתוֹ עָלָיו לַהֲקִימוֹ מִן־הָאָרֶץ וְלֹא אָבָה וְלֹא־בָרָא אִתָּם לָחֶם׃ 12.18 וַיְהִי בַּיּוֹם הַשְּׁבִיעִי וַיָּמָת הַיָּלֶד וַיִּרְאוּ עַבְדֵי דָוִד לְהַגִּיד לוֹ כִּי־מֵת הַיֶּלֶד כִּי אָמְרוּ הִנֵּה בִהְיוֹת הַיֶּלֶד חַי דִּבַּרְנוּ אֵלָיו וְלֹא־שָׁמַע בְּקוֹלֵנוּ וְאֵיךְ נֹאמַר אֵלָיו מֵת הַיֶּלֶד וְעָשָׂה רָעָה׃ 12.19 וַיַּרְא דָּוִד כִּי עֲבָדָיו מִתְלַחֲשִׁים וַיָּבֶן דָּוִד כִּי מֵת הַיָּלֶד וַיֹּאמֶר דָּוִד אֶל־עֲבָדָיו הֲמֵת הַיֶּלֶד וַיֹּאמְרוּ מֵת׃ 12.21 וַיֹּאמְרוּ עֲבָדָיו אֵלָיו מָה־הַדָּבָר הַזֶּה אֲשֶׁר עָשִׂיתָה בַּעֲבוּר הַיֶּלֶד חַי צַמְתָּ וַתֵּבְךְּ וְכַאֲשֶׁר מֵת הַיֶּלֶד קַמְתָּ וַתֹּאכַל לָחֶם׃ 12.22 וַיֹּאמֶר בְּעוֹד הַיֶּלֶד חַי צַמְתִּי וָאֶבְכֶּה כִּי אָמַרְתִּי מִי יוֹדֵעַ יחנני וְחַנַּנִי יְהוָה וְחַי הַיָּלֶד׃ 12.23 וְעַתָּה מֵת לָמָּה זֶּה אֲנִי צָם הַאוּכַל לַהֲשִׁיבוֹ עוֹד אֲנִי הֹלֵךְ אֵלָיו וְהוּא לֹא־יָשׁוּב אֵלָי׃
14.2 וַיִּשְׁלַח יוֹאָב תְּקוֹעָה וַיִּקַּח מִשָּׁם אִשָּׁה חֲכָמָה וַיֹּאמֶר אֵלֶיהָ הִתְאַבְּלִי־נָא וְלִבְשִׁי־נָא בִגְדֵי־אֵבֶל וְאַל־תָּסוּכִי שֶׁמֶן וְהָיִית כְּאִשָּׁה זֶה יָמִים רַבִּים מִתְאַבֶּלֶת עַל־מֵת׃
14.2 לְבַעֲבוּר סַבֵּב אֶת־פְּנֵי הַדָּבָר עָשָׂה עַבְדְּךָ יוֹאָב אֶת־הַדָּבָר הַזֶּה וַאדֹנִי חָכָם כְּחָכְמַת מַלְאַךְ הָאֱלֹהִים לָדַעַת אֶת־כָּל־אֲשֶׁר בָּאָרֶץ׃
14.17 וַתֹּאמֶר שִׁפְחָתְךָ יִהְיֶה־נָּא דְּבַר־אֲדֹנִי הַמֶּלֶךְ לִמְנוּחָה כִּי כְּמַלְאַךְ הָאֱלֹהִים כֵּן אֲדֹנִי הַמֶּלֶךְ לִשְׁמֹעַ הַטּוֹב וְהָרָע וַיהוָה אֱלֹהֶיךָ יְהִי עִמָּךְ׃
20.3 וַיָּבֹא דָוִד אֶל־בֵּיתוֹ יְרוּשָׁלִַם וַיִּקַּח הַמֶּלֶךְ אֵת עֶשֶׂר־נָשִׁים פִּלַגְשִׁים אֲשֶׁר הִנִּיחַ לִשְׁמֹר הַבַּיִת וַיִּתְּנֵם בֵּית־מִשְׁמֶרֶת וַיְכַלְכְּלֵם וַאֲלֵיהֶם לֹא־בָא וַתִּהְיֶינָה צְרֻרוֹת עַד־יוֹם מֻתָן אַלְמְנוּת חַיּוּת׃'' None | sup>
7.12 And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom.
7.14 I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:
11.2 And it came to pass one evening, that David arose from his bed, and walked upon the roof of the king’s house: and from the roof he saw a woman bathing; and the woman was very fair to look upon. 11.3 And David sent and inquired after the woman. And one said, Is not this Bat-sheva, the daughter of Eli῾am, the wife of Uriyya the Ĥittite? 11.4 And David sent messengers, and took her; and she came in to him, and he lay with her; for she had purified herself from her uncleanness, and then she returned to her house. 11.5 And the woman conceived, and sent and told David, and said, I am with child. 11.6 And David sent to Yo᾽av, saying, Send me Uriyya the Ĥittite. And Yo᾽av sent Uriyya to David. 11.7 And when Uriyya was come to him, David asked how Yo᾽av did, and how the people did, and how the war prospered. 11.8 And David said to Uriyya, Go down to thy house, and wash thy feet. And Uriyya departed out of the king’s house, and there followed him a portion of food from the king. 11.9 But Uriyya slept at the door of the king’s house with all the servants of his lord, and went not down to his house. 11.10 And when they had told David, saying, Uriyya went not down to his house, David said to Uriyya, Didst thou not come from a journey? why then didst thou not go down to thy house? 11.11 And Uriyya said to David, The ark, and Yisra᾽el, and Yehuda, dwell in booths; and my lord Yo᾽av, and the servants of my lord, are encamped in the open fields; shall I then go into my house, to eat and to drink, and to lie with my wife? as thou livest, and as thy soul lives, I will not do this thing. 11.12 And David said to Uriyya, Remain here today also, and to morrow I will let thee depart. So Uriyya remained in Yerushalayim that day, and the morrow. 11.13 And when David had called him, he did eat and drink before him; and he made him drunk: and at even he went out to lie on his bed with the servants of his lord, but went not down to his house. 11.14 And it came to pass in the morning, that David wrote a letter to Yo᾽av, and sent it by the hand of Uriyya. 11.15 And he wrote in the letter, saying, Set Uriyya in the forefront of the hottest battle, and withdraw from him, so that he may be hit, and die. 11.16 And it came to pass, when Yo᾽av besieged the city, that he assigned Uriyya to a place where he knew that fighting men were. 11.17 And the men of the city went out, and fought with Yo᾽av: and some of the people of the servants of David fell; and Uriyya the Ĥittite died also. 11.18 Then Yo᾽av sent and told David all the things concerning the war; 11.19 and charged the messenger, saying, When thou hast made an end of telling the matters of the war to the king,
11.20 and if so be that the king’s anger be roused, and he say to thee, Why did you approach so near to the city when you did fight? knew you not that they would shoot from the wall?
11.21 Who smote Avimelekh the son of Yerubbeshet? did not a woman cast an upper millstone upon him from the wall, that he died in Teveż? why did you go so near the wall? then say thou, Thy servant Uriyya the Ĥittite is dead also.
11.22 So the messenger went, and came and told David all that Yo᾽av had sent him for.
11.23 And the messenger said to David, Indeed, the men prevailed against us, and came out unto us into the field, and we were engaged with them right up to the entrance of the gate.
11.24 And the shooters shot from the wall upon thy servants; and some of the king’s servants are dead, and thy servant Uriyya the Ĥittite is dead also.
11.25 Then David said to the messenger, Thus shalt thou say to Yo᾽av, Let not this thing displease thee, for the sword devours one as well as another: make thy battle more strong against the city, and overthrow it: and encourage thou him.
11.26 And when the wife of Uriyya heard that Uriyya her husband was dead, she mourned for her husband.
11.27 And when the mourning was past, David sent and fetched her to his house, and she became his wife, and bore him a son. But the thing that David had done was evil in the eyes of the Lord.
12.12 For thou didst it secretly: but I will do this thing before all Yisra᾽el, and before the sun. 12.13 And David said to Natan, I have sinned against the Lord. And Natan said to David, The Lord also has commuted thy sin; thou shalt not die. 12.14 Howbeit because by this deed thou hast greatly blasphemed the Lord, the child also that is born to thee shall surely die. 12.15 And Natan departed to his house. And the Lord struck the child that Uriyya’s wife bore to David, and it was very sick. 12.16 David therefore besought God for the child; and David fasted, and went in, and lay all night upon the ground. 12.17 And the elders of his house arose, and went to him, to raise him up from the ground: but he would not, neither did he eat bread with them. 12.18 And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spoke to him, and he would not hearken to our voice; how then shall we tell him that the child is dead, and he will do himself a mischief? 12.19 But when David saw that his servants whispered, David understood that the child was dead: therefore David said to his servants, Is the child dead? And they said, He is dead. 12.20 Then David arose from the ground, and washed, and anointed himself, and changed his apparel, and came into the house of the Lord, and bowed down: then he came to his own house, and asked them to set bread before him, and he did eat. 12.21 Then his servants said to him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread. 12.22 And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell? God may be gracious to me, and the child may live? 12.23 But now he is dead, why should I fast? Can I bring him back again? I shall go to him, but he will not come back to me.
14.2 And Yo᾽av sent to Teqo῾a, and fetched from there a wise woman, and said to her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and do not anoint thyself with oil, but be as a woman that had a long time mourned for the dead:
14.17 Then thy handmaid said, Let the word of my lord the king now be comfortable: for as an angel of God, so is my lord the king to discern good and bad: therefore the Lord thy God will be with thee.
20.3 And David came to his house at Yerushalayim, and the king took the ten women his concubines, whom he had left to keep the house, and put them under guard, and provided for them, but went not in to them. So they were shut up to the day of their death, widows of a living husband.' ' None |
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16. Hebrew Bible, Isaiah, 13.10-13.11, 14.13-14.16, 27.1, 49.15, 52.1-52.2, 54.1, 54.4, 57.15, 61.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Age, childhood, child • Children • Children, Adam and Eve, of • Children/offspring, Exposing of • Children/offspring, Humanity • Children/offspring, Immature birth • Children/offspring, of Israel • Zion, children of • children • children, seed vs. • children, women • suckling children • women, child-bearing
Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 87; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 143; Gera (2014), Judith, 261, 331; Levison (2023), The Greek Life of Adam and Eve. 867, 908, 945; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 204; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 129; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 81; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 99, 100, 135, 141, 163, 164; Stuckenbruck (2007), 1 Enoch 91-108, 390, 490, 551; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 5
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14.13 וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה מִמַּעַל לְכוֹכְבֵי־אֵל אָרִים כִּסְאִי וְאֵשֵׁב בְּהַר־מוֹעֵד בְּיַרְכְּתֵי צָפוֹן׃ 14.14 אֶעֱלֶה עַל־בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן׃ 14.15 אַךְ אֶל־שְׁאוֹל תּוּרָד אֶל־יַרְכְּתֵי־בוֹר׃ 14.16 רֹאֶיךָ אֵלֶיךָ יַשְׁגִּיחוּ אֵלֶיךָ יִתְבּוֹנָנוּ הֲזֶה הָאִישׁ מַרְגִּיז הָאָרֶץ מַרְעִישׁ מַמְלָכוֹת׃
27.1 בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃
27.1 כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃
49.15 הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן־בִּטְנָהּ גַּם־אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ׃
52.1 חָשַׂף יְהוָה אֶת־זְרוֹעַ קָדְשׁוֹ לְעֵינֵי כָּל־הַגּוֹיִם וְרָאוּ כָּל־אַפְסֵי־אָרֶץ אֵת יְשׁוּעַת אֱלֹהֵינוּ׃
52.1 עוּרִי עוּרִי לִבְשִׁי עֻזֵּךְ צִיּוֹן לִבְשִׁי בִּגְדֵי תִפְאַרְתֵּךְ יְרוּשָׁלִַם עִיר הַקֹּדֶשׁ כִּי לֹא יוֹסִיף יָבֹא־בָךְ עוֹד עָרֵל וְטָמֵא׃ 52.2 הִתְנַעֲרִי מֵעָפָר קוּמִי שְּׁבִי יְרוּשָׁלִָם התפתחו הִתְפַּתְּחִי מוֹסְרֵי צַוָּארֵךְ שְׁבִיָּה בַּת־צִיּוֹן׃
54.1 כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃
54.1 רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃
54.4 אַל־תִּירְאִי כִּי־לֹא תֵבוֹשִׁי וְאַל־תִּכָּלְמִי כִּי לֹא תַחְפִּירִי כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי־עוֹד׃
57.15 כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת־דַּכָּא וּשְׁפַל־רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים׃' ' None | sup>
14.13 And thou saidst in thy heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north; 14.14 I will ascend above the heights of the clouds; I will be like the Most High.’ 14.15 Yet thou shalt be brought down to the nether-world, To the uttermost parts of the pit. 14.16 They that saw thee do narrowly look upon thee, They gaze earnestly at thee: ‘Is this the man that made the earth to tremble, That did shake kingdoms;
27.1 In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea.
49.15 Can a woman forget her sucking child, That she should not have compassion on the son of her womb? Yea, these may forget, Yet will not I forget thee.
52.1 Awake, awake, Put on thy strength, O Zion; Put on thy beautiful garments, O Jerusalem, the holy city; For henceforth there shall no more come into thee The uncircumcised and the unclean. 52.2 Shake thyself from the dust; Arise, and sit down, O Jerusalem; Loose thyself from the bands of thy neck, O captive daughter of Zion.
54.1 Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.
54.4 Fear not, for thou shalt not be ashamed. Neither be thou confounded, for thou shalt not be put to shame; For thou shalt forget the shame of thy youth, And the reproach of thy widowhood shalt thou remember no more.
57.15 For thus saith the High and Lofty One That inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, With him also that is of a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones.
61.10 I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels.' ' None |
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17. Hebrew Bible, Jeremiah, 3.22, 11.5, 19.6, 19.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Children • Children (child) • Children, Adam and Eve, of • Children/offspring, As Addressees • child sacrifice • child sacrifice, Greek • child sacrifice, in biblical Israel • children, vulnerable
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 130; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 318; Gera (2014), Judith, 244; Levison (2023), The Greek Life of Adam and Eve. 238, 1068; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 52, 368; Stuckenbruck (2007), 1 Enoch 91-108, 199
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3.22 שׁוּבוּ בָּנִים שׁוֹבָבִים אֶרְפָּה מְשׁוּבֹתֵיכֶם הִנְנוּ אָתָנוּ לָךְ כִּי אַתָּה יְהֹוָה אֱלֹהֵינוּ׃
11.5 לְמַעַן הָקִים אֶת־הַשְּׁבוּעָה אֲשֶׁר־נִשְׁבַּעְתִּי לַאֲבוֹתֵיכֶם לָתֵת לָהֶם אֶרֶץ זָבַת חָלָב וּדְבַשׁ כַּיּוֹם הַזֶּה וָאַעַן וָאֹמַר אָמֵן יְהוָה׃
19.6 לָכֵן הִנֵּה־יָמִים בָּאִים נְאֻם־יְהוָה וְלֹא־יִקָּרֵא לַמָּקוֹם הַזֶּה עוֹד הַתֹּפֶת וְגֵיא בֶן־הִנֹּם כִּי אִם־גֵּיא הַהֲרֵגָה׃
19.9 וְהַאֲכַלְתִּים אֶת־בְּשַׂר בְּנֵיהֶם וְאֵת בְּשַׂר בְּנֹתֵיהֶם וְאִישׁ בְּשַׂר־רֵעֵהוּ יֹאכֵלוּ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיקוּ לָהֶם אֹיְבֵיהֶם וּמְבַקְשֵׁי נַפְשָׁם׃'' None | sup>
3.22 Return, ye backsliding children, I will heal your backslidings.— ‘Here we are, we are come unto Thee; For Thou art the LORD our God.
11.5 that I may establish the oath which I swore unto your fathers, to give them a land flowing with milk and honey, as at this day.’ Then answered I, and said: ‘Amen, O LORD.’
19.6 Therefore, behold, the days come, saith the LORD, that this place shall no more be called Topheth, nor The valley of the son of Hinnom, but The valley of slaughter;
19.9 and I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend, in the siege and in the straitness, wherewith their enemies, and they that seek their life, shall straiten them.'' None |
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18. Hebrew Bible, Joshua, 6.20 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Children, Adam and Eve, of • children, children/sons of
Found in books: Gera (2014), Judith, 463; Levison (2023), The Greek Life of Adam and Eve. 486
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6.20 So the people shouted, and the priests blew with the horns. And it came to pass, when the people heard the sound of the horn, that the people shouted with a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.'' None |
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19. Hebrew Bible, Judges, 11.30-11.31, 11.34, 11.37, 11.39 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Children • Children/offspring, of Noah • child sacrifice • children
Found in books: Gera (2014), Judith, 292; Levison (2023), The Greek Life of Adam and Eve. 680, 712; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 99; Stuckenbruck (2007), 1 Enoch 91-108, 666
sup>11.31 וְהָיָה הַיּוֹצֵא אֲשֶׁר יֵצֵא מִדַּלְתֵי בֵיתִי לִקְרָאתִי בְּשׁוּבִי בְשָׁלוֹם מִבְּנֵי עַמּוֹן וְהָיָה לַיהוָה וְהַעֲלִיתִהוּ עוֹלָה׃
11.34 וַיָּבֹא יִפְתָּח הַמִּצְפָּה אֶל־בֵּיתוֹ וְהִנֵּה בִתּוֹ יֹצֵאת לִקְרָאתוֹ בְתֻפִּים וּבִמְחֹלוֹת וְרַק הִיא יְחִידָה אֵין־לוֹ מִמֶּנּוּ בֵּן אוֹ־בַת׃
11.37 וַתֹּאמֶר אֶל־אָבִיהָ יֵעָשֶׂה לִּי הַדָּבָר הַזֶּה הַרְפֵּה מִמֶּנִּי שְׁנַיִם חֳדָשִׁים וְאֵלְכָה וְיָרַדְתִּי עַל־הֶהָרִים וְאֶבְכֶּה עַל־בְּתוּלַי אָנֹכִי ורעיתי וְרֵעוֹתָי׃
11.39 וַיְהִי מִקֵּץ שְׁנַיִם חֳדָשִׁים וַתָּשָׁב אֶל־אָבִיהָ וַיַּעַשׂ לָהּ אֶת־נִדְרוֹ אֲשֶׁר נָדָר וְהִיא לֹא־יָדְעָה אִישׁ וַתְּהִי־חֹק בְּיִשְׂרָאֵל׃' ' None | sup>
11.30 And Yiftaĥ vowed a vow to the Lord, and said, If Thou shalt deliver the children of ῾Ammon into my hands, 11.31 then whatever comes out of the doors of my house to meet me, when I return in peace from the children of ῾Ammon, shall surely be the Lord’s, and I will offer it up for a burnt offering.
11.34 And Yiftaĥ came to Miżpe to his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter.
11.37 And she said to her father, Let this thing be done for me: let me alone two months, that I may go and wander down the mountain sides, and bewail my virginity, I and my friends.
11.39 And it came to pass at the end of two months, that she returned to her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Yisra᾽el,'' None |
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20. Hebrew Bible, Lamentations, 4.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Children • Children, Adam and Eve, of • children, vulnerable
Found in books: Gera (2014), Judith, 244; Levison (2023), The Greek Life of Adam and Eve. 238
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4.10 The hands of women full of compassion Have sodden their own children; They were their food In the destruction of the daughter of my people.'' None |
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21. Hesiod, Works And Days, 108, 182-192, 197-199, 238, 280-283 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Beloved Ones, Children • Divine (Δίκη), In context of parents and children • child of earth and starry heaven • child, of Earth and starry Sky • children paying for the sins of their parents • night/nighttime, children of
Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 76; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 114; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 40; Peels (2016), Hosios: A Semantic Study of Greek Piety, 65; Stuckenbruck (2007), 1 Enoch 91-108, 431; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 155
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108 ὡς ὁμόθεν γεγάασι θεοὶ θνητοί τʼ ἄνθρωποι.182 οὐδὲ πατὴρ παίδεσσιν ὁμοίιος οὐδέ τι παῖδες, 183 οὐδὲ ξεῖνος ξεινοδόκῳ καὶ ἑταῖρος ἑταίρῳ, 184 οὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ. 185 αἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας· 186 μέμψονται δʼ ἄρα τοὺς χαλεποῖς βάζοντες ἔπεσσι 187 σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε 188 γηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν 189 χειροδίκαι· ἕτερος δʼ ἑτέρου πόλιν ἐξαλαπάξει. 190 οὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου 191 οὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν 192 ἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς
197 καὶ τότε δὴ πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης 198 λευκοῖσιν φάρεσσι καλυψαμένα χρόα καλὸν 199 ἀθανάτων μετὰ φῦλον ἴτον προλιπόντʼ ἀνθρώπους
238 οἷς δʼ ὕβρις τε μέμηλε κακὴ καὶ σχέτλια ἔργα,
280 γίγνεται· εἰ γάρ τίς κʼ ἐθέλῃ τὰ δίκαιʼ ἀγορεῦσαι 281 γιγνώσκων, τῷ μέν τʼ ὄλβον διδοῖ εὐρύοπα Ζεύς· 282 ὃς δέ κε μαρτυρίῃσι ἑκὼν ἐπίορκον ὀμόσσας 283 ψεύσεται, ἐν δὲ δίκην βλάψας νήκεστον ἀασθῇ, ' None | sup>
108 There roam among mankind all kinds of ill,182 All-seeing Zeus produced, who populated 183 The fecund earth. I wish I could not be 184 Among them, but instead that I’d been fated 185 To be born later or be in my grave 186 Already: for it is of iron made. 187 Each day in misery they ever slave, 188 And even in the night they do not fade 189 Away. The gods will give to them great woe 190 But mix good with the bad. Zeus will destroy 191 Them too when babies in their cribs shall grow 192 Grey hair. No bond a father with his boy
197 Find fault with them in their irreverence 198 And not repay their bringing up. We’ll find 199 Cities brought down. There’ll be no deference
238 Woe to the wicked men who ousted her.
280 Makes wicked plans, he’ll be the most distressed. 281 All-seeing Zeus sees all there is to see 282 And, should he wish, takes note nor fails to know 283 The justice in a city. I’d not be ' None |
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22. Hesiod, Theogony, 106, 115-117, 168, 177, 403-407, 421, 434, 453-500, 762-766, 886, 888-891, 899, 923 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Children • Children, Adam and Eve, of • Children, Noah, of • Hera, child • Plato, on raising children • Zeus, child • anger, in children • child of earth and starry heaven • child, of Earth and starry Sky • children • children of gods, in the Timaeus • family, parent-child, and death • night/nighttime, children of • swallowing, Cronus’ swallowing of his children
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 50, 52, 54, 56, 57, 63; Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 65; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 197; Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 77; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 113; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34, 35, 37, 38, 39, 41, 63; Levison (2023), The Greek Life of Adam and Eve. 299; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 106, 159, 160; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 37, 54
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106 οἳ Γῆς τʼ ἐξεγένοντο καὶ Οὐρανοῦ ἀστερόεντος,115 ἐξ ἀρχῆς, καὶ εἴπαθʼ, ὅ τι πρῶτον γένετʼ αὐτῶν. 116 ἦ τοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα 117 Γαῖʼ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ
168 φθέγξατο. θαρσήσας δὲ μέγας Κρόνος ἀγκυλομήτης
177 ἱμείρων φιλότητος ἐπέσχετο καί ῥʼ ἐτανύσθη
403 ἐξετέλεσσʼ· αὐτὸς δὲ μέγα κρατεῖ ἠδὲ ἀνάσσει. 404 φοίβη δʼ αὖ Κοίου πολυήρατον ἦλθεν ἐς εὐνήν· 405 κυσαμένη δὴ ἔπειτα θεὰ θεοῦ ἐν φιλότητι 406 Λητὼ κυανόπεπλον ἐγείνατο, μείλιχον αἰεί, 407 ἤπιον ἀνθρώποισι καὶ ἀθανάτοισι θεοῖσιν,
421 ὅσσοι γὰρ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο
434 ἔν τε δίκῃ βασιλεῦσι παρʼ αἰδοίοισι καθίζει,
453 Ῥείη δὲ δμηθεῖσα Κρόνῳ τέκε φαίδιμα τέκνα, 454 Ἱστίην Δήμητρα καὶ Ἥρην χρυσοπέδιλον 455 ἴφθιμόν τʼ Ἀίδην, ὃς ὑπὸ χθονὶ δώματα ναίει 456 νηλεὲς ἦτορ ἔχων, καὶ ἐρίκτυπον Ἐννοσίγαιον 457 Ζῆνά τε μητιόεντα, θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν, 458 τοῦ καὶ ὑπὸ βροντῆς πελεμίζεται εὐρεῖα χθών. 459 καὶ τοὺς μὲν κατέπινε μέγας Κρόνος, ὥς τις ἕκαστος 460 νηδύος ἐξ ἱερῆς μητρὸς πρὸς γούναθʼ ἵκοιτο, 461 τὰ φρονέων, ἵνα μή τις ἀγαυῶν Οὐρανιώνων 462 ἄλλος ἐν ἀθανάτοισιν ἔχοι βασιληίδα τιμήν. 463 πεύθετο γὰρ Γαίης τε καὶ Οὐρανοῦ ἀστερόεντος, 464 οὕνεκά οἱ πέπρωτο ἑῷ ὑπὸ παιδὶ δαμῆναι 465 καὶ κρατερῷ περ ἐόντι, Διὸς μεγάλου διὰ βουλάς· 466 τῷ ὅ γʼ ἄρʼ οὐκ ἀλαὸς σκοπιὴν ἔχεν, ἀλλὰ δοκεύων 467 παῖδας ἑοὺς κατέπινε· Ῥέην δʼ ἔχε πένθος ἄλαστον. 468 ἀλλʼ ὅτε δὴ Δίʼ ἔμελλε θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν 469 τέξεσθαι, τότʼ ἔπειτα φίλους λιτάνευε τοκῆας 470 τοὺς αὐτῆς, Γαῖάν τε καὶ Οὐρανὸν ἀστερόεντα, 471 μῆτιν συμφράσσασθαι, ὅπως λελάθοιτο τεκοῦσα 472 παῖδα φίλον, τίσαιτο δʼ ἐρινῦς πατρὸς ἑοῖο 473 παίδων θʼ, οὓς κατέπινε μέγας Κρόνος ἀγκυλομήτης. 474 οἳ δὲ θυγατρὶ φίλῃ μάλα μὲν κλύον ἠδʼ ἐπίθοντο, 475 καί οἱ πεφραδέτην, ὅσα περ πέπρωτο γενέσθαι 476 ἀμφὶ Κρόνῳ βασιλῆι καὶ υἱέι καρτεροθύμῳ. 477 πέμψαν δʼ ἐς Λύκτον, Κρήτης ἐς πίονα δῆμον, 478 ὁππότʼ ἄρʼ ὁπλότατον παίδων τέξεσθαι ἔμελλε, 479 Ζῆνα μέγαν· τὸν μέν οἱ ἐδέξατο Γαῖα πελώρη 480 Κρήτῃ ἐν εὐρείῃ τραφέμεν ἀτιταλλέμεναί τε. 481 ἔνθα μιν ἷκτο φέρουσα θοὴν διὰ νύκτα μέλαιναν 482 πρώτην ἐς Λύκτον· κρύψεν δέ ἑ χερσὶ λαβοῦσα 483 ἄντρῳ ἐν ἠλιβάτῳ, ζαθέης ὑπὸ κεύθεσι γαίης, 484 Αἰγαίῳ ἐν ὄρει πεπυκασμένῳ ὑλήεντι. 485 τῷ δὲ σπαργανίσασα μέγαν λίθον ἐγγυάλιξεν 486 Οὐρανίδῃ μέγʼ ἄνακτι, θεῶν προτέρῳ βασιλῆι. 487 τὸν τόθʼ ἑλὼν χείρεσσιν ἑὴν ἐσκάτθετο νηδὺν 488 σχέτλιος· οὐδʼ ἐνόησε μετὰ φρεσίν, ὥς οἱ ὀπίσσω 489 ἀντὶ λίθου ἑὸς υἱὸς ἀνίκητος καὶ ἀκηδὴς 490 λείπεθʼ, ὅ μιν τάχʼ ἔμελλε βίῃ καὶ χερσὶ δαμάσσας 491 τιμῆς ἐξελάειν, ὃ δʼ ἐν ἀθανάτοισι ἀνάξειν. 492 καρπαλίμως δʼ ἄρʼ ἔπειτα μένος καὶ φαίδιμα γυῖα 493 ηὔξετο τοῖο ἄνακτος· ἐπιπλομένων δʼ ἐνιαυτῶν 494 Γαίης ἐννεσίῃσι πολυφραδέεσσι δολωθεὶς 495 ὃν γόνον ἄψ ἀνέηκε μέγας Κρόνος ἀγκυλομήτης 496 νικηθεὶς τέχνῃσι βίηφί τε παιδὸς ἑοῖο. 497 πρῶτον δʼ ἐξέμεσεν λίθον, ὃν πύματον κατέπινεν· 498 τὸν μὲν Ζεὺς στήριξε κατὰ χθονὸς εὐρυοδείης 499 Πυθοῖ ἐν ἠγαθέῃ γυάλοις ὕπο Παρνησοῖο 500 σῆμʼ ἔμεν ἐξοπίσω, θαῦμα θνητοῖσι βροτοῖσιν.
762 τῶν δʼ ἕτερος γαῖάν τε καὶ εὐρέα νῶτα θαλάσσης 763 ἥσυχος ἀνστρέφεται καὶ μείλιχος ἀνθρώποισι, 764 τοῦ δὲ σιδηρέη μὲν κραδίη, χάλκεον δέ οἱ ἦτορ 765 νηλεὲς ἐν στήθεσσιν· ἔχει δʼ ὃν πρῶτα λάβῃσιν 766 ἀνθρώπων· ἐχθρὸς δὲ καὶ ἀθανάτοισι θεοῖσιν.
886 Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν
888 ἀλλʼ ὅτε δὴ ἄρʼ ἔμελλε θεὰν γλαυκῶπιν Ἀθήνην 889 τέξεσθαι, τότʼ ἔπειτα δόλῳ φρένας ἐξαπατήσας 890 αἱμυλίοισι λόγοισιν ἑὴν ἐσκάτθετο νηδὺν 891 Γαίης φραδμοσύνῃσι καὶ Οὐρανοῦ ἀστερόεντος.
899 ἀλλʼ ἄρα μιν Ζεὺς πρόσθεν ἑὴν ἐσκάτθετο νηδύν,
923 μιχθεῖσʼ ἐν φιλότητι θεῶν βασιλῆι καὶ ἀνδρῶν. ' None | sup>
106 Loved by the Muses, for sweet speaking flow115 Hail, Zeus’s progeny, and give to me 116 A pleasing song and laud the company 117 of the immortal gods, and those created
168 Even to be in their vicinity
177 Deep in the earth’s recesses, far from the light,
403 Ianeira, Perseis, soft-eyed Pluto, 404 The fair Petraea, Metis, Menestho, 405 Eurynome, Europa, Telesto 406 The saffron-clad, the charming Calypso, 407 And Asia and Eudora and Tyche,
421 And Eos shining on all things on earth
434 And Ocean’s daughter Styx was joined in love
453 of her fear father, and Zeus gave her fame 454 With splendid gifts, and through him she became 455 The great oath of the gods, her progeny 456 Allowed to live with him eternally. 457 He kept his vow, continuing to reign 458 Over them all. Then Phoebe once again 459 With Coeus lay and brought forth the goddess, 460 Dark-gowned Leto, so full of gentlene 461 To gods always – she was indeed 462 The gentlest of the gods. From Coeus’ seed 463 Phoebe brought forth Asterie, aptly named, 464 Whom Perseus took to his great house and claimed 465 As his dear wife, and she bore Hecate, 466 Whom Father Zeus esteemed exceedingly. 467 He gave her splendid gifts that she might keep 468 A portion of the earth and barren deep. 469 Even now, when a man, according to convention, 470 offers great sacrifices, his intention 471 To beg good will he calls on Hecate. 472 He whom the goddess looks on favourably 473 Easily gains great honour. She bestow 474 Prosperity upon him. Among those 475 Born of both Earth and Ocean who possessed 476 Illustriousness she was likewise blest. 477 Lord Zeus, the son of Cronus, did not treat 478 Her grievously and neither did he cheat 479 Her of what those erstwhile divinities, 480 The Titans, gave her: all the libertie 481 They had from the beginning in the sea 482 And on the earth and in the heavens, she 483 Still holds. And since Hecate does not posse 484 Siblings, of honour she receives no less, 485 Since Zeus esteems her, nay, she gains yet more. 486 To those she chooses she provides great store 487 of benefits. As intermediary, 488 She sits beside respected royalty. 489 In the assembly those who are preferred 490 By her she elevates, and when men gird 491 Themselves for deadly battle, there she’ll be 492 To grant to those she chooses victory 493 And glory. She is helpful, too, when men 494 Contend in games, for she is present then 495 To see the strongest gain the victory 496 And win with ease the rich prize joyfully, 497 Ennobling his parents. She aids, too, 498 The horsemen she espouses and those who 499 Are forced to ply the grey and stormy sea 500 And prey to Poseidon and Queen Hecate,
762 And see it, Earth and Heaven were surely near 763 To clashing, for that would have been the sound 764 of Heaven hurling down into the ground 765 As they demolished Earth. Thus the gods clashed, 766 Raging in dreadful battle. The winds lashed
886 Gave him in marriage to his progeny
888 Drove the Titans out of Heaven, huge Earth bore 889 Her youngest child Typhoeus with the aid 890 of golden Aphrodite, who had bade 891 Her lie with Tartarus. In everything
899 Sometimes a god could understand the sound
923 Who are deceased, shook, and the Titan horde ' None |
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23. Homer, Iliad, 7.124-7.160, 22.71 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • children, and parents • children, vulnerable • family, marriage and children
Found in books: Gera (2014), Judith, 309; Keane (2015), Juvenal and the Satiric Emotions, 141, 187; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 404
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7.124 ὢ πόποι ἦ μέγα πένθος Ἀχαιΐδα γαῖαν ἱκάνει. 7.125 ἦ κε μέγʼ οἰμώξειε γέρων ἱππηλάτα Πηλεὺς 7.126 ἐσθλὸς Μυρμιδόνων βουληφόρος ἠδʼ ἀγορητής, 7.127 ὅς ποτέ μʼ εἰρόμενος μέγʼ ἐγήθεεν ᾧ ἐνὶ οἴκῳ 7.128 πάντων Ἀργείων ἐρέων γενεήν τε τόκον τε. 7.129 τοὺς νῦν εἰ πτώσσοντας ὑφʼ Ἕκτορι πάντας ἀκούσαι, 7.130 πολλά κεν ἀθανάτοισι φίλας ἀνὰ χεῖρας ἀείραι 7.131 θυμὸν ἀπὸ μελέων δῦναι δόμον Ἄϊδος εἴσω. 7.132 αἲ γὰρ Ζεῦ τε πάτερ καὶ Ἀθηναίη καὶ Ἄπολλον 7.133 ἡβῷμʼ ὡς ὅτʼ ἐπʼ ὠκυρόῳ Κελάδοντι μάχοντο 7.134 ἀγρόμενοι Πύλιοί τε καὶ Ἀρκάδες ἐγχεσίμωροι 7.135 Φειᾶς πὰρ τείχεσσιν Ἰαρδάνου ἀμφὶ ῥέεθρα. 7.136 τοῖσι δʼ Ἐρευθαλίων πρόμος ἵστατο ἰσόθεος φὼς 7.137 τεύχεʼ ἔχων ὤμοισιν Ἀρηϊθόοιο ἄνακτος 7.138 δίου Ἀρηϊθόου, τὸν ἐπίκλησιν κορυνήτην 7.139 ἄνδρες κίκλησκον καλλίζωνοί τε γυναῖκες 7.140 οὕνεκʼ ἄρʼ οὐ τόξοισι μαχέσκετο δουρί τε μακρῷ, 7.141 ἀλλὰ σιδηρείῃ κορύνῃ ῥήγνυσκε φάλαγγας. 7.142 τὸν Λυκόοργος ἔπεφνε δόλῳ, οὔ τι κράτεΐ γε, 7.143 στεινωπῷ ἐν ὁδῷ ὅθʼ ἄρʼ οὐ κορύνη οἱ ὄλεθρον 7.144 χραῖσμε σιδηρείη· πρὶν γὰρ Λυκόοργος ὑποφθὰς 7.145 δουρὶ μέσον περόνησεν, ὃ δʼ ὕπτιος οὔδει ἐρείσθη· 7.146 τεύχεα δʼ ἐξενάριξε, τά οἱ πόρε χάλκεος Ἄρης. 7.147 καὶ τὰ μὲν αὐτὸς ἔπειτα φόρει μετὰ μῶλον Ἄρηος· 7.148 αὐτὰρ ἐπεὶ Λυκόοργος ἐνὶ μεγάροισιν ἐγήρα, 7.149 δῶκε δʼ Ἐρευθαλίωνι φίλῳ θεράποντι φορῆναι· 7.150 τοῦ ὅ γε τεύχεʼ ἔχων προκαλίζετο πάντας ἀρίστους. 7.151 οἳ δὲ μάλʼ ἐτρόμεον καὶ ἐδείδισαν, οὐδέ τις ἔτλη· 7.152 ἀλλʼ ἐμὲ θυμὸς ἀνῆκε πολυτλήμων πολεμίζειν 7.153 θάρσεϊ ᾧ· γενεῇ δὲ νεώτατος ἔσκον ἁπάντων· 7.154 καὶ μαχόμην οἱ ἐγώ, δῶκεν δέ μοι εὖχος Ἀθήνη. 7.155 τὸν δὴ μήκιστον καὶ κάρτιστον κτάνον ἄνδρα· 7.156 πολλὸς γάρ τις ἔκειτο παρήορος ἔνθα καὶ ἔνθα. 7.157 εἴθʼ ὣς ἡβώοιμι, βίη δέ μοι ἔμπεδος εἴη· 7.158 τώ κε τάχʼ ἀντήσειε μάχης κορυθαίολος Ἕκτωρ. 7.159 ὑμέων δʼ οἵ περ ἔασιν ἀριστῆες Παναχαιῶν 7.160 οὐδʼ οἳ προφρονέως μέμαθʼ Ἕκτορος ἀντίον ἐλθεῖν.
22.71 κείσοντʼ ἐν προθύροισι. νέῳ δέ τε πάντʼ ἐπέοικεν'' None | sup>
7.124 So spake the warrior and turned his brother's mind, for he counselled aright; and Menelaus obeyed. Then with gladness his squires took his armour from his shoulders; and Nestor rose up and spake amid the Argives:Fie upon you! In good sooth is great grief come upon the land of Achaea. " '7.125 Verily aloud would old Peleus groan, the driver of chariots, goodly counsellor, and orator of the Myrmidons, who on a time questioned me in his own house, and rejoiced greatly as he asked of the lineage and birth of all the Argives. If he were to hear that these were now all cowering before Hector 7.130 /then would he lift up his hands to the immortals in instant prayer that his soul might depart from his limbs into the house of Hades. 7.134 then would he lift up his hands to the immortals in instant prayer that his soul might depart from his limbs into the house of Hades. I would, O father Zeus and Athene and Apollo, that I were young as when beside swift-flowing Celadon the Pylians and Arcadians that rage with spears gathered together and fought 7.135 beneath the walls of Pheia about the streams of Iardanus. On their side stood forth Ereuthalion as champion, a godlike man, bearing upon his shoulders the armour of king Areithous, goodly Areithous that men and fair-girdled women were wont to call the mace-man, 7.140 for that he fought not with bow or long spear, but with a mace of iron brake the battalions. Him Lycurgus slew by guile and nowise by might, in a narrow way, where his mace of iron saved him not from destruction. For ere that might be Lycurgus came upon him at unawares 7.145 and pierced him through the middle with his spear, and backward was he hurled upon the earth; and Lycurgus despoiled him of the armour that brazen Ares had given him. This armour he thereafter wore himself amid the turmoil of Ares, but when Lycurgus grew old within his halls 7.150 he gave it to Ereuthalion, his dear squire, to wear. And wearing this armour did Ereuthalion challenge all the bravest; but they trembled sore and were afraid, nor had any man courage to abide him. But me did my enduring heart set on to battle with him in my hardihood, though in years I was youngest of all. So fought I with him, and Athene gave me glory. 7.155 The tallest was he and the strongest man that ever I slew: as a huge sprawling bulk he lay stretched this way and that. Would I were now as young and my strength as firm, then should Hector of the flashing helm soon find one to face him. Whereas ye that are chieftains of the whole host of the Achaeans, 7.159 The tallest was he and the strongest man that ever I slew: as a huge sprawling bulk he lay stretched this way and that. Would I were now as young and my strength as firm, then should Hector of the flashing helm soon find one to face him. Whereas ye that are chieftains of the whole host of the Achaeans, ' "7.160 even ye are not minded with a ready heart to meet Hector face to face. So the old man chid them, and there stood up nine in all. Upsprang far the first the king of men, Agamemnon, and after him Tydeus' son, mighty Diomedes, and after them the Aiantes, clothed in furious valour, " 22.71 which then having drunk my blood in the madness of their hearts, shall lie there in the gateway. A young man it beseemeth wholly, when he is slain in battle, that he lie mangled by the sharp bronze; dead though he be, all is honourable whatsoever be seen. But when dogs work shame upon the hoary head and hoary beard '" None |
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24. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Bathsheba, her first child • Children of Thyestes • children • children, women as fathers'
Found in books: Brule (2003), Women of Ancient Greece, 54, 55; Corley (2002), Ben Sira's Teaching on Friendship, 226; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 162; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 375
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25. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Herakles, children of • children, of Herakles and Megara
Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 39, 54, 55, 56, 57, 58, 59; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 181
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26. Euripides, Children of Heracles, 191-194, 198, 202-204, 244-245, 849-850, 1030-1031 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides, dramas by\n, Children of Heracles • Euripides’ Children of Heracles, plot • Euripides’ Children of Heracles, rhetoric in • Heracles, children of
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 127; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 195; Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 74, 82, 83
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191 οὔκουν ̓Αθήνας γ': οὐ γὰρ ̓Αργείων φόβῳ" '192 τοὺς ̔Ηρακλείους παῖδας ἐξελῶσι γῆς.' "193 οὐ γάρ τι Τραχίς ἐστιν οὐδ' ̓Αχαιικὸν" "194 πόλισμ', ὅθεν σὺ τούσδε, τῇ δίκῃ μὲν οὔ," "
198 οὐκ οἶδ' ̓Αθήνας τάσδ' ἐλευθέρας ἔτι." 202 πόλει μὲν ἀρκεῖ: καὶ γὰρ οὖν ἐπίφθονον 203 λίαν ἐπαινεῖν ἐστι, πολλάκις δὲ δὴ' "204 καὐτὸς βαρυνθεὶς οἶδ' ἄγαν αἰνούμενος." 244 ξένου πρὸς ἀνδρὸς βωμόν, οὐκ ἐλευθέραν' "245 οἰκεῖν δοκήσω γαῖαν, ̓Αργείων δ' ὄκνῳ" 849 Παλληνίδος γὰρ σεμνὸν ἐκπερῶν πάγον' "850 δίας ̓Αθάνας, ἅρμ' ἰδὼν Εὐρυσθέως," "
1030 θανόντα γάρ με θάψεθ' οὗ τὸ μόρσιμον,"1031 δίας πάροιθε παρθένου Παλληνίδος:' "' None | sup>
191 rend= for we no longer have aught to do with Argos since that decree was passed, but we are exiles from our native land; how then can he justly drag us back as subjects of Mycenae, Mycenae and Argos are used indiscrimately, in the same way that Euripides elsewhere speaks of Greeks as Argives, Achaeans, Hellenes, etc., without distinction. seeing that they have banished us? For we are strangers. Or do ye claim that every exile from Argos is exiled from the bounds of Hellas? Not from Athens surely; for ne’er will she for fear of Argos drive the children of Heracles from her land. Here is no Trachis, not at all; no! nor that Achaean town, whence thou, defying justice, but boasting of the might of Argos in the very words thou now art using, didst drive the suppliants from their station at the altar. If this shall be, and they thy words approve, why then I trow this is no more Athens, the home of freedom. Nay, but I know the temper and nature of these citizens; they would rather die, for honour ranks before mere life with men of worth. Enough of Athens! for excessive praise is apt to breed disgust; and oft ere now I have myself felt vexed at praise that knows no bounds. But to thee, as ruler of this land, I fain would show the reason why thou art bound to save these children. Pittheus was the son of Pelops; from him sprung Aethra, and from her Theseus thy sire was born. And now will I trace back these children’s lineage for thee. Heracles was son of Zeus and Alcmena; Alcmena sprang from Pelops’ daughter; therefore thy father and their father would be the sons of first cousins. Thus then art thou to them related, O Demophon, but thy just debt to them beyond the ties of kinship do I now declare to thee; for I assert, in days gone by, I was with Theseus on the ship, as their father’s squire, when they went to fetch that girdle fraught with death; yea, and from Hades’ murky dungeons did Heracles bring thy father up; as all Hellas doth attest. The following six lines have been condemned by the joint verdict of Paley, Porson, and Dindorf. Wherefore in return they crave this boon of thee, that they be not surrendered up nor torn by force from the altars of thy gods and cast forth from the land. For this were shame on thee, and This line as it stands has a syllable too many for the metre. Hermann omits τε . Wecklein inserts τῇ and omits κακόν . hurtful likewise in thy state, should suppliants, exiles, kith and kin of thine, be haled away by force. For pity’s sake! cast one glance at them. I do entreat thee, laying my suppliant bough upon thee, by thy hands and beard, slight not the sons of Heracles, now that thou hast them in thy power to help. Show thyself their kinsman and their friend; be to them father, brother, lord; for better each and all of these than to fall beneath the Argives’ hand. Choru
191 Or do ye claim that every exile from Argos is exiled from the bounds of Hellas? Not from Athens surely; for ne’er will she for fear of Argos drive the children of Heracles from her land. Here is no Trachis, not at all; no! nor that Achaean town, whence thou, defying justice,
198 but boasting of the might of Argos in the very words thou now art using, didst drive the suppliants from their station at the altar. If this shall be, and they thy words approve, why then I trow this is no more Athens, the home of freedom. Nay, but I know the temper and nature of these citizens;
202 they would rather die, for honour ranks before mere life with men of worth. Enough of Athens! for excessive praise is apt to breed disgust; and oft ere now I have myself felt vexed at praise that knows no bounds.
244 rend= next come ties of kin, and the debt I owe to treat them kindly for their father’s sake; and last, mine honour, which before all I must regard; for if I permit this altar to be violently despoiled by stranger hands, men will think the land I inhabit is free no more, and that through fear Reading ὄκνῳ . I have surrendered suppliants to Argives, and this comes nigh to make one hang oneself. Would that thou hadst come under a luckier star! yet, as it is, fear not that any man shall tear thee and these children from the altar by force. Get thee (to Copreus) to Argos and tell Eurystheus so; yea and more, if he have any charge against these strangers, he shall have justice; but never shalt thou drag them hence. Copreu
244 next come ties of kin, and the debt I owe to treat them kindly for their father’s sake; and last, mine honour, which before all I must regard; for if I permit this altar to be violently despoiled by stranger hands, men will think 245 the land I inhabit is free no more, and that through fear Reading ὄκνῳ . I have surrendered suppliants to Argives, and this comes nigh to make one hang oneself. Would that thou hadst come under a luckier star! yet, as it is, fear not that any man shall tear thee and these children from the altar by force.
849 rend= When we had deployed our troops and marshalled them face to face with one another, Hyllus dismounted from his four-horsed chariot and stood midway betwixt the hosts. Then cried he, Captain, who art come from Argos, why cannot we leave this land alone? No hurt wilt thou do Mycenae, if of one man thou rob her; come! meet me in single combat, and, if thou slay me, take the children of Heracles away with thee, but, if thou fall, leave me to possess my ancestral honours and my home. The host cried yes! saying the scheme he offered was a fair one, both to rid them of their trouble and satisfy their valour. But that other, feeling no shame before those who heard the challenge or at his own cowardice, quailed, general though he was, to come within reach of the stubborn spear, showing himself an abject coward; yet with such a spirit he came to enslave the children of Heracles. Then did Hyllus withdraw to his own ranks again, and the prophets seeing that no reconciliation would be effected by single combat, began the sacrifice without delay and forthwith let flow from a human If βροτείων is correct, it would seem to refer to Macaria. Paley offers the ingenious suggestion βοτειων, i.e., throats of beasts but the word has no authority. Better is Helbig’s βοείων . throat auspicious streams of blood. And some were mounting chariots, while others couched beneath the shelter of their shields, and the king of the Athenians, as a highborn chieftain should, would exhort his host: Fellow-citizens, the land, that feeds you and that gave you birth, demands to-day the help of every man. Likewise Eurystheus besought his allies that they should scorn to sully the feme of Argos and Mycenae. Anon the Etrurian trumpet sounded loud and clear, and hand to hand they rushed; then think how loudly clashed their ringing shields, what din arose of cries and groans confused! At first the onset of the Argive spearmen broke our ranks; then they in turn gave ground; next, foot to foot and man to man, they fought their stubborn fray, many falling the while. And either chief cheered on his men, Sons of Athens! Ye who till the fields of Argos! ward from your land disgrace. Do all we could, and spite of every effort, scarce could we turn the Argive line in flight. When lo! old Iolaus sees Hyllus starting from the ranks, whereon he lifts his hands to him with a prayer to take him up into his chariot. Thereon he seized the reins and went hard after the horses of Eurystheus. From this point onward must I speak from hearsay, though hitherto as one whose own eyes saw. For as he was crossing Pallene’s hill, sacred to the goddess Athene, he caught sight of Eurystheus’ chariot, and prayed to Hebe and to Zeus, that for one single day he might grow young again and wreak his vengeance on his foes. Now must thou hear a wondrous tale: two stars settled on the horses’ yokes and threw the chariot into dark shadow, which—at least so say our wiser folk—were thy son and Hebe; and from that murky gloom appeared that aged man in the form of a youth with strong young arms; then by the rocks of Sciron the hero Iolaus o’ertakes Eurystheus’ chariot. And he bound his hands with gyves, and is bringing that chieftain once so prosperous as a trophy hither, whose fortune now doth preach a lesson, clear as day, to all the sons of men, that none should envy him, who seems to thrive, until they see his death; for fortune’s moods last but a day. Choru
849 to take him up into his chariot. Thereon he seized the reins and went hard after the horses of Eurystheus. From this point onward must I speak from hearsay, though hitherto as one whose own eyes saw. For as he was crossing Pallene’s hill, 850 acred to the goddess Athene, he caught sight of Eurystheus’ chariot, and prayed to Hebe and to Zeus, that for one single day he might grow young again and wreak his vengeance on his foes. Now must thou hear a wondrous tale: two stars settled on the horses’ yoke
1030 Bury my body after death in its destined grave in front of the shrine of the virgin goddess Pallas. at Pallene. And I will be thy friend and guardian of thy city for ever, where I lie buried in a foreign soil, but a bitter foe to these children’s descendants,'1031 rend= Bury my body after death in its destined grave in front of the shrine of the virgin goddess Pallas. at Pallene. And I will be thy friend and guardian of thy city for ever, where I lie buried in a foreign soil, but a bitter foe to these children’s descendants, whensoe’er Referring to invasions by the Peloponnesians, descendants of the Heracleidae. with gathered host they come against this land, traitors to your kindness now; such are the strangers ye have championed. Why then came I hither, if I knew all this, instead of regarding the god’s oracle? Because I thought, that Hera was mightier far than any oracle, and would not betray me. Waste no drink-offering on my tomb, nor spill the victim’s blood; for I will requite them for my treatment here with a journey they shall rue; and ye shall have double gain from me, for I will help you and harm them by my death. Alcmena 1031 Bury my body after death in its destined grave in front of the shrine of the virgin goddess Pallas. at Pallene. And I will be thy friend and guardian of thy city for ever, where I lie buried in a foreign soil, but a bitter foe to these children’s descendants, ' None |
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27. Euripides, Hercules Furens, 1282, 1326-1333 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides, dramas by\n, Children of Heracles • Hosios (and cognates), In context of parents and children • children
Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 189, 198; Long (2019), Immortality in Ancient Philosophy, 175; Peels (2016), Hosios: A Semantic Study of Greek Piety, 38
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1282 to crown the sorrows of my house with my children’s murder. I have come to this point of necessity; no longer may I dwell in Thebes , the city that I love; for suppose I stay, to what temple or gathering of friends shall I go? For mine is no curse that invites greetings.1326 I will give you homes and the half of all I have. Yes, I will give you all those presents I received from the citizens for saving their fourteen children, when I slew the bull of Crete ; for I have plots of land assigned me throughout the country; these shall henceforth 1330 be called after you by men, while you live; and at your death, when you have gone to Hades’ halls, the whole city of Athens shall exalt your honor with sacrifices and a monument of stone. For it is a noble crown of a good reputation ' None |
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28. Hebrew Bible, 2 Chronicles, 13.6, 20.2 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Children • Children, Adam and Eve, of • Children, Children (grandchildren), of • children, in Joel and Jonah
Found in books: Gera (2014), Judith, 46; Levison (2023), The Greek Life of Adam and Eve. 649, 801
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20.2 וַיַּשְׁכִּימוּ בַבֹּקֶר וַיֵּצְאוּ לְמִדְבַּר תְּקוֹעַ וּבְצֵאתָם עָמַד יְהוֹשָׁפָט וַיֹּאמֶר שְׁמָעוּנִי יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִַם הַאֲמִינוּ בַּיהוָה אֱלֹהֵיכֶם וְתֵאָמֵנוּ הַאֲמִינוּ בִנְבִיאָיו וְהַצְלִיחוּ׃'
20.2 וַיָּבֹאוּ וַיַּגִּידוּ לִיהוֹשָׁפָט לֵאמֹר בָּא עָלֶיךָ הָמוֹן רָב מֵעֵבֶר לַיָּם מֵאֲרָם וְהִנָּם בְּחַצְצוֹן תָּמָר הִיא עֵין גֶּדִי׃ ' None | sup>
20.2 Then there came some that told Jehoshaphat, saying: ‘There cometh a great multitude against thee from beyond the sea from Aram; and, behold, they are in Hazazon-tamar’—the same is En-gedi.' ' None |
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29. Hebrew Bible, Ecclesiastes, 9.10 (5th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Divinities (Egyptian and Greco-Egyptian), Espemet (divinized child) • children
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 110; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 33
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9.10 Whatsoever thy hand attaineth to do by thy strength, that do; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.'' None |
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30. Herodotus, Histories, 7.101-7.104 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • children • children, children/sons of • procreation of children
Found in books: Gera (2014), Judith, 159, 197; Wolfsdorf (2020), Early Greek Ethics, 527
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7.101 ὡς δὲ καὶ ταύτας διεξέπλωσε καὶ ἐξέβη ἐκ τῆς νεός, μετεπέμψατο Δημάρητον τὸν Ἀρίστωνος συστρατευόμενον αὐτῷ ἐπὶ τὴν Ἑλλάδα, καλέσας δʼ αὐτὸν εἴρετο τάδε. “Δημάρητε, νῦν μοι σὲ ἡδύ τι ἐστὶ εἰρέσθαι τὰ θέλω. σὺ εἶς Ἕλλην τε, καὶ ὡς ἐγὼ πυνθάνομαι σεῦ τε καὶ τῶν ἄλλων Ἑλλήνων τῶν ἐμοὶ ἐς λόγους ἀπικνεομένων, πόλιος οὔτʼ ἐλαχίστης οὔτʼ ἀσθενεστάτης. νῦν ὦν μοι τόδε φράσον, εἰ Ἕλληνες ὑπομενέουσι χεῖρας ἐμοὶ ἀνταειρόμενοι. οὐ γάρ, ὡς ἐγὼ δοκέω, οὐδʼ εἰ πάντες Ἕλληνες καὶ οἱ λοιποὶ οἱ πρὸς ἑσπέρης οἰκέοντες ἄνθρωποι συλλεχθείησαν, οὐκ ἀξιόμαχοι εἰσὶ ἐμὲ ἐπιόντα ὑπομεῖναι, μὴ ἐόντες ἄρθμιοι. θέλω μέντοι καὶ τὸ ἀπὸ σεῦ, ὁκοῖόν τι λέγεις περὶ αὐτῶν, πυθέσθαι.” ὃ μὲν ταῦτα εἰρώτα, ὁ δὲ ὑπολαβὼν ἔφη “βασιλεῦ, κότερα ἀληθείῃ χρήσωμαι πρὸς σὲ ἢ ἡδονῇ;” ὁ δέ μιν ἀληθείῃ χρήσασθαι ἐκέλευε, φὰς οὐδέν οἱ ἀηδέστερον ἔσεσθαι ἢ πρότερον ἦν. 7.102 ὡς δὲ ταῦτα ἤκουσε Δημάρητος, ἔλεγε τάδε. “βασιλεῦ, ἐπειδὴ ἀληθείῃ διαχρήσασθαι πάντως κελεύεις ταῦτα λέγοντα τὰ μὴ ψευδόμενός τις ὕστερον ὑπὸ σεῦ ἁλώσεται, τῇ Ἑλλάδι πενίη μὲν αἰεί κοτε σύντροφος ἐστί, ἀρετὴ δὲ ἔπακτος ἐστί, ἀπό τε σοφίης κατεργασμένη καὶ νόμου ἰσχυροῦ· τῇ διαχρεωμένη ἡ Ἑλλὰς τήν τε πενίην ἀπαμύνεται καὶ τὴν δεσποσύνην. αἰνέω μέν νυν πάντας Ἕλληνας τοὺς περὶ ἐκείνους τοὺς Δωρικοὺς χώρους οἰκημένους, ἔρχομαι δὲ λέξων οὐ περὶ πάντων τούσδε τοὺς λόγους ἀλλὰ περὶ Λακεδαιμονίων μούνων, πρῶτα μὲν ὅτι οὐκ ἔστι ὅκως κοτὲ σοὺς δέξονται λόγους δουλοσύνην φέροντας τῇ Ἑλλάδι, αὖτις δὲ ὡς ἀντιώσονταί τοι ἐς μάχην καὶ ἢν οἱ ἄλλοι Ἕλληνες πάντες τὰ σὰ φρονέωσι. ἀριθμοῦ δὲ πέρι, μή πύθῃ ὅσοι τινὲς ἐόντες ταῦτα ποιέειν οἷοί τε εἰσί· ἤν τε γὰρ τύχωσι ἐξεστρατευμένοι χίλιοι, οὗτοι μαχήσονταί τοι, ἤν τε ἐλάσσονες τούτων ἤν τε καὶ πλεῦνες.” 7.103 ταῦτα ἀκούσας Ξέρξης γελάσας ἔφη “Δημάρητε, οἷον ἐφθέγξαο ἔπος, ἄνδρας χιλίους στρατιῇ τοσῇδε μαχήσεσθαι. ἄγε εἰπέ μοι· σὺ φῂς τούτων τῶν ἀνδρῶν βασιλεὺς αὐτὸς γενέσθαι· σὺ ὦν ἐθελήσεις αὐτίκα μάλα πρὸς ἄνδρας δέκα μάχεσθαι; καίτοι εἰ τὸ πολιτικὸν ὑμῖν πᾶν ἐστι τοιοῦτον οἷον σὺ διαιρέεις, σέ γε τὸν κείνων βασιλέα πρέπει πρὸς τὸ διπλήσιον ἀντιτάσσεσθαι κατὰ νόμους τοὺς ὑμετέρους. εἰ γὰρ κείνων ἕκαστος δέκα ἀνδρῶν τῆς στρατιῆς τῆς ἐμῆς ἀντάξιος ἐστί, σὲ δέ γε δίζημαι εἴκοσι εἶναι ἀντάξιον, καὶ οὕτω μὲν ὀρθοῖτʼ ἂν ὁ λόγος ὁ παρὰ σέο λεγόμενος· εἰ δὲ τοιοῦτοί τε ἐόντες καὶ μεγάθεα τοσοῦτοι, ὅσοι σύ τε καὶ οἳ παρʼ ἐμὲ φοιτῶσι Ἑλλήνων ἐς λόγους αὐχέετε τοσοῦτον, ὅρα μὴ μάτην κόμπος ὁ λόγος οὗτος εἰρημένος ᾖ. ἐπεὶ φέρε ἴδω παντὶ τῷ οἰκότι· κῶς ἂν δυναίατο χίλιοι ἢ καὶ μύριοι ἢ καὶ πεντακισμύριοι, ἐόντες γε ἐλεύθεροι πάντες ὁμοίως καὶ μὴ ὑπʼ ἑνὸς ἀρχόμενοι, στρατῷ τοσῷδε ἀντιστῆναι; ἐπεί τοι πλεῦνες περὶ ἕνα ἕκαστον γινόμεθα ἢ χίλιοι, ἐόντων ἐκείνων πέντε χιλιάδων. ὑπὸ μὲν γὰρ ἑνὸς ἀρχόμενοι κατὰ τρόπον τὸν ἡμέτερον γενοίατʼ ἄν, δειμαίνοντες τοῦτον, καὶ παρὰ τὴν ἑωυτῶν φύσιν ἀμείνονες, καὶ ἴοιεν ἀναγκαζόμενοι μάστιγι ἐς πλεῦνας ἐλάσσονες ἐόντες· ἀνειμένοι δὲ ἐς τὸ ἐλεύθερον οὐκ ἂν ποιέοιεν τούτων οὐδέτερα. δοκέω δὲ ἔγωγε καὶ ἀνισωθέντας πλήθεϊ χαλεπῶς ἂν Ἕλληνας Πέρσῃσι μούνοισι μάχεσθαι. ἀλλὰ παρʼ ἡμῖν μὲν μούνοισι τοῦτο ἐστὶ τὸ σὺ λέγεις, ἔστι γε μὲν οὐ πολλὸν ἀλλὰ σπάνιον· εἰσὶ γὰρ Περσέων τῶν ἐμῶν αἰχμοφόρων οἳ ἐθελήσουσι Ἑλλήνων ἀνδράσι τρισὶ ὁμοῦ μάχεσθαι· τῶν σὺ ἐὼν ἄπειρος πολλὰ φλυηρέεις.” 7.104 πρὸς ταῦτα Δημάρητος λέγει “ὦ βασιλεῦ, ἀρχῆθεν ἠπιστάμην ὅτι ἀληθείῃ χρεώμενος οὐ φίλα τοι ἐρέω· σὺ δʼ ἐπεὶ ἠνάγκασας λέγειν τῶν λόγων τοὺς ἀληθεστάτους, ἔλεγον τὰ κατήκοντα Σπαρτιήτῃσι. καίτοι ὡς ἐγὼ τυγχάνω τὰ νῦν τάδε ἐστοργὼς ἐκείνους, αὐτὸς μάλιστα ἐξεπίστεαι, οἵ με τιμήν τε καὶ γέρεα ἀπελόμενοι πατρώια ἄπολίν τε καὶ φυγάδα πεποιήκασι, πατὴρ δὲ σὸς ὑποδεξάμενος βίον τέ μοι καὶ οἶκον ἔδωκε. οὔκων οἰκός ἐστι ἄνδρα τὸν σώφρονα εὐνοίην φαινομένην διωθέεσθαι, ἀλλὰ στέργειν μάλιστα. ἐγὼ δὲ οὔτε δέκα ἀνδράσι ὑπίσχομαι οἷός τε εἶναι μάχεσθαι οὔτε δυοῖσι, ἑκών τε εἶναι οὐδʼ ἂν μουνομαχέοιμι. εἰ δὲ ἀναγκαίη εἴη ἢ μέγας τις ὁ ἐποτρύνων ἀγών, μαχοίμην ἂν πάντων ἥδιστα ἑνὶ τούτων τῶν ἀνδρῶν οἳ Ἑλλήνων ἕκαστος φησὶ τριῶν ἄξιος εἶναι. ὣς δὲ καὶ Λακεδαιμόνιοι κατὰ μὲν ἕνα μαχόμενοι οὐδαμῶν εἰσι κακίονες ἀνδρῶν, ἁλέες δὲ ἄριστοι ἀνδρῶν ἁπάντων. ἐλεύθεροι γὰρ ἐόντες οὐ πάντα ἐλεύθεροι εἰσί· ἔπεστι γάρ σφι δεσπότης νόμος, τὸν ὑποδειμαίνουσι πολλῷ ἔτι μᾶλλον ἢ οἱ σοὶ σέ. ποιεῦσι γῶν τὰ ἂν ἐκεῖνος ἀνώγῃ· ἀνώγει δὲ τὠυτὸ αἰεί, οὐκ ἐῶν φεύγειν οὐδὲν πλῆθος ἀνθρώπων ἐκ μάχης, ἀλλὰ μένοντας ἐν τῇ τάξι ἐπικρατέειν ἢ ἀπόλλυσθαι. σοὶ δὲ εἰ φαίνομαι ταῦτα λέγων φλυηρέειν, τἆλλα σιγᾶν θέλω τὸ λοιπόν· νῦν τε ἀναγκασθεὶς ἔλεξα. γένοιτο μέντοι κατὰ νόον τοι, βασιλεῦ”'' None | sup>
7.101 After he passed by all his fleet and disembarked from the ship, he sent for Demaratus son of Ariston, who was on the expedition with him against Hellas. He summoned him and said, “Demaratus, it is now my pleasure to ask you what I wish to know. You are a Greek, and, as I am told both by you and by the other Greeks whom I have talked to, a man from neither the least nor the weakest of Greek cities. ,So tell me: will the Greeks offer battle and oppose me? I think that even if all the Greeks and all the men of the western lands were assembled together, they are not powerful enough to withstand my attack, unless they are united. ,Still I want to hear from you what you say of them.” To this question Demaratus answered, “O king, should I speak the truth or try to please you?” Xerxes bade him speak the truth and said that it would be no more unpleasant for him than before. 7.102 Demaratus heard this and said, “O King, since you bid me by all means to speak the whole truth, and to say what you will not later prove to be false, in Hellas poverty is always endemic, but courage is acquired as the fruit of wisdom and strong law; by use of this courage Hellas defends herself from poverty and tyranny. ,Now I praise all the Greeks who dwell in those Dorian lands, yet I am not going to speak these words about all of them, but only about the Lacedaemonians. First, they will never accept conditions from you that bring slavery upon Hellas; and second, they will meet you in battle even if all the other Greeks are on your side. ,Do not ask me how many these men are who can do this; they will fight with you whether they have an army of a thousand men, or more than that, or less.” 7.103 When he heard this, Xerxes smiled and said, “What a strange thing to say, Demaratus, that a thousand men would fight with so great an army! Come now, tell me this: you say that you were king of these men. Are you willing right now to fight with ten men? Yet if your state is entirely as you define it, you as their king should by right encounter twice as many according to your laws. ,If each of them is a match for ten men of my army, then it is plain to me that you must be a match for twenty; in this way you would prove that what you say is true. But if you Greeks who so exalt yourselves are just like you and the others who come to speak with me, and are also the same size, then beware lest the words you have spoken be only idle boasting. ,Let us look at it with all reasonableness: how could a thousand, or ten thousand, or even fifty thousand men, if they are all equally free and not under the rule of one man, withstand so great an army as mine? If you Greeks are five thousand, we still would be more than a thousand to one. ,If they were under the rule of one man according to our custom, they might out of fear of him become better than they naturally are, and under compulsion of the lash they might go against greater numbers of inferior men; but if they are allowed to go free they would do neither. I myself think that even if they were equal in numbers it would be hard for the Greeks to fight just against the Persians. ,What you are talking about is found among us alone, and even then it is not common but rare; there are some among my Persian spearmen who will gladly fight with three Greeks at once. You have no knowledge of this and are spouting a lot of nonsense.” 7.104 To this Demaratus answered, “O king I knew from the first that the truth would be unwelcome to you. But since you compelled me to speak as truly as I could, I have told you how it stands with the Spartans. ,You yourself best know what love I bear them: they have robbed me of my office and the privileges of my house, and made me a cityless exile; your father received me and gave me a house and the means to live on. It is not reasonable for a sensible man to reject goodwill when it appears; rather he will hold it in great affection. ,I myself do not promise that I can fight with ten men or with two, and I would not even willingly fight with one; yet if it were necessary, or if some great contest spurred me, I would most gladly fight with one of those men who claim to be each a match for three Greeks. ,So is it with the Lacedaemonians; fighting singly they are as brave as any man living, and together they are the best warriors on earth. They are free, yet not wholly free: law is their master, whom they fear much more than your men fear you. ,They do whatever it bids; and its bidding is always the same, that they must never flee from the battle before any multitude of men, but must abide at their post and there conquer or die. If I seem to you to speak foolishness when I say this, then let me hereafter hold my peace; it is under constraint that I have now spoken. But may your wish be fulfilled, King.” '' None |
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31. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • children of gods, in the Republic • heroes, as deities, as children of the gods
Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 62; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23
| 27d δαίμονας οὐχὶ ἤτοι θεούς γε ἡγούμεθα ἢ θεῶν παῖδας; φῂς ἢ οὔ;'' None | 27d gods or children of gods? Yes, or no? Certainly. Then if I believe in spirits, as you say, if spirits are a kind of gods, that would be the puzzle and joke which I say you are uttering in saying that I, while I do not believe in gods, do believe In gods again, since I believe in spirits; but if, on the other hand, spirits are a kind of bastard children of gods, by nymphs or by any others, whoever their mothers are said to be, what man would believe that there are children of gods, but no gods? It would be just as absurd'' None |
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32. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • child of earth and starry heaven • parent-child relationships
Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 100; Wolfsdorf (2020), Early Greek Ethics, 555
| 112e δυνατὸν δέ ἐστιν ἑκατέρωσε μέχρι τοῦ μέσου καθιέναι, πέρα δ’ οὔ: ἄναντες γὰρ ἀμφοτέροις τοῖς ῥεύμασι τὸ ἑκατέρωθεν γίγνεται μέρος. ΦΑΙΔ.'' None | 112e Now it is possible to go down from each side to the center, but not beyond, for there the slope rises forward in front of the streams from either side of the earth. Phaedo. Now these streams are many and great and of all sorts, but among the many are four streams, the greatest and outermost of which is that called Oceanus, which flows round in a circle, and opposite this, flowing in the opposite direction, is Acheron, which flows through'' None |
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33. Sophocles, Ajax, 569 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Telamon, children of • children
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 313; Long (2019), Immortality in Ancient Philosophy, 175
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569 O my warriors, my seafaring comrades! On you as on him, I lay this shared task of love: give my command to Teucer! Let him take this child to my home and set him before the face of Telamon, and of my mother, Eriboea,'' None |
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34. Xenophon, Hellenica, 6.4.7 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Herakles, children of • children, of Medea
Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 40; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 97
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6.4.7 Besides this, they were also somewhat encouraged by the oracle which was reported — that the Lacedaemonians were destined to be defeated at the spot where stood the monument of the virgins, who are said to have killed themselves because they had been violated by certain Lacedaemonians. The Thebans accordingly decorated this monument before the battle. Furthermore, reports were brought to them 371 B.C. from the city that all the temples were opening of themselves, and that the priestesses said that the gods revealed victory. And the messengers reported that from the Heracleium the arms also had disappeared, indicating that Heracles had gone forth to the battle. Some, to be sure, say that all these things were but devices of the leaders.'' None |
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35. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • childhood, children • nothos, cf. bastard child oikos
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 389; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 86
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36. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • children of gods, in the Republic • heroes, as deities, as children of the gods
Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 62; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23
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37. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, Voluntariness extends more widely than proairesis to acts of animals and children • nothos, cf. bastard child oikos
Found in books: Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 132; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 326
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38. Anon., 1 Enoch, 1.3-1.5, 1.8-1.9, 6.2, 7.5, 14.20, 21.5, 21.9, 22.5-22.7, 27.2, 47.3, 69.27, 81.6, 90.20-90.26, 98.8, 100.5 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Children • Children, Adam and Eve, of • Children, Devil, of the • Children, Seth, of • Children/offspring, As Addressees • Children/offspring, Giants • Children/offspring, Humanity • Children/offspring, of Heaven • Children/offspring, of Noah • Children/offspring, of the Angels of Heaven • Children/offspring, of the Wicked • Devil, Children of • Giants, Children of the Angels of Heaven • Motifs (Thematic), Jews are Gods Children • Seth, Children of
Found in books: Levison (2023), The Greek Life of Adam and Eve. 149, 234, 273, 432, 801, 940, 969; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46, 57, 67, 144; Schwartz (2008), 2 Maccabees, 316; Stuckenbruck (2007), 1 Enoch 91-108, 67, 68, 79, 80, 82, 141, 159, 161, 190, 191, 199, 208, 209, 222, 490, 491, 600, 633, 637, 639, 640, 667, 669, 682, 702, 720
| 1 The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, And appear from His camp And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him." '47 And in those days shall have ascended the prayer of the righteous, And the blood of the righteous from the earth before the Lord of Spirits.,In those days the holy ones who dwell above in the heavens Shall unite with one voice And supplicate and pray and praise, And give thanks and bless the name of the Lord of Spirits On behalf of the blood of the righteous which has been shed, And that the prayer of the righteous may not be in vain before the Lord of Spirits, That judgement may be done unto them, And that they may not have to suffer for ever.,In those days I saw the Head of Days when He seated himself upon the throne of His glory, And the books of the living were opened before Him: And all His host which is in heaven above and His counselors stood before Him,,And the hearts of the holy were filled with joy; Because the number of the righteous had been offered, And the prayer of the righteous had been heard, And the blood of the righteous been required before the Lord of Spirits.1.3 for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling, 1.4 And the eternal God will tread upon the earth, (even) on Mount Sinai, And appear from His camp And appear in the strength of His might from the heaven of heavens. 1.5 And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth. 1.9 And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him.' "1 The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, And appear from His camp And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him." "2 Observe ye everything that takes place in the heaven, how they do not change their orbits, and the luminaries which are in the heaven, how they all rise and set in order each in its season, and,transgress not against their appointed order. Behold ye the earth, and give heed to the things which take place upon it from first to last, how steadfast they are, how none of the things upon earth,change, but all the works of God appear to you. Behold the summer and the winter, how the whole earth is filled with water, and clouds and dew and rain lie upon it. 3 Observe and see how (in the winter) all the trees seem as though they had withered and shed all their leaves, except fourteen trees, which do not lose their foliage but retain the old foliage from two to three years till the new comes. 4 And again, observe ye the days of summer how the sun is above the earth over against it. And you seek shade and shelter by reason of the heat of the sun, and the earth also burns with growing heat, and so you cannot tread on the earth, or on a rock by reason of its heat. 5 Observe ye how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed and know with regard to all His works, and recognize how He that liveth for ever hath made them so.,And all His works go on thus from year to year for ever, and all the tasks which they accomplish for Him, and their tasks change not, but according as God hath ordained so is it done.,And behold how the sea and the rivers in like manner accomplish and change not their tasks from His commandments\'.",But ye -ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace.,Therefore shall ye execrate your days, And the years of your life shall perish, And the years of your destruction shall be multiplied in eternal execration, And ye shall find no mercy.,In those days ye shall make your names an eternal execration unto all the righteous, b And by you shall all who curse, curse, And all the sinners and godless shall imprecate by you,,And for you the godless there shall be a curse.",And all the . . . shall rejoice, e And there shall be forgiveness of sins, f And every mercy and peace and forbearance: g There shall be salvation unto them, a goodly light.I And for all of you sinners there shall be no salvation, j But on you all shall abide a curse.,But for the elect there shall be light and joy and peace, b And they shall inherit the earth.,And then there shall be bestowed upon the elect wisdom, And they shall all live and never again sin, Either through ungodliness or through pride: But they who are wise shall be humble.,And they shall not again transgress, Nor shall they sin all the days of their life, Nor shall they die of (the divine) anger or wrath, But they shall complete the number of the days of their life.And their lives shall be increased in peace, And the years of their joy shall be multiplied, In eternal gladness and peace, All the days of their life.
6.2 them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: 'Come, let us choose us wives from among the children of men" '6 And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.' "
7.5 them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and 7 And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." "8 And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "9 And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" "10 Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever. 11 And in those days I will open the store chambers of blessing which are in the heaven, so as to send,them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.\'"' "12 Before these things Enoch was hidden, and no one of the children of men knew where he was,hidden, and where he abode, and what had become of him. And his activities had to do with the Watchers, and his days were with the holy ones.,And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers,called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves,wives: 'Ye have wrought great destruction on the earth: And ye shall have no peace nor forgiveness,of sin: and inasmuch as they delight themselves in their children, The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.'" '13 And Enoch went and said: \'Azazel, thou shalt have no peace: a severe sentence has gone forth,against thee to put thee in bonds: And thou shalt not have toleration nor request granted to thee, because of the unrighteousness which thou hast taught, and because of all the works of godlessness,and unrighteousness and sin which thou hast shown to men.\' Then I went and spoke to them all",together, and they were all afraid, and fear and trembling seized them. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence,of the Lord of heaven. For from thenceforward they could not speak (with Him) nor lift up their",eyes to heaven for shame of their sins for which they had been condemned. Then I wrote out their petition, and the prayer in regard to their spirits and their deeds individually and in regard to their,requests that they should have forgiveness and length. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell,asleep. And behold a dream came to me, and visions fell down upon me, and I saw visions of chastisement, and a voice came bidding (me) I to tell it to the sons of heaven, and reprimand them.,And when I awaked, I came unto them, and they were all sitting gathered together, weeping in,Abelsjail, which is between Lebanon and Seneser, with their faces covered. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers.
14.20 The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.' "15 And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous,man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men,for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children,of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die,and perish. Therefore have I given them wives also that they might impregnate them, and beget,children by them, that thus nothing might be wanting to them on earth. But you were formerly,spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.,And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon,the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;,they shall be evil spirits on earth, and evil spirits shall they be called. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless,hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them." "16 From the days of the slaughter and destruction and death of the giants, from the souls of whose flesh the spirits, having gone forth, shall destroy without incurring judgement -thus shall they destroy until the day of the consummation, the great judgement in which the age shall be,consummated, over the Watchers and the godless, yea, shall be wholly consummated.' And now as to the watchers who have sent thee to intercede for them, who had been aforetime in heaven, (say,to them): 'You have been in heaven, but all the mysteries had not yet been revealed to you, and you knew worthless ones, and these in the hardness of your hearts you have made known to the women, and through these mysteries women and men work much evil on earth.,Say to them therefore: ' You have no peace.'" '17 And they took and brought me to a place in which those who were there were like flaming fire,,and, when they wished, they appeared as men. And they brought me to the place of darkness, and to a mountain the point of whose summit reached to heaven. And I saw the places of the luminaries and the treasuries of the stars and of the thunder and in the uttermost depths, where were,a fiery bow and arrows and their quiver, and a fiery sword and all the lightnings. And they took,me to the living waters, and to the fire of the west, which receives every setting of the sun. And I came to a river of fire in which the fire flows like water and discharges itself into the great sea towards,the west. I saw the great rivers and came to the great river and to the great darkness, and went,to the place where no flesh walks. I saw the mountains of the darkness of winter and the place",whence all the waters of the deep flow. I saw the mouths of all the rivers of the earth and the mouth of the deep." 18 I saw the treasuries of all the winds: I saw how He had furnished with them the whole creation",and the firm foundations of the earth. And I saw the corner-stone of the earth: I saw the four",winds which bear the earth and the firmament of the heaven. And I saw how the winds stretch out the vaults of heaven, and have their station between heaven and earth: these are the pillars,of the heaven. I saw the winds of heaven which turn and bring the circumference of the sun and",all the stars to their setting. I saw the winds on the earth carrying the clouds: I saw the paths",of the angels. I saw at the end of the earth the firmament of the heaven above. And I proceeded and saw a place which burns day and night, where there are seven mountains of magnificent stones,,three towards the east, and three towards the south. And as for those towards the east, was of coloured stone, and one of pearl, and one of jacinth, and those towards the south of red stone.,But the middle one reached to heaven like the throne of God, of alabaster, and the summit of the,throne was of sapphire. And I saw a flaming fire. And beyond these mountains Is a region the end of the great earth: there the heavens were completed. And I saw a deep abyss, with columns of heavenly fire, and among them I saw columns of fire fall, which were beyond measure alike towards,the height and towards the depth. And beyond that abyss I saw a place which had no firmament of the heaven above, and no firmly founded earth beneath it: there was no water upon it, and no,birds, but it was a waste and horrible place. I saw there seven stars like great burning mountains,,and to me, when I inquired regarding them, The angel said: \'This place is the end of heaven and earth: this has become a prison for the stars and the host of heaven. And the stars which roll over the fire are they which have transgressed the commandment of the Lord in the beginning of,their rising, because they did not come forth at their appointed times. And He was wroth with them, and bound them till the time when their guilt should be consummated (even) for ten thousand years.\' 19 And Uriel said to me: \'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in,which they shall be judged till they are made an end of. And the women also of the angels who",went astray shall become sirens.\' And I, Enoch, alone saw the vision, the ends of all things: and no man shall see as I have seen. 20 And these are the names of the holy angels who watch. Uriel, one of the holy angels, who is,over the world and over Tartarus. Raphael, one of the holy angels, who is over the spirits of men.,Raguel, one of the holy angels who takes vengeance on the world of the luminaries. Michael, one,of the holy angels, to wit, he that is set over the best part of mankind and over chaos. Saraqael,,one of the holy angels, who is set over the spirits, who sin in the spirit. Gabriel, one of the holy,angels, who is over Paradise and the serpents and the Cherubim. Remiel, one of the holy angels, whom God set over those who rise.
21.5 I said: 'For what sin are they bound, and on what account have they been cast in hither' Then said Uriel, one of the holy angels, who was with me, and was chief over them, and said: 'Enoch, why" "
21.9 fearful is the place and how terrible to look upon!' Then Uriel answered me, one of the holy angels who was with me, and said unto me: 'Enoch, why hast thou such fear and affright' And" '21 And I proceeded to where things were chaotic. And I saw there something horrible: I saw neither",a heaven above nor a firmly founded earth, but a place chaotic and horrible. And there I saw,seven stars of the heaven bound together in it, like great mountains and burning with fire. Then,I said: \'For what sin are they bound, and on what account have they been cast in hither\' Then said Uriel, one of the holy angels, who was with me, and was chief over them, and said: \'Enoch, why,dost thou ask, and why art thou eager for the truth These are of the number of the stars of heaven, which have transgressed the commandment of the Lord, and are bound here till ten thousand years,,the time entailed by their sins, are consummated.\' And from thence I went to another place, which was still more horrible than the former, and I saw a horrible thing: a great fire there which burnt and blazed, and the place was cleft as far as the abyss, being full of great descending columns of,fire: neither its extent or magnitude could I see, nor could I conjecture. Then I said: \'How,fearful is the place and how terrible to look upon!\' Then Uriel answered me, one of the holy angels who was with me, and said unto me: \'Enoch, why hast thou such fear and affright\' And,I answered: \'Because of this fearful place, and because of the spectacle of the pain.\' And he said unto me: \'This place is the prison of the angels, and here they will be imprisoned for ever.\'
22.5 and his voice went forth to heaven and made suit. And I asked Raphael the angel who was"' "22.6 with me, and I said unto him: 'This spirit which maketh suit, whose is it, whose voice goeth forth and maketh suit to heaven '" "22.7 And he answered me saying: 'This is the spirit which went forth from Abel, whom his brother Cain slew, and he makes his suit against him till his seed is destroyed from the face of the earth, and his seed is annihilated from amongst the seed of men.'" "22 And thence I went to another place, and he mountain and of hard rock.,And there was in it four hollow places, deep and wide and very smooth. How smooth are the hollow places and deep and dark to look at.,Then Raphael answered, one of the holy angels who was with me, and said unto me: \'These hollow places have been created for this very purpose, that the spirits of the souls of the dead should,assemble therein, yea that all the souls of the children of men should assemble here. And these places have been made to receive them till the day of their judgement and till their appointed period till the period appointed, till the great judgement (comes) upon them.\' I saw (the spirit of) a dead man making suit,,and his voice went forth to heaven and made suit. And I asked Raphael the angel who was",with me, and I said unto him: \'This spirit which maketh suit, whose is it, whose voice goeth forth and maketh suit to heaven \',And he answered me saying: \'This is the spirit which went forth from Abel, whom his brother Cain slew, and he makes his suit against him till his seed is destroyed from the face of the earth, and his seed is annihilated from amongst the seed of men.\',The I asked regarding it, and regarding all the hollow places: \'Why is one separated from the other\',And he answered me and said unto me: \'These three have been made that the spirits of the dead might be separated. And such a division has been make (for) the spirits of the righteous, in which there is the bright spring of,water. And such has been made for sinners when they die and are buried in the earth and judgement has not been executed on them in their",lifetime. Here their spirits shall be set apart in this great pain till the great day of judgement and punishment and torment of those who curse for ever and retribution for their spirits. There",He shall bind them for ever. And such a division has been made for the spirits of those who make their suit, who make disclosures concerning their destruction, when they were slain in the days,of the sinners. Such has been made for the spirits of men who were not righteous but sinners, who were complete in transgression, and of the transgressors they shall be companions: but their spirits shall not be slain in the day of judgement nor shall they be raised from thence.\',The I blessed the Lord of glory and said: \'Blessed be my Lord, the Lord of righteousness, who ruleth for ever.\' 23 From thence I went to another place to the west of the ends of the earth. And I saw a burning",fire which ran without resting, and paused not from its course day or night but (ran) regularly. And,I asked saying: \'What is this which rests not\' Then Raguel, one of the holy angels who was with me, answered me and said unto me: \'This course of fire which thou hast seen is the fire in the west which persecutes all the luminaries of heaven.\'' "24 And from thence I went to another place of the earth, and he showed me a mountain range of,fire which burnt day and night. And I went beyond it and saw seven magnificent mountains all differing each from the other, and the stones (thereof) were magnificent and beautiful, magnificent as a whole, of glorious appearance and fair exterior: three towards the east, one founded on the other, and three towards the south, one upon the other, and deep rough ravines, no one of which,joined with any other. And the seventh mountain was in the midst of these, and it excelled them,in height, resembling the seat of a throne: and fragrant trees encircled the throne. And amongst them was a tree such as I had never yet smelt, neither was any amongst them nor were others like it: it had a fragrance beyond all fragrance, and its leaves and blooms and wood wither not for ever:,and its fruit is beautiful, and its fruit n resembles the dates of a palm. Then I said: 'How beautiful is this tree, and fragrant, and its leaves are fair, and its blooms very delightful in appearance.',Then answered Michael, one of the holy and honoured angels who was with me, and was their leader." '25 And he said unto me: \'Enoch, why dost thou ask me regarding the fragrance of the tree,,and why dost thou wish to learn the truth\' Then I answered him saying: \'I wish to",know about everything, but especially about this tree.\' And he answered saying: \'This high mountain which thou hast seen, whose summit is like the throne of God, is His throne, where the Holy Great One, the Lord of Glory, the Eternal King, will sit, when He shall come down to visit,the earth with goodness. And as for this fragrant tree no mortal is permitted to touch it till the great judgement, when He shall take vengeance on all and bring (everything) to its consummation,for ever. It shall then be given to the righteous and holy. Its fruit shall be for food to the elect: it shall be transplanted to the holy place, to the temple of the Lord, the Eternal King.,Then shall they rejoice with joy and be glad, And into the holy place shall they enter; And its fragrance shall be in their bones, And they shall live a long life on earth, Such as thy fathers lived:And in their days shall no sorrow or plague Or torment or calamity touch them.\',Then blessed I the God of Glory, the Eternal King, who hath prepared such things for the righteous, and hath created them and promised to give to them. 26 And I went from thence to the middle of the earth, and I saw a blessed place in which there were,trees with branches abiding and blooming of a dismembered tree. And there I saw a holy mountain,,and underneath the mountain to the east there was a stream and it flowed towards the south. And I saw towards the east another mountain higher than this, and between them a deep and narrow,ravine: in it also ran a stream underneath the mountain. And to the west thereof there was another mountain, lower than the former and of small elevation, and a ravine deep and dry between them: and another deep and dry ravine was at the extremities of the three mountains. And all the ravines were deep rand narrow, (being formed) of hard rock, and trees were not planted upon,them. And I marveled at the rocks, and I marveled at the ravine, yea, I marveled very much.
27.2 accursed valley between' Then Uriel, one of the holy angels who was with me, answered and said: 'This accursed valley is for those who are accursed for ever: Here shall all the accursed be gathered together who utter with their lips against the Lord unseemly words and of His glory speak hard things. Here shall they be gathered together, and here" '27 Then said I: \'For what object is this blessed land, which is entirely filled with trees, and this,accursed valley between\' Then Uriel, one of the holy angels who was with me, answered and said: \'This accursed valley is for those who are accursed for ever: Here shall all the accursed be gathered together who utter with their lips against the Lord unseemly words and of His glory speak hard things. Here shall they be gathered together, and here,shall be their place of judgement. In the last days there shall be upon them the spectacle of righteous judgement in the presence of the righteous for ever: here shall the merciful bless the Lord of glory, the Eternal King.,In the days of judgement over the former, they shall bless Him for the mercy in accordance with,which He has assigned them (their lot).\' Then I blessed the Lord of Glory and set forth His glory and lauded Him gloriously." 28 And thence I went towards the east, into the midst of the mountain range of the desert, and,I saw a wilderness and it was solitary, full of trees and plants. And water gushed forth from,above. Rushing like a copious watercourse which flowed towards the north-west it caused clouds and dew to ascend on every side." 29 And thence I went to another place in the desert, and approached to the east of this mountain,range. And there I saw aromatic trees exhaling the fragrance of frankincense and myrrh, and the trees also were similar to the almond tree. 30 And beyond these, I went afar to the east, and I saw another place, a valley (full) of water. And,therein there was a tree, the colour () of fragrant trees such as the mastic. And on the sides of those valleys I saw fragrant cinnamon. And beyond these I proceeded to the east. 31 And I saw other mountains, and amongst them were groves of trees, and there flowed forth from,them nectar, which is named sarara and galbanum. And beyond these mountains I saw another mountain to the east of the ends of the earth, whereon were aloe-trees, and all the trees were full,of stacte, being like almond-trees. And when one burnt it, it smelt sweeter than any fragrant odour.' "32 And after these fragrant odours, as I looked towards the north over the mountains I saw seven mountains full of choice nard and fragrant trees and cinnamon and pepper.,And thence I went over the summits of all these mountains, far towards the east of the earth, and passed above the Erythraean sea and went far from it, and passed over the angel Zotiel. And I came to the Garden of Righteousness,,I and from afar off trees more numerous than I these trees and great-two trees there, very great, beautiful, and glorious, and magnificent, and the tree of knowledge, whose holy fruit they eat and know great wisdom.,That tree is in height like the fir, and its leaves are like (those of) the Carob tree: and its fruit,is like the clusters of the vine, very beautiful: and the fragrance of the tree penetrates afar. Then,I said: 'How beautiful is the tree, and how attractive is its look!' Then Raphael the holy angel, who was with me, answered me and said: 'This is the tree of wisdom, of which thy father old (in years) and thy aged mother, who were before thee, have eaten, and they learnt wisdom and their eyes were opened, and they knew that they were naked and they were driven out of the garden.'" '33 And from thence I went to the ends of the earth and saw there great beasts, and each differed from the other; and (I saw) birds also differing in appearance and beauty and voice, the one differing from the other. And to the east of those beasts I saw the ends of the earth whereon the heaven,rests, and the portals of the heaven open. And I saw how the stars of heaven come forth, and,I counted the portals out of which they proceed, and wrote down all their outlets, of each individual star by itself, according to their number and their names, their courses and their positions, and their,times and their months, as Uriel the holy angel who was with me showed me. He showed all things to me and wrote them down for me: also their names he wrote for me, and their laws and their companies. 34 And from thence I went towards the north to the ends of the earth, and there I saw a great and,glorious device at the ends of the whole earth. And here I saw three portals of heaven open in the heaven: through each of them proceed north winds: when they blow there is cold, hail, frost,,snow, dew, and rain. And out of one portal they blow for good: but when they blow through the other two portals, it is with violence and affliction on the earth, and they blow with violence. 35 And from thence I went towards the west to the ends of the earth, and saw there three portals of the heaven open such as I had seen in the east, the same number of portals, and the same number of outlets. 36 And from thence I went to the south to the ends of the earth, and saw there three open portals,of the heaven: and thence there come dew, rain, and wind. And from thence I went to the east to the ends of the heaven, and saw here the three eastern portals of heaven open and small portals,above them. Through each of these small portals pass the stars of heaven and run their course to the west on the path which is shown to them. And as often as I saw I blessed always the Lord of Glory, and I continued to bless the Lord of Glory who has wrought great and glorious wonders, to show the greatness of His work to the angels and to spirits and to men, that they might praise His work and all His creation: that they might see the work of His might and praise the great work of His hands and bless Him for ever.
69.27 And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray.
81.6 flesh is righteous in the sight of the Lord, for He is their Creator. One year we will leave thee with thy son, till thou givest thy (last) commands, that thou mayest teach thy children and record (it) for them, and testify to all thy children; and in the second year they shall take thee from their midst. 83 And now, my son Methuselah, I will show thee all my visions which I have seen, recounting,them before thee. Two visions I saw before I took a wife, and the one was quite unlike the other: the first when I was learning to write: the second before I took thy mother, (when) I saw a terrible,vision. And regarding them I prayed to the Lord. I had laid me down in the house of my grandfather Mahalalel, (when) I saw in a vision how the heaven collapsed and was borne off and fell to,the earth. And when it fell to the earth I saw how the earth was swallowed up in a great abyss, and mountains were suspended on mountains, and hills sank down on hills, and high trees were rent,from their stems, and hurled down and sunk in the abyss. And thereupon a word fell into my mouth,,and I lifted up (my voice) to cry aloud, and said: ' The earth is destroyed.' And my grandfather Mahalalel waked me as I lay near him, and said unto me: ' Why dost thou cry so, my son, and why,dost thou make such lamentation' And I recounted to him the whole vision which I had seen, and he said unto me: ' A terrible thing hast thou seen, my son, and of grave moment is thy dream- vision as to the secrets of all the sin of the earth: it must sink into the abyss and be destroyed with,a great destruction. And now, my son, arise and make petition to the Lord of glory, since thou art a believer, that a remt may remain on the earth, and that He may not destroy the whole,earth. My son, from heaven all this will come upon the earth, and upon the earth there will be great,destruction. After that I arose and prayed and implored and besought, and wrote down my prayer for the generations of the world, and I will show everything to thee, my son Methuselah. And when I had gone forth below and seen the heaven, and the sun rising in the east, and the moon setting in the west, and a few stars, and the whole earth, and everything as He had known it in the beginning, then I blessed the Lord of judgement and extolled Him because He had made the sun to go forth from the windows of the east, and he ascended and rose on the face of the heaven, and set out and kept traversing the path shown unto him." "
90.20 And I saw till that in this manner thirty-five shepherds undertook the pasturing (of the sheep), and they severally completed their periods as did the first; and others received them into their,hands, to pasture them for their period, each shepherd in his own period. And after that I saw in my vision all the birds of heaven coming, the eagles, the vultures, the kites, the ravens; but the eagles led all the birds; and they began to devour those sheep, and to pick out their eyes and to,devour their flesh. And the sheep cried out because their flesh was being devoured by the birds,,and as for me I looked and lamented in my sleep over that shepherd who pastured the sheep. And I saw until those sheep were devoured by the dogs and eagles and kites, and they left neither flesh nor skin nor sinew remaining on them till only their bones stood there: and their bones too fell,to the earth and the sheep became few. And I saw until that twenty-three had undertaken the pasturing and completed in their several periods fifty-eight times.",But behold lambs were borne by those white sheep, and they began to open their eyes and to see,,and to cry to the sheep. Yea, they cried to them, but they did not hearken to what they said to,them, but were exceedingly deaf, and their eyes were very exceedingly blinded. And I saw in the vision how the ravens flew upon those lambs and took one of those lambs, and dashed the sheep,in pieces and devoured them. And I saw till horns grew upon those lambs, and the ravens cast down their horns; and I saw till there sprouted a great horn of one of those sheep, and their eyes,were opened. And it looked at them and their eyes opened, and it cried to the sheep, and the,rams saw it and all ran to it. And notwithstanding all this those eagles and vultures and ravens and kites still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out. And those ravens fought and battled with it and sought to lay low its horn, but they had no power over it. All the eagles and vultures and ravens and kites were gathered together, and there came with them all the sheep of the field, yea, they all came together, and helped each other to break that horn of the ram.,And I saw till a great sword was given to the sheep, and the sheep proceeded against all the beasts of the field to slay them, and all the beasts and the birds of the heaven fled before their face. And I saw that man, who wrote the book according to the command of the Lord, till he opened that book concerning the destruction which those twelve last shepherds had wrought, and showed that they had destroyed much more than their predecessors, before the Lord of the sheep. And I saw till the Lord of the sheep came unto them and took in His hand the staff of His wrath, and smote the earth, and the earth clave asunder, and all the beasts and all the birds of the heaven fell from among those sheep, and were swallowed up in the earth and it covered them.,And I saw till a throne was erected in the pleasant land, and the Lord of the sheep sat Himself thereon, and the other took the sealed books and opened those books before the Lord of the sheep.,And the Lord called those men the seven first white ones, and commanded that they should bring before Him, beginning with the first star which led the way, all the stars whose privy members,were like those of horses, and they brought them all before Him. And He said to that man who wrote before Him, being one of those seven white ones, and said unto him: \' Take those seventy shepherds to whom I delivered the sheep, and who taking them on their own authority slew more,than I commanded them.\' And behold they were all bound, I saw, and they all stood before Him.,And the judgement was held first over the stars, and they were judged and found guilty, and went to the place of condemnation, and they were cast into an abyss, full of fire and flaming, and full,of pillars of fire. And those seventy shepherds were judged and found guilty, and they were cast,into that fiery abyss. And I saw at that time how a like abyss was opened in the midst of the earth, full of fire, and they brought those blinded sheep, and they were all judged and found guilty and,cast into this fiery abyss, and they burned; now this abyss was to the right of that house. And I saw those sheep burning and their bones burning.,And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried,it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it.,And I saw all the sheep which had been left, and all the beasts on the earth, and all the birds of the heaven, falling down and doing homage to those sheep and making petition to and obeying,them in every thing. And thereafter those three who were clothed in white and had seized me by my hand who had taken me up before, and the hand of that ram also seizing hold of me, they,took me up and set me down in the midst of those sheep before the judgement took place. And those",sheep were all white, and their wool was abundant and clean. And all that had been destroyed and dispersed, and all the beasts of the field, and all the birds of the heaven, assembled in that house, and the Lord of the sheep rejoiced with great joy because they were all good and had returned to,His house. And I saw till they laid down that sword, which had been given to the sheep, and they brought it back into the house, and it was sealed before the presence of the Lord, and all the sheep,were invited into that house, but it held them not. And the eyes of them all were opened, and they,saw the good, and there was not one among them that did not see. And I saw that that house was large and broad and very full.,And I saw that a white bull was born, with large horns and all the beasts of the field and all the,birds of the air feared him and made petition to him all the time. And I saw till all their generations were transformed, and they all became white bulls; and the first among them became a lamb, and that lamb became a great animal and had great black horns on its head; and the Lord of the sheep,rejoiced over it and over all the oxen. And I slept in their midst: and I awoke and saw everything.",This is the vision which I saw while I slept, and I awoke and blessed the Lord of righteousness and,gave Him glory. Then I wept with a great weeping and my tears stayed not till I could no longer endure it: when I saw, they flowed on account of what I had seen; for everything shall come and,be fulfilled, and all the deeds of men in their order were shown to me. On that night I remembered the first dream, and because of it I wept and was troubled-because I had seen that vision.Section V. XCI-CIV (i.e. XCII, XCI.,XCIII.",XCI.",XCIV-CIV.). A Book of Exhortation and Promised Blessing for the Righteous and of Malediction and Woe for the Sinners." 90.21 And the Lord called those men the seven first white ones, and commanded that they should bring before Him, beginning with the first star which led the way, all the stars whose privy member' "90.22 were like those of horses, and they brought them all before Him. And He said to that man who wrote before Him, being one of those seven white ones, and said unto him: ' Take those seventy shepherds to whom I delivered the sheep, and who taking them on their own authority slew more" "90.23 than I commanded them.' And behold they were all bound, I saw, and they all stood before Him." '90.24 And the judgement was held first over the stars, and they were judged and found guilty, and went to the place of condemnation, and they were cast into an abyss, full of fire and flaming, and full 90.25 of pillars of fire. And those seventy shepherds were judged and found guilty, and they were cast 90.26 into that fiery abyss. And I saw at that time how a like abyss was opened in the midst of the earth, full of fire, and they brought those blinded sheep, and they were all judged and found guilty and
98.8 that every sin is every day recorded in heaven in the presence of the Most High. From henceforth ye know that all your oppression wherewith ye oppress is written down every day till the day of your judgement."
100.5 And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear. ' None |
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39. Anon., Jubilees, 1.1, 1.26-1.29, 4.9-4.14, 4.17-4.19, 4.21-4.22, 7.22-7.24, 23.23 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Beloved Ones, Children • Child, Childhood • Children • Children, Adam and Eve, of • Children/offspring, As Addressees • Children/offspring, Exposing of • Children/offspring, Giants • Children/offspring, Humanity • Children/offspring, of Noah • Giants, Children of the Angels of Heaven • children, vulnerable
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 85, 86; Gera (2014), Judith, 259; Levison (2023), The Greek Life of Adam and Eve. 234, 279, 291; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46; Stuckenbruck (2007), 1 Enoch 91-108, 82, 83, 215, 222, 389, 555, 640, 669, 671
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1.1 THIS is the history of the division of the days of the law and of the testimony, of the events of the years, of their (year) weeks, of their jubilees throughout all the years of the world, as the Lord spake to Moses on Mount Sinai when he went up to receive the tables of the law and of the commandment, according to the voice of God as He said unto him, "Go up to the top of the Mount."r) And it came to pass in the first year of the A.M. (A.M. = Anno Mundi) exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, that God spake to Moses, saying:
1.26 And Moses fell on his face and prayed and said, 1.27 "O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee. 1.28 Let Thy mercy, O Lord, be lifted up upon Thy people, and create in them an upright spirit, 1.29 and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face.
4.9 and in the fourth year of the fifth week they became joyful, and Adam knew his wife again, and she bare him a son, and he called his name Seth; for he said "God hath raised up a second seed unto us on the earth instead of Abel; for Cain slew him." 4.10 And in the sixth week he begat his daughter ’Azûrâ. 4.11 And Cain took ’Âwân his sister to be his wife and she bare him Enoch at the close of the fourth jubilee. 4.12 And in the first year of the first week of the fifth jubilee, houses were built on the earth, and Cain built a city, and called its name after the name of his son Enoch. 4.13 And Adam knew Eve his wife and she bare yet nine sons. 4.14 And in the fifth week of the fifth jubilee Seth took ’Azûrâ his sister to be his wife, and in the fourth (year of the sixth week) she bare him Enos.r He began to call on the name of the Lord on the earth.' "
4.17 And in the second week of the tenth jubilee Mahalalel took unto him to wife Dînâh, the daughter of Barâkî’êl the daughter of his father's brother, and she bare him a son in the third week in the sixth year, and he called his name Jared;" '4.18 for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth.' "4.19 And in the eleventh jubilee Jared took to himself a wife, and her name was Bâraka, the daughter of Râsûjâl, a daughter of his father's brother, in the fourth week of this jubilee," 4.21 And he was the first among men that are born on earth who learnt writing and knowledge and wisdom 4.22 and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months.
7.22 The sons of Japheth: Gomer and Magog and Madai and Javan, Tubal and Meshech and Tiras: these are the sons of Noah.' "7.23 And in the twenty-eighth jubilee Noah began to enjoin upon his sons' sons the ordices and commandments, and all the judgments that he knew," '7.24 and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity.
23.23 And all these will come on an evil generation, which transgresseth on the earth: their works are uncleanness and fornication, and pollution and abominations.'' None |
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40. Anon., Testament of Naphtali, 3.1-3.5 (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Children • Children/offspring, As Addressees
Found in books: Levison (2023), The Greek Life of Adam and Eve. 427; Stuckenbruck (2007), 1 Enoch 91-108, 380
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3.1 Be ye, therefore, not eager to corrupt your doings through covetousness or with vain words to beguile your souls; because if ye keep silence in purity of heart, ye shall understand how to hold fast the will of God, and to cast away the will of Beliar. 3.2 Sun and moon and stars change not their order; so do ye also change not the law of God in the disorderliness of your doings. 3.3 The Gentiles went astray, and forsook the Lord, and changed their order, and obeyed stocks and stones, spirits of deceit. 3.4 But ye shall not be so, my children, recognizing in the firmament, in the earth, and in the sea, and in all created things, the Lord who made all things, that ye become not as Sodom, which changed the order of nature. 3.5 In like manner the Watchers also changed the order of their nature, whom the Lord cursed at the flood, on whose account He made the earth without inhabitants and fruitless.'' None |
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41. Cicero, On Duties, 1.54, 1.107-1.115, 1.129 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Plato, Vicarious immortality through children • Roman society, children of • Society, children • children • children and Ara Pacis, and parents • children and Ara Pacis, in Lucan • children, as future citizens • family, children
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 201; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 22; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 144; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 280; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 197; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 249; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 148
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1.54 Nam cum sit hoc natura commune animantium, ut habeant libidinem procreandi, prima societas in ipso coniugio est, proxima in liberis, deinde una domus, communia omnia; id autem est principium urbis et quasi seminarium rei publicae. Sequuntur fratrum coniunctiones, post consobrinorum sobrinorumque, qui cum una domo iam capi non possint, in alias domos tamquam in colonias exeunt. Sequuntur conubia et affinitates, ex quibus etiam plures propinqui; quae propagatio et suboles origo est rerum publicarum. Sanguinis autem coniunctio et benivolentia devincit homines et caritate;
1.107 Intellegendum etiam cst duabus quasi nos a natura indutos esse personis; quarum una communis est ex eo, quod omnes participes sumus rationis praestantiaeque eius, qua antecellimus bestiis, a qua omne honestum decorumque trahitur, et ex qua ratio inveniendi officii exquiritur, altera autem, quae proprie singulis est tributa. Ut enim in corporibus magnae dissimilitudines sunt (alios videmus velocitate ad cursum, alios viribus ad luctandum valere, itemque in formis aliis dignitatem inesse, aliis venustatem), sic in animis exsistunt maiores etiam varietates. 1.108 Erat in L. Crasso, in L. Philippo multus lepos, maior etiam magisque de industria in C. Caesare L. filio; at isdem temporibus in M. Scauro et in M. Druso adulescente singularis severitas, in C. Laelio multa hilaritas, in eius familiari Scipione ambitio maior, vita tristior. De Graecis autem dulcem et facetum festivique sermonis atque in omni oratione simulatorem, quem ei)/rwna Graeci nominarunt, Socratem accepimus, contra Pythagoram et Periclem summam auctoritatem consecutos sine ulla hilaritate. Callidum Hannibalem ex Poenorum, ex nostris ducibus Q. Maximum accepimus, facile celare, tacere, dissimulare, insidiari, praeripere hostium consilia. In quo genere Graeci Themistoclem et Pheraeum Iasonem ceteris anteponunt; in primisque versutum et callidum factum Solonis, qui, quo et tutior eius vita esset et plus aliquanto rei publicae prodesset, furere se simulavit. 1.109 Sunt his alii multum dispares, simplices et aperti. qui nihil ex occulto, nihil de insidiis agendum putant, veritatis cultores, fraudis inimici, itemque alii, qui quidvis perpetiantur, cuivis deserviant, dum, quod velint, consequantur, ut Sullam et M. Crassum videbamus. Quo in genere versutissimum et patientissimum Lacedaemonium Lysandrum accepimus, contraque Callicratidam, qui praefectus classis proximus post Lysandrum fuit; itemque in sermonibus alium quemque, quamvis praepotens sit, efficere, ut unus de multis esse videatur; quod in Catulo, et in patre et in filio, itemque in Q. Mucio ° Mancia vidimus. Audivi ex maioribus natu hoc idem fuisse in P. Scipione Nasica, contraque patrem eius, illum qui Ti. Gracchi conatus perditos vindicavit, nullam comitatem habuisse sermonis ne Xenocratem quidem, severissimum philosophorum, ob eamque rem ipsam magnum et clarum fuisse. Innumerabiles aliae dissimilitudines sunt naturae morumque, minime tamen vituperandorum. 1.110 Admodum autem tenenda sunt sua cuique non vitiosa, sed tamen propria, quo facilius decorum illud, quod quaerimus, retineatur. Sic enim est faciendum, ut contra universam naturam nihil contendamus, ea tamen conservata propriam nostram sequamur, ut, etiamsi sint alia graviora atque meliora, tamen nos studia nostra nostrae naturae regula metiamur; neque enim attinet naturae repugnare nec quicquam sequi, quod assequi non queas. Ex quo magis emergit, quale sit decorum illud, ideo quia nihil decet invita Minerva, ut aiunt, id est adversante et repugte natura. 1.111 Omnino si quicquam est decorum, nihil est profecto magis quam aequabilitas cum universae vitae, tum singularum actionum, quam conservare non possis, si aliorum naturam imitans omittas tuam. Ut enim sermone eo debemus uti, qui innatus est nobis, ne, ut quidam, Graeca verba inculcantes iure optimo rideamur, sic in actiones omnemque vitam nullam discrepantiam conferre debemus. 1.112 Atque haec differentia naturarum tantam habet vim, ut non numquam mortem sibi ipse consciscere alius debeat, alius in eadem causa non debeat. Num enim alia in causa M. Cato fuit, alia ceteri, qui se in Africa Caesari tradiderunt? Atqui ceteris forsitan vitio datum esset, si se interemissent, propterea quod lenior eorum vita et mores fuerant faciliores, Catoni cum incredibilem tribuisset natura gravitatem eamque ipse perpetua constantia roboravisset semperque in proposito susceptoque consilio permansisset, moriendum potius quam tyranni vultus aspiciendus fuit. 1.113 Quam multa passus est Ulixes in illo errore diuturno, cum et mulieribus, si Circe et Calypso mulieres appellandae sunt, inserviret et in omni sermone omnibus affabilem et iucundum esse se vellet! domi vero etiam contumelias servorun ancillarumque pertulit, ut ad id aliquando, quod cupiebat, veniret. At Aiax, quo animo traditur, milies oppetere mortem quam illa perpeti maluisset. Quae contemplantes expendere oportebit, quid quisque habeat sui, eaque moderari nee velle experiri, quam se aliena deceant; id enim maxime quemque decet, quod est cuiusque maxime suum. 1.114 Suum quisque igitur noscat ingenium acremque se et bonorum et vitiorum suorum iudicem praebeat, ne scaenici plus quam nos videantur habere prudentiae. Illi enim non optimas, sed sibi accommodatissimas fabulas eligunt; qui voce freti sunt, Epigonos Medumque, qui gestu, Melanippam, Clytemnestram, semper Rupilius, quem ego memini, Antiopam, non saepe Aesopus Aiacem. Ergo histrio hoc videbit in scaena, non videbit sapiens vir in vita? Ad quas igitur res aptissimi erimus, in iis potissimum elaborabimus; sin aliquando necessitas nos ad ea detruserit, quae nostri ingenii non erunt, omnis adhibenda erit cura, meditatio, diligentia, ut ea si non decore, at quam minime indecore facere possimus; nec tam est enitendum, ut bona, quae nobis data non sint, sequamur, quam ut vitia fugiamus. 1.115 Ac duabus iis personis, quas supra dixi, tertia adiungitur, quam casus aliqui aut tempus imponit; quarta etiam, quam nobismet ipsi iudicio nostro accommodamus. Nam regna, imperia, nobilitas, honores, divitiae, opes eaque, quae sunt his contraria, in casu sita temporibus gubertur; ipsi autem gerere quam personam velimus, a nostra voluntate proficiscitur. Itaque se alii ad philosophiam, alii ad ius civile, alii ad eloquentiam applicant, ipsarumque virtutum in alia alius mavult excellere.
1.129 Quibus in rebus duo maxime sunt fugienda, ne quid effeminatum aut molle et ne quid durum aut rusticum sit. Nec vero histrionibus oratoribusque concedendum est, ut iis haec apta sint, nobis dissoluta. Scaenicorum quidem mos tantam habet vetere disciplina verecundiam, ut in scaenam sine subligaculo prodeat nemo; verentur enim, ne, si quo casn evenerit, ut corporis partes quaedam aperiantur, aspiciantur non decore. Nostro quidem more cum parentibus puberes filii, cum soceris generi non lavantur. Retinenda igitur est huius generis verecundia, praesertim natura ipsa magistra et duce.'' None | sup>
1.54 \xa0For since the reproductive instinct is by Nature's gift the common possession of all living creatures, the first bond of union is that between husband and wife; the next, that between parents and children; then we find one home, with everything in common. And this is the foundation of civil government, the nursery, as it were, of the state. Then follow the bonds between brothers and sisters, and next those of first and then of second cousins; and when they can no longer be sheltered under one roof, they go out into other homes, as into colonies. Then follow between these in turn, marriages and connections by marriage, and from these again a new stock of relations; and from this propagation and after-growth states have their beginnings. The bonds of common blood hold men fast through good-will and affection; <" 1.107 \xa0We must realize also that we are invested by Nature with two characters, as it were: one of these is universal, arising from the fact of our being all alike endowed with reason and with that superiority which lifts us above the brute. From this all morality and propriety are derived, and upon it depends the rational method of ascertaining our duty. The other character is the one that is assigned to individuals in particular. In the matter of physical endowment there are great differences: some, we see, excel in speed for the race, others in strength for wrestling; so in point of personal appearance, some have stateliness, others comeliness. <' "1.108 \xa0Diversities of character are greater still. Lucius Crassus and Lucius Philippus had a large fund of wit; Gaius Caesar, Lucius's son, had a still richer fund and employed it with more studied purpose. Contemporary with them, Marcus Scaurus and Marcus Drusus, the younger, were examples of unusual seriousness; Gaius Laelius, of unbounded jollity; while his intimate friend, Scipio, cherished more serious ideals and lived a more austere life. Among the Greeks, history tells us, Socrates was fascinating and witty, a genial conversationalist; he was what the Greeks call εἴÏ\x81Ï\x89ν in every conversation, pretending to need information and professing admiration for the wisdom of his companion. Pythagoras and Pericles, on the other hand, reached the heights of influence and power without any seasoning of mirthfulness. We read that Hannibal, among the Carthaginian generals, and Quintus Maximus, among our own, were shrewd and ready at concealing their plans, covering up their tracks, disguising their movements, laying stratagems, forestalling the enemy's designs. In these qualities the Greeks rank Themistocles and Jason of Pherae above all others. Especially crafty and shrewd was the device of Solon, who, to make his own life safer and at the same time to do a considerably larger service for his country, feigned insanity. <" '1.109 \xa0Then there are others, quite different from these, straightforward and open, who think that nothing should be done by underhand means or treachery. They are lovers of truth, haters of fraud. There are others still who will stoop to anything, truckle to anybody, if only they may gain their ends. Such, we saw, were Sulla and Marcus Crassus. The most crafty and most persevering man of this type was Lysander of Sparta, we are told; of the opposite type was Callicratidas, who succeeded Lysander as admiral of the fleet. So we find that another, no matter how eminent he may be, will condescend in social intercourse to make himself appear but a very ordinary person. Such graciousness of manner we have seen in the case of Catulus â\x80\x94 both father and son â\x80\x94 and also of Quintus Mucius Mancia. I\xa0have heard from my elders that Publius Scipio Nasica was another master of this art; but his father, on the other hand â\x80\x94 the man who punished Tiberius Gracchus for his nefarious undertakings â\x80\x94 had no such gracious manner in social intercourse .\xa0.\xa0., and because of that very fact he rose to greatness and fame. Countless other dissimilarities exist in natures and characters, and they are not in the least to be criticized. < 1.110 \xa0Everybody, however, must resolutely hold fast to his own peculiar gifts, in so far as they are peculiar only and not vicious, in order that propriety, which is the object of our inquiry, may the more easily be secured. For we must so act as not to oppose the universal laws of human nature, but, while safeguarding those, to follow the bent of our own particular nature; and even if other careers should be better and nobler, we may still regulate our own pursuits by the standard of our own nature. For it is of no avail to fight against one\'s nature or to aim at what is impossible of attainment. From this fact the nature of that propriety defined above comes into still clearer light, inasmuch as nothing is proper that "goes against the grain," as the saying is â\x80\x94 that is, if it is in direct opposition to one\'s natural genius. <' "1.111 \xa0If there is any such thing as propriety at all, it can be nothing more than uniform consistency in the course of our life as a whole and all its individual actions. And this uniform consistency one could not maintain by copying the personal traits of others and eliminating one's own. For as we ought to employ our mother-tongue, lest, like certain people who are continually dragging in Greek words, we draw well-deserved ridicule upon ourselves, so we ought not to introduce anything foreign into our actions or our life in general. <" '1.112 \xa0Indeed, such diversity of character carries with it so great significance that suicide may be for one man a duty, for another under the same circumstances a crime. Did Marcus Cato find himself in one predicament, and were the others, who surrendered to Caesar in Africa, in another? And yet, perhaps, they would have been condemned, if they had taken their lives; for their mode of life had been less austere and their characters more pliable. But Cato had been endowed by nature with an austerity beyond belief, and he himself had strengthened it by unswerving consistency and had remained ever true to his purpose and fixed resolve; and it was for him to die rather than to look upon the face of a tyrant. <' "1.113 \xa0How much Ulysses endured on those long wanderings, when he submitted to the service even of women (if Circe and Calypso may be called women) and strove in every word to be courteous and complaisant to all! And, arrived at home, he brooked even the insults of his men-servants and maidservants, in order to attain in the end the object of his desire. But Ajax, with the temper he is represented as having, would have chosen to meet death a\xa0thousand times rather than suffer such indignities! If we take this into consideration, we shall see that it is each man's duty to weigh well what are his own peculiar traits of character, to regulate these properly, and not to wish to try how another man's would suit him. For the more peculiarly his own a man's character is, the better it fits him. <" '1.114 \xa0Everyone, therefore, should make a proper estimate of his own natural ability and show himself a critical judge of his own merits and defects; in this respect we should not let actors display more practical wisdom than we have. They select, not the best plays, but the ones best suited to their talents. Those who rely most upon the quality of their voice take the Epigoni and the Medus; those who place more stress upon the action choose the Melanippa and the Clytaemnestra; Rupilius, whom I\xa0remember, always played in the Antiope, Aesopus rarely in the Ajax. Shall a player have regard to this in choosing his rôle upon the stage, and a wise man fail to do so in selecting his part in life? We shall, therefore, work to the best advantage in that rôle to which we are best adapted. But if at some time stress of circumstances shall thrust us aside into some uncongenial part, we must devote to it all possible thought, practice, and pains, that we may be able to perform it, if not with propriety, at least with as little impropriety as possible; and we need not strive so hard to attain to points of excellence that have not been vouchsafed to us as to correct the faults we have. < 1.115 \xa0To the two above-mentioned characters is added a\xa0third, which some chance or some circumstance imposes, and a\xa0fourth also, which we assume by our own deliberate choice. Regal powers and military commands, nobility of birth and political office, wealth and influence, and their opposites depend upon chance and are, therefore, controlled by circumstances. But what rôle we ourselves may choose to sustain is decided by our own free choice. And so some turn to philosophy, others to the civil law, and still others to oratory, while in case of the virtues themselves one man prefers to excel in one, another in another. <
1.129 \xa0In these matters we must avoid especially the two extremes â\x80\x94 our conduct and speech should not be effeminate and over-nice, on the one hand, nor coarse and boorish, on the other. And we surely must not admit that, while this rule applies to actors and orators, it is not binding upon us. As for stage-people, their custom, because of its traditional discipline, carries modesty to such a point that an actor would never step out upon the stage without a breech-cloth on, for fear he might make an improper exhibition, if by some accident certain parts of his person should happen to become exposed. And in our own custom grown sons do not bathe with their fathers, nor sons-inâ\x80\x91law with their fathers-inâ\x80\x91law. We must, therefore, keep to the path of this sort of modesty, especially when Nature is our teacher and guide. <'" None |
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42. Hebrew Bible, Daniel, 1.8, 1.10, 6.14, 12.1, 12.7 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Beloved Ones, Children • Children • Children, Adam and Eve, of • Children/offspring, Exposing of • Children/offspring, Humanity • child • children • passing one’s child through fire • women, child-bearing
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 143; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 58; Gera (2014), Judith, 369, 374; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 200; Levison (2023), The Greek Life of Adam and Eve. 263, 943, 1036; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 38; Stuckenbruck (2007), 1 Enoch 91-108, 389, 599
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1.8 וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃' 6.14 בֵּאדַיִן עֲנוֹ וְאָמְרִין קֳדָם מַלְכָּא דִּי דָנִיֵּאל דִּי מִן־בְּנֵי גָלוּתָא דִּי יְהוּד לָא־שָׂם עליך עֲלָךְ מַלְכָּא טְעֵם וְעַל־אֱסָרָא דִּי רְשַׁמְתָּ וְזִמְנִין תְּלָתָה בְּיוֹמָא בָּעֵא בָּעוּתֵהּ׃
12.1 וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃
12.1 יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃
12.7 וָאֶשְׁמַע אֶת־הָאִישׁ לְבוּשׁ הַבַּדִּים אֲשֶׁר מִמַּעַל לְמֵימֵי הַיְאֹר וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל־הַשָּׁמַיִם וַיִּשָּׁבַע בְּחֵי הָעוֹלָם כִּי לְמוֹעֵד מוֹעֲדִים וָחֵצִי וּכְכַלּוֹת נַפֵּץ יַד־עַם־קֹדֶשׁ תִּכְלֶינָה כָל־אֵלֶּה׃'' None | sup>
1.8 But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself.
1.10 And the chief of the officers said unto Daniel: ‘I fear my lord the king, who hath appointed your food and your drink; for why should he see your faces sad in comparison with the youths that are of your own age? so would ye endanger my head with the king.’
6.14 Then answered they and said before the king: ‘That Daniel, who is of the children of the captivity of Judah, regardeth not thee, O king, nor the interdict that thou hast signed, but maketh his petition three times a day.’
12.1 And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.
12.7 And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand unto heaven, and swore by Him that liveth for ever that it shall be for a time, times, and a half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished.' ' None |
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43. Polybius, Histories, 2.56.7 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Children • children, vulnerable
Found in books: Gera (2014), Judith, 244; Schwartz (2008), 2 Maccabees, 198
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2.56.7 σπουδάζων δʼ εἰς ἔλεον ἐκκαλεῖσθαι τοὺς ἀναγινώσκοντας καὶ συμπαθεῖς ποιεῖν τοῖς λεγομένοις, εἰσάγει περιπλοκὰς γυναικῶν καὶ κόμας διερριμμένας καὶ μαστῶν ἐκβολάς, πρὸς δὲ τούτοις δάκρυα καὶ θρήνους ἀνδρῶν καὶ γυναικῶν ἀναμὶξ τέκνοις καὶ γονεῦσι γηραιοῖς ἀπαγομένων. ποιεῖ δὲ τοῦτο παρʼ ὅλην τὴν ἱστορίαν,'' None | sup>
2.56.7 \xa0In his eagerness to arouse the pity and attention of his readers he treats us to a picture of clinging women with their hair dishevelled and their breasts bare, or again of crowds of both sexes together with their children and aged parents weeping and lamenting as they are led away to slavery. <'' None |
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44. Septuagint, 3 Maccabees, 1.18, 2.1, 2.4, 6.2, 6.6 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Child, Childhood • Children • Children/offspring, Giants • Children/offspring, of Noah • Children/offspring, of the Angels of Heaven • Giants, Children of the Angels of Heaven • children • children, at assemblies • children, children/sons of • children, in Joel and Jonah • children, women
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 289; Gera (2014), Judith, 182, 284, 460; Schwartz (2008), 2 Maccabees, 198; Stuckenbruck (2007), 1 Enoch 91-108, 633, 669
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1.18 The virgins who had been enclosed in their chambers rushed out with their mothers, sprinkled their hair with dust, and filled the streets with groans and lamentations.
2.1 And because you love the house of Israel, you promised that if we should have reverses, and tribulation should overtake us, you would listen to our petition when we come to this place and pray.
2.1 Then the high priest Simon, facing the sanctuary, bending his knees and extending his hands with calm dignity, prayed as follows:
2.4 You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood.
6.2 "King of great power, Almighty God Most High, governing all creation with mercy,
6.2 Even the king began to shudder bodily, and he forgot his sullen insolence.
6.6 The three companions in Babylon who had voluntarily surrendered their lives to the flames so as not to serve vain things, you rescued unharmed, even to a hair, moistening the fiery furnace with dew and turning the flame against all their enemies.'' None |
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45. Septuagint, 1 Maccabees, 2.25, 2.32, 3.47 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Children • Children, Adam and Eve, of • Children/offspring, Humanity • children • children, at assemblies • children, in Joel and Jonah • children, vulnerable • children, women
Found in books: Gera (2014), Judith, 180, 181, 182, 310; Levison (2023), The Greek Life of Adam and Eve. 12, 775; Schwartz (2008), 2 Maccabees, 198; Stuckenbruck (2007), 1 Enoch 91-108, 254
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2.25 At the same time he killed the kings officer who was forcing them to sacrifice, and he tore down the altar.
2.32 Many pursued them, and overtook them; they encamped opposite them and prepared for battle against them on the sabbath day.
3.47 They fasted that day, put on sackcloth and sprinkled ashes on their heads, and rent their clothes.'' None |
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46. Septuagint, 2 Maccabees, 7.6, 7.20-7.22, 12.42 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Beloved Ones, Children • Children • Children/offspring, Exposing of • Motifs (Thematic), Jews are Gods Children • children • children, divine origin
Found in books: Gera (2014), Judith, 369; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 56; Schwartz (2008), 2 Maccabees, 198, 315; Stuckenbruck (2007), 1 Enoch 91-108, 381
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7.6 The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.''" "
7.20 The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord.'" "7.21 She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them,'" "7.22 I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.'" "
12.42 and they turned to prayer, beseeching that the sin which had been committed might be wholly blotted out. And the noble Judas exhorted the people to keep themselves free from sin, for they had seen with their own eyes what had happened because of the sin of those who had fallen.'"" None |
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47. Septuagint, Ecclesiasticus (Siracides), 2.9, 2.11, 7.14, 16.1-16.3, 16.20, 22.22, 25.8, 27.17, 42.11, 49.14 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Children • Children/offspring, As Addressees • Children/offspring, Dying without • Children/offspring, of the Wicked • child sacrifice • children • children, significance of bearing
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 304, 308, 374; Corley (2002), Ben Sira's Teaching on Friendship, 49, 101, 110, 215, 226; Levison (2023), The Greek Life of Adam and Eve. 596, 1036; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 41; Schwartz (2008), 2 Maccabees, 198; Stuckenbruck (2007), 1 Enoch 91-108, 222, 285, 347; Wilson (2012), The Sentences of Sextus, 263
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2.9 you who fear the Lord, hope for good things,for everlasting joy and mercy.
2.11 For the Lord is compassionate and merciful;he forgives sins and saves in time of affliction.
7.14 Do not prattle in the assembly of the elders,nor repeat yourself in your prayer.
16.1 Do not desire a multitude of useless children,nor rejoice in ungodly sons.
16.1 nor for the six hundred thousand men on foot,who rebelliously assembled in their stubbornness. 16.2 And no mind will reflect on this. Who will ponder his ways? 16.2 If they multiply, do not rejoice in them,unless the fear of the Lord is in them. 16.3 Do not trust in their survival,and do not rely on their multitude;for one is better than a thousand,and to die childless is better than to have ungodly children. 16.3 with all kinds of living beings he covered its surface,and to it they return.
22.22 If you have opened your mouth against your friend,do not worry, for reconciliation is possible;but as for reviling, arrogance, disclosure of secrets, or a treacherous blow -- in these cases any friend will flee.
22.22 So it is with a woman who leaves her husband and provides an heir by a stranger.
25.8 happy is he who lives with an intelligent wife,and he who has not made a slip with his tongue,and he who has not served a man inferior to himself; 4
2.11 Keep strict watch over a headstrong daughter,lest she make you a laughingstock to your enemies,a byword in the city and notorious among the people,and put you to shame before the great multitude. 4
2.11 Look upon the rainbow, and praise him who made it,exceedingly beautiful in its brightness.
49.14 No one like Enoch has been created on earth,for he was taken up from the earth.' ' None |
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48. Septuagint, Judith, 2.2, 4.10-4.15, 7.9, 7.29, 9.1, 9.4, 10.7, 13.20, 14.16, 15.10, 16.6, 16.14-16.15, 16.17 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Bethulia, children of • Children • Children/offspring, As Addressees • Children/offspring, Humanity • Children/offspring, of Israel • Children/offspring, of the Angels of Heaven • Giants, Children of the Angels of Heaven • children • children, at assemblies • children, children/sons of • children, in Joel and Jonah • children, outsiders • children, vulnerable • children, women
Found in books: Gera (2014), Judith, 46, 47, 81, 101, 102, 154, 180, 181, 182, 183, 186, 189, 197, 212, 229, 230, 244, 245, 246, 247, 248, 261, 277, 292, 309, 373, 403, 436, 457, 463; Levison (2023), The Greek Life of Adam and Eve. 296, 432, 596, 908, 1068; Schwartz (2008), 2 Maccabees, 198; Stuckenbruck (2007), 1 Enoch 91-108, 165, 490, 551, 633
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4.10 They and their wives and their children and their cattle and every resident alien and hired laborer and purchased slave -- they all girded themselves with sackcloth. 4.11 And all the men and women of Israel, and their children, living at Jerusalem, prostrated themselves before the temple and put ashes on their heads and spread out their sackcloth before the Lord. 4.12 They even surrounded the altar with sackcloth and cried out in unison, praying earnestly to the God of Israel not to give up their infants as prey and their wives as booty, and the cities they had inherited to be destroyed, and the sanctuary to be profaned and desecrated to the malicious joy of the Gentiles. 4.13 So the Lord heard their prayers and looked upon their affliction; for the people fasted many days throughout Judea and in Jerusalem before the sanctuary of the Lord Almighty. 4.14 And Joakim the high priest and all the priests who stood before the Lord and ministered to the Lord, with their loins girded with sackcloth, offered the continual burnt offerings and the vows and freewill offerings of the people. 4.15 With ashes upon their turbans, they cried out to the Lord with all their might to look with favor upon the whole house of Israel.
7.9 "Let our lord hear a word, lest his army be defeated. ' "
9.1 Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said, " 9.4 and thou gavest their wives for a prey and their daughters to captivity, and all their booty to be divided among thy beloved sons, who were zealous for thee, and abhorred the pollution of their blood, and called on thee for help -- O God, my God, hear me also, a widow.
10.7 When they saw her, and noted how her face was altered and her clothing changed, they greatly admired her beauty, and said to her,
13.20 May God grant this to be a perpetual honor to you, and may he visit you with blessings, because you did not spare your own life when our nation was brought low, but have avenged our ruin, walking in the straight path before our God." And all the people said, "So be it, so be it!"
14.16 And he cried out with a loud voice and wept and groaned and shouted, and rent his garments.
15.10 You have done all this singlehanded; you have done great good to Israel, and God is well pleased with it. May the Almighty Lord bless you for ever!" And all the people said, "So be it!"
16.6 But the Lord Almighty has foiled them by the hand of a woman.
16.14 Let all thy creatures serve thee, for thou didst speak, and they were made. Thou didst send forth thy Spirit, and it formed them; there is none that can resist thy voice. 16.15 For the mountains shall be shaken to their foundations with the waters; at thy presence the rocks shall melt like wax, but to those who fear thee thou wilt continue to show mercy.
16.17 Woe to the nations that rise up against my people! The Lord Almighty will take vengeance on them in the day of judgment; fire and worms he will give to their flesh; they shall weep in pain for ever. ' ' None |
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49. Septuagint, Wisdom of Solomon, 10.1-10.5, 14.12, 14.15-14.16, 14.22-14.27, 14.31, 16.20 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Age, childhood, child • Children • Children, Adam and Eve, of • Children, Devil, of the • Children, Noah, of • Children/offspring, of Noah • Devil, Children of • child sacrifice • child(ren) • children
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 304; Gera (2014), Judith, 284; Levison (2023), The Greek Life of Adam and Eve. 149, 299, 477, 596, 694, 985; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 590; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 55; Stuckenbruck (2007), 1 Enoch 91-108, 666; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 181
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10.1 Happy is the man whom the Lord remembereth with reproving, And whom He restraineth from the way of evil with strokes, That he may be cleansed from sin, that it may not be multiplied.
10.1 Wisdom protected the first-formed father of the world, when he alone had been created;she delivered him from his transgression, 10.3 But when an unrighteous man departed from her in his anger,he perished because in rage he slew his brother. 10.3 For He maketh straight the ways of the righteous, And doth not pervert (them) by His chastening. 10.4 And the mercy of the Lord (is) upon them that love Him in truth, And the Lord remembereth His servants in mercy. 10.4 When the earth was flooded because of him,wisdom again saved it,steering the righteous man by a paltry piece of wood. 10.5 For the testimony (is) in the law of the eternal covet, The testimony of the Lord (is) on the ways of men in (His) visitation. 10.5 Wisdom also, when the nations in wicked agreement had been confounded,recognized the righteous man and preserved him blameless before God,and kept him strong in the face of his compassion for his child.
14.12 For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life,
14.15 For a father, consumed with grief at an untimely bereavement,made an image of his child, who had been suddenly taken from him;and he now honored as a god what was once a dead human being,and handed on to his dependents secret rites and initiations. 14.16 Then the ungodly custom, grown strong with time, was kept as a law,and at the command of monarchs graven images were worshiped.
14.22 Afterward it was not enough for them to err about the knowledge of God,but they live in great strife due to ignorance,and they call such great evils peace. 14.23 For whether they kill children in their initiations,or celebrate secret mysteries,or hold frenzied revels with strange customs, 14.24 they no longer keep either their lives or their marriages pure,but they either treacherously kill one another,or grieve one another by adultery, 14.25 and all is a raging riot of blood and murder,theft and deceit, corruption, faithlessness, tumult, perjury, 14.26 confusion over what is good, forgetfulness of favors,pollution of souls, sex perversion,disorder in marriage, adultery, and debauchery. 14.27 For the worship of idols not to be named is the beginning and cause and end of every evil."
16.20 Instead of these things thou didst give thy people food of angels,and without their toil thou didst supply them from heaven with bread ready to eat,providing every pleasure and suited to every taste.' ' None |
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50. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Children • Children, minors
Found in books: Levison (2023), The Greek Life of Adam and Eve. 432, 819; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 58; Schiffman (1983), Testimony and the Penal Code, 182
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51. Anon., Sibylline Oracles, 2.227-2.228 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Children, Adam and Eve, of • Children/offspring, of the Angels of Heaven • Giants, Children of the Angels of Heaven
Found in books: Levison (2023), The Greek Life of Adam and Eve. 969; Stuckenbruck (2007), 1 Enoch 91-108, 633
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2.227 And they all watch at all times and expect' ' None |
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52. Philo of Alexandria, On The Decalogue, 119 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • child(ren) • children
Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 496; Wilson (2012), The Sentences of Sextus, 319
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119 And have then these men within the borders of their souls piety and holiness, the chiefs of all the virtues? No; rather they have driven them beyond their borders, and forced them into exile; for parents are the servants of God for the propagation of children, and he who dishonours the servant dishonours also the master. '' None |
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53. Philo of Alexandria, On Curses, 108 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Josephus Essenes, marriage and children • children, significance of bearing
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 374, 375; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 68
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108 A lyre, indeed, or any similar instrument, if it be not struck by some one, is silent; and speech, too, if it be not struck by the principal part, that is to say, the mind, is of necessity tranquil. And, again, as musical instruments are transposed and adapted to an infinite number of mixtures of airs, so also speech corresponds to them, becoming an interpreter of things; '' None |
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54. Philo of Alexandria, On The Special Laws, 1.138, 2.225, 3.34-3.36 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Josephus Essenes, marriage and children • child sacrifice • child sacrifice, in biblical Israel • children • children, significance of bearing • household relations, children and parents
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 323, 374, 375; Damm (2018), Religions and Education in Antiquity, 165; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 68, 71; deSilva (2022), Ephesians, 293
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1.138 But nevertheless, he consecrates also their own first-born male children after the fashion of other first fruits, as a sort of thanks-offering for fertility, and a number of children both existing and hoped for, and wishing at the same time that their marriages should be not only free from all blame, but even very deserving of praise, the first fruit arising from which is consecrated to God; and keeping this in their minds, both husbands and wives ought to cling to modesty, and to attend to their household concerns, and to cherish uimity, agreeing with one another, so that what is called a communion and partnership may be so in solid truth, not only in word, but likewise in deed.
2.225 For parents themselves are something between divine and human nature, partaking of both; of human nature, inasmuch as it is plain that they have been born and that they will die; and of divine nature, because they have engendered other beings, and have brought what did not exist into existence: for, in my opinion, what God is to the world, that parents are to their children; since, just as God gave existence to that which had no existence, they also, in imitation of his power, as far at least as they were able, make the race of mankind everlasting.XXXIX.
3.34 But those people deserve to be reproached who are ploughing a hard and stony soil. And who can these be but they who have connected themselves with barren women? For such men are only hunters after intemperate pleasure, and in the excess of their licentious passions they waste their seed of their own deliberate purpose. Since for what other reason can they espouse such women? It cannot be for a hope of children, which they are aware must, of necessity, be disappointed, but rather to gratify their excess in lust and incurable incontinence. 3.35 As many men, therefore, as marry virgins in ignorance of how will they will turn out as regards their prolificness, or the contrary, when after a long time they perceive, by their never having any children, that they are barren, and do not then put them away, are still worthy of pardon, being influenced by habit and familiarity, which are motives of great weight, and being also unable to break through the power of those ancient charms which by long habituation are stamped upon their souls. 3.36 But those who marry women who have been previously tested by other men and ascertained to be barren, do merely covet the carnal enjoyment like so many boars or goats, and deserve to be inscribed among the lists of impious men as enemies to God; for God, as being friendly to all the animals that exist, and especially to man, takes all imaginable care to secure preservation and duration to every kind of creature. But those who seek to waste all their power at the very moment of putting it forth are confessedly enemies of nature.VII. '' None |
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55. Philo of Alexandria, On The Virtues, 130 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Children/offspring, Exposing of • children, formation
Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64; Stuckenbruck (2007), 1 Enoch 91-108, 391
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130 For her first bounty was the birth by means of which that which had no existence was brought into being; the second bounteous gift was the flow of milk, the most tender and seasonable food for a tender creature, which, though it is only one thing, is at the same time both meat and drink. For inasmuch as part of the milk is of a watery nature, it is drink; and inasmuch as part of it is of a somewhat solid nature, it is meat; and it is endowed with these characteristics from a prudent foresight to prevent the lately born offspring from suffering disaster, through want lying in wait for it at different times, taking care thus that, by the one and the same application of each kind of food, it may escape those cruel mistresses, hunger and thirst. '' None |
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56. Philo of Alexandria, That The Worse Attacks The Better, 147 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Child, Childhood • Josephus Essenes, marriage and children
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 237; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 68
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147 On this account the law-giver says, "Every word which a widow or a woman who is divorced vows against her own soul shall remain against It." For if we call God the husband and father of the universe, supplying the origin and generation of all things, we shall be speaking rightly: as we shall if we call that heart widowed and divorced from God which either has not received divine seed, or, after having received it, has again voluntarily made it abortive. '' None |
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57. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Children • tunic, child’s
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 151; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 356
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58. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • children • family, parent-child, and death
Found in books: Long (2019), Immortality in Ancient Philosophy, 146; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 74
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59. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Child, Childhood • Children, Adam and Eve, of
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 237; Levison (2023), The Greek Life of Adam and Eve. 350
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60. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Children • children, as disappointments • children, illegitimate • children, marriage and • marriage, and children • tunic, child’s
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 142, 143; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 67, 89, 90; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 337, 478
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61. Anon., Didache, 2.2, 2.7, 3.1-3.2, 5.2, 7.2-7.3, 8.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Children • Children/offspring, Exposing of • Father, Child Relationship • Saturn; as Semitic Baal-; as SemitiHammon, children sacrificed to • baptism, infant/child • by John the Baptist, of children • child/children/childhood • children • sons/children of God
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 234, 235, 236, 237, 239, 242; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 962; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 218; Levison (2023), The Greek Life of Adam and Eve. 270; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 39, 224, 225, 247, 254, 256, 306; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 24; Stuckenbruck (2007), 1 Enoch 91-108, 391; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358
| 3 My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leads the way to murder; neither jealous, nor quarrelsome, nor of hot temper; for out of all these murders are engendered. My child, be not a lustful one; for lust leads the way to fornication; neither a filthy talker, nor of lofty eye; for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads the way to idolatry; neither an enchanter, nor an astrologer, nor a purifier, nor be willing to look at these things; for out of all these idolatry is engendered. My child, be not a liar, since a lie leads the way to theft; neither money-loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy; neither self-willed nor evil-minded, for out of all these blasphemies are engendered. But be meek, since the meek shall inherit the earth. Matthew 5:5 Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard. You shall not exalt yourself, Luke 18:14 nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. The workings that befall you receive as good, knowing that apart from God nothing comes to pass. 2.2 And the second commandment of the Teaching; You shall not commit murder, you shall not commit adultery, Exodus 20:13-14 you shall not commit pederasty, you shall not commit fornication, you shall not steal, Exodus 20:15 you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is begotten. You shall not covet the things of your neighbour, Exodus 20:17 you shall not forswear yourself, Matthew 5:34 you shall not bear false witness, Exodus 20:16 you shall not speak evil, you shall bear no grudge. You shall not be double-minded nor double-tongued; for to be double-tongued is a snare of death. Your speech shall not be false, nor empty, but fulfilled by deed. You shall not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. You shall not take evil counsel against your neighbour. You shall not hate any man; but some you shall reprove, and concerning some you shall pray, and some you shall love more than your own life.
3.1 My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leads the way to murder; neither jealous, nor quarrelsome, nor of hot temper; for out of all these murders are engendered. My child, be not a lustful one; for lust leads the way to fornication; neither a filthy talker, nor of lofty eye; for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads the way to idolatry; neither an enchanter, nor an astrologer, nor a purifier, nor be willing to look at these things; for out of all these idolatry is engendered. My child, be not a liar, since a lie leads the way to theft; neither money-loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy; neither self-willed nor evil-minded, for out of all these blasphemies are engendered. But be meek, since the meek shall inherit the earth. Matthew 5:5 Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard. You shall not exalt yourself, Luke 18:14 nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. The workings that befall you receive as good, knowing that apart from God nothing comes to pass.
5.2 And the way of death is this: First of all it is evil and full of curse: murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing requital, not pitying a poor man, not labouring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want, afflicting him that is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these.
7.2 And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, Matthew 28:19 in living water. But if you have not living water, baptize into other water; and if you can not in cold, in warm. But if you have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before.
8.3 But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray. 9 Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6 ' None |
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62. Clement of Rome, 1 Clement, 21.6, 21.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Age, childhood, child • Children • children
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 353; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 199, 204, 205, 206; Wilson (2012), The Sentences of Sextus, 96
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21.6 Take heed, beloved, lest His many kindnesses lead to the condemnation of us all. For thus it must be unless we walk worthy of Him, and with one mind do those things which are good and well-pleasing in His sight. For the Scripture says in a certain place, The Spirit of the Lord is a candle searching the secret parts of the belly. Proverbs 20:27 Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him. It is right, therefore, that we should not leave the post which His will has assigned us. Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than offend God. Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us; let us honour the aged among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity in all their conduct; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner of speaking; let them display their love, not by preferring one to another, but by showing equal affection to all that piously fear God. Let your children be partakers of true Christian training; let them learn of how great avail humility is with God - how much the spirit of pure affection can prevail with Him - how excellent and great His fear is, and how it saves all those who walk in it with a pure mind. For He is a Searcher of the thoughts and desires of the heart: His breath is in us; and when He pleases, He will take it away.
21.8 Take heed, beloved, lest His many kindnesses lead to the condemnation of us all. For thus it must be unless we walk worthy of Him, and with one mind do those things which are good and well-pleasing in His sight. For the Scripture says in a certain place, The Spirit of the Lord is a candle searching the secret parts of the belly. Proverbs 20:27 Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him. It is right, therefore, that we should not leave the post which His will has assigned us. Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than offend God. Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us; let us honour the aged among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity in all their conduct; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner of speaking; let them display their love, not by preferring one to another, but by showing equal affection to all that piously fear God. Let your children be partakers of true Christian training; let them learn of how great avail humility is with God - how much the spirit of pure affection can prevail with Him - how excellent and great His fear is, and how it saves all those who walk in it with a pure mind. For He is a Searcher of the thoughts and desires of the heart: His breath is in us; and when He pleases, He will take it away. '' None |
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63. Epictetus, Discourses, 4.1.33-4.1.37 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Children • children
Found in books: Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 255; Vlassopoulos (2021), Historicising Ancient Slavery, 164
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4.1.33 HE is free who lives as he wishes to live; who is neither subject to compulsion nor to hindrance, nor to force; whose movements to action ( ὁρμαί ) are not impeded, whose desires attain their purpose, and who does not fall into that which he would avoid ( ἐκκλίσεις ἀπερίπτωτοι ). Who then chooses to live in error? No man. Who chooses to live deceived, liable to mistake, unjust, unrestrained, discontented, mean? No man. Not one then of the bad lives as he wishes; nor is he then free. And who chooses to live in sorrow, fear, envy, pity, desiring and failing in his desires, attempting to avoid something and falling into it? Not one. Do we then find any of the bad free from sorrow, free from fear, who does not fall into that which he would avoid, and does not obtain that which he wishes? Not one; nor then do we find any bad man free. If then a man who has been twice consul should hear this, if you add, But you are a wise man; this is nothing to you: he will pardon you. But if you tell him the truth, and say, You differ not at all from those who have been thrice sold as to being yourself not a slave, what else ought you to expect than blows? For he says, What, I a slave, I whose father was free, whose mother was free I whom no man can purchase: I am also of senatorial rank, and a friend of Caesar, and I have been a consul, and I own many slaves.—In the first place, most excellent senatorial man, perhaps your father also was a slave in the same kind of servitude, and your mother, and your grandfather and all your ancestors in an ascending series. But even if they were as free as it is possible, what is this to you? What if they were of a noble nature, and you of a mean nature; if they were fearless, and you a coward; if they had the power of self-restraint, and you are not able to exercise it. And what, you may say, has this to do with being a slave? Does it seem to you to be nothing to do a thing unwillingly, with compulsion, with groans, has this nothing to do with being a slave? It is something, you say: but who is able to compel me, except the lord of all, Caesar? Then even you yourself have admitted that you have one master. But that he is the common master of all, as you say, let not this console you at all: but know that you are a slave in a great family. So also the people of Nicopolis are used to exclaim, By the fortune of Caesar, we are free. However, if you please, let us not speak of Caesar at present. But tell me this: did you never love any person, a young girl, or slave, or free? What then is this with respect to being a slave or free? Were you never commanded by the person beloved to do something which you did not wish to do? have you never flattered your little slave? have you never kissed her feet? And yet if any man compelled you to kiss Caesar’s feet, you would think it an insult and excessive tyranny. What else then is slavery? Did you never go oat by night to some place whither you did not wish to go, did you not expend that you did not wish to expend, did you not utter words with sighs and groans, did you not submit to abuse and to be excluded? But if you are ashamed to confess your own acts, see what Thrasonides says and does, who having seen so much military service as perhaps not even you have, first of all went out by night, when Geta (a slave) does not venture out, but if he were compelled by his master, would have cried out much and would have gone out lamenting his bitter slavery. Next, what does Thrasonides say? A worthless girl has enslaved me, me whom no enemy ever did. Unhappy man, who are the slave even of a girl, and a worthless girl. Why then do you still call yourself free? and why do you talk of your service in the army? Then he calls for a sword and is angry with him who out of kindness refuses it; and he sends presents to her who hates him, and intreats and weeps, and on the other hand having had a little success he is elated. But even then how? was he free enough neither to desire nor to fear? Now consider in the case of animals, how we employ the notion of liberty. Men keep tame lions shut up, and feed them, and some take them about; and who will say that this lion is free? Is it not the fact that the more he lives at his ease, so much the more he is in a slavish condition? and who if he had perception and reason would wish to be one of these lions? Well, these birds when they are caught and are kept shut up, how much do they suffer in their attempts to escape? and some of them die of hunger rather than submit to such a kind of life. And as many of them as live, hardly live and with suffering pine away; and if they ever find any opening, they make their escape. So much do they desire their natural liberty, and to be independent and free from hindrance. And what harm is there to you in this? What do you say? I am formed by nature to fly where I choose, to live in the open air, to sing when I choose: you deprive me of all this, and say, what harm is it to you? For this reason we shall say that those animals only are free, which cannot endure capture, but as soon as they are caught. escape from captivity by death. So Diogenes also somewhere says that there is only one way to freedom, and that is to die content: and he writes to the Persian king. You cannot enslave the Athenian state any more than you can enslave fishes. How is that? cannot I catch them? If you catch them, says Diogenes, they will immediately leave you, as fishes do; for if you catch a fish, it dies; and if these men that are caught shall die, of what use to you is the preparation for war? These are the words of a free man who had carefully examined the thing, and, as was natural, had discovered it. But if you look for it in a different place from where it is, what wonder if you never find it? The slave wishes to be set free immediately. Why? Do you think that he wishes to pay money to the collectors of twentieths? No; but because he imagines that hitherto through not having obtained this, he is hindered and unfortunate. If I shall be set free, immediately it is all happiness, I care for no man, I speak to all as an equal and like to them, I go where I choose, I come from any place I choose, and go where I choose. Then he is set free; and forthwith having no place where he can eat, he looks for some man to flatter, some one with whom he shall sup: then he either works with his body and endures the most dreadful things; and if he can obtain a manger, he falls into a slavery much worse than his former slavery; or even if he is become rich, being a man without any knowledge of what is good, he loves some little girl, and in his unhappiness laments and desires to be a slave again. He says, what evil did I suffer in my state of slavery? Another clothed me, another supplied me with shoes, another fed me, another looked after me in sickness; and I did only a few services for him. But now a wretched man, what things I suffer, being a slave to many instead of to one. But however, he says, if I shall acquire rings then I shall live most prosperously and happily. First, in order to acquire these rings, he submits to that which he is worthy of; then when he has acquired them, it is again all the same. Then he says, If I shall be engaged in military service, I am free from all evils. He obtains military service. He suffers as much as a flogged slave, and nevertheless he asks for a second service and a third. After this, when he has put the finishing stroke (the colophon) to his career, and is become a senator, then he becomes a slave by entering into the assembly, then he serves the finer and most splendid slavery—not to be a fool, but to learn what Socrates taught, what is the nature of each thing that exists, and that a man should not rashly adapt preconceptions ( προλήψεις ) to the several things which are. For this is the cause to men of all their evils, the not being able to adapt the general preconceptions to the several things. But we have different opinions (about the cause of our evils). One man thinks that he is sick: not so however, but the fact is that he does not adapt his preconceptions right. Another thinks that he is poor; another that he has a severe father or mother; and another again that Caesar is not favourable to him. But all this is one and only one thing, the not knowing how to adapt the preconceptions. For who has not a preconception of that which is bad, that it is hurtful, that it ought to be avoided, that it ought in every way to be guarded against? One preconception is not repugt to another, only where it comes to the matter of adaptation. What then is this evil, which is both hurtful, and a thing to be avoided? He answers not to be Caesar’s friend.—He is gone far from the mark, he has missed the adaptation, he is embarrassed, he seeks the things which are not at all pertinent to the matter; for when he has succeeded in being Caesar’s friend, never the less he has failed in finding what he sought. For what is that which every man seeks? To live secure, to be happy, to do every thing as he wishes, not to be hindered, nor compelled. When then he is become the friend of Caesar, is he free from hindrance? free from compulsion, is he tranquil, is he happy? of whom shall we inquire? What more trustworthy witness have we than this very man who is become Caesar’s friend? Come forward and tell us when did you sleep more quietly, now or before you became Caesar’s friend? Immediately you hear the answer, Stop, I intreat you, and do not mock me: you know not what miseries I suffer, and sleep does not come to me; but one comes and says, Caesar is already awake, he is now going forth: then come troubles and cares—Well, when did you sup with more pleasure, now or before? Hear what he says about this also. He says that if he is not invited, he is pained: and if he is invited, he sups like a slave with his master, all the while being anxious that he does not say or do any thing foolish. And what do you suppose that he is afraid of; lest he should be lashed like a slave? How can he expect any thing so good? No, but as befits so great a man, Caesar’s friend, he is afraid that he may lose his head. And when did you bathe more free from trouble, and take your gymnastic exercise more quietly? In fine, which kind of life did you prefer? your present or your former life? I can swear that no man is so stupid or so ignorant of truth as not to bewail his own misfortunes the nearer he is in friendship to Caesar. Since then neither those who are called kings live as they choose, nor the friends of kings, who finally are those who are free? Seek, and you will find; for you have aids from nature for the discovery of truth. But if you are not able yourself by going along these ways only to discover that which follows, listen to those who have made the inquiry. What do they say? Does freedom seem to you a good thing? The greatest good. Is it possible then that he who obtains the greatest good can be unhappy or fare badly? No. Whomsoever then you shall see unhappy, unfortunate, lamenting, confidently declare that they are not free. I do declare it. We have now then got away from buying and selling and from such arrangements about matters of property: for if you have rightly assented to these matters, if the great king (the Persian king) is unhappy, he cannot be free, nor can a little king, nor a man of consular rank, nor one who has been twice consul.—Be it so. Further then answer me this question also, does freedom seem to you to be something great and noble and valuable?—How should it not seem so? Is it possible then when a man obtains anything so great and valuable and noble to be mean?—It is not possible—When then you see any man subject to another or flattering him contrary to his own opinion, confidently affirm that this man also is not free; and not only if he do this for a bit of supper, but also if he does it for a government (province) or a consulship: and call these men little slaves who for the sake of little matters do these things, and those who do so for the sake of great things call great slaves, as they deserve to be.—This is admitted also—Do you think that freedom is a thing independent and self governing?— Certainly—Whomsoever then it is in the power of another to hinder and compel, declare that he is not free. And do not look, I intreat you, after his grandfathers and great grandfathers, or inquire about his being bought or sold; but if you hear him saying from his heart and with feeling, Master, even if the twelve fasces precede him (as consul), call him a slave. And if you hear him say, Wretch that I am, how much I suffer, call him a slave. If finally you see him lamenting, complaining, unhappy, call him a slave though he wears a praetexta. If then he is doing nothing of this kind, do not yet say that he is free, but learn his opinions, whether they are subject to compulsion, or may produce hindrance, or to bad fortune; and if you find him such, call him a slave who has a holiday in the Saturnalia: say that his master is from home: he will return soon, and you will know what he suffers. Who will return? Whoever has in himself the power over anything which is desired by the man, either to give it to him or to take it away? Thus then have we many masters? We have: for we have circumstances as masters prior to our present masters; and these circumstances are many. Therefore it must of necessity be that those who have the power over any of these circumstances must be our masters. For no man fears Caesar himself, but he fears death, banishment, deprivation of his property, prison, and disgrace. Nor does any man love Caesar, unless Caesar is a person of great merit, but he loves wealth, the office of tribune, praetor or consul. When we love, and hate and fear these things, it must be that those who have the power over them must be our masters. Therefore we adore them even as gods; for we think that what possesses the power of conferring the greatest advantage on us is divine. Then we wrongly assume ( ὑποτάσσομεν ) that a certain person has the power of conferring the greatest advantages; therefore he is something divine. For if we wrongly assume that a certain person has the power of conferring the greatest advantages, it is a necessary consequence that the conclusion from these premises must be false. What then is that which makes a man free from hindrance and makes him his own master? For wealth does not do it, nor consulship, nor provincial government, nor royal power; but something else must be discovered. What then is that which when we write makes us free from hindrance and unimpeded? The knowledge of the art of writing. What then is it in playing the lute? The science of playing the lute. Therefore in life also it is the science of life. You have then heard in a general way: but examine the thing also in the several parts. Is it possible that he who desires any of the things which depend on others can be free from hindrance? No—Is it possible for him to be unimpeded? No—Therefore he cannot be free. Consider then: whether we have nothing which is in our own power only, or whether we have all things, or whether some things are in our own power, and others in the power of others.—What do you mean?— When you wish the body to be entire (sound), is it in your power or not?—It is not in my power—When you wish it to be healthy?—Neither is this in my power.— When you wish it to be handsome?—Nor is this—Life or death?—Neither is this in my power.—Your body then is another’s, subject to every man who is stronger than yourself—It is—But your estate, is it in your power to have it when you please, and as long as you please, and such as you please?—No—And your slaves?—No—And your clothes?—No—And your house?—No—And your horses?—Not one of these things—And if you wish by all means your children to live, or your wife, or your brother, or your friends, is it in your power?—This also is not in my power. Whether then have you nothing which is in your own power, which depends on yourself only and cannot be taken from you, or have you any thing of the kind?—I know not—Look at the thing then thus, and examine it. Is any man able to make you assent to that which is false He means that which seems to you to be false. See iii. 22, 42. In the matter of assent then : this is the third τόρος or locus or division in philosophy (iii. 2, 1–5). As to the Will, compare i. 17, note 10. Epictetus affirms that a man cannot be compelled to assent, that is to admit, to allow, or, to use another word, to believe in that which seems to him to be false, or, to use the same word again, to believe in that in which he does not believe. When the Christian uses the two creeds, which begin with the words, I believe etc., he knows or he ought to know, that he cannot compel an unbeliever to accept the same belief. He may by pains and penalties of various kinds compel some persons to profess or to express the same belief: but as no pains or penalties could compel some Christians to deny their belief, so I suppose that perhaps there are men who could not be compelled to express this belief when they have it not. The case of the believer and the unbeliever however are not the same. The believer may be strengthened in his belief by the belief that he will in some way be punished by God, if he denies that which he believes. The unbeliever will not have the same motive or reason for not expressing his assent to that which he does not believe. He believes that it is and will be all the same to him with respect to God, whether he gives his assent to that which he does not believe or refuses his assent. There remains nothing then to trouble him if he expresses his assent to that which he does not believe, except the opinion of those who know that he does not believe, or his own reflections on expressing his assent to that which he does not believe; or in other words his publication of a lie, which may probably do no harm to any man or in any way. I believe that some men are strong enough, under some circumstances at least, to refuse their assent to any thing which they do not believe; but I do not affirm that they would do this under all circumstances. To return to the matter under consideration, a man cannot be compelled by any power to accept voluntarily a thing as true, when lie believes that it is not true; and this act of his is quite independent of the matter whether his unbelief is well founded or not. He does not believe because he cannot believe. Yet it is said (Mark xvi. 11,) in the received text, as it now stands, He that believeth and is baptized shall be saved; but he that believeth not, shall be damned (condemned). The cause, as it is called, of this unbelief is explained by some theologians; but all men do not admit the explanation to be sufficient: and it does not concern the present subject. —No man—In the matter of assent then you are free from hindrance and obstruction.—Granted—Well; and can a man force you to desire to move towards that to which you do not choose?—He can, for when he threatens me with death or bonds, he compels me to desire to move towards it. If then, you despise death and bonds, do you still pay any regard to him?—No—Is then the despising of death an act of your own or is it not yours?—It is my act—It is your own act then also to desire to move towards a thing: or is it not so?—It is my own act—But to desire to move away from a thing, whose act is that? This also is your act—What then if I have attempted to walk, suppose another should hinder me—What part of you does he hinder? does he hinder the faculty of assent?—No: but my poor body—Yes, as he would do with a stone— Granted; but I no longer walk—And who told you that walking is your own act free from hindrance? for I said that this only was free from hindrance, to desire to move: but where there is need of body and its co-operation, you have heard long ago that nothing is your own.—Granted this also—And who can compel you to desire what you do not wish?—No man—And to propose or intend, or in short to make use of the appearances which present themselves, can any man compel you?—He cannot do this: but he will hinder me when I desire from obtaining what I desire.—If you desire any thing which is your own, and one of the things which cannot be hindered, how will he hinder you?—He cannot in any way—Who then tells you that he who desires the things that belong to another is free from hindrance? Must I then not desire health? By no means, nor any thing else that belongs to another: for what is not in your power to acquire or to keep when you please, this belongs to another. Keep then far from it not only your hands, but more than that, even your desires. If you do not, you have surrendered yourself as a slave; you have subjected your neck, if you admire any thing not your own, to every thing that is dependent on the power of others and perishable, to which you have conceived a liking.—Is not my hand my own?—It is a part of your own body; but it is by nature earth, subject to hindrance, compulsion, and the slave of every thing which is stronger. And why do I say your hand? You ought to possess your whole body as a poor ass loaded, as long as it is possible, as long as you are allowed. But if there be a press, and a soldier should lay hold of it, let it go, do not resist, nor murmur; if you do, you will receive blows, and never the less you will also lose the ass. But when you ought to feel thus with respect to the body, consider what remains to be done about all the rest, which is provided for the sake of the body. When the body is an ass, all the other things are bits belonging to the ass, pack-saddles, shoes, barley, fodder. Let these also go: get rid of them quicker and more readily than of the ass. When you have made this preparation, and have practised this discipline, to distinguish that which belongs to another from that which is your own, the things which are subject to hindrance from those which are not, to consider the things free from hindrance to concern yourself, and those which are not free not to concern yourself, to keep your desire steadily fixed to the things which do concern yourself, and turned from the things which do not concern yourself; do you still fear any man? No one. For about what will you be afraid? about the things which are your own, in which consists the nature of good and evil? and who has power over these things? who can take them away? who can impede them? No man can, no more than he can impede God. But will you be afraid about your body and your possessions, about things which are not yours, about things which in no way concern you? and what else have you been studying from the beginning than to distinguish between your own and not your own, the things which are in your power and not in your power, the things subject to hindrance and not subject? and why have you come to the philosophers? was it that you may never the less be unfortunate and unhappy? You will then in this way, as I have supposed you to have done, be without fear and disturbance. And what is grief to you? for fear comes from what you expect, but grief from that which is present. But what further will you desire? For of the things which are within the power of the will, as being good and present, you have a proper and regulated desire: but of the things which are not in the power of the will you do not desire any one, and so you do not allow any place to that which is irrational, and impatient, and above measure hasty. When then you are thus affected towards things, what man can any longer be formidable to you? For what has a man which is formidable to another, either when you see him or speak to him or finally are conversant with him? Not more than one horse has with respect to another, or one dog to another, or one bee to another bee. Things indeed are formidable to every man; and when any man is able to confer these things on another or to take them away, then he too becomes formidable. How then is an acropolis (a stronghold or fortress, the seat of tyranny) demolished? Not by the sword, not by fire, but by opinion. For if we abolish the acropolis which is in the city, can we abolish also that of fever, and that of beautiful women? Can we in a word abolish the acropolis which is in us and cast out the tyrants within us, whom we have daily over us, sometimes the same tyrants, at other times different tyrants? But with this we must begin, and with this we must demolish the acropolis and eject the tyrants, by giving up the body, the parts of it, the faculties of it, the possessions, the reputation, magisterial offices, honours, children, brothers, friends, by considering all these things as belonging to others. And if tyrants have been ejected from us, why do I still shut in the acropolis by a wall of circumvallation, at least on my account; for if it still stands, what does it do to me? why do I still eject (the tyrant’s) guards? For where do I perceive them? against others they have their fasces, and their spears and their swords. But I have never been hindered in my will, nor compelled when I did not will. And how is this possible? I have placed my movements towards action ( ὁρμήν ) in obedience to God. Is it his will that I shall have fever? It is my will also. Is it his will that I should move towards any thing? It is my will also. Is it his will that I should obtain any thing? It is my wish also. Does he not will? I do not wish. Is it his will that I die, is it his will that I be put to the rack? It is my will then to die: it is my will then to be put to the rack. Who then is still able to hinder me contrary to my own judgment, or to compel me? No more than he can hinder or compel Zeus. Thus the more cautious of travellers also act. A traveller has heard that the road is infested by robbers; he does not venture to enter on it alone, but he waits for the companionship on the road either of an ambassador, or of a quaestor, or of a proconsul, and when he has attached himself to such persons he goes along the road safely. So in the world the wise man acts. There are many companies of robbers, tyrants, storms, difficulties, losses of that which is dearest. Where is there any place of refuge? how shall he pass along without being attacked by robbers? what company shall he wait for that he may pass along in safety? to whom shall he attach himself? To what person generally? to the rich man, to the man of consular rank? and what is the use of that to me? Such a man is stripped himself, groans and laments. But what if the fellow companion himself turns against me and becomes my robber, what shall I do? I will be a friend of Caesar: when I am Caesar’s companion no man will wrong me. In the first place, that I may become illustrious, what things must I endure and suffer? how often and by how many must I be robbed? Then, if I become Caesar’s friend, he also is mortal. And if Caesar from any circumstance becomes my enemy, where is it best for me to retire? Into a desert? Well, does fever not come there? What shall be done then? Is it not possible to find a safe fellow traveller, a faithful one, strong, secure against all surprises? Thus he considers and perceives that if he attaches himself to God, he will make his journey in safety. How do you understand attaching yourself to God? In this sense, that whatever God wills, a man also shall will; and what God does not will, a man also shall not will. How then shall this be done? In what other way than by examining the movements ( ὁρμάς , the acts) of God Schweig. expresses his surprise that Epictetus has applied this word ( ὁρμάς ) to God. He says that Wolf has translated it Dei appetitionem, and Upton impetum. He says that he has translated it consilium. It is not unusual for men to speak of God in the same words in which they speak of man. and his administration? What has he given to me as my own and in my own power? what has he reserved to himself? He has given to me the things which are in the power of the will ( τὰ προαιρετικὰ ): he has put them in my power free from impediment and hindrance. How was he able to make the earthy body free from hindrance? He could not, and accordingly he has subjected to the revolution of the whole ( τῇ τῶν ὅλων περιόδῳ ) possessions, household things, house, children, wife. Why then do I fight against God? why do I will what does not depend on the will? why do I will to have absolutely what is not granted to me? But how ought I to will to have things? In the way in which they are given and as long as they are given. But he who has given takes away. Why then do I resist? I do not say that I shall be a fool if I use force to one who is stronger, but I shall first be unjust. For whence had I things when I came into the world?— My father gave them to me—And who gave them to him? and who made the sun? and who made the fruits of the earth? and who the seasons? and who made the connection of men with one another and their fellowship? Then after receiving everything from another and even yourself, are you angry and do you blame the giver if he takes any thing from you? Who are you, and for what purpose did you come into the world? Did not he (God) introduce you here, did he not show you the light, did he not give you fellow workers, and perceptions and reason? and as whom did he introduce you here? did he not introduce you as subject to death, and as one to live on the earth with a little flesh, and to observe his administration, and to join with him in the spectacle and the festival for a short time? Will you not then, as long as you have been permitted, after seeing the spectacle and the solemnity, when he leads you out, go with adoration of him and thanks for what you have heard and seen?—No; but I would still enjoy the feast.—The initiated too would wish to be longer in the initiation: and perhaps also those at Olympia to see other athletes; but the solemnity is ended: go away like a grateful and modest man; make room for others: others also must be born, as you were, and being born they must have a place, and houses and necessary things. And if the first do not retire, what remains? Why are you insatiable? Why are you not content? why do you contract the world?—Yes, but I would have my little children with me and my wife—What, are they yours? do they not belong to the giver, and to him who made you? then will you not give up what belongs to others? will you not give way to him who is superior?—Why then did he introduce me into the world on these conditions?—And if the conditions do not suit you, depart. And is this all the comfort, every serious reader will be apt to say, which one of the best philosophers, in one of his noblest discourses, can give to the good man under severe distress? Either tell yourself that present suffering void of future hope, is no evil, or give up your existence and mingle with the elements of the Universe ! Unspeakably more rational and more worthy of infinite goodness is our blessed Master’s exhortation to the persecuted Christian: Rejoice and be exceedingly glad, for great is your reward in heaven. Mrs. Carter. I do not think that Mrs. Carter has represented correctly the teaching of Epictetus. He is addressing men who were not Christians, but were, as he assumes, believers in God or in the Gods, and his argument is that a man ought to be contented with things as they are, because they are from God. If he cannot be contented with things as they are, and make the best of them, the philosopher can say no more to the man. He tells him to depart. What else could he say to a grumbler, who is also a believer in God? If he is not a believer, Epictetus might say the same to him also. The case is past help or advice. The Christian doctrine, of which probably Epictetus knew nothing, is very different. It promises future happiness on certain conditions to Christians, but to Christians only, if I understand it right. He has no need of a spectator who is not satisfied. He wants those who join in the festival, those who take part in the chorus, that they may rather applaud, admire, and celebrate with hymns the solemnity. But those who can bear no trouble, and the cowardly he will not unwillingly see absent from the great assembly ( πανήγυρις ); for they did not when they were present behave as they ought to do at a festival nor fill up their place properly, but they lamented, found fault with the deity, fortune, their companions; not seeing both what they had, and their own powers, which they received for contrary purposes, the powers of magimity, of a generous mind, manly spirit, and what we are now inquiring about, freedom.—For what purpose then have I received these things? —To use them—How long?—So long as he who has lent them chooses.—What if they are necessary to me?—Do not attach yourself to them and they will not be necessary: do not say to yourself that they are necessary, and then they are not necessary. This study you ought to practise from morning to evening, beginning with the smallest things and those most liable to damage, with an earthen pot, with a cup. Then proceed in this way to a tunic, to a little dog, to a horse, to a small estate in land: then to yourself, to your body, to the parts of your body, to your children, to your wife, to your brothers. Look all round and throw these things from you (which are not yours). Purge your opinions, so that nothing cleave to you of the things which are not your own, that nothing grow to you, that nothing give you pain when it is torn from you; and say, while you are daily exercising yourself as you do there (in the school), not that you are philosophizing, for this is an arrogant (offensive) expression, but that you are presenting an asserter of freedom: for this is really freedom. To this freedom Diogenes was called by Antisthenes, and he said that he could no longer be enslaved by any man. For this reason when he was taken prisoner, how did he behave to the pirates? Did he call any of them master? and I do not speak of the name, for I am not afraid of the word, but of the state of mind, by which the word is produced. How did he reprove them for feeding badly their captives? How was he sold? Did he seek a master? no; but a slave. And when he was sold how did he behave to his master? Immediately he disputed with him and said to his master that he ought not to be dressed as he was, nor shaved in such a manner; and about the children he told them how he ought to bring them up. And what was strange in this? for if his master had bought an exercise master, would he have employed him in the exercises of the palaestra as a servant or as a master? and sc if he had bought a physician or an architect. And so in every matter, it is absolutely necessary that he who has skill must be the superior of him who has not. Whoever then generally possesses the science of life, what else must he be than master? For who is master in a ship? The man who governs the helm? Why? Because he who will not obey him suffers for it. But a master can give me stripes. Can he do it then without suffering for it? So I also used to think. But because he cannot do it without suffering for it, for this reason it is not in his power: and no man can do what is unjust without suffering for it. And what is the penalty for him who puts his own slave in chains? what do you think that is? The fact of putting the slave in chains:—and you also will admit this, if you choose to maintain the truth, that man is not a wild beast, but a tame animal. For when is a vine doing badly? When it is in a condition contrary to its nature. When is a cock? Just the same. Therefore a man also is so. What then is a man’s nature? To bite, to kick, and to throw into prison and to behead? No; but to do good, to co-operate with others, to wish them well. At that time then he is in a bad condition, whether you chose to admit it or not, when he is acting foolishly. Socrates then did not fare badly?—No; but his judges and his accusers did.—Nor did Helvidius at Rome fare badly?—No; but his murderer did. How do you mean?— The same as you do when you say that a cock has not fared badly when he has gained the victory and been severely wounded; but that the cock has fared badly when he has been defeated and is unhurt: nor do you call a dog fortunate, who neither pursues game nor labours, but when you see him sweating, when you see him in pain and panting violently after running. What paradox (unusual thing) do we utter if we say that the evil in every thing is that which is contrary to the nature of the thing? Is this a paradox? for do you not say this in the case of all other things? Why then in the case of man only do you think differently? But because we say that the nature of man is tame (gentle) and social and faithful, you will not say that this is a paradox? It is not—What then is it a paradox to say that a man is not hurt when he is whipped, or put in chains, or beheaded? does he not, if he suffers nobly, come off even with increased advantage and profit? But is he not hurt, who suffers in a most pitiful and disgraceful way, who in place of a man becomes a wolf, or viper or wasp? Well then let us recapitulate the things which have been agreed on. The man who is not under restraint is free, to whom things are exactly in that state in which he wishes them to be; but he who can be restrained or compelled or hindered, or thrown into any circumstances against his will, is a slave. But who is free from restraint? He who desires nothing that belongs to (is in the power of) others. And what are the things which belong to others? Those which are not in our power either to have or not to have, or to have of a certain kind or in a certain manner. Therefore the body belongs to another, the parts of the body belong to another, possession (property) belongs to another. If then you are attached to any of these things as your own, you will pay the penalty which it is proper for him to pay who desires what belongs to another. This road leads to freedom, this is the only way of escaping from slavery, to be able to say at last with all your soul Lead me, O Zeus, and thou 0 destiny, The way that I am bid by you to go. But what do you say, philosopher? The tyrant summons you to say something which does not become you. Do you say it or do you not? Answer me—Let me consider—Will you consider now? But when you were in the school, what was it which you used to consider? Did you not study what are the things that are good and what are bad, and what things are neither one nor the other?—I did.—What then was our opinion?—That just and honourable acts were good; and that unjust and disgraceful (foul) acts were bad.—Is life a good thing?—No.—Is death a bad thing?—No.—Is prison?—No.—But what did we think about mean and faithless words and betrayal of a friend and flattery of a tyrant?—That they are bad.—Well then, you are not considering, nor have you considered nor deliberated. For what is the matter for consideration, is it whether it is becoming for me, when I have it in my power, to secure for myself the greatest of good things, and not to secure for myself (that is, not to avoid) the greatest evils? A fine inquiry indeed, and necessary, and one that demands much deliberation. Man, why do you mock us? Such an inquiry is never made. If you really imagined that base things were bad and honourable things were good, and that all other things were neither good nor bad, you would not even have approached this enquiry, nor have come near it; but immediately you would have been able to distinguish them by the understanding as you would do (in other cases) by the vision. For when do you inquire if black things are white, if heavy things are light, and do not comprehend the manifest evidence of the senses? How then do you now say that you are considering whether things which are neither good nor bad ought to be avoided more than things which are bad? But you do not possess these opinions; and neither do these things seem to you to be neither good nor bad, but you think that they are the greatest evils; nor do you think those other things (mean and faithless words, etc.) to be evils, but matters which do not concern us at all. For thus from the beginning you have accustomed yourself. Where am I? In the schools: and are any listening to me? I am discoursing among philosophers. But I have gone out of the school. Away with this talk of scholars and fools. Thus a friend is overpowered by the testimony of a philosopher: thus a philosopher becomes a parasite; thus he lets himself for hire for money: thus in the senate a man does not say what he thinks; in private (in the school) he proclaims his opinions. You are a cold and miserable little opinion, suspended from idle words as from a hair. But keep yourself strong and fit for the uses of life and initiated by being exercised in action. How do you hear (the report)?—I do not say, that your child is dead—for how could you bear that?—but that your oil is spilled, your wine drunk up. Do you act in such a way that one standing by you while you are making a great noise, may say this only, Philosopher, you say something different in the school. Why do you deceive us? Why, when you are only a worm, do you say that you are a man? I should like to be present when some of the philosophers is lying with a woman, that I might see how he is exerting himself, and what words he is uttering, and whether he remembers his title of philosopher, and the words which he hears or says or reads. And what is this to liberty? Nothing else than this, whether you who are rich choose or not.—And who is your evidence for this?—who else than yourselves? who have a powerful master (Caesar), and who live in obedience to his nod and motion, and who faint if he only looks at you with a scowling countece; you who court old women and old men, and say, I cannot do this: it is not in my power. Why is it not in your power? Did you not lately contend with me and say that you are free? But Aprulla has hindered me? Tell the truth then, slave, and do not run away from your masters, nor deny, nor venture to produce any one to assert your freedom ( καρπιοτήν ), when you have so many evidences of your slavery. And indeed when a man is compelled by love to do something contrary to his opinion (judgment), and at the same time sees the better, but has not the strength to follow it, one might consider him still more worthy of excuse as being held by a certain violent and in a manner a divine power. But who could endure you who are in love with old women and old men, and wipe the old women’s noses, and wash them and give them presents, and also wait on them like a slave when they are sick, and at the same time wish them dead, and question the physicians whether they are sick unto death? And again, when in order to obtain these great and much admired magistracies and honours, you kiss the hands of these slaves of others, and so you are not the slave even of free men. Then you walk about before me in stately fashion a praetor or a consul. Do I not know how you became a praetor, by what means you got your consulship, who gave it to you? I would not even choose to live, if I must live by help of Felicion and endure his arrogance and servile insolence: for I know what a slave is, who is fortunate, as he thinks, and puffed up by pride. You then, a man may say, are you free? I wish, by the Gods, and pray to be free; but I am not yet able to face my masters, I still value my poor body, I value greatly the preservation of it entire, though I do not possess it entire. But I can point out to you a free man, that you may no longer seek an example. Diogenes was free. How was he free?—not because he was born of free parents, but because he was himself free, because he had cast off all the handles of slavery, and it was not possible for any man to approach him, nor had any man the means of laying hold of him to enslave him. He had everything easily loosed, everything only hanging to him. If you laid hold of his property, he would have rather let it go and be yours, than he would have followed you for it: if you had laid hold of his leg, he would have let go his leg; if of all his body, all his poor body; his intimates, friends, country, just the same. For he knew from whence he had them, and from whom, and on what conditions. His true parents indeed, the Gods, and his real country he would never have deserted, nor would he have yielded to any man in obedience to them and to their orders, nor would any man have died for his country more readily. For he was not used to inquire when he should be considered to have done anything on behalf of the whole of things (the universe, or all the world), but he remembered that every thing which is done comes from thence and is done on behalf of that country and is commanded by him who administers it. Therefore see what Diogenes himself says and writes:— For this reason, he says, Diogenes, it is in your power to speak both with the King of the Persians and with Archidamus the king of the Lacedaemonians, as you please. Was it because he was born of free parents? I suppose all the Athenians and all the Lacedaemonians because they were born of slaves, could not talk with them (these kings) as they wished, but feared and paid court to them. Why then does he say that it is in his power? Because I do not consider the poor body to be my own, because I want nothing, because law is every thing to me, and nothing else is. These were the things which permitted him to be free. And that you may not think that I show you the example of a man who is a solitary person, who has neither wife nor children, nor country, nor friends nor kinsmen, by whom he could be bent and drawn in various directions, take Socrates and observe that he had a wife and children, but he did not consider them as his own; that he had a country, so long as it was fit to have one, and in such a manner as was fit; friends and kinsmen also, but he held all in subjection to law and to the obedience due to it. For this reason he was the first to go out as a soldier, when it was necessary, and in war he exposed himself to danger most unsparingly; and when he was sent by the tyrants to seize Leon, he did not even deliberate about the matter, because he thought that it was a base action, and he knew that he must die (for his refusal), if it so happened. And what difference did that make to him? for he intended to preserve something else, not his poor flesh, but his fidelity, his honourable character. These are things which could not be assailed nor brought into subjection. Then when he was obliged to speak in defence of his life, did he behave like a man who had children, who had a wife? No, but he behaved like a man who has neither. And what did he do when he was (ordered) to drink the poison, and when he had the power of escaping from prison, and when Crito said to him, Escape for the sake of your children, what did Socrates say? did he consider the power of escape as an unexpected gain? By no means: he considered what was fit and proper; but the rest he did not even look at or take into the reckoning. For he did not choose, he said, to save his poor body, but to save that which is increased and saved by doing what is just, and is impaired and destroyed by doing what is unjust. Socrates will not save his life by a base act; he who would not put the Athenians to the vote when they clamoured that he should do so, he who refused to obey the tyrants, he who discoursed in such a manner about virtue and right behaviour. It is not possible to save such a man’s life by base acts, but he is saved by dying, not by running away. For the good actor also preserves his character by stopping when he ought to stop, better than when he goes on acting beyond the proper time. What then shall the children of Socrates do? If, said Socrates, I had gone off to Thessaly, would you have taken care of them; and if I depart to the world below, will there be no man to take care of them? See how he gives to death a gentle name and mocks it. But if you and I had been in his place, we should have immediately answered as philosophers that those who act unjustly must be repaid in the same way, and we should have added, I shall be useful to many, if my life is saved, and if I die, I shall be useful to no man. For, if it had been necessary, we should have made our escape by slipping through a small hole. And how in that case should we have been useful to any man? for where would they have been then staying? or if we were useful to men while we were alive, should we not have been much more useful to them by dying when we ought to die, and as we ought? And now Socrates being dead, no less useful to men, and even more useful, is the remembrance of that which he did or said when he was alive. This is the conclusion about Socrates, whom Epictetus highly valued: the remembrance of what Socrates did and said is even more useful than his life. The life of the dead, says Cicero of Servius Sulpicius, the great Roman jurist and Cicero’s friend, rests in the remembrance of the living. Epictetus has told us of some of the acts of Socrates, which prove him to have been a brave and honest man. He does not tell us here what Socrates said, which means what he taught; but he knew what it was. Modern writers have expounded the matter at length, and in a form which Epictetus would not or could not have used.—Socrates left to others the questions which relate to the material world, and he first taught, as we are told, the things which concern man’s daily life and his intercourse with other men: in other words he taught Ethic (the principles of morality). Fields and trees, he said, will teach me nothing, but man in his social state will; and man then is the proper subject of the philosophy of Socrates. The beginning of this knowledge was as he said, to know himself according to the precept of the Delphic oracle, Know thyself ( γνῶθι σεαυτόν ): and the object of his philosophy was to comprehend the nature of man as a moral being in all relations; and among these the relation of man to God as the father of all, creator and ruler of all, as Plato expresses it. Socrates taught that what we call death is not the end of man; death is only the road to another life. The death of Socrates was conformable to his life and teaching. Socrates died not only with the noblest courage and tranquillity, but he also refused, as we are told, to escape from death, which the laws of the state permitted, by going into exile or paying a fine, because as he said, if he had himself consented to a fine or allowed others to propose it, (Xenophon, Apol. § 22 ), such an act would have been an admission of his guilt. Both (Socrates and Jesus) offered themselves with the firmest resolution for a holy cause, which was so far from being lost through their death that it only served rather to make it the general cause of mankind. (Das Christliche des Platonismus oder Socrates und Christus, by F. C. Baur.) This essay by Baur is very ingenious. Perhaps there are some readers who will disagree with him on many points in the comparison of Socrates and Christus. However the essay is well worth the trouble of reading. The opinion of Rousseau in his comparison of Jesus and Socrates is in some respects more just than that of Baur, though the learning of the Frenchman is very small when compared with that of the German. What prejudices, what blindness must a man have, says Rousseau, when he dares to compare the son of Sophroniscus with the son of Mary!—The death of Socrates philosophising tranquilly with his friends is the most gentle that a man could desire; that of Jesus expiring in torments, insulted, jeered, cursed by a whole people, is the most horrible that: man could dread. Socrates taking the poisoned cup blesses him who presents it and weeps; Jesus in his horrible punishment prays for his savage executioners. Yes, if the life and the death of Socrates are those of a sage, the life and the death of Jesus are those of a God. (Rousseau, Emile, vol. iii. p. 166. Amsterdam, 1765 .) Think of these things, these opinions, these words: look to these examples, if you would be free, if you desire the thing according to its worth. And what is the wonder if you buy so great a thing at the price of things so many and so great? For the sake of this which is called liberty, some hang themselves, others throw themselves down precipices, and sometimes even whole cities have perished: and will you not for the sake of the true and unassailable and secure liberty give back to God when he demands them the things which he has given? Will you not, as Plato says, study not to die only, but also to endure torture, and exile, and scourging and in a word to give up all which is not your own? If you will not, you will be a slave among slaves, even if you be ten thousand times a consul; and if you make your way up to the Palace (Caesar’s residence), you will no less be a slave; and you will feel, that perhaps philosophers utter words which are contrary to common opinion (paradoxes), as Cleanthes also said, but not words contrary to reason. For you will know by experience that the words are true, and that there is no profit from the things which are valued and eagerly sought to those who have obtained them; and to those who have not yet obtained them there is an imagination ( φαντασία ), that when these things are come, all that is good will come with them; then, when they are come, the feverish feeling is the same, the tossing to and fro is the same, the satiety, the desire of things which are not present; for freedom is acquired not by the full possession of the things which are desired, but by removing the desire. And that you may know that this is true, as you have laboured for those things, so transfer your labour to these; be vigilant for the purpose of acquiring an opinion which will make you free; pay court to a philosopher instead of to a rich old man: be seen about a philosopher’s doors: you will not disgrace yourself by being seen; you will not go away empty nor without profit, if you go to the philosopher as you ought, and if not (if you do not succeed), try at least: the trial (attempt) is not disgraceful. 4.1.37 HE is free who lives as he wishes to live; who is neither subject to compulsion nor to hindrance, nor to force; whose movements to action ( ὁρμαί ) are not impeded, whose desires attain their purpose, and who does not fall into that which he would avoid ( ἐκκλίσεις ἀπερίπτωτοι ). Who then chooses to live in error? No man. Who chooses to live deceived, liable to mistake, unjust, unrestrained, discontented, mean? No man. Not one then of the bad lives as he wishes; nor is he then free. And who chooses to live in sorrow, fear, envy, pity, desiring and failing in his desires, attempting to avoid something and falling into it? Not one. Do we then find any of the bad free from sorrow, free from fear, who does not fall into that which he would avoid, and does not obtain that which he wishes? Not one; nor then do we find any bad man free. If then a man who has been twice consul should hear this, if you add, But you are a wise man; this is nothing to you: he will pardon you. But if you tell him the truth, and say, You differ not at all from those who have been thrice sold as to being yourself not a slave, what else ought you to expect than blows? For he says, What, I a slave, I whose father was free, whose mother was free I whom no man can purchase: I am also of senatorial rank, and a friend of Caesar, and I have been a consul, and I own many slaves.—In the first place, most excellent senatorial man, perhaps your father also was a slave in the same kind of servitude, and your mother, and your grandfather and all your ancestors in an ascending series. But even if they were as free as it is possible, what is this to you? What if they were of a noble nature, and you of a mean nature; if they were fearless, and you a coward; if they had the power of self-restraint, and you are not able to exercise it. And what, you may say, has this to do with being a slave? Does it seem to you to be nothing to do a thing unwillingly, with compulsion, with groans, has this nothing to do with being a slave? It is something, you say: but who is able to compel me, except the lord of all, Caesar? Then even you yourself have admitted that you have one master. But that he is the common master of all, as you say, let not this console you at all: but know that you are a slave in a great family. So also the people of Nicopolis are used to exclaim, By the fortune of Caesar, we are free. However, if you please, let us not speak of Caesar at present. But tell me this: did you never love any person, a young girl, or slave, or free? What then is this with respect to being a slave or free? Were you never commanded by the person beloved to do something which you did not wish to do? have you never flattered your little slave? have you never kissed her feet? And yet if any man compelled you to kiss Caesar’s feet, you would think it an insult and excessive tyranny. What else then is slavery? Did you never go oat by night to some place whither you did not wish to go, did you not expend that you did not wish to expend, did you not utter words with sighs and groans, did you not submit to abuse and to be excluded? But if you are ashamed to confess your own acts, see what Thrasonides says and does, who having seen so much military service as perhaps not even you have, first of all went out by night, when Geta (a slave) does not venture out, but if he were compelled by his master, would have cried out much and would have gone out lamenting his bitter slavery. Next, what does Thrasonides say? A worthless girl has enslaved me, me whom no enemy ever did. Unhappy man, who are the slave even of a girl, and a worthless girl. Why then do you still call yourself free? and why do you talk of your service in the army? Then he calls for a sword and is angry with him who out of kindness refuses it; and he sends presents to her who hates him, and intreats and weeps, and on the other hand having had a little success he is elated. But even then how? was he free enough neither to desire nor to fear? Now consider in the case of animals, how we employ the notion of liberty. Men keep tame lions shut up, and feed them, and some take them about; and who will say that this lion is free? Is it not the fact that the more he lives at his ease, so much the more he is in a slavish condition? and who if he had perception and reason would wish to be one of these lions? Well, these birds when they are caught and are kept shut up, how much do they suffer in their attempts to escape? and some of them die of hunger rather than submit to such a kind of life. And as many of them as live, hardly live and with suffering pine away; and if they ever find any opening, they make their escape. So much do they desire their natural liberty, and to be independent and free from hindrance. And what harm is there to you in this? What do you say? I am formed by nature to fly where I choose, to live in the open air, to sing when I choose: you deprive me of all this, and say, what harm is it to you? For this reason we shall say that those animals only are free, which cannot endure capture, but as soon as they are caught. escape from captivity by death. So Diogenes also somewhere says that there is only one way to freedom, and that is to die content: and he writes to the Persian king. You cannot enslave the Athenian state any more than you can enslave fishes. How is that? cannot I catch them? If you catch them, says Diogenes, they will immediately leave you, as fishes do; for if you catch a fish, it dies; and if these men that are caught shall die, of what use to you is the preparation for war? These are the words of a free man who had carefully examined the thing, and, as was natural, had discovered it. But if you look for it in a different place from where it is, what wonder if you never find it? The slave wishes to be set free immediately. Why? Do you think that he wishes to pay money to the collectors of twentieths? No; but because he imagines that hitherto through not having obtained this, he is hindered and unfortunate. If I shall be set free, immediately it is all happiness, I care for no man, I speak to all as an equal and like to them, I go where I choose, I come from any place I choose, and go where I choose. Then he is set free; and forthwith having no place where he can eat, he looks for some man to flatter, some one with whom he shall sup: then he either works with his body and endures the most dreadful things; and if he can obtain a manger, he falls into a slavery much worse than his former slavery; or even if he is become rich, being a man without any knowledge of what is good, he loves some little girl, and in his unhappiness laments and desires to be a slave again. He says, what evil did I suffer in my state of slavery? Another clothed me, another supplied me with shoes, another fed me, another looked after me in sickness; and I did only a few services for him. But now a wretched man, what things I suffer, being a slave to many instead of to one. But however, he says, if I shall acquire rings then I shall live most prosperously and happily. First, in order to acquire these rings, he submits to that which he is worthy of; then when he has acquired them, it is again all the same. Then he says, If I shall be engaged in military service, I am free from all evils. He obtains military service. He suffers as much as a flogged slave, and nevertheless he asks for a second service and a third. After this, when he has put the finishing stroke (the colophon) to his career, and is become a senator, then he becomes a slave by entering into the assembly, then he serves the finer and most splendid slavery—not to be a fool, but to learn what Socrates taught, what is the nature of each thing that exists, and that a man should not rashly adapt preconceptions ( προλήψεις ) to the several things which are. For this is the cause to men of all their evils, the not being able to adapt the general preconceptions to the several things. But we have different opinions (about the cause of our evils). One man thinks that he is sick: not so however, but the fact is that he does not adapt his preconceptions right. Another thinks that he is poor; another that he has a severe father or mother; and another again that Caesar is not favourable to him. But all this is one and only one thing, the not knowing how to adapt the preconceptions. For who has not a preconception of that which is bad, that it is hurtful, that it ought to be avoided, that it ought in every way to be guarded against? One preconception is not repugt to another, only where it comes to the matter of adaptation. What then is this evil, which is both hurtful, and a thing to be avoided? He answers not to be Caesar’s friend.—He is gone far from the mark, he has missed the adaptation, he is embarrassed, he seeks the things which are not at all pertinent to the matter; for when he has succeeded in being Caesar’s friend, never the less he has failed in finding what he sought. For what is that which every man seeks? To live secure, to be happy, to do every thing as he wishes, not to be hindered, nor compelled. When then he is become the friend of Caesar, is he free from hindrance? free from compulsion, is he tranquil, is he happy? of whom shall we inquire? What more trustworthy witness have we than this very man who is become Caesar’s friend? Come forward and tell us when did you sleep more quietly, now or before you became Caesar’s friend? Immediately you hear the answer, Stop, I intreat you, and do not mock me: you know not what miseries I suffer, and sleep does not come to me; but one comes and says, Caesar is already awake, he is now going forth: then come troubles and cares—Well, when did you sup with more pleasure, now or before? Hear what he says about this also. He says that if he is not invited, he is pained: and if he is invited, he sups like a slave with his master, all the while being anxious that he does not say or do any thing foolish. And what do you suppose that he is afraid of; lest he should be lashed like a slave? How can he expect any thing so good? No, but as befits so great a man, Caesar’s friend, he is afraid that he may lose his head. And when did you bathe more free from trouble, and take your gymnastic exercise more quietly? In fine, which kind of life did you prefer? your present or your former life? I can swear that no man is so stupid or so ignorant of truth as not to bewail his own misfortunes the nearer he is in friendship to Caesar. Since then neither those who are called kings live as they choose, nor the friends of kings, who finally are those who are free? Seek, and you will find; for you have aids from nature for the discovery of truth. But if you are not able yourself by going along these ways only to discover that which follows, listen to those who have made the inquiry. What do they say? Does freedom seem to you a good thing? The greatest good. Is it possible then that he who obtains the greatest good can be unhappy or fare badly? No. Whomsoever then you shall see unhappy, unfortunate, lamenting, confidently declare that they are not free. I do declare it. We have now then got away from buying and selling and from such arrangements about matters of property: for if you have rightly assented to these matters, if the great king (the Persian king) is unhappy, he cannot be free, nor can a little king, nor a man of consular rank, nor one who has been twice consul.—Be it so. Further then answer me this question also, does freedom seem to you to be something great and noble and valuable?—How should it not seem so? Is it possible then when a man obtains anything so great and valuable and noble to be mean?—It is not possible—When then you see any man subject to another or flattering him contrary to his own opinion, confidently affirm that this man also is not free; and not only if he do this for a bit of supper, but also if he does it for a government (province) or a consulship: and call these men little slaves who for the sake of little matters do these things, and those who do so for the sake of great things call great slaves, as they deserve to be.—This is admitted also—Do you think that freedom is a thing independent and self governing?— Certainly—Whomsoever then it is in the power of another to hinder and compel, declare that he is not free. And do not look, I intreat you, after his grandfathers and great grandfathers, or inquire about his being bought or sold; but if you hear him saying from his heart and with feeling, Master, even if the twelve fasces precede him (as consul), call him a slave. And if you hear him say, Wretch that I am, how much I suffer, call him a slave. If finally you see him lamenting, complaining, unhappy, call him a slave though he wears a praetexta. If then he is doing nothing of this kind, do not yet say that he is free, but learn his opinions, whether they are subject to compulsion, or may produce hindrance, or to bad fortune; and if you find him such, call him a slave who has a holiday in the Saturnalia: say that his master is from home: he will return soon, and you will know what he suffers. Who will return? Whoever has in himself the power over anything which is desired by the man, either to give it to him or to take it away? Thus then have we many masters? We have: for we have circumstances as masters prior to our present masters; and these circumstances are many. Therefore it must of necessity be that those who have the power over any of these circumstances must be our masters. For no man fears Caesar himself, but he fears death, banishment, deprivation of his property, prison, and disgrace. Nor does any man love Caesar, unless Caesar is a person of great merit, but he loves wealth, the office of tribune, praetor or consul. When we love, and hate and fear these things, it must be that those who have the power over them must be our masters. Therefore we adore them even as gods; for we think that what possesses the power of conferring the greatest advantage on us is divine. Then we wrongly assume ( ὑποτάσσομεν ) that a certain person has the power of conferring the greatest advantages; therefore he is something divine. For if we wrongly assume that a certain person has the power of conferring the greatest advantages, it is a necessary consequence that the conclusion from these premises must be false. What then is that which makes a man free from hindrance and makes him his own master? For wealth does not do it, nor consulship, nor provincial government, nor royal power; but something else must be discovered. What then is that which when we write makes us free from hindrance and unimpeded? The knowledge of the art of writing. What then is it in playing the lute? The science of playing the lute. Therefore in life also it is the science of life. You have then heard in a general way: but examine the thing also in the several parts. Is it possible that he who desires any of the things which depend on others can be free from hindrance? No—Is it possible for him to be unimpeded? No—Therefore he cannot be free. Consider then: whether we have nothing which is in our own power only, or whether we have all things, or whether some things are in our own power, and others in the power of others.—What do you mean?— When you wish the body to be entire (sound), is it in your power or not?—It is not in my power—When you wish it to be healthy?—Neither is this in my power.— When you wish it to be handsome?—Nor is this—Life or death?—Neither is this in my power.—Your body then is another’s, subject to every man who is stronger than yourself—It is—But your estate, is it in your power to have it when you please, and as long as you please, and such as you please?—No—And your slaves?—No—And your clothes?—No—And your house?—No—And your horses?—Not one of these things—And if you wish by all means your children to live, or your wife, or your brother, or your friends, is it in your power?—This also is not in my power. Whether then have you nothing which is in your own power, which depends on yourself only and cannot be taken from you, or have you any thing of the kind?—I know not—Look at the thing then thus, and examine it. Is any man able to make you assent to that which is false He means that which seems to you to be false. See iii. 22, 42. In the matter of assent then : this is the third τόρος or locus or division in philosophy (iii. 2, 1–5). As to the Will, compare i. 17, note 10. Epictetus affirms that a man cannot be compelled to assent, that is to admit, to allow, or, to use another word, to believe in that which seems to him to be false, or, to use the same word again, to believe in that in which he does not believe. When the Christian uses the two creeds, which begin with the words, I believe etc., he knows or he ought to know, that he cannot compel an unbeliever to accept the same belief. He may by pains and penalties of various kinds compel some persons to profess or to express the same belief: but as no pains or penalties could compel some Christians to deny their belief, so I suppose that perhaps there are men who could not be compelled to express this belief when they have it not. The case of the believer and the unbeliever however are not the same. The believer may be strengthened in his belief by the belief that he will in some way be punished by God, if he denies that which he believes. The unbeliever will not have the same motive or reason for not expressing his assent to that which he does not believe. He believes that it is and will be all the same to him with respect to God, whether he gives his assent to that which he does not believe or refuses his assent. There remains nothing then to trouble him if he expresses his assent to that which he does not believe, except the opinion of those who know that he does not believe, or his own reflections on expressing his assent to that which he does not believe; or in other words his publication of a lie, which may probably do no harm to any man or in any way. I believe that some men are strong enough, under some circumstances at least, to refuse their assent to any thing which they do not believe; but I do not affirm that they would do this under all circumstances. To return to the matter under consideration, a man cannot be compelled by any power to accept voluntarily a thing as true, when lie believes that it is not true; and this act of his is quite independent of the matter whether his unbelief is well founded or not. He does not believe because he cannot believe. Yet it is said (Mark xvi. 11,) in the received text, as it now stands, He that believeth and is baptized shall be saved; but he that believeth not, shall be damned (condemned). The cause, as it is called, of this unbelief is explained by some theologians; but all men do not admit the explanation to be sufficient: and it does not concern the present subject. —No man—In the matter of assent then you are free from hindrance and obstruction.—Granted—Well; and can a man force you to desire to move towards that to which you do not choose?—He can, for when he threatens me with death or bonds, he compels me to desire to move towards it. If then, you despise death and bonds, do you still pay any regard to him?—No—Is then the despising of death an act of your own or is it not yours?—It is my act—It is your own act then also to desire to move towards a thing: or is it not so?—It is my own act—But to desire to move away from a thing, whose act is that? This also is your act—What then if I have attempted to walk, suppose another should hinder me—What part of you does he hinder? does he hinder the faculty of assent?—No: but my poor body—Yes, as he would do with a stone— Granted; but I no longer walk—And who told you that walking is your own act free from hindrance? for I said that this only was free from hindrance, to desire to move: but where there is need of body and its co-operation, you have heard long ago that nothing is your own.—Granted this also—And who can compel you to desire what you do not wish?—No man—And to propose or intend, or in short to make use of the appearances which present themselves, can any man compel you?—He cannot do this: but he will hinder me when I desire from obtaining what I desire.—If you desire any thing which is your own, and one of the things which cannot be hindered, how will he hinder you?—He cannot in any way—Who then tells you that he who desires the things that belong to another is free from hindrance? Must I then not desire health? By no means, nor any thing else that belongs to another: for what is not in your power to acquire or to keep when you please, this belongs to another. Keep then far from it not only your hands, but more than that, even your desires. If you do not, you have surrendered yourself as a slave; you have subjected your neck, if you admire any thing not your own, to every thing that is dependent on the power of others and perishable, to which you have conceived a liking.—Is not my hand my own?—It is a part of your own body; but it is by nature earth, subject to hindrance, compulsion, and the slave of every thing which is stronger. And why do I say your hand? You ought to possess your whole body as a poor ass loaded, as long as it is possible, as long as you are allowed. But if there be a press, and a soldier should lay hold of it, let it go, do not resist, nor murmur; if you do, you will receive blows, and never the less you will also lose the ass. But when you ought to feel thus with respect to the body, consider what remains to be done about all the rest, which is provided for the sake of the body. When the body is an ass, all the other things are bits belonging to the ass, pack-saddles, shoes, barley, fodder. Let these also go: get rid of them quicker and more readily than of the ass. When you have made this preparation, and have practised this discipline, to distinguish that which belongs to another from that which is your own, the things which are subject to hindrance from those which are not, to consider the things free from hindrance to concern yourself, and those which are not free not to concern yourself, to keep your desire steadily fixed to the things which do concern yourself, and turned from the things which do not concern yourself; do you still fear any man? No one. For about what will you be afraid? about the things which are your own, in which consists the nature of good and evil? and who has power over these things? who can take them away? who can impede them? No man can, no more than he can impede God. But will you be afraid about your body and your possessions, about things which are not yours, about things which in no way concern you? and what else have you been studying from the beginning than to distinguish between your own and not your own, the things which are in your power and not in your power, the things subject to hindrance and not subject? and why have you come to the philosophers? was it that you may never the less be unfortunate and unhappy? You will then in this way, as I have supposed you to have done, be without fear and disturbance. And what is grief to you? for fear comes from what you expect, but grief from that which is present. But what further will you desire? For of the things which are within the power of the will, as being good and present, you have a proper and regulated desire: but of the things which are not in the power of the will you do not desire any one, and so you do not allow any place to that which is irrational, and impatient, and above measure hasty. When then you are thus affected towards things, what man can any longer be formidable to you? For what has a man which is formidable to another, either when you see him or speak to him or finally are conversant with him? Not more than one horse has with respect to another, or one dog to another, or one bee to another bee. Things indeed are formidable to every man; and when any man is able to confer these things on another or to take them away, then he too becomes formidable. How then is an acropolis (a stronghold or fortress, the seat of tyranny) demolished? Not by the sword, not by fire, but by opinion. For if we abolish the acropolis which is in the city, can we abolish also that of fever, and that of beautiful women? Can we in a word abolish the acropolis which is in us and cast out the tyrants within us, whom we have daily over us, sometimes the same tyrants, at other times different tyrants? But with this we must begin, and with this we must demolish the acropolis and eject the tyrants, by giving up the body, the parts of it, the faculties of it, the possessions, the reputation, magisterial offices, honours, children, brothers, friends, by considering all these things as belonging to others. And if tyrants have been ejected from us, why do I still shut in the acropolis by a wall of circumvallation, at least on my account; for if it still stands, what does it do to me? why do I still eject (the tyrant’s) guards? For where do I perceive them? against others they have their fasces, and their spears and their swords. But I have never been hindered in my will, nor compelled when I did not will. And how is this possible? I have placed my movements towards action ( ὁρμήν ) in obedience to God. Is it his will that I shall have fever? It is my will also. Is it his will that I should move towards any thing? It is my will also. Is it his will that I should obtain any thing? It is my wish also. Does he not will? I do not wish. Is it his will that I die, is it his will that I be put to the rack? It is my will then to die: it is my will then to be put to the rack. Who then is still able to hinder me contrary to my own judgment, or to compel me? No more than he can hinder or compel Zeus. Thus the more cautious of travellers also act. A traveller has heard that the road is infested by robbers; he does not venture to enter on it alone, but he waits for the companionship on the road either of an ambassador, or of a quaestor, or of a proconsul, and when he has attached himself to such persons he goes along the road safely. So in the world the wise man acts. There are many companies of robbers, tyrants, storms, difficulties, losses of that which is dearest. Where is there any place of refuge? how shall he pass along without being attacked by robbers? what company shall he wait for that he may pass along in safety? to whom shall he attach himself? To what person generally? to the rich man, to the man of consular rank? and what is the use of that to me? Such a man is stripped himself, groans and laments. But what if the fellow companion himself turns against me and becomes my robber, what shall I do? I will be a friend of Caesar: when I am Caesar’s companion no man will wrong me. In the first place, that I may become illustrious, what things must I endure and suffer? how often and by how many must I be robbed? Then, if I become Caesar’s friend, he also is mortal. And if Caesar from any circumstance becomes my enemy, where is it best for me to retire? Into a desert? Well, does fever not come there? What shall be done then? Is it not possible to find a safe fellow traveller, a faithful one, strong, secure against all surprises? Thus he considers and perceives that if he attaches himself to God, he will make his journey in safety. How do you understand attaching yourself to God? In this sense, that whatever God wills, a man also shall will; and what God does not will, a man also shall not will. How then shall this be done? In what other way than by examining the movements ( ὁρμάς , the acts) of God Schweig. expresses his surprise that Epictetus has applied this word ( ὁρμάς ) to God. He says that Wolf has translated it Dei appetitionem, and Upton impetum. He says that he has translated it consilium. It is not unusual for men to speak of God in the same words in which they speak of man. and his administration? What has he given to me as my own and in my own power? what has he reserved to himself? He has given to me the things which are in the power of the will ( τὰ προαιρετικὰ ): he has put them in my power free from impediment and hindrance. How was he able to make the earthy body free from hindrance? He could not, and accordingly he has subjected to the revolution of the whole ( τῇ τῶν ὅλων περιόδῳ ) possessions, household things, house, children, wife. Why then do I fight against God? why do I will what does not depend on the will? why do I will to have absolutely what is not granted to me? But how ought I to will to have things? In the way in which they are given and as long as they are given. But he who has given takes away. Why then do I resist? I do not say that I shall be a fool if I use force to one who is stronger, but I shall first be unjust. For whence had I things when I came into the world?— My father gave them to me—And who gave them to him? and who made the sun? and who made the fruits of the earth? and who the seasons? and who made the connection of men with one another and their fellowship? Then after receiving everything from another and even yourself, are you angry and do you blame the giver if he takes any thing from you? Who are you, and for what purpose did you come into the world? Did not he (God) introduce you here, did he not show you the light, did he not give you fellow workers, and perceptions and reason? and as whom did he introduce you here? did he not introduce you as subject to death, and as one to live on the earth with a little flesh, and to observe his administration, and to join with him in the spectacle and the festival for a short time? Will you not then, as long as you have been permitted, after seeing the spectacle and the solemnity, when he leads you out, go with adoration of him and thanks for what you have heard and seen?—No; but I would still enjoy the feast.—The initiated too would wish to be longer in the initiation: and perhaps also those at Olympia to see other athletes; but the solemnity is ended: go away like a grateful and modest man; make room for others: others also must be born, as you were, and being born they must have a place, and houses and necessary things. And if the first do not retire, what remains? Why are you insatiable? Why are you not content? why do you contract the world?—Yes, but I would have my little children with me and my wife—What, are they yours? do they not belong to the giver, and to him who made you? then will you not give up what belongs to others? will you not give way to him who is superior?—Why then did he introduce me into the world on these conditions?—And if the conditions do not suit you, depart. And is this all the comfort, every serious reader will be apt to say, which one of the best philosophers, in one of his noblest discourses, can give to the good man under severe distress? Either tell yourself that present suffering void of future hope, is no evil, or give up your existence and mingle with the elements of the Universe ! Unspeakably more rational and more worthy of infinite goodness is our blessed Master’s exhortation to the persecuted Christian: Rejoice and be exceedingly glad, for great is your reward in heaven. Mrs. Carter. I do not think that Mrs. Carter has represented correctly the teaching of Epictetus. He is addressing men who were not Christians, but were, as he assumes, believers in God or in the Gods, and his argument is that a man ought to be contented with things as they are, because they are from God. If he cannot be contented with things as they are, and make the best of them, the philosopher can say no more to the man. He tells him to depart. What else could he say to a grumbler, who is also a believer in God? If he is not a believer, Epictetus might say the same to him also. The case is past help or advice. The Christian doctrine, of which probably Epictetus knew nothing, is very different. It promises future happiness on certain conditions to Christians, but to Christians only, if I understand it right. He has no need of a spectator who is not satisfied. He wants those who join in the festival, those who take part in the chorus, that they may rather applaud, admire, and celebrate with hymns the solemnity. But those who can bear no trouble, and the cowardly he will not unwillingly see absent from the great assembly ( πανήγυρις ); for they did not when they were present behave as they ought to do at a festival nor fill up their place properly, but they lamented, found fault with the deity, fortune, their companions; not seeing both what they had, and their own powers, which they received for contrary purposes, the powers of magimity, of a generous mind, manly spirit, and what we are now inquiring about, freedom.—For what purpose then have I received these things? —To use them—How long?—So long as he who has lent them chooses.—What if they are necessary to me?—Do not attach yourself to them and they will not be necessary: do not say to yourself that they are necessary, and then they are not necessary. This study you ought to practise from morning to evening, beginning with the smallest things and those most liable to damage, with an earthen pot, with a cup. Then proceed in this way to a tunic, to a little dog, to a horse, to a small estate in land: then to yourself, to your body, to the parts of your body, to your children, to your wife, to your brothers. Look all round and throw these things from you (which are not yours). Purge your opinions, so that nothing cleave to you of the things which are not your own, that nothing grow to you, that nothing give you pain when it is torn from you; and say, while you are daily exercising yourself as you do there (in the school), not that you are philosophizing, for this is an arrogant (offensive) expression, but that you are presenting an asserter of freedom: for this is really freedom. To this freedom Diogenes was called by Antisthenes, and he said that he could no longer be enslaved by any man. For this reason when he was taken prisoner, how did he behave to the pirates? Did he call any of them master? and I do not speak of the name, for I am not afraid of the word, but of the state of mind, by which the word is produced. How did he reprove them for feeding badly their captives? How was he sold? Did he seek a master? no; but a slave. And when he was sold how did he behave to his master? Immediately he disputed with him and said to his master that he ought not to be dressed as he was, nor shaved in such a manner; and about the children he told them how he ought to bring them up. And what was strange in this? for if his master had bought an exercise master, would he have employed him in the exercises of the palaestra as a servant or as a master? and sc if he had bought a physician or an architect. And so in every matter, it is absolutely necessary that he who has skill must be the superior of him who has not. Whoever then generally possesses the science of life, what else must he be than master? For who is master in a ship? The man who governs the helm? Why? Because he who will not obey him suffers for it. But a master can give me stripes. Can he do it then without suffering for it? So I also used to think. But because he cannot do it without suffering for it, for this reason it is not in his power: and no man can do what is unjust without suffering for it. And what is the penalty for him who puts his own slave in chains? what do you think that is? The fact of putting the slave in chains:—and you also will admit this, if you choose to maintain the truth, that man is not a wild beast, but a tame animal. For when is a vine doing badly? When it is in a condition contrary to its nature. When is a cock? Just the same. Therefore a man also is so. What then is a man’s nature? To bite, to kick, and to throw into prison and to behead? No; but to do good, to co-operate with others, to wish them well. At that time then he is in a bad condition, whether you chose to admit it or not, when he is acting foolishly. Socrates then did not fare badly?—No; but his judges and his accusers did.—Nor did Helvidius at Rome fare badly?—No; but his murderer did. How do you mean?— The same as you do when you say that a cock has not fared badly when he has gained the victory and been severely wounded; but that the cock has fared badly when he has been defeated and is unhurt: nor do you call a dog fortunate, who neither pursues game nor labours, but when you see him sweating, when you see him in pain and panting violently after running. What paradox (unusual thing) do we utter if we say that the evil in every thing is that which is contrary to the nature of the thing? Is this a paradox? for do you not say this in the case of all other things? Why then in the case of man only do you think differently? But because we say that the nature of man is tame (gentle) and social and faithful, you will not say that this is a paradox? It is not—What then is it a paradox to say that a man is not hurt when he is whipped, or put in chains, or beheaded? does he not, if he suffers nobly, come off even with increased advantage and profit? But is he not hurt, who suffers in a most pitiful and disgraceful way, who in place of a man becomes a wolf, or viper or wasp? Well then let us recapitulate the things which have been agreed on. The man who is not under restraint is free, to whom things are exactly in that state in which he wishes them to be; but he who can be restrained or compelled or hindered, or thrown into any circumstances against his will, is a slave. But who is free from restraint? He who desires nothing that belongs to (is in the power of) others. And what are the things which belong to others? Those which are not in our power either to have or not to have, or to have of a certain kind or in a certain manner. Therefore the body belongs to another, the parts of the body belong to another, possession (property) belongs to another. If then you are attached to any of these things as your own, you will pay the penalty which it is proper for him to pay who desires what belongs to another. This road leads to freedom, this is the only way of escaping from slavery, to be able to say at last with all your soul Lead me, O Zeus, and thou 0 destiny, The way that I am bid by you to go. But what do you say, philosopher? The tyrant summons you to say something which does not become you. Do you say it or do you not? Answer me—Let me consider—Will you consider now? But when you were in the school, what was it which you used to consider? Did you not study what are the things that are good and what are bad, and what things are neither one nor the other?—I did.—What then was our opinion?—That just and honourable acts were good; and that unjust and disgraceful (foul) acts were bad.—Is life a good thing?—No.—Is death a bad thing?—No.—Is prison?—No.—But what did we think about mean and faithless words and betrayal of a friend and flattery of a tyrant?—That they are bad.—Well then, you are not considering, nor have you considered nor deliberated. For what is the matter for consideration, is it whether it is becoming for me, when I have it in my power, to secure for myself the greatest of good things, and not to secure for myself (that is, not to avoid) the greatest evils? A fine inquiry indeed, and necessary, and one that demands much deliberation. Man, why do you mock us? Such an inquiry is never made. If you really imagined that base things were bad and honourable things were good, and that all other things were neither good nor bad, you would not even have approached this enquiry, nor have come near it; but immediately you would have been able to distinguish them by the understanding as you would do (in other cases) by the vision. For when do you inquire if black things are white, if heavy things are light, and do not comprehend the manifest evidence of the senses? How then do you now say that you are considering whether things which are neither good nor bad ought to be avoided more than things which are bad? But you do not possess these opinions; and neither do these things seem to you to be neither good nor bad, but you think that they are the greatest evils; nor do you think those other things (mean and faithless words, etc.) to be evils, but matters which do not concern us at all. For thus from the beginning you have accustomed yourself. Where am I? In the schools: and are any listening to me? I am discoursing among philosophers. But I have gone out of the school. Away with this talk of scholars and fools. Thus a friend is overpowered by the testimony of a philosopher: thus a philosopher becomes a parasite; thus he lets himself for hire for money: thus in the senate a man does not say what he thinks; in private (in the school) he proclaims his opinions. You are a cold and miserable little opinion, suspended from idle words as from a hair. But keep yourself strong and fit for the uses of life and initiated by being exercised in action. How do you hear (the report)?—I do not say, that your child is dead—for how could you bear that?—but that your oil is spilled, your wine drunk up. Do you act in such a way that one standing by you while you are making a great noise, may say this only, Philosopher, you say something different in the school. Why do you deceive us? Why, when you are only a worm, do you say that you are a man? I should like to be present when some of the philosophers is lying with a woman, that I might see how he is exerting himself, and what words he is uttering, and whether he remembers his title of philosopher, and the words which he hears or says or reads. And what is this to liberty? Nothing else than this, whether you who are rich choose or not.—And who is your evidence for this?—who else than yourselves? who have a powerful master (Caesar), and who live in obedience to his nod and motion, and who faint if he only looks at you with a scowling countece; you who court old women and old men, and say, I cannot do this: it is not in my power. Why is it not in your power? Did you not lately contend with me and say that you are free? But Aprulla has hindered me? Tell the truth then, slave, and do not run away from your masters, nor deny, nor venture to produce any one to assert your freedom ( καρπιοτήν ), when you have so many evidences of your slavery. And indeed when a man is compelled by love to do something contrary to his opinion (judgment), and at the same time sees the better, but has not the strength to follow it, one might consider him still more worthy of excuse as being held by a certain violent and in a manner a divine power. But who could endure you who are in love with old women and old men, and wipe the old women’s noses, and wash them and give them presents, and also wait on them like a slave when they are sick, and at the same time wish them dead, and question the physicians whether they are sick unto death? And again, when in order to obtain these great and much admired magistracies and honours, you kiss the hands of these slaves of others, and so you are not the slave even of free men. Then you walk about before me in stately fashion a praetor or a consul. Do I not know how you became a praetor, by what means you got your consulship, who gave it to you? I would not even choose to live, if I must live by help of Felicion and endure his arrogance and servile insolence: for I know what a slave is, who is fortunate, as he thinks, and puffed up by pride. You then, a man may say, are you free? I wish, by the Gods, and pray to be free; but I am not yet able to face my masters, I still value my poor body, I value greatly the preservation of it entire, though I do not possess it entire. But I can point out to you a free man, that you may no longer seek an example. Diogenes was free. How was he free?—not because he was born of free parents, but because he was himself free, because he had cast off all the handles of slavery, and it was not possible for any man to approach him, nor had any man the means of laying hold of him to enslave him. He had everything easily loosed, everything only hanging to him. If you laid hold of his property, he would have rather let it go and be yours, than he would have followed you for it: if you had laid hold of his leg, he would have let go his leg; if of all his body, all his poor body; his intimates, friends, country, just the same. For he knew from whence he had them, and from whom, and on what conditions. His true parents indeed, the Gods, and his real country he would never have deserted, nor would he have yielded to any man in obedience to them and to their orders, nor would any man have died for his country more readily. For he was not used to inquire when he should be considered to have done anything on behalf of the whole of things (the universe, or all the world), but he remembered that every thing which is done comes from thence and is done on behalf of that country and is commanded by him who administers it. Therefore see what Diogenes himself says and writes:— For this reason, he says, Diogenes, it is in your power to speak both with the King of the Persians and with Archidamus the king of the Lacedaemonians, as you please. Was it because he was born of free parents? I suppose all the Athenians and all the Lacedaemonians because they were born of slaves, could not talk with them (these kings) as they wished, but feared and paid court to them. Why then does he say that it is in his power? Because I do not consider the poor body to be my own, because I want nothing, because law is every thing to me, and nothing else is. These were the things which permitted him to be free. And that you may not think that I show you the example of a man who is a solitary person, who has neither wife nor children, nor country, nor friends nor kinsmen, by whom he could be bent and drawn in various directions, take Socrates and observe that he had a wife and children, but he did not consider them as his own; that he had a country, so long as it was fit to have one, and in such a manner as was fit; friends and kinsmen also, but he held all in subjection to law and to the obedience due to it. For this reason he was the first to go out as a soldier, when it was necessary, and in war he exposed himself to danger most unsparingly; and when he was sent by the tyrants to seize Leon, he did not even deliberate about the matter, because he thought that it was a base action, and he knew that he must die (for his refusal), if it so happened. And what difference did that make to him? for he intended to preserve something else, not his poor flesh, but his fidelity, his honourable character. These are things which could not be assailed nor brought into subjection. Then when he was obliged to speak in defence of his life, did he behave like a man who had children, who had a wife? No, but he behaved like a man who has neither. And what did he do when he was (ordered) to drink the poison, and when he had the power of escaping from prison, and when Crito said to him, Escape for the sake of your children, what did Socrates say? did he consider the power of escape as an unexpected gain? By no means: he considered what was fit and proper; but the rest he did not even look at or take into the reckoning. For he did not choose, he said, to save his poor body, but to save that which is increased and saved by doing what is just, and is impaired and destroyed by doing what is unjust. Socrates will not save his life by a base act; he who would not put the Athenians to the vote when they clamoured that he should do so, he who refused to obey the tyrants, he who discoursed in such a manner about virtue and right behaviour. It is not possible to save such a man’s life by base acts, but he is saved by dying, not by running away. For the good actor also preserves his character by stopping when he ought to stop, better than when he goes on acting beyond the proper time. What then shall the children of Socrates do? If, said Socrates, I had gone off to Thessaly, would you have taken care of them; and if I depart to the world below, will there be no man to take care of them? See how he gives to death a gentle name and mocks it. But if you and I had been in his place, we should have immediately answered as philosophers that those who act unjustly must be repaid in the same way, and we should have added, I shall be useful to many, if my life is saved, and if I die, I shall be useful to no man. For, if it had been necessary, we should have made our escape by slipping through a small hole. And how in that case should we have been useful to any man? for where would they have been then staying? or if we were useful to men while we were alive, should we not have been much more useful to them by dying when we ought to die, and as we ought? And now Socrates being dead, no less useful to men, and even more useful, is the remembrance of that which he did or said when he was alive. This is the conclusion about Socrates, whom Epictetus highly valued: the remembrance of what Socrates did and said is even more useful than his life. The life of the dead, says Cicero of Servius Sulpicius, the great Roman jurist and Cicero’s friend, rests in the remembrance of the living. Epictetus has told us of some of the acts of Socrates, which prove him to have been a brave and honest man. He does not tell us here what Socrates said, which means what he taught; but he knew what it was. Modern writers have expounded the matter at length, and in a form which Epictetus would not or could not have used.—Socrates left to others the questions which relate to the material world, and he first taught, as we are told, the things which concern man’s daily life and his intercourse with other men: in other words he taught Ethic (the principles of morality). Fields and trees, he said, will teach me nothing, but man in his social state will; and man then is the proper subject of the philosophy of Socrates. The beginning of this knowledge was as he said, to know himself according to the precept of the Delphic oracle, Know thyself ( γνῶθι σεαυτόν ): and the object of his philosophy was to comprehend the nature of man as a moral being in all relations; and among these the relation of man to God as the father of all, creator and ruler of all, as Plato expresses it. Socrates taught that what we call death is not the end of man; death is only the road to another life. The death of Socrates was conformable to his life and teaching. Socrates died not only with the noblest courage and tranquillity, but he also refused, as we are told, to escape from death, which the laws of the state permitted, by going into exile or paying a fine, because as he said, if he had himself consented to a fine or allowed others to propose it, (Xenophon, Apol. § 22 ), such an act would have been an admission of his guilt. Both (Socrates and Jesus) offered themselves with the firmest resolution for a holy cause, which was so far from being lost through their death that it only served rather to make it the general cause of mankind. (Das Christliche des Platonismus oder Socrates und Christus, by F. C. Baur.) This essay by Baur is very ingenious. Perhaps there are some readers who will disagree with him on many points in the comparison of Socrates and Christus. However the essay is well worth the trouble of reading. The opinion of Rousseau in his comparison of Jesus and Socrates is in some respects more just than that of Baur, though the learning of the Frenchman is very small when compared with that of the German. What prejudices, what blindness must a man have, says Rousseau, when he dares to compare the son of Sophroniscus with the son of Mary!—The death of Socrates philosophising tranquilly with his friends is the most gentle that a man could desire; that of Jesus expiring in torments, insulted, jeered, cursed by a whole people, is the most horrible that: man could dread. Socrates taking the poisoned cup blesses him who presents it and weeps; Jesus in his horrible punishment prays for his savage executioners. Yes, if the life and the death of Socrates are those of a sage, the life and the death of Jesus are those of a God. (Rousseau, Emile, vol. iii. p. 166. Amsterdam, 1765 .) Think of these things, these opinions, these words: look to these examples, if you would be free, if you desire the thing according to its worth. And what is the wonder if you buy so great a thing at the price of things so many and so great? For the sake of this which is called liberty, some hang themselves, others throw themselves down precipices, and sometimes even whole cities have perished: and will you not for the sake of the true and unassailable and secure liberty give back to God when he demands them the things which he has given? Will you not, as Plato says, study not to die only, but also to endure torture, and exile, and scourging and in a word to give up all which is not your own? If you will not, you will be a slave among slaves, even if you be ten thousand times a consul; and if you make your way up to the Palace (Caesar’s residence), you will no less be a slave; and you will feel, that perhaps philosophers utter words which are contrary to common opinion (paradoxes), as Cleanthes also said, but not words contrary to reason. For you will know by experience that the words are true, and that there is no profit from the things which are valued and eagerly sought to those who have obtained them; and to those who have not yet obtained them there is an imagination ( φαντασία ), that when these things are come, all that is good will come with them; then, when they are come, the feverish feeling is the same, the tossing to and fro is the same, the satiety, the desire of things which are not present; for freedom is acquired not by the full possession of the things which are desired, but by removing the desire. And that you may know that this is true, as you have laboured for those things, so transfer your labour to these; be vigilant for the purpose of acquiring an opinion which will make you free; pay court to a philosopher instead of to a rich old man: be seen about a philosopher’s doors: you will not disgrace yourself by being seen; you will not go away empty nor without profit, if you go to the philosopher as you ought, and if not (if you do not succeed), try at least: the trial (attempt) is not disgraceful.'' None |
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64. Josephus Flavius, Jewish Antiquities, 1.73, 1.229-1.231, 1.233, 7.156 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bathsheba, her first child • Children/offspring, of the Angels of Heaven • Giants, Children of the Angels of Heaven • Josephus Essenes, marriage and children • child sacrifice
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 304, 310; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 101; Stuckenbruck (2007), 1 Enoch 91-108, 633; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 83, 84; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 405
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1.73 πολλοὶ γὰρ ἄγγελοι θεοῦ γυναιξὶ συνιόντες ὑβριστὰς ἐγέννησαν παῖδας καὶ παντὸς ὑπερόπτας καλοῦ διὰ τὴν ἐπὶ τῇ δυνάμει πεποίθησιν: ὅμοια τοῖς ὑπὸ γιγάντων τετολμῆσθαι λεγομένοις ὑφ' ̔Ελλήνων καὶ οὗτοι δράσαι παραδίδονται." "
1.229 ἀλλ' ἐπεὶ θεοῦ τε βουλομένου σὸς πατὴρ ἐγενόμην καὶ πάλιν τούτῳ δοκοῦν ἀποτίθεμαί σε, φέρε γενναίως τὴν καθιέρωσιν: τῷ θεῷ γάρ σε παραχωρῶ ταύτης ἀξιώσαντι παρ' ἡμῶν τῆς τιμῆς ἀνθ' ὧν εὐμενὴς γέγονέ μοι παραστάτης καὶ σύμμαχος νῦν ἐπιτυχεῖν." "1.231 μετ' εὐχῶν τε καὶ ἱερουργίας ἐκείνου ψυχὴν τὴν σὴν προσδεξομένου καὶ παρ' αὐτῷ καθέξοντος: ἔσῃ τ' ἐμοὶ εἰς κηδεμόνα καὶ γηρωκόμον, διὸ καὶ σὲ μάλιστα ἀνετρεφόμην, τὸν θεὸν ἀντὶ σαυτοῦ παρεσχημένος.”" 1.233 κἂν ἐπράχθη τὸ ἔργον μὴ στάντος ἐμποδὼν τοῦ θεοῦ: βοᾷ γὰρ ὀνομαστὶ τὸν ̔́Αβραμον εἴργων τῆς τοῦ παιδὸς σφαγῆς. οὐ γὰρ ἐπιθυμήσας αἵματος ἀνθρωπίνου τὴν σφαγὴν αὐτῷ προστάξαι τοῦ παιδὸς ἔλεγεν, οὐδὲ οὗ πατέρα ἐποίησεν αὐτὸς ἀφελέσθαι τούτου βουλόμενος μετὰ τοιαύτης ἀσεβείας, ἀλλὰ δοκιμάσαι θέλων αὐτοῦ τὴν διάνοιαν, εἰ καὶ τοιαῦτα προστασσόμενος ὑπακούοι.' "
7.156 ταραττομένων δ' αἰσθόμενος τῶν οἰκετῶν ὁ βασιλεὺς καὶ ταῦτα πασχόντων, ἃ μάλιστα συγκρύψαι τι θέλουσι συμβαίνει, συνεὶς ὅτι τέθνηκεν ὁ παῖς προσφωνήσας ἕνα τῶν οἰκετῶν καὶ μαθὼν τἀληθὲς ἀνίσταται καὶ λουσάμενος καὶ λαβὼν ἐσθῆτα λευκὴν εἰς τὴν σκηνὴν τοῦ θεοῦ παραγίνεται," " None | sup>
1.73 For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants.
1.229 but since it was by God’s will that I became thy father, and it is now his will that I relinquish thee, bear this consecration to God with a generous mind; for I resign thee up to God who has thought fit now to require this testimony of honor to himself, on account of the favors he hath conferred on me, in being to me a supporter and defender. 1.231 but so that he will receive thy soul with prayers and holy offices of religion, and will place thee near to himself, and thou wilt there be to me a succorer and supporter in my old age; on which account I principally brought thee up, and thou wilt thereby procure me God for my Comforter instead of thyself.”
1.233 And the deed had been done if God had not opposed it; for he called loudly to Abraham by his name, and forbade him to slay his son; and said, “It was not out of a desire of human blood that he was commanded to slay his son, nor was he willing that he should be taken away from him whom he had made his father, but to try the temper of his mind, whether he would be obedient to such a command.
7.156 but when the king perceived that his servants were in disorder, and seemed to be affected, as those who are very desirous to conceal something, he understood that the child was dead; and when he had called one of his servants to him, and discovered that so it was, he arose up and washed himself, and took a white garment, and came into the tabernacle of God.' ' None |
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65. Josephus Flavius, Jewish War, 6.205 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Children • Children/offspring, Exposing of • Children/offspring, Immature birth
Found in books: Levison (2023), The Greek Life of Adam and Eve. 235; Stuckenbruck (2007), 1 Enoch 91-108, 390
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6.205 καὶ τὸ τέκνον, ἦν δὲ αὐτῇ παῖς ὑπομάστιος, ἁρπασαμένη “βρέφος, εἶπεν, ἄθλιον, ἐν πολέμῳ καὶ λιμῷ καὶ στάσει τίνι σε τηρήσω;'' None | sup>
6.205 and snatching up her son, who was a child sucking at her breast, she said, “O thou miserable infant! for whom shall I preserve thee in this war, this famine, and this sedition?'' None |
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66. Josephus Flavius, Against Apion, 2.202, 2.226-2.228 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Children/offspring, Exposing of • Josephus Essenes, marriage and children • children • children/childhood
Found in books: Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 38; Stuckenbruck (2007), 1 Enoch 91-108, 391; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 68, 71; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 206
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2.202 τέκνα τρέφειν ἅπαντα προσέταξεν, καὶ γυναιξὶν ἀπεῖπεν μήτ' ἀμβλοῦν τὸ σπαρὲν μήτε διαφθείρειν ἀλλὰ ἢν φανείη τεκνοκτόνος ἂν εἴη ψυχὴν ἀφανίζουσα καὶ τὸ γένος ἐλαττοῦσα. τοιγαροῦν οὐδ' εἴ τις ἐπὶ λέχους" 2.226 οὐκοῦν τοῦτο μὲν ὡμολογήσθω τεκμήριον ἀρετῆς εἶναι τὸ πείθεσθαι τοῖς νόμοις: οἱ δὲ Λακεδαιμονίους θαυμάζοντες τὸν ἐκείνων χρόνον ἀντιπαραβαλλέτωσαν τοῖς πλείοσιν ἢ δισχιλίοις' "2.227 ἔτεσι τῆς ἡμετέρας πολιτείας, καὶ προσέτι λογιζέσθωσαν, ὅτι Λακεδαιμόνιοι ὅσον ἐφ' ἑαυτῶν χρόνον εἶχον τὴν ἐλευθερίαν ἀκριβῶς ἔδοξαν τοὺς νόμους διαφυλάττειν, ἐπεὶ μέντοι περὶ αὐτοὺς ἐγένοντο μεταβολαὶ τῆς τύχης, μικροῦ δεῖν ἁπάντων ἐπελάθοντο τῶν νόμων." "2.228 ἡμεῖς δ' ἐν τύχαις γεγονότες μυρίαις διὰ τὰς τῶν βασιλευσάντων τῆς ̓Ασίας μεταβολὰς οὐδ' ἐν τοῖς ἐσχάτοις τῶν δεινῶν τοὺς νόμους προύδομεν οὐκ ἀργίας οὐδὲ τρυφῆς αὐτοὺς χάριν περιέποντες, ἀλλ' εἴ τις ἐθέλοι σκοπεῖν, πολλῷ τινι τῆς δοκούσης ἐπιτετάχθαι Λακεδαιμονίοις καρτερίας μείζονας ἄθλους καὶ πόνους ἡμῖν ἐπιτεθέντας"" None | sup>
2.202 The law, moreover enjoins us to bring up all our offspring, and forbids women to cause abortion of what is begotten, or to destroy it afterward; and if any woman appears to have so done, she will be a murderer of her child, by destroying a living creature, and diminishing human kind: if any one, therefore, proceeds to such fornication or murder, he cannot be clean.
2.226 So far then we have gained, that it is to be confessed a mark of virtue to submit to laws. But then let such as admire this in the Lacedemonians compare that duration of theirs with more than two thousand years which our political government hath continued; 2.227 and let them farther consider, that though the Lacedemonians did seem to observe their laws exactly while they enjoyed their liberty, yet that when they underwent a change of their fortune, they forgot almost all those laws; 2.228 while we, having been under ten thousand changes in our fortune by the changes that happened among the kings of Asia, have never betrayed our laws under the most pressing distresses we have been in; nor have we neglected them either out of sloth or for a livelihood. Nay, if any one will consider it, the difficulties and labors laid upon us have been greater than what appears to have been borne by the Lacedemonian fortitude, '' None |
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67. New Testament, 1 John, 1.1, 2.14, 2.24, 3.8-3.10, 4.2-4.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Children • Children, Devil, of the • Children, God, of • Devil, Children of • God, Children of • children • children, of Abraham • children, of the devil • children, seed vs. • devil, children of • sons/children of God
Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 84; Damm (2018), Religions and Education in Antiquity, 150, 151, 155, 156; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 257; Levison (2023), The Greek Life of Adam and Eve. 149, 203; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 103; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 228; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
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1.1 Ο ΗΝ ΑΠʼ ΑΡΧΗΣ, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς,—
2.14 ἔγραψα ὑμῖν, παιδία, ὅτι ἐγνώκατε τὸν πατέρα· ἔγραψα ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπʼ ἀρχῆς· ἔγραψα ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε καὶ ὁ λόγος τοῦ θεοῦ ἐν ὑμῖν μένει καὶ νενικήκατε τὸν πονηρόν.
2.24 Ὑμεῖς ὃ ἠκούσατε ἀπʼ ἀρχῆς, ἐν ὑμῖν μενέτω· ἐὰν ἐν ὑμῖν μείνῃ ὃ ἀπʼ ἀρχῆς ἠκούσατε, καὶ ὑμεῖς ἐν τῷ υἱῷ καὶ ἐν τῷ πατρὶ μενεῖτε.
3.8 ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστίν, ὅτι ἀπʼ ἀρχῆς ὁ διάβολος ἁμαρτάνει. εἰς τοῦτο ἐφανερώθη ὁ υἱὸς τοῦ θεοῦ ἵνα λύσῃ τὰ ἔργα τοῦ διαβόλου. 3.9 Πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ, ὅτι σπέρμα αὐτοῦ ἐν αὐτῷ μένει, καὶ οὐ δύναται ἁμαρτάνειν, ὅτι ἐκ τοῦ θεοῦ γεγέννηται. 3.10 ἐν τούτῳ φανερά ἐστιν τὰ τέκνα τοῦ θεοῦ καὶ τὰ τέκνα τοῦ διαβόλου· πᾶς ὁ μὴ ποιῶν δικαιοσύνην οὐκ ἔστιν ἐκ τοῦ θεοῦ, καὶ ὁ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ.
4.2 Ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστίν, 4.3 καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη.' ' None | sup>
1.1 That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life
2.14 I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one.
2.24 Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father.
3.8 He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed, that he might destroy the works of the devil. ' "3.9 Whoever is born of God doesn't commit sin, because his seed remains in him; and he can't sin, because he is born of God. " "3.10 In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother. " 4.2 By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, ' "4.3 and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. " ' None |
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68. New Testament, 1 Corinthians, 1.2, 4.14-4.16, 6.11, 11.17-11.34, 12.3, 15.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Age, childhood, child • Child, Childhood • Children • Father, Child Relationship • child mortality • child(ren) • child, children, childhood • children, food consumption • children, nourishment/nurture • children, perfection • death, infant, child mortality
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 270, 273; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 44; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 221; Levison (2023), The Greek Life of Adam and Eve. 774, 1036; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 319, 577; Nasrallah (2019), Archaeology and the Letters of Paul, 155; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 75, 76, 97; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 47; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 206; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 144, 179
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1.2 τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ αὐτῶν καὶ ἡμῶν·
4.14 Οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλʼ ὡς τέκνα μου ἀγαπητὰ νουθετῶν· 4.15 ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας, ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. 4.16 παρακαλῶ οὖν ὑμᾶς, μιμηταί μου γίνεσθε.
6.11 Καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν.
11.17 Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε. 11.18 πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω. 11.19 δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα καὶ οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. 1
1.20 Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν, 1
1.21 ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. 1
1.22 μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ. 1
1.23 ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 1
1.24 Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 1
1.25 Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 1
1.26 ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. 1
1.27 ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. 1
1.28 δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω· 1
1.29 ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα. 11.30 διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. 11.31 εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα· 11.32 κρινόμενοι δὲ ὑπὸ τοῦ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. 11.33 ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε. 11.34 εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι.
12.3 διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει ΑΝΑΘΕΜΑ ΙΗΣΟΥΣ, καὶ οὐδεὶς δύναται εἰπεῖν ΚΥΡΙΟΣ ΙΗΣΟΥΣ εἰ μὴ ἐν πνεύματι ἁγίῳ.
15.28 ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν.' ' None | sup>
1.2 to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours:' "
4.14 I don'twrite these things to shame you, but to admonish you as my belovedchildren." '4.15 For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel. 4.16 I beg you therefore, be imitators of me.
6.11 Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God.' "
11.17 But in giving you this command, I don't praise you, that youcome together not for the better but for the worse." '11.18 For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19 For there also mustbe factions among you, that those who are approved may be revealedamong you.' "1
1.20 When therefore you assemble yourselves together, itis not possible to eat the Lord's supper." '1
1.21 For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken.' "1
1.22 What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you." '1
1.23 For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 1
1.24 When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 1
1.25 In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."' "1
1.26 For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes." "1
1.27 Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord." '1
1.28 But let a man examine himself, and so let him eat of thebread, and drink of the cup.' "1
1.29 For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body." '11.30 For this cause many among you are weakand sickly, and not a few sleep.' "11.31 For if we discerned ourselves,we wouldn't be judged." '11.32 But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33 Therefore, my brothers, when you come together to eat, wait one foranother. 11.34 But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come.
12.3 Therefore Imake known to you that no man speaking by God\'s Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit.
15.28 When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all.' ' None |
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69. New Testament, 1 Thessalonians, 1.3, 2.7, 4.4, 4.14-4.17, 5.5, 5.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Age, childhood, child • Children • Children/offspring, of Light • child(ren) • child(ren), Christians as • children • household relations, children and parents • sons/children of God
Found in books: Levison (2023), The Greek Life of Adam and Eve. 506; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 171, 202, 205, 319, 321, 590, 710; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 233; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 17; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 179; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 227; Stuckenbruck (2007), 1 Enoch 91-108, 733; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 141, 142; deSilva (2022), Ephesians, 295
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1.3 ἀδιαλείπτως μνημονεύοντες ὑμῶν τοῦ ἔργου τῆς πίστεως καὶ τοῦ κόπου τῆς ἀγάπης καὶ τῆς ὑπομονῆς τῆς ἐλπίδος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν,
2.7 δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι· ἀλλὰ ἐγενήθημεν νήπιοι ἐν μέσῳ ὑμῶν, ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα·
4.4 εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ,
4.14 εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. 4.15 Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας· 4.16 ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 4.17 ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα.
5.5 πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας. Οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους·
5.23 Αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη.'' None | sup>
1.3 remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father.
2.7 But we were gentle in the midst of you, as when a nurse cherishes her own children.
4.4 that each one of you know how to possess himself of his own vessel in sanctification and honor,
4.14 For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15 For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. ' "4.16 For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, " '4.17 then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. ' "
5.5 You are all sons of light, and sons of the day. We don't belong to the night, nor to darkness, " 5.23 May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. '' None |
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70. New Testament, 1 Timothy, 2.2-2.3, 2.12, 2.14-2.15, 3.4-3.5, 3.12, 4.3, 4.7, 4.12, 4.14, 5.3, 5.9, 5.13-5.17, 5.23, 6.1-6.2, 6.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Age, childhood, child • Children • Children, Adam and Eve, of • Children/offspring, Dying without • child(ren) • child/children/childhood • metaphorical children • myths about the fable, as children’s literature
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 128; Levison (2023), The Greek Life of Adam and Eve. 477, 483, 1036; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 490, 491, 492, 493, 494, 495, 496, 497, 498, 499, 532, 547, 564, 565, 566, 570; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 247; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 140, 149, 151; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 28; Stuckenbruck (2007), 1 Enoch 91-108, 342; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 188, 189, 190, 191
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2.2 ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. 2.3 τοῦτο καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν θεοῦ,
2.12 διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλʼ εἶναι ἐν ἡσυχίᾳ.
2.14 καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐν παραβάσει γέγονεν. 2.15 σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐνπίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης.
3.4 τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·?̔ 3.5 εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται;̓
3.12 διάκονοι ἔστωσαν μιᾶς γυναικὸς ἄνδρες, τέκνων καλῶς προϊστάμενοι καὶ τῶν ἰδίων οἴκων·
4.3 κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν.
4.7 τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν·
4.12 μηδείς σου τῆς νεότητος καταφρονείτω, ἀλλὰ τύπος γίνου τῶν πιστῶν ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἁγνίᾳ.
4.14 μὴ ἀμέλει τοῦ ἐν σοὶ χαρίσματος, ὃ ἐδόθη σοι διὰ προφητείας μετὰ ἐπιθέσεως τῶν χειρῶν τοῦ πρεσβυτερίου.
5.3 Χήρας τίμα τὰς ὄντως χήρας.
5.9 Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸς γυνή,
5.13 ἅμα δὲ καὶ ἀργαὶ μανθάνουσιν, περιερχόμεναι τὰς οἰκίας, οὐ μόνον δὲ ἀργαὶ ἀλλὰ καὶ φλύαροι καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα. 5.14 βούλομαι οὖν νεῶτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ λοιδορίας χάριν· 5.15 ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ Σατανᾶ. 5.16 εἴ τις πιστὴ ἔχει χήρας, ἐπαρκείτω αὐταῖς, καὶ μὴ βαρείσθω ἡ ἐκκλησία, ἵνα ταῖς ὄντως χήραις ἐπαρκέσῃ. 5.17 Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ·
5.23 Μηκέτι ὑδροπότει, ἀλλὰ οἴνῳ ὀλίγῳ χρῶ διὰ τὸν στόμαχον καὶ τὰς πυκνάς σου ἀσθενείας.
6.1 Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται. 6.2 οἱ δὲ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν· ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι.
6.4 τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί,' ' None | sup>
2.2 for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence. 2.3 For this is good and acceptable in the sight of God our Savior; ' "
2.12 But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. " "
2.14 Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; " '2.15 but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety.
3.4 one who rules his own house well, having children in subjection with all reverence; ' "3.5 (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) " 3.12 Let deacons be husbands of one wife, ruling their children and their own houses well.
4.3 forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. ' "
4.7 But refuse profane and old wives' fables. Exercise yourself toward godliness. " 4.12 Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity. ' "
4.14 Don't neglect the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the elders. " 5.3 Honor widows who are widows indeed.
5.9 Let no one be enrolled as a widow under sixty years old, having been the wife of one man,
5.13 Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not. 5.14 I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling. 5.15 For already some have turned aside after Satan. ' "5.16 If any man or woman who believes has widows, let them relieve them, and don't let the assembly be burdened; that it might relieve those who are widows indeed. " '5.17 Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. ' "
5.23 Be no longer a drinker of water only, but use a little wine for your stomach's sake and your frequent infirmities. " 6.1 Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. 6.2 Those who have believing masters, let them not despise them, because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things.
6.4 he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions, ' ' None |
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71. New Testament, 2 Timothy, 2.24-2.25, 3.1, 3.6-3.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Age, childhood, child • child(ren) • child/children/childhood • children • metaphorical children
Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 565, 570; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 247; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 149; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 141; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 188
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2.24 δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι, ἀλλὰ ἤπιον εἶναι πρὸς πάντας, διδακτικόν, ἀνεξίκακον, 2.25 ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μή ποτε δῴη αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας,
3.1 Τοῦτο δὲ γίνωσκε ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί·
3.6 ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοιτες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, 3.7 πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα.'' None | sup>
2.24 The Lord's servant must not quarrel, but be gentle towards all, able to teach, patient, " '2.25 in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth,
3.1 But know this, that in the last days, grievous times will come.
3.6 For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts, 3.7 always learning, and never able to come to the knowledge of the truth. '" None |
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72. New Testament, Acts, 2.14, 2.16-2.21, 6.14, 7.5, 7.21, 7.23, 7.29, 7.37, 7.51-7.52, 8.14-8.18, 8.26, 8.31, 8.33, 8.35-8.36, 8.38-8.39, 10.11, 17.22, 17.24, 20.34, 20.37 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Age, childhood, child • Children • Children/offspring, As Addressees • Children/offspring, of Noah • God,children of • child(ren) • child/children/childhood • children fables
Found in books: Levison (2009), Filled with the Spirit, 274, 276; Levison (2023), The Greek Life of Adam and Eve. 506, 801; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 172; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 225, 226, 227; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 187; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 135, 138, 189; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 103; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 140, 142, 149; Schwartz (2008), 2 Maccabees, 312; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 329; Stuckenbruck (2007), 1 Enoch 91-108, 160, 380, 666
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2.14 Σταθεὶς δὲ ὁ Πέτρος σὺν τοῖς ἕνδεκα ἐπῆρεν τὴν φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς Ἄνδρες Ἰουδαῖοι καὶ οἱ κατοικοῦντες Ἰερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ῥήματά μου.
2.16 ἀλλὰ τοῦτό ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ 2.17 2.19
6.14 ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωυσῆς.
7.5 καὶοὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ οὐδὲ βῆμα ποδός, καὶ ἐπηγγείλατο δοῦναι αὐτῷ εἰς κατάσχεσιν αὐτὴν καὶ τῷ σπέρματι αὐτοῦ μετʼ αὐτόν, οὐκ ὄντος αὐτῷ τέκνου.
7.21 ἐκτεθέντος δὲ αὐτοῦἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν.
7.23 Ὡς δὲ ἐπληροῦτο αὐτῷ τεσσερακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ.
7.29 ἔφυγεν δὲ Μωυσῆς ἐν τῷ λόγῳ τούτῳ, καὶ ἐγένετο πάροικος ἐν γῇ Μαδιάμ, οὗ ἐγέννησεν υἱοὺς δύο.
7.37 οὗτός ἐστιν ὁ Μωυσῆς ὁ εἴπας τοῖς υἱοῖς Ἰσραήλ Προφήτην ὑμῖν ἀναστήσει ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν
7.51 Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς.
7.52 τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε,
8.14 Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην, 8.15 οἵτινες καταβάντες 8.16 γὰρ ἦν ἐπʼ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. 8.17 τότε ἐπετίθεσαν τὰς χεῖρας ἐπʼ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον. 8.18 Ἰδὼν δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα προσήνεγκεν αὐτοῖς χρήματα λέγων Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖ
8.26 Ἄγγελος δὲ Κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος.
8.31 ὁ δὲ εἶπεν Πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸνΦίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ.
8.35 ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν. 8.36 ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος Ἰδοὺ ὕδωρ· τί κωλύει με βαπτισθῆναι;
8.38 καὶ ἐκέλευσεν στῆναι τὸ ἅρμα, καὶ κατέ βησαν ἀμφότεροι εἰς τὸ ὕδωρ ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν. 8.39 ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα Κυρίου ἥρπασεν τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος, ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων.
10.11 καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς,
17.22 σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ·
17.24 ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ
20.34 αὐτοὶ γινώσκετε ὅτι ταῖς χρείαις μου καὶ τοῖς οὖσι μετʼ ἐμοῦ ὑπηρέτησαν αἱ χεῖρες αὗται.
20.37 ἱκανὸς δὲ κλαυθμὸς ἐγένετο πάντων, καὶ ἐπιπεσόντες ἐπὶ τὸν τράχηλον τοῦ Παύλου κατεφίλουν αὐτόν,'' None | sup>
2.14 But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words.
2.16 But this is what has been spoken through the prophet Joel: ' "2.17 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. " '2.18 Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19 I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20 The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. ' "2.21 It will be, that whoever will call on the name of the Lord will be saved.' " 6.14 For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us."
7.5 He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child. ' "
7.21 When he was thrown out, Pharaoh's daughter took him up, and reared him as her own son. " 7.23 But when he was forty years old, it came into his heart to visit his brothers, the children of Israel.
7.29 Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons. ' "
7.37 This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' "
7.51 "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. ' "
7.52 Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. " 8.14 Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 8.15 who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16 for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17 Then they laid their hands on them, and they received the Holy Spirit. ' "8.18 Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, " 8.26 But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert."
8.31 He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him.
8.33 In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth."
8.35 Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 8.36 As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?"
8.38 He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. ' "8.39 When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. " 10.11 He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth,
17.22 Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things.
17.24 The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands,
20.34 You yourselves know that these hands ministered to my necessities, and to those who were with me. ' "
20.37 They all wept a lot, and fell on Paul's neck and kissed him, "' None |
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73. New Testament, Apocalypse, 1.1, 2.23, 4.1, 7.1-7.4, 7.13-7.14, 12.6-12.7, 12.9, 12.17, 14.1, 14.7, 18.12, 19.7, 19.16, 19.19, 20.6, 21.7, 22.4, 22.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Beloved Ones, Children • Children • Children, Adam and Eve, of • Children, Children (grandchildren), of • Children/offspring, As Addressees • Children/offspring, Exposing of • Children/offspring, Humanity • Children/offspring, of the Wicked • Jezebel, children of • child soldiers • children, as agents • children, as subject to violence • children, as valuable • children, as vulnerable • death, of children • metaphorical children • women, child-bearing
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129, 143, 144; Levison (2023), The Greek Life of Adam and Eve. 279, 452, 505, 506; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 173; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 13, 103; Stuckenbruck (2007), 1 Enoch 91-108, 160, 287, 389, 600; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 27, 28, 29, 30, 31, 225
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1.1 ΑΠΟΚΑΛΥΨΙΣ ΙΗΣΟΥ ΧΡΙΣΤΟΥ, ἥν ἔδωκεν αὐτῷ ὁ θεὸς δεῖξαι τοῖς δούλοις αὐτοῦ,ἃ δεῖ γενέσθαιἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰωάνει,
2.23 καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ· καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁἐραυνῶν νεφροὺς καὶ καρδίας,καὶδώσωὑμῖνἑκάστῳ κατὰ τὰ ἔργαὑμῶν.
4.1 Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ θύρα ἠνεῳγμένη ἐν τῷ οὐρανῷ, καὶ ἡ φωνὴ ἡ πρώτη ἣν ἤκουσα ὡςσάλπιγγοςλαλούσης μετʼ ἐμοῦ, λέγωνἈνάβαὧδε, καὶ δείξω σοιἃ δεῖ γενέσθαι.
7.1 Μετὰ τοῦτο εἶδον τέσσαρας ἀγγέλους ἑστῶταςἐπὶ τὰς τέσσαρας γωνίας τῆς γῆς,κρατοῦνταςτοὺς τέσσαρας ἀνέμουςτῆς γῆς, ἵνα μὴ πνέῃ ἄνεμος ἐπὶ τῆς γῆς μήτε ἐπὶ τῆς θαλάσσης μήτε ἐπὶ πᾶν δένδρον. 7.2 καὶ εἶδον ἄλλον ἄγγελον ἀναβαίνοντα ἀπὸἀνατολῆς ἡλίου, ἔχοντα σφραγῖδα θεοῦ ζῶντος, καὶ ἔκραξεν φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις οἷς ἐδόθη αὐτοῖς ἀδικῆσαι τὴν γῆν καὶ τὴν θάλασσαν, 7.3 λέγων Μὴ ἀδικήσητε τὴν γῆν μήτε τὴν θάλασσαν μήτε τὰ δένδρα, ἄχρισφραγίσωμεντοὺς δούλους τοῦ θεοῦ ἡμῶνἐπὶ τῶν μετώπωναὐτῶν. 7.4 Καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων, ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, ἐσφραγισμένοι ἐκ πάσης φυλῆς υἱῶν Ἰσραήλ·
7.13 Καὶ ἀπεκρίθη εἷς ἐκ τῶν πρεσβυτέρων λέγων μοι Οὗτοι οἱ περιβεβλημένοι τὰς στολὰς τὰς λευκὰς τίνες εἰσὶν καὶ πόθεν ἦλθον;
7.14 καὶ εἴρηκα αὐτῷ Κύριέ μου, σὺ οἶδας. καὶ εἶπέν μοι Οὗτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆςθλίψεωςτῆς μεγάλης, καὶἔπλυναν τὰς στολὰς αὐτῶνκαὶ ἐλεύκαναν αὐτὰςἐν τῷ αἵματιτοῦ ἀρνίου.
12.6 καὶ ἡ γυνὴ ἔφυγεν εἰς τὴν ἔρημον, ὅπου ἔχει ἐκεῖ τόπον ἡτοιμασμένον ἀπὸ τοῦ θεοῦ, ἵνα ἐκεῖ τρέφωσιν αὐτὴν ἡμέρας χιλίας διακοσίας ἑξήκοντα. 12.7 Καὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ, ὁΜιχαὴλκαὶ οἱ ἄγγελοι αὐτοῦτοῦ πολεμῆσαιμετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ,
12.9 καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν.
12.17 καὶ ὠργίσθη ὁ δράκων ἐπὶ τῇ γυναικί, καὶ ἀπῆλθεν ποιῆσαι πόλεμον μετὰ τῶν λοιπῶν τοῦ σπέρματος αὐτῆς, τῶν τηρούντων τὰς ἐντολὰς τοῦ θεοῦ καὶ ἐχόντων τὴν μαρτυρίαν Ἰησοῦ·
1
4.1 Καὶ εἶδον, καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιών, καὶ μετʼ αὐτοῦ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένονἐπὶ τῶν μετώπωναὐτῶν.
14.7 λέγων ἐν φωνῇ μεγάλῃ Φοβήθητε τὸν θεὸν καὶ δότε αὐτῷ δόξαν, ὅτι ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ, καὶ προσκυνήσατετῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν καὶ θάλασσανκαὶ πηγὰς ὑδάτων.
18.12 γόμον χρυσοῦ καὶ ἀργύρου καὶ λίθου τιμίου καὶμαργαριτῶν καὶ βυσσίνου καὶ πορφύρας καὶ σιρικοῦ καὶ κοκκίνου, καὶ πᾶν ξύλον θύινον καὶ πᾶν σκεῦος ἐλεφάντινον καὶ πᾶν σκεῦος ἐκ ξύλου τιμιωτάτου καὶ χαλκοῦ καὶ σιδήρου καὶ μαρμάρου,
19.7 χαίρωμεν καὶ ἀγαλλιῶμεν, καὶ δώσομεν τὴν δόξαν αὐτῷ, ὅτι ἦλθεν ὁ γάμος τοῦ ἀρνίου, καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν,
19.16 καὶ ἔχει ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρὸν αὐτοῦ ὄνομα γεγραμμένον ΒΑΣΙΛΕΥΣ ΒΑΣΙΛΕΩΝ ΚΑΙ ΚΥΡΙΟΣ ΚΥΡΙΩΝ.
19.19 Καὶ εἶδον τὸ θηρίον καὶτους βασιλεῖς τῆς γῆςκαὶ τὰ στρατεύματα αὐτῶνσυνηγμέναποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ μετὰ τοῦ στρατεύματος αὐτοῦ.
20.6 μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλʼ ἔσονταιἱερεῖς τοῦ θεοῦκαὶ τοῦ χριστοῦ, καὶ βασιλεύσουσιν μετʼ αὐτοῦ τὰ χίλια ἔτη.
21.7 ὁ νικῶν κληρονομήσει ταῦτα, καὶἔσομαι αὐτῷ θεὸς καὶ αὐτὸς ἔσται μοι υἱός.
22.4 καὶὄψονται τὸ πρόσωπον αὐτοῦ,καὶ τὸ ὄνομα ὰὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν.
22.6 Καὶ εἶπεν μοι Οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί, καὶ ὁ κύριος, ὁ θεὸς τῶν πνευμάτων τῶν προφητῶν, ἀπέστειλεν τὸν ἄγγελον αὐτοῦ δεῖξαι τοῖς δούλοις αὐτοῦἃ δεῖ γενέσθαιἐν τάχει·' ' None | sup>
1.1 This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John,
2.23 I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds.
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."
7.1 After this, I saw four angels standing at the four corners of the earth, holding the four winds of the earth, so that no wind would blow on the earth, or on the sea, or on any tree. 7.2 I saw another angel ascend from the sunrise, having the seal of the living God. He cried with a loud voice to the four angels to whom it was given to harm the earth and the sea, 7.3 saying, "Don\'t harm the earth, neither the sea, nor the trees, until we have sealed the bondservants of our God on their foreheads!" 7.4 I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of Israel:
7.13 One of the elders answered, saying to me, "These who are arrayed in white robes, who are they, and where did they come from?"
7.14 I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb\'s blood.
12.6 The woman fled into the wilderness, where she has a place prepared by God, that there they may nourish her one thousand two hundred sixty days. 12.7 There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war.
12.9 The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him.' "
12.17 The dragon grew angry with the woman, and went away to make war with the rest of her seed, who keep God's commandments and hold Jesus' testimony. " 1
4.1 I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads.
14.7 He said with a loud voice, "Fear the Lord, and give him glory; for the hour of his judgment has come. Worship him who made the heaven, the earth, the sea, and the springs of waters!"
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;
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."
19.16 He has on his garment and on his thigh a name written, "KING OF KINGS, AND LORD OF LORDS."
19.19 I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him who sat on the horse, and against his army.
20.6 Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years.
21.7 He who overcomes, I will give him these things. I will be his God, and he will be my son.
22.4 They will see his face, and his name will be on their foreheads.
22.6 He said to me, "These words are faithful and true. The Lord God of the spirits of the prophets sent his angel to show to his bondservants the things which must happen soon."' ' None |
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74. New Testament, James, 1.14-1.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Children/offspring, Dying without • child(ren)
Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 590; Stuckenbruck (2007), 1 Enoch 91-108, 347
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1.14 ἕκαστος δὲ πειράζεται ὑπὸ τῆς ἰδίας ἐπιθυμίας ἐξελκόμενος καὶ δελεαζόμενος· 1.15 εἶτα ἡ ἐπιθυμία συλλαβοῦσα τίκτει ἁμαρτίαν, ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα ἀποκυεῖ θάνατον.'' None | sup>
1.14 But each one is tempted, when he is drawn away by his own lust, and enticed. 1.15 Then the lust, when it has conceived, bears sin; and the sin, when it is full grown, brings forth death. '' None |
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75. New Testament, Colossians, 1.16, 3.20-3.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Age, childhood, child • Children • children • children, • household relations, children and parents
Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 311; Huttner (2013), Early Christianity in the Lycus Valley, 144; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 199, 205, 206; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 103; deSilva (2022), Ephesians, 295
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1.16 ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται·
3.20 Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν κατὰ πάντα, τοῦτο γὰρ εὐάρεστόν ἐστιν ἐν κυρίῳ. 3.21 Οἱ πατέρες, μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν.'' None | sup>
1.16 For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him.
3.20 Children, obey your parents in all things, for this pleases the Lord. ' "3.21 Fathers, don't provoke your children, so that they won't be discouraged. "' None |
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76. New Testament, Ephesians, 1.3-1.14, 1.18, 5.30, 6.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Age, childhood, child • Child, Childhood • Father, Child Relationship • household relations, children and parents • sons/children of God
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 309; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 221; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 199, 204, 205, 206; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 131; deSilva (2022), Ephesians, 293, 294, 295, 296, 297, 298
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1.3 Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ, 1.4 καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 1.5 προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 1.6 εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ, 1.7 ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, 1.8 κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ 1.9 ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ 1.10 εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ, 1.11 ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ, 1.12 εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ χριστῷ· 1.13 ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, 1.14 ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ.
1.18 πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις,
5.30 ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ.
6.4 Καὶ οἱ πατέρες, μὴ παροργίζετε τὰ τέκνα ὑμῶν, ἀλλὰ ἐκτρέφετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσία Κυρίου.'' None | sup>
1.3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4 even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5 having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, 1.6 to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved, 1.7 in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 1.8 which he made to abound toward us in all wisdom and prudence, 1.9 making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10 to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11 in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12 to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13 in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, ' "1.14 who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. " 1.18 having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints,
5.30 because we are members of his body, of his flesh and bones. ' "
6.4 You fathers, don't provoke your children to wrath, but nurture them in the discipline and instruction of the Lord. "' None |
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77. New Testament, Galatians, 1.4, 3.7-3.9, 3.19, 3.26-3.29, 4.1-4.7, 4.19, 4.21-4.31, 5.1, 5.21-5.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Age, childhood, child • Child, Childhood • Children • Children, Adam and Eve, of • Children/offspring, As Addressees • Father, Child Relationship • God,children of • child, children, childhood • child/children/childhood • children, of Abraham • children, seed vs. • sons/children of God • – children of
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 202, 237, 238, 271, 290, 332; Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 87, 181; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 122; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60, 212; Levison (2009), Filled with the Spirit, 274; Levison (2023), The Greek Life of Adam and Eve. 477; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 233; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 159; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 171, 172, 174, 178; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 189, 206; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 39, 140, 222, 225, 227, 228; Stuckenbruck (2007), 1 Enoch 91-108, 250
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1.4 τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ κατὰ τὸ θέλημα τοῦ θεοῦ καὶ πατρὸς ἡμῶν,
3.7 Γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως, οὗτοι υἱοί εἰσιν Ἀβραάμ. 3.8 προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεὸς προευηγγελίσατο τῷ Ἀβραὰμ ὅτιἘνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη. 3.9 ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῷ πιστῷ Ἀβραάμ.
3.19 Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου·
3.26 Πάντες γὰρ υἱοὶ θεοῦ ἐστὲ διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ. 3.27 ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· 3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ. 3.29 εἰ δὲ ὑμεῖς Χριστοῦ, ἄρα τοῦ Ἀβραὰμ σπέρμα ἐστέ, κατʼ ἐπαγγελίαν κληρονόμοι.
4.1 Λέγω δέ, ἐφʼ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει δούλου κύριος πάντων ὤν, 4.2 ἀλλὰ ὑπὸ ἐπιτρόπους ἐστὶ καὶ οἰκονόμους ἄχρι τῆς προθεσμίας τοῦ πατρός. 4.3 οὕτως καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἤμεθα δεδουλωμένοι· 4.4 ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, 4.5 ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. 4.6 Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. 4.7 ὥστε οὐκέτι εἶ δοῦλος ἀλλὰ υἱός· εἰ δὲ υἱός, καὶ κληρονόμος διὰ θεοῦ.
4.19 τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν·
4.21 Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; 4.22 γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.23 ἀλλʼ ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. 4.24 ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 4.25 τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26 ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 4.27 ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 4.28 ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· 4.29 ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 4.30 ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.31 διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας.
5.1 Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε.—
5.21 φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν. 5.22 ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις,' ' None | sup>
1.4 who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father --
3.7 Know therefore that those whoare of faith, the same are sons of Abraham. 3.8 The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed." 3.9 So then, those who are of faith are blessed with thefaithful Abraham.
3.19 What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator.
3.26 For you are all sons ofGod, through faith in Christ Jesus. 3.27 For as many of you as werebaptized into Christ have put on Christ. 3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. ' "3.29 If you are Christ's, then you are Abraham's seed and heirs according to promise." 4.1 But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; 4.2 but isunder guardians and stewards until the day appointed by the father. 4.3 So we also, when we were children, were held in bondage under theelements of the world. 4.4 But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, 4.5 thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6 And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" 4.7 Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ.
4.19 My little children, of whom I am again in travail untilChrist is formed in you-- ' "
4.21 Tell me, you that desire to be under the law, don't you listen to thelaw? " '4.22 For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23 However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24 These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25 For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26 But the Jerusalem that is above isfree, which is the mother of us all. 4.27 For it is written,"Rejoice, you barren who don\'t bear. Break forth and shout, you that don\'t travail. For more are the children of the desolate than of her who has a husband." 4.28 Now we, brothers, as Isaac was, are children of promise. 4.29 But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30 However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31 So then, brothers, we are not children of ahandmaid, but of the free woman.' "
5.1 Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. " 5.21 envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22 But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, ' ' None |
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78. New Testament, Hebrews, 4.15, 12.5, 12.7-12.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Age, childhood, child • Father, Child Relationship • sons/children of God
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 219; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 199, 205; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 170, 178, 179
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4.15 οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συνπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ κατὰ πάντα καθʼ ὁμοιότητα χωρὶς ἁμαρτίας.
12.5 καὶ ἐκλέλησθε τῆς παρακλήσεως, ἥτις ὑμῖν ὡς υἱοῖς διαλέγεται,
12.7 εἰς παιδείαν ὑπομένετε· ὡς υἱοῖς ὑμῖν προσφέρεται ὁ θεός· τίς γὰρ υἱὸς ὃν οὐ παιδεύει πατήρ; 12.8 εἰ δὲ χωρίς ἐστε παιδείας ἧς μέτοχοι γεγόνασι πάντες, ἄρα νόθοι καὶ οὐχ υἱοί ἐστε. 12.9 εἶτα τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας εἴχομεν παιδευτὰς καὶ ἐνετρεπόμεθα· οὐ πολὺ μᾶλλον ὑποταγησόμεθα τῷ πατρὶ τῶν πνευμάτων καὶ ζήσομεν; 12.10 οἱ μὲν γὰρ πρὸς ὀλίγας ἡμέρας κατὰ τὸ δοκοῦν αὐτοῖς ἐπαίδευον, ὁ δὲ ἐπὶ τὸ συμφέρον εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ. 12.11 πᾶσα μὲν παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς διʼ αὐτῆς γεγυμνασμένοις ἀποδίδωσιν δικαιοσύνης.'' None | sup>
4.15 For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. " 12.5 and you have forgotten the exhortation which reasons with you as with sons, "My son, don\'t take lightly the chastening of the Lord, Nor faint when you are reproved by him; ' "
12.7 It is for discipline that you endure. God deals with you as with sons, for what son is there whom his father doesn't discipline? " '12.8 But if you are without discipline, whereof all have been made partakers, then are you illegitimate, and not sons. 12.9 Furthermore, we had the fathers of our flesh to chasten us, and we paid them respect. Shall we not much rather be in subjection to the Father of spirits, and live? 12.10 For they indeed, for a few days, punished us as seemed good to them; but he for our profit, that we may be partakers of his holiness. 12.11 All chastening seems for the present to be not joyous but grievous; yet afterward it yields the peaceful fruit of righteousness to those who have been exercised thereby. '" None |
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79. New Testament, Philippians, 3.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Child, Childhood • Children/offspring, As Addressees
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 271; Stuckenbruck (2007), 1 Enoch 91-108, 720
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3.21 ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα.'' None | sup>
3.21 who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. '' None |
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80. New Testament, Romans, 1.18-1.32, 2.3-2.4, 3.29, 4.20, 8.15-8.17, 8.21, 8.29, 9.4-9.5, 9.22-9.23, 11.11, 11.28-11.29, 11.32, 11.36, 16.1-16.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Age, childhood, child • Child, Childhood • Children • Children, Adam and Eve, of • Children, God, of • Children/offspring, As Addressees • Children/offspring, Humanity • Father, Child Relationship • God, Children of • child(ren) • child/children/childhood • children, seed vs. • sons/children of God
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 202, 238, 271, 272, 273, 289, 290; Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 87; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60, 212, 213, 219, 257; Levison (2023), The Greek Life of Adam and Eve. 245, 279, 415, 452, 506, 774; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 566, 590; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 52, 82, 195, 206; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 144; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 39, 210, 225, 227, 228; Stuckenbruck (2007), 1 Enoch 91-108, 165, 482
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1.18 Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, 1.19 διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 1.20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.21 διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22 φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23 καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 1.24 Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, 1.25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 1.26 Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, 1.27 ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες. 1.28 Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, 1.29 πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς, 1.30 καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, 1.31 ἀσυνθέτους, ἀστόργους, ἀνελεήμονας· 1.32 οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν.
2.3 λογίζῃ δὲ τοῦτο, ὦ ἄνθρωπε ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας καὶ ποιῶν αὐτά, ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ θεοῦ; 2.4 ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε ἄγει;
3.29 ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν;
4.20 εἰς δὲ τὴν ἐπαγγελίαν τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ ἀλλὰ ἐνεδυναμώθη τῇ πίστει, δοὺς δόξαν τῷ θεῷ
8.15 οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν 8.16 Ἀββά ὁ πατήρ· αὐτὸ τὸ πνεῦμα συνμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ. 8.17 εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συνκληρονόμοι δὲ Χριστοῦ, εἴπερ συνπάσχομεν ἵνα καὶ συνδοξασθῶμεν.
8.21 ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ.
8.29 ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·
9.4 ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, 9.5 ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων, θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν.
9.22 εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦἤνεγκενἐν πολλῇ μακροθυμίᾳσκεύη ὀργῆςκατηρτισμέναεἰς ἀπώλειαν, 9.23 ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν,
11.11 Λέγω οὖν, μὴ ἔπταισαν ἵνα πέσωσιν; μὴ γένοιτο· ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸπαραζηλῶσαιαὐτούς.
11.28 κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ διʼ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας· 11.29 ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ θεοῦ.
11.32 συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπειθίαν ἵνα τοὺς πάντας ἐλεήσῃ.
11.36 ὅτι ἐξ αὐτοῦ καὶ διʼ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν.
16.1 Συνίστημι δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν ἡμῶν, οὖσαν καὶ διάκονον τῆς ἐκκλησίας τῆς ἐν Κενχρεαῖς, 16.2 ἵνα προσδέξησθε αὐτὴν ἐν κυρίῳ ἀξίως τῶν ἁγίων, καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν χρῄζῃ πράγματι, καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ.' ' None | sup>
1.18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 1.19 because that which is known of God is revealed in them, for God revealed it to them. 1.20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. ' "1.21 Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. " '1.22 Professing themselves to be wise, they became fools, 1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24 Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, 1.25 who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26 For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27 Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28 Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29 being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, 1.30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 1.31 without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32 who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them.
2.3 Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God? 2.4 Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? ' "
3.29 Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also, " "
4.20 Yet, looking to the promise of God, he didn't waver through unbelief, but grew strong through faith, giving glory to God, " 8.15 For you didn\'t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!" 8.16 The Spirit himself testifies with our spirit that we are children of God; 8.17 and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him.
8.21 that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God.
8.29 For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.
9.4 who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5 of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen.
9.22 What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction, 9.23 and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory,
11.11 I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. ' "
11.28 Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. " '11.29 For the gifts and the calling of God are irrevocable.
11.32 For God has shut up all to disobedience, that he might have mercy on all.
11.36 For of him, and through him, and to him, are all things. To him be the glory for ever! Amen.
16.1 I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae, 16.2 that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. ' ' None |
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81. New Testament, Titus, 1.4-1.7, 1.9, 1.11, 2.1-2.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Child, Childhood • child(ren) • child/children/childhood • children • children, • metaphorical children
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 258, 339; Damm (2018), Religions and Education in Antiquity, 150, 151, 153, 155, 156, 163, 166; Huttner (2013), Early Christianity in the Lycus Valley, 144; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 490, 491, 492, 497, 498, 570; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 149, 151; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 188, 189, 191
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1.4 Τίτῳ γνησίῳ τέκνῳ κατὰ κοινὴν πίστιν· χάρις καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ σωτῆρος ἡμῶν. 1.5 Τούτου χάριν ἀπέλειπόν σε ἐν Κρήτῃ ἵνα τὰ λείποντα ἐπιδιορθώσῃ, καὶ καταστήσῃς κατὰ πόλιν πρεσβυτέρους, ὡς ἐγώ σοι διεταξάμην, 1.6 εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀνήρ, τέκνα ἔχων πιστά, μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα. 1.7 δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ,
1.9 ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.
1.11 οὓς δεῖ ἐπιστομίζειν, οἵτινες ὅλους οἴκους ἀνατρέπουσιν διδάσκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν.
2.1 Σὺ δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ. 2.2 Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ. 2.3 πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους μηδὲ οἴνῳ πολλῷ δεδουλωμένας, καλοδιδασκάλους, 2.4 ἵνα lt*gtωφρονίζωσι τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους, 2.5 σώφρονας, ἁγνάς, οἰκουργούς, ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται. 2.6 τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν· 2.7 περὶ πάντα σεαυτὸν παρεχόμενος τύπον καλῶν ἔργων, ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα, 2.8 λόγον ὑγιῆ ἀκατάγνωστον, ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον. 2.9 δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι ἐν πᾶσιν, εὐαρέστους εἶναι, μὴ ἀντιλέγοντας,
2.10 μὴ νοσφιζομένους, ἀλλὰ πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν, ἵνα τὴν διδασκαλίαν τὴν τοῦ σωτῆρος ἡμῶν θεοῦ κοσμῶσιν ἐν πᾶσιν.'' None | sup>
1.4 to Titus, my true child according to a common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior. 1.5 I left you in Crete for this reason, that you would set in order the things that were lacking, and appoint elders in every city, as I directed you; 1.6 if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior. ' "1.7 For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; " 1.9 holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him. ' "
1.11 whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for dishonest gain's sake. " 2.1 But say the things which fit sound doctrine, 2.2 that older men should be temperate, sensible, sober-minded, sound in faith, in love, and in patience: 2.3 and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4 that they may train the young women to love their husbands, to love their children, ' "2.5 to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. " '2.6 Likewise, exhort the younger men to be sober-minded; 2.7 in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility, ' "2.8 and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. " '2.9 Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting;
2.10 not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things. '' None |
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82. New Testament, John, 1.12, 4.22, 5.37, 8.38-8.39, 8.44, 8.46, 20.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Child, Childhood • Children • Father, Child Relationship • God, Children of • God,children of • Jews (Jewish people), as Satan’s children • sons/children of God • – children of
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 270, 337, 339; Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 44; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 117; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 219, 257; Levison (2009), Filled with the Spirit, 385, 389; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 129; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 214, 221, 228
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1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
4.22 ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν·
5.37 καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε,
8.38 ἃ ἐγὼ ἑώρακα παρὰ τῷ πατρὶ λαλῶ· καὶ ὑμεῖς οὖν ἃ ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε. 8.39 ἀπεκρίθησαν καὶ εἶπαν αὐτῷ Ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν. λέγει αὐτοῖς ὁ Ἰησοῦς Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε·
8.44 ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ.
8.46 τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι;
20.17 λέγει αὐτῇ Ἰησοῦς Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν.'' None | sup>
1.12 But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " "
4.22 You worship that which you don't know. We worship that which we know; for salvation is from the Jews. " 5.37 The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form.
8.38 I say the things which I have seen with my Father; and you also do the things which you have seen with your father." 8.39 They answered him, "Our father is Abraham."Jesus said to them, "If you were Abraham\'s children, you would do the works of Abraham. ' "
8.44 You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. " 8.46 Which of you convicts me of sin? If I tell the truth, why do you not believe me?
20.17 Jesus said to her, "Don\'t touch me, for I haven\'t yet ascended to my Father; but go to my brothers, and tell them, \'I am ascending to my Father and your Father, to my God and your God.\'"'" None |
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83. New Testament, Luke, 1.47-1.55, 6.13, 6.27, 6.35, 10.20-10.22, 11.1-11.2, 11.4, 14.26, 15.18, 15.20-15.21, 16.1, 16.8, 18.7, 21.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Age, childhood, child • Beloved Ones, Children • Child, Childhood • Children • Children/offspring, Exposing of • Children/offspring, of Light • Father, Child Relationship • child • child(ren) • child/children/childhood • children • children fables • children, children/sons of • family, parent-child, and death • sons/children of God
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 202, 270, 273; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 97, 285; Gera (2014), Judith, 463; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 195; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60, 66, 212, 219; Levison (2023), The Greek Life of Adam and Eve. 376, 794; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 566; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 204; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 13, 103; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 39, 103, 256; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 328, 330; Stuckenbruck (2007), 1 Enoch 91-108, 389, 733; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110, 147; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 197
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1.47 καὶ ἠγαλλίασεν τὸ πνεῦμά μου ἐπὶ τῷ θεῷ τῷ σωτῆρί μου· 1.48 ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ, ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί· 1.49 ὅτι ἐποίησέν μοι μεγάλα ὁ δυνατός, καὶ ἅγιον τὸ ὄνομα αὐτοῦ, 1.50 καὶ τὸ ἔλεος αὐτοῦ εἰς γενεὰς καὶ γενεάς τοῖς φοβουμένοις αὐτόν. 1.51 Ἐποίησεν κράτος ἐν βραχίονι αὐτοῦ, διεσκόρπισεν ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν· 1.52 καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς, 1.53 πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς. 1.54 ἀντελάβετο Ἰσραὴλ παιδὸς αὐτοῦ, μνησθῆναι ἐλέους, 1.55 καθὼς ἐλάλησεν πρὸς τοὺς πατέρας ἡμῶν, τῷ Ἀβραὰμ καὶ τῷ σπέρματι αὐτοῦ εἰς τὸν αἰῶνα.
6.13 καὶ ὅτε ἐγένετο ἡμέρα, προσεφώνησεν τοὺς μαθητὰς αὐτοῦ, καὶ ἐκλεξάμενος ἀπʼ αὐτῶν δώδεκα, οὓς καὶ ἀποστόλους ὠνόμασεν,
6.27 Ἀλλὰ ὑμῖν λέγω τοῖς ἀκούουσιν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς,
6.35 πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ Ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς.
10.20 πλὴν ἐν τούτῳ μὴ χαίρετε ὅτι τὰ πνεύματα ὑμῖν ὑποτάσσεται, χαίρετε δὲ ὅτι τὰ ὀνόματα ὑμῶν ἐνγέγραπται ἐν τοῖς οὐρανοῖς. 10.21 Ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι τῷ ἁγίῳ καὶ εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 10.22 Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός, μου, καὶ οὐδεὶς γινώσκει τίς ἐστιν ὁ υἱὸς εἰ μὴ ὁ πατήρ, καὶ τίς ἐστιν ὁ πατὴρ εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν βούληται ὁ υἱὸς ἀποκαλύψαι. 11.2 εἶπεν δὲ αὐτοῖς Ὅταν προσεύχησθε, λέγετε Πάτερ, ἁγιασθήτω τὸ ὄνομά σου· ἐλθάτω ἡ βασιλεία σου·
11.4 καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν.
14.26 Εἴ τις ἔρχεται πρός με καὶ οὐ μισεῖ τὸν πατέρα ἑαυτοῦ καὶ τὴν μητέρα καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφάς, ἔτι τε καὶ τὴν ψυχὴν ἑαυτοῦ, οὐ δύναται εἶναί μου μαθητής.
15.18 ἀναστὰς πορεύσομαι πρὸς τὸν πατέρα μου καὶ ἐρῶ αὐτῷ Πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου·
15.20 Καὶ ἀναστὰς ἦλθεν πρὸς τὸν πατέρα ἑαυτοῦ. ἔτι δὲ αὐτοῦ μακρὰν ἀπέχοντος εἶδεν αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἐσπλαγχνίσθη καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ καὶ κατεφίλησεν αὐτόν. 15.21 εἶπεν δὲ ὁ υἱὸς αὐτῷ Πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου · ποίησόν με ὡς ἕνα τῶν μισθίων σου.
16.1 Ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητὰς Ἄνθρωπός τις ἦν πλούσιος ὃς εἶχεν οἰκονόμον, καὶ οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ.
16.8 καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν· ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσίν.
18.7 ὁ δὲ θεὸς οὐ μὴ ποιήσῃ τὴν ἐκδίκησιν τῶν ἐκλεκτῶν αὐτοῦ τῶν βοώντων αὐτῷ ἡμέρας καὶ νυκτός, καὶ μακροθυμεῖ ἐπʼ αὐτοῖς;
21.28 Ἀρχομένων δὲ τούτων γίνεσθαι ἀνακύψατε καὶ ἐπάρατε τὰς κεφαλὰς ὑμῶν, διότι. ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν.' ' None | sup>
1.47 My spirit has rejoiced in God my Savior, 1.48 For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49 For he who is mighty has done great things for me. Holy is his name. 1.50 His mercy is for generations of generations on those who fear him. 1.51 He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 1.52 He has put down princes from their thrones. And has exalted the lowly. 1.53 He has filled the hungry with good things. He has sent the rich away empty. 1.54 He has given help to Israel, his servant, that he might remember mercy, 1.55 As he spoke to our fathers, To Abraham and his seed forever."
6.13 When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles:
6.27 "But I tell you who hear: love your enemies, do good to those who hate you,
6.35 But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil.
10.20 Nevertheless, don\'t rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven." 10.21 In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight." 10.22 Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him." 11.2 He said to them, "When you pray, say, \'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven.
11.4 Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.\'"
14.26 "If anyone comes to me, and doesn\'t hate his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can\'t be my disciple.
15.18 I will get up and go to my father, and will tell him, "Father, I have sinned against heaven, and in your sight.
15.20 "He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. ' "15.21 The son said to him, 'Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.' " 16.1 He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions.
16.8 "His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. ' "
18.7 Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? " 21.28 But when these things begin to happen, look up, and lift up your heads, because your redemption is near."' ' None |
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84. New Testament, Mark, 5.19, 5.34, 5.41, 6.14-6.15, 9.22-9.23, 9.29, 9.37, 9.42, 10.24, 11.16, 14.36, 14.38 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Age, childhood, child • Child, Childhood • Children • Father, Child Relationship • Jesus, interactions with children • Jesus, teaching on children • Jesus, teachings about children • child/children/childhood • children • children, Jesus’ teaching on • children, as agents • sons/children of God
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 339; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 195, 196; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 221; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60, 212; Levison (2023), The Greek Life of Adam and Eve. 376, 506; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 138; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 116; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 39, 100, 226; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 171, 201, 202, 205, 206, 207, 209; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
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5.19 καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε.
5.34 ὁ δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου.
5.41 καὶ κρατήσας τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ Ταλειθά κούμ, ὅ ἐστιν μεθερμηνευόμενον Τὸ κοράσιον, σοὶ λέγω, ἔγειρε.
6.14 Καὶ ἤκουσεν ὁ βασιλεὺς Ἡρῴδης, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ, καὶ ἔλεγον ὅτι Ἰὼάνης ὁ βαπτίζων ἐγήγερται ἐκ νεκρῶν, καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ· 6.15 ἄλλοι δὲ ἔλεγον ὅτι Ἠλείας ἐστίν· ἄλλοι δὲ ἔλεγον ὅτι προφήτης ὡς εἷς τῶν προφητῶν.
9.22 καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλʼ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφʼ ἡμᾶς. 9.23 ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τό Εἰ δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι.
9.29 καὶ εἶπεν αὐτοῖς Τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ .
9.37 Ὃς ἂν ἓν τῶν τοιούτων παιδίων δέξηται ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· καὶ ὃς ἂν ἐμὲ δέχηται, οὐκ ἐμὲ δέχεται ἀλλὰ τὸν ἀποστείλαντά με.
9.42 Καὶ ὃς ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων, καλόν ἐστιν αὐτῷ μᾶλλον εἰ περίκειται μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ βέβληται εἰς τὴν θάλασσαν.
10.24 οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς Τέκνα, πῶς δύσκολόν ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν·
11.16 καὶ οὐκ ἤφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ,
14.36 καὶ ἔλεγεν Ἀββά ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ· ἀλλʼ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ.
14.38 γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής.' ' None | sup>
5.19 He didn\'t allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you."
5.34 He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease."
5.41 Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up."
6.14 King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him." 6.15 But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets."
9.22 often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us." 9.23 Jesus said to him, "If you can believe, all things are possible to him who believes."
9.29 He said to them, "This kind can come out by nothing, except by prayer and fasting."
9.37 "Whoever receives one such little child in my name, receives me, and whoever receives me, doesn\'t receive me, but him who sent me."
9.42 Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he was thrown into the sea with a millstone hung around his neck.
10.24 The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God!
11.16 He would not allow anyone to carry a container through the temple.
14.36 He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire."
14.38 Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak."' ' None |
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85. New Testament, Matthew, 1.6, 2.13, 5.43-5.45, 5.48, 6.8-6.14, 6.33, 7.1-7.11, 7.13, 8.22, 11.17, 11.19, 11.25-11.27, 12.6, 12.18, 12.34, 18.5-18.6, 18.10, 18.22, 18.27, 18.35, 19.10-19.13, 19.15, 21.15-21.16, 21.33-21.39, 21.41-21.43, 21.45-21.46, 26.39, 26.41 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Child, Childhood • Children • Children, Adam and Eve, of • Children, Children (grandchildren), of • Children/offspring, As Addressees • Father, Child Relationship • Jesus, teaching on children • Josephus Essenes, marriage and children • child, children, • child/children/childhood • children • children fables • children, Jesus’ teaching on • children, of Abraham • children, of the devil • devil, children of • family, parent-child, and death • procreation of children • sons/children of God
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 202, 273; Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 85, 147; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 211; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 97, 285; Corley (2002), Ben Sira's Teaching on Friendship, 226; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 195, 196, 197; Jenkyns (2013), God, Space, and City in the Roman Imagination, 113; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60, 66, 212, 218, 219, 220; Levison (2023), The Greek Life of Adam and Eve. 376, 662, 774, 801, 929; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 13, 116, 118, 119; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 39, 94, 96, 97, 99, 100, 214, 222, 256; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 285; Stuckenbruck (2007), 1 Enoch 91-108, 250, 253; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 68; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110, 141; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 197; Wolfsdorf (2020), Early Greek Ethics, 14
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1.6 Ἰεσσαὶ δὲ ἐγέννησεν τὸν Δαυεὶδ τὸν βασιλέα. Δαυεὶδ δὲ ἐγέννησεν τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίου,
2.13 Ἀναχωρησάντων δὲ αὐτῶν ἰδοὺ ἄγγελος Κυρίου φαίνεται κατʼ ὄναρ τῷ Ἰωσὴφ λέγων Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ φεῦγε εἰς Αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοι· μέλλει γὰρ Ἡρῴδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό.
5.43 Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44 Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45 ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους.
5.48 Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.
6.8 μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ ὁ θεὸς ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. 6.9 Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10 ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11 Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12 καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13 καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. 6.14 Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος·
6.33 ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν.
7.1 Μὴ κρίνετε, ἵνα μὴ κριθῆτε· 7.2 ἐν ᾧ γὰρ κρίματι κρίνετε κριθήσεσθε, καὶ ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν. 7.3 τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς; 7.4 ἢ πῶς ἐρεῖς τῷ ἀδελφῷ σου Ἄφες ἐκβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, καὶ ἰδοὺ ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ; 7.5 ὑποκριτά, ἔκβαλε πρῶτον ἐκ τοῦ ὀφθαλμοῦ σοῦ τὴν δοκόν, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου. 7.6 Μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μή ποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ῥήξωσιν ὑμᾶς. 7.7 Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 7.8 πᾶς γὰρ ὁ αἰτῶν λαμβάνει καὶ ὁ ζητῶν εὑρίσκει καὶ τῷ κρούοντι ἀνοιγήσεται. 7.9 ἢ τίς ἐξ ὑμῶν ἄνθρωπος, ὃν αἰτήσει ὁ υἱὸς αὐτοῦ ἄρτον—μὴ λίθον ἐπιδώσει αὐτῷ;
7.10 ἢ καὶ ἰχθὺν αἰτήσει—μὴ ὄφιν ἐπιδώσει αὐτῷ;
7.11 εἰ οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν.
7.13 Εἰσέλθατε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι διʼ αὐτῆς·
8.22 ὁ δὲ Ἰησοῦς λέγει αὐτῷ Ἀκολούθει μοι, καὶ ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς.
11.17 λέγουσιν Ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε· ἐθρηνήσαμεν καὶ οὐκ ἐκόψασθε·
11.19 ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγουσιν Ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἁμαρτωλῶν. καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν ἔργων αὐτῆς.
11.25 Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· 11.26 ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 11.27 Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι.
12.6 λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόν ἐστιν ὧδε.
12.18 Ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου ὃν εὐδόκησεν ἡ ψυχή μου· θήσω τὸ πνεῦμά μου ἐπʼ αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ.
18.5 καὶ ὃς ἐὰν δέξηται ἓν παιδίον τοιοῦτο ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· 18.6 ὃς δʼ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης.
18.10 Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων, λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.
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8.22 λέγει αὐτῷ ὁ Ἰησοῦς Οὐ λέγω σοι ἕως ἑπτάκις ἀλλὰ ἕως ἑβδομηκοντάκις ἑπτά.
18.27 σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου ἐκείνου ἀπέλυσεν αὐτόν, καὶ τὸ δάνιον ἀφῆκεν αὐτῷ.
18.35 Οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν.
19.10 λέγουσιν αὐτῷ οἱ μαθηταί Εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικός, οὐ συμφέρει γαμῆσαι. 19.11 ὁ δὲ εἶπεν αὐτοῖς Οὐ πάντες χωροῦσι τὸν λόγον, ἀλλʼ οἷς δέδοται. 19.12 εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω. 19.13 Τότε προσηνέχθησαν αὐτῷ παιδία, ἵνα τὰς χεῖρας ἐπιθῇ αὐτοῖς καὶ προσεύξηται· οἱ δὲ μαθηταὶ ἐπετίμησαν αὐτοῖς.
19.15 καὶ ἐπιθεὶς τὰς χεῖρας αὐτοῖς ἐπορεύθη ἐκεῖθεν.
21.15 Ἰδόντες δὲ οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὰ θαυμάσια ἃ ἐποίησεν καὶ τοὺς παῖδας τοὺς κράζοντας ἐν τῷ ἱερῷ καὶ λέγοντας Ὡσαννὰ τῷ υἱῷ Δαυείδ ἠγανάκτησαν καὶ εἶπαν αὐτῷ 21.16 Ἀκούεις τί οὗτοι λέγουσιν; ὁ δὲ Ἰησοῦς λέγει αὐτοῖς Ναί· οὐδέποτε ἀνέγνωτε ὅτι Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον;
21.33 Ἄλλην παραβολὴν ἀκούσατε. Ἄνθρωπος ἦν οἰκοδεσπότης ὅστις ἐφύτευσεν ἀμπελῶνα καὶ φραγμὸν αὐτῷ περιέθηκεν καὶ ὤρυξεν ἐν αὐτῷ ληνὸν καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. 21.34 ὅτε δὲ ἤγγισεν ὁ καιρὸς τῶν καρπῶν, ἀπέστειλεν τοὺς δούλους αὐτοῦ πρὸς τοὺς γεωργοὺς λαβεῖν τοὺς καρποὺς αὐτοῦ. 21.35 καὶ λαβόντες οἱ γεωργοὶ τοὺς δούλους αὐτοῦ ὃν μὲν ἔδειραν, ὃν δὲ ἀπέκτειναν, ὃν δὲ ἐλιθοβόλησαν. 21.36 πάλιν ἀπέστειλεν ἄλλους δούλους πλείονας τῶν πρώτων, καὶ ἐποίησαν αὐτοῖς ὡσαύτως. 21.37 ὕστερον δὲ ἀπέστειλεν πρὸς αὐτοὺς τὸν υἱὸν αὐτοῦ λέγων Ἐντραπήσονται τὸν υἱόν μου. 21.38 οἱ δὲ γεωργοὶ ἰδόντες τὸν υἱὸν εἶπον ἐν ἑαυτοῖς Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτὸν καὶ σχῶμεν τὴν κληρονομίαν αὐτοῦ·
21.41 λέγουσιν αὐτῷ Κακοὺς κακῶς ἀπολέσει αὐτούς, καὶ τὸν ἀμπελῶνα ἐκδώσεται ἄλλοις γεωργοῖς, οἵτινες ἀποδώσουσιν αὐτῷ τοὺς καρποὺς ἐν τοῖς καιροῖς αὐτῶν. λέγει αὐτοῖς ὁ Ἰησοῦς 21.42 Οὐδέποτε ἀνέγνωτε ἐν ταῖς γραφαῖς Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας· παρὰ Κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν; 21.43 διὰ τοῦτο λέγω ὑμῖν ὅτι ἀρθήσεται ἀφʼ ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς.
21.45 Καὶ ἀκούσαντες οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι τὰς παραβολὰς αὐτοῦ ἔγνωσαν ὅτι περὶ αὐτῶν λέγει· 21.46 καὶ ζητοῦντες αὐτὸν κρατῆσαι ἐφοβήθησαν τοὺς ὄχλους, ἐπεὶ εἰς προφήτην αὐτὸν εἶχον.
26.39 καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων Πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπʼ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλʼ ὡς σύ.
26.41 γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής.' ' None | sup>
1.6 Jesse became the father of David the king. David became the father of Solomon by her who had been the wife of Uriah.
2.13 Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him."
5.43 "You have heard that it was said, \'You shall love your neighbor, and hate your enemy.\ '5.44 But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45 that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust.
5.48 Therefore you shall be perfect, just as your Father in heaven is perfect. ' "
6.8 Therefore don't be like them, for your Father knows what things you need, before you ask him. " "6.9 Pray like this: 'Our Father in heaven, may your name be kept holy. " '6.10 Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11 Give us today our daily bread. 6.12 Forgive us our debts, as we also forgive our debtors. ' "6.13 Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' " '6.14 "For if you forgive men their trespasses, your heavenly Father will also forgive you. ' "
6.33 But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. " 7.1 "Don\'t judge, so that you won\'t be judged. 7.2 For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you. ' "7.3 Why do you see the speck that is in your brother's eye, but don't consider the beam that is in your own eye? " "7.4 Or how will you tell your brother, 'Let me remove the speck from your eye;' and behold, the beam is in your own eye? " "7.5 You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother's eye. " '7.6 "Don\'t give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces. 7.7 "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 7.8 For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 7.9 Or who is there among you, who, if his son asks him for bread, will give him a stone?
7.10 Or if he asks for a fish, who will give him a serpent?
7.11 If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!
7.13 "Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it.
8.22 But Jesus said to him, "Follow me, and leave the dead to bury their own dead."' "
11.17 and say, 'We played the flute for you, and you didn't dance. We mourned for you, and you didn't lament.' " 11.19 The Son of Man came eating and drinking, and they say, \'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!\' But wisdom is justified by her children."
11.25 At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.26 Yes, Father, for so it was well-pleasing in your sight. 11.27 All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him.
12.6 But I tell you that one greater than the temple is here.
12.18 "Behold, my servant whom I have chosen; My beloved in whom my soul is well pleased: I will put my Spirit on him. He will proclaim justice to the Gentiles.
18.5 Whoever receives one such little child in my name receives me, 18.6 but whoever causes one of these little ones who believe in me to stumble, it would be better for him that a huge millstone should be hung around his neck, and that he should be sunk in the depths of the sea. ' "
18.10 See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. " 1
8.22 Jesus said to him, "I don\'t tell you until seven times, but, until seventy times seven.
18.27 The lord of that servant, being moved with compassion, released him, and forgave him the debt.
18.35 So my heavenly Father will also do to you, if you don\'t each forgive your brother from your hearts for his misdeeds."
19.10 His disciples said to him, "If this is the case of the man with his wife, it is not expedient to marry." 19.11 But he said to them, "Not all men can receive this saying, but those to whom it is given. 19.12 For there are eunuchs who were born that way from their mother\'s womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven\'s sake. He who is able to receive it, let him receive it." 19.13 Then little children were brought to him, that he should lay his hands on them and pray; and the disciples rebuked them.
19.15 He laid his hands on them, and departed from there.
21.15 But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, "Hosanna to the son of David!" they were indigt, 21.16 and said to him, "Do you hear what these are saying?"Jesus said to them, "Yes. Did you never read, \'Out of the mouth of babes and nursing babies you have perfected praise?\'"
21.33 "Hear another parable. There was a man who was a master of a household, who planted a vineyard, set a hedge about it, dug a winepress in it, built a tower, leased it out to farmers, and went into another country. 21.34 When the season for the fruit drew near, he sent his servants to the farmers, to receive his fruit. 21.35 The farmers took his servants, beat one, killed another, and stoned another. 21.36 Again, he sent other servants more than the first: and they treated them the same way. ' "21.37 But afterward he sent to them his son, saying, 'They will respect my son.' " "21.38 But the farmers, when they saw the son, said among themselves, 'This is the heir. Come, let's kill him, and seize his inheritance.' " 21.41 They told him, "He will miserably destroy those miserable men, and will lease out the vineyard to other farmers, who will give him the fruit in its season." 21.42 Jesus said to them, "Did you never read in the Scriptures, \'The stone which the builders rejected, The same was made the head of the corner. This was from the Lord. It is marvelous in our eyes?\ '21.43 "Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation bringing forth its fruits.
21.45 When the chief priests and the Pharisees heard his parables, they perceived that he spoke about them. 21.46 When they sought to seize him, they feared the multitudes, because they considered him to be a prophet.
26.39 He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire."
26.41 Watch and pray, that you don\'t enter into temptation. The spirit indeed is willing, but the flesh is weak."' ' None |
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86. Quintilian, Institutes of Oratory, 1.1.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • children • children, plastic
Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 113; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 45
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1.1.4 \xa0Above all see that the child's nurse speaks correctly. The ideal, according to Chrysippus, would be that she should be a philosopher: failing that he desired that the best should be chosen, as far as possible. No doubt the most important point is that they should be of good character: but they should speak correctly as well."" None |
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87. Tacitus, Histories, 5.5 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Children/offspring, Exposing of • children/childhood
Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 391; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 206
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5.5 \xa0Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean."" None |
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88. Tosefta, Niddah, 2.2-2.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Children
Found in books: Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 101; Schwartz (2008), 2 Maccabees, 312
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2.2 תינוק יונק והולך עשרים וארבע חודש מכאן ואילך כיונק שקץ דברי ר\\"א ור\' יהושע אומר תינוק יונק והולך אפילו בן ה\' שנים פירש וחזר אחר עשרים וארבעה חודש הרי הוא כיונק שקץ. 2.3 חייבת אשה בטיפול בנה כל עשרים וארבעה חודש אחד בנה ואחד שניתן לה בת להניק. האשה שניתן לה בת להניק לא תעשה עמו מלאכה ולא תניק עמו תינוק אחר. תינוק המכיר את אמו אין נותנין אותו למניקת אחרת מפני סכנת נפשות יונק תינוק מעובדת כוכבים ומבהמה טמאה ומכולן הוא יונק ואפילו בשבת. היה גדול אסור אבא שאול אומר יונקין היינו מבהמה טהורה בי\\"ט.' ' None | sup>
2.2 A child may go on nursing for twenty-four months, and from that time forward, he is like one who nurses from a non-kosher animal--these are the words of Rabbi Eliezer. Rabbi Yehoshua says: a child may go on nursing even until he is a child of five years, but if he ceased and then returned (to nursing) after twenty-four months, behold he is like one who nurses from a non-kosher animal." 2.3 A woman is obligated to nurse her child for twenty-four months, whether her own or one who was given to her to wet-nurse. The woman given a child to wet-nurse should not do with him work and should not nurse another child with him. A child who recognizes his mother, they do not give him to nurse from someone else because of the danger to life. A child may nurse from an idol worshiper or from an unclean animal--he can nurse from anything, even on shabbat. But if he was an adult, it is prohibited. Abba Shaul says: we used to suckle from a clean animal on a holiday.' ' None |
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89. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Age, childhood, child • children, family • children, nourishment/nurture • metaphorical children
Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 44; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 245, 246, 247, 248; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 188
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90. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Age, childhood, child • children, plastic • children,games of
Found in books: Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 137; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 45; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 246, 247
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91. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bathsheba, her first child • Josephus Essenes, marriage and children
Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 66; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 405
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92. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Children • children, commemoration of • children, death of • children, marriage and • children, mortality rates of • children, mourning for • commemoration, funerary, of children • death of first spouse, infant and child mortality • death, of children • infant and child mortality • marriage, and children • mourning, for children • parents, mourning for children
Found in books: Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 16, 17; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 413
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93. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Child, Childhood • sons/children of God
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 282; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 227
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94. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • child • children, as disappointments • children, death of • children, illegitimate • death, of children
Found in books: Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 67, 72, 73, 79, 80; Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 188, 191, 217, 221
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95. Justin, First Apology, 27 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Children • Children/offspring, Exposing of
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103; Stuckenbruck (2007), 1 Enoch 91-108, 391
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27 But as for us, we have been taught that to expose newly-born children is the part of wicked men; and this we have been taught lest we should do any one an injury, and lest we should sin against God, first, because we see that almost all so exposed (not only the girls, but also the males) are brought up to prostitution. And as the ancients are said to have reared herds of oxen, or goats, or sheep, or grazing horses, so now we see you rear children only for this shameful use; and for this pollution a multitude of females and hermaphrodites, and those who commit unmentionable iniquities, are found in every nation. And you receive the hire of these, and duty and taxes from them, whom you ought to exterminate from your realm. And any one who uses such persons, besides the godless and infamous and impure intercourse, may possibly be having intercourse with his own child, or relative, or brother. And there are some who prostitute even their own children and wives, and some are openly mutilated for the purpose of sodomy; and they refer these mysteries to the mother of the gods, and along with each of those whom you esteem gods there is painted a serpent, a great symbol and mystery. Indeed, the things which you do openly and with applause, as if the divine light were overturned and extinguished, these you lay to our charge; which, in truth, does no harm to us who shrink from doing any such things, but only to those who do them and bear fal |
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