1. Hebrew Bible, Micah, 4.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 9| 4.1. "חוּלִי וָגֹחִי בַּת־צִיּוֹן כַּיּוֹלֵדָה כִּי־עַתָּה תֵצְאִי מִקִּרְיָה וְשָׁכַנְתְּ בַּשָּׂדֶה וּבָאת עַד־בָּבֶל שָׁם תִּנָּצֵלִי שָׁם יִגְאָלֵךְ יְהוָה מִכַּף אֹיְבָיִךְ׃", 4.1. "וְהָיָה בְּאַחֲרִית הַיָּמִים יִהְיֶה הַר בֵּית־יְהוָה נָכוֹן בְּרֹאשׁ הֶהָרִים וְנִשָּׂא הוּא מִגְּבָעוֹת וְנָהֲרוּ עָלָיו עַמִּים׃", | 4.1. "But in the end of days it shall come to pass, That the mountain of the LORD’S house shall be established as the top of the mountains, And it shall be exalted above the hills; And peoples shall flow unto it.", |
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| 2. Homer, Odyssey, 13.200-13.220, 13.250-13.286, 14.287-14.297, 15.415-15.484 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •practice of circumcision, and trojan war •practice of circumcision, as sailors Found in books: Gruen (2011) 117 |
3. Hebrew Bible, 1 Kings, 9.10-9.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gruen (2011) 117| 9.11. "חִירָם מֶלֶךְ־צֹר נִשָּׂא אֶת־שְׁלֹמֹה בַּעֲצֵי אֲרָזִים וּבַעֲצֵי בְרוֹשִׁים וּבַזָּהָב לְכָל־חֶפְצוֹ אָז יִתֵּן הַמֶּלֶךְ שְׁלֹמֹה לְחִירָם עֶשְׂרִים עִיר בְּאֶרֶץ הַגָּלִיל׃", 9.12. "וַיֵּצֵא חִירָם מִצֹּר לִרְאוֹת אֶת־הֶעָרִים אֲשֶׁר נָתַן־לוֹ שְׁלֹמֹה וְלֹא יָשְׁרוּ בְּעֵינָיו׃", 9.13. "וַיֹּאמֶר מָה הֶעָרִים הָאֵלֶּה אֲשֶׁר־נָתַתָּה לִּי אָחִי וַיִּקְרָא לָהֶם אֶרֶץ כָּבוּל עַד הַיּוֹם הַזֶּה׃", | 9.10. "And it came to pass at the end of twenty years, wherein Solomon had built the two houses, the house of the LORD and the king’s house—", 9.11. "now Hiram the king of Tyre had furnished Solomon with cedar-trees and cypress-trees, and with gold, according to all his desire—that then king Solomon gave Hiram twenty cities in the land of Galilee.", 9.12. "And Hiram came out from Tyre to see the cities which Solomon had given him: and they pleased him not.", 9.13. "And he said: ‘What cities are these which thou hast given me, my brother?’ And they were called the land of Cabul, unto this day.", |
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4. Hebrew Bible, Habakkuk, 2.4 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 117| 2.4. "הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃", | 2.4. "Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith.", |
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5. Hebrew Bible, Isaiah, 2.2-2.4, 25.6, 56.3-56.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 9| 2.2. "וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃", 2.2. "בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃", 2.3. "וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה אֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃", 2.4. "וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה׃", 25.6. "וְעָשָׂה יְהוָה צְבָאוֹת לְכָל־הָעַמִּים בָּהָר הַזֶּה מִשְׁתֵּה שְׁמָנִים מִשְׁתֵּה שְׁמָרִים שְׁמָנִים מְמֻחָיִם שְׁמָרִים מְזֻקָּקִים׃", 56.3. "וְאַל־יֹאמַר בֶּן־הַנֵּכָר הַנִּלְוָה אֶל־יְהוָה לֵאמֹר הַבְדֵּל יַבְדִּילַנִי יְהוָה מֵעַל עַמּוֹ וְאַל־יֹאמַר הַסָּרִיס הֵן אֲנִי עֵץ יָבֵשׁ׃", 56.4. "כִּי־כֹה אָמַר יְהוָה לַסָּרִיסִים אֲשֶׁר יִשְׁמְרוּ אֶת־שַׁבְּתוֹתַי וּבָחֲרוּ בַּאֲשֶׁר חָפָצְתִּי וּמַחֲזִיקִים בִּבְרִיתִי׃", 56.5. "וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמֹתַי יָד וָשֵׁם טוֹב מִבָּנִים וּמִבָּנוֹת שֵׁם עוֹלָם אֶתֶּן־לוֹ אֲשֶׁר לֹא יִכָּרֵת׃", 56.6. "וּבְנֵי הַנֵּכָר הַנִּלְוִים עַל־יְהוָה לְשָׁרְתוֹ וּלְאַהֲבָה אֶת־שֵׁם יְהוָה לִהְיוֹת לוֹ לַעֲבָדִים כָּל־שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וּמַחֲזִיקִים בִּבְרִיתִי׃", 56.7. "וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃", | 2.2. "And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it.", 2.3. "And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, To the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths.’ For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.", 2.4. "And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more.", 25.6. "And in this mountain will the LORD of hosts make unto all peoples A feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.", 56.3. "Neither let the alien, That hath joined himself to the LORD, speak, saying: ‘The LORD will surely separate me from His people’; Neither let the eunuch say: ‘Behold, I am a dry tree.’", 56.4. "For thus saith the LORD Concerning the eunuchs that keep My sabbaths, And choose the things that please Me, And hold fast by My covet:", 56.5. "Even unto them will I give in My house And within My walls a monument and a memorial Better than sons and daughters; I will give them an everlasting memorial, That shall not be cut off.", 56.6. "Also the aliens, that join themselves to the LORD, to minister unto Him, And to love the name of the LORD, To be His servants, Every one that keepeth the sabbath from profaning it, And holdeth fast by My covet:", 56.7. "Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples.", |
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6. Aeschylus, Prometheus Bound, 561-666, 668-886, 667 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gruen (2011) 257| 667. κεἰ μὴ θέλοι, πυρωπὸν ἐκ Διὸς μολεῖν | |
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7. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 117| 38e. λέγοντος πολλὰ καὶ ἀνάξια ἐμοῦ, ὡς ἐγώ φημι, οἷα δὴ καὶ εἴθισθε ὑμεῖς τῶν ἄλλων ἀκούειν. ἀλλʼ οὔτε τότε ᾠήθην δεῖν ἕνεκα τοῦ κινδύνου πρᾶξαι οὐδὲν ἀνελεύθερον, οὔτε νῦν μοι μεταμέλει οὕτως ἀπολογησαμένῳ, ἀλλὰ πολὺ μᾶλλον αἱροῦμαι ὧδε ἀπολογησάμενος τεθνάναι ἢ ἐκείνως ζῆν. οὔτε γὰρ ἐν δίκῃ οὔτʼ ἐν πολέμῳ οὔτʼ ἐμὲ οὔτʼ ἄλλον οὐδένα δεῖ | 38e. many things which are, as I maintain, unworthy of me—such things as you are accustomed to hear from others. But I did not think at the time that I ought, on account of the danger I was in, to do anything unworthy of a free man, nor do I now repent of having made my defence as I did, but I much prefer to die after such a defence than to live after a defence of the other sort. For neither in the court nor in war ought I |
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| 8. Plato, Crito, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •practice of circumcision, as traders Found in books: Gruen (2011) 119 |
| 9. Isocrates, Nicocles, 24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •practice of circumcision, as traders Found in books: Gruen (2011) 119 |
10. Herodotus, Histories, 1.1-1.2, 1.4-1.5, 2.41, 2.54-2.57, 3.19, 3.107, 4.42, 4.44, 5.57-5.59, 6.47, 7.23, 7.89-7.90, 7.150 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •practice of circumcision, and trojan war •practice of circumcision, as sailors •practice of circumcision, as traders Found in books: Gruen (2011) 117, 118, 119, 257, 258 | 1.1. The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos , ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos , and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt . 1.2. In this way, the Persians say (and not as the Greeks), was how Io came to Egypt , and this, according to them, was the first wrong that was done. Next, according to their story, some Greeks (they cannot say who) landed at Tyre in Phoenicia and carried off the king's daughter Europa. These Greeks must, I suppose, have been Cretans. So far, then, the account between them was balanced. But after this (they say), it was the Greeks who were guilty of the second wrong. ,They sailed in a long ship to Aea, a city of the Colchians, and to the river Phasis : and when they had done the business for which they came, they carried off the king's daughter Medea. ,When the Colchian king sent a herald to demand reparation for the robbery and restitution of his daughter, the Greeks replied that, as they had been refused reparation for the abduction of the Argive Io, they would not make any to the Colchians. 1.4. So far it was a matter of mere seizure on both sides. But after this (the Persians say), the Greeks were very much to blame; for they invaded Asia before the Persians attacked Europe . ,“We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. ,We of Asia did not deign to notice the seizure of our women; but the Greeks, for the sake of a Lacedaemonian woman, recruited a great armada, came to Asia , and destroyed the power of Priam. ,Ever since then we have regarded Greeks as our enemies.” For the Persians claim Asia for their own, and the foreign peoples that inhabit it; Europe and the Greek people they consider to be separate from them. 1.5. Such is the Persian account; in their opinion, it was the taking of Troy which began their hatred of the Greeks. ,But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregt, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. ,These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. ,For many states that were once great have now become small; and those that were great in my time were small before. Knowing therefore that human prosperity never continues in the same place, I shall mention both alike. 2.41. All Egyptians sacrifice unblemished bulls and bull-calves; they may not sacrifice cows: these are sacred to Isis. ,For the images of Isis are in woman's form, horned like a cow, exactly as the Greeks picture Io, and cows are held by far the most sacred of all beasts of the herd by all Egyptians alike. ,For this reason, no Egyptian man or woman will kiss a Greek man, or use a knife, or a spit, or a cauldron belonging to a Greek, or taste the flesh of an unblemished bull that has been cut up with a Greek knife. ,Cattle that die are dealt with in the following way. Cows are cast into the river, bulls are buried by each city in its suburbs, with one or both horns uncovered for a sign; then, when the carcass is decomposed, and the time appointed is at hand, a boat comes to each city from the island called Prosopitis, ,an island in the Delta, nine schoeni in circumference. There are many other towns on Prosopitis; the one from which the boats come to gather the bones of the bulls is called Atarbekhis; a temple of Aphrodite stands in it of great sanctity. ,From this town many go out, some to one town and some to another, to dig up the bones, which they then carry away and all bury in one place. As they bury the cattle, so do they all other beasts at death. Such is their ordice respecting these also; for they, too, may not be killed. 2.54. But about the oracles in Hellas , and that one which is in Libya , the Egyptians give the following account. The priests of Zeus of Thebes told me that two priestesses had been carried away from Thebes by Phoenicians; one, they said they had heard was taken away and sold in Libya , the other in Hellas ; these women, they said, were the first founders of places of divination in the aforesaid countries. ,When I asked them how it was that they could speak with such certain knowledge, they said in reply that their people had sought diligently for these women, and had never been able to find them, but had learned later the story which they were telling me. 2.55. That, then, I heard from the Theban priests; and what follows, the prophetesses of Dodona say: that two black doves had come flying from Thebes in Egypt , one to Libya and one to Dodona ; ,the latter settled on an oak tree, and there uttered human speech, declaring that a place of divination from Zeus must be made there; the people of Dodona understood that the message was divine, and therefore established the oracular shrine. ,The dove which came to Libya told the Libyans (they say) to make an oracle of Ammon; this also is sacred to Zeus. Such was the story told by the Dodonaean priestesses, the eldest of whom was Promeneia and the next Timarete and the youngest Nicandra; and the rest of the servants of the temple at Dodona similarly held it true. 2.56. But my own belief about it is this. If the Phoenicians did in fact carry away the sacred women and sell one in Libya and one in Hellas , then, in my opinion, the place where this woman was sold in what is now Hellas , but was formerly called Pelasgia, was Thesprotia ; ,and then, being a slave there, she established a shrine of Zeus under an oak that was growing there; for it was reasonable that, as she had been a handmaid of the temple of Zeus at Thebes , she would remember that temple in the land to which she had come. ,After this, as soon as she understood the Greek language, she taught divination; and she said that her sister had been sold in Libya by the same Phoenicians who sold her. 2.57. I expect that these women were called “doves” by the people of Dodona because they spoke a strange language, and the people thought it like the cries of birds; ,then the woman spoke what they could understand, and that is why they say that the dove uttered human speech; as long as she spoke in a foreign tongue, they thought her voice was like the voice of a bird. For how could a dove utter the speech of men? The tale that the dove was black signifies that the woman was Egyptian . ,The fashions of divination at Thebes of Egypt and at Dodona are like one another; moreover, the practice of divining from the sacrificed victim has also come from Egypt . 3.19. When Cambyses determined to send the spies, he sent for those Fish-eaters from the city of Elephantine who understood the Ethiopian language. ,While they were fetching them, he ordered his fleet to sail against Carthage . But the Phoenicians said they would not do it; for they were bound, they said, by strong oaths, and if they sailed against their own progeny they would be doing an impious thing; and the Phoenicians being unwilling, the rest were inadequate fighters. ,Thus the Carthaginians escaped being enslaved by the Persians; for Cambyses would not use force with the Phoenicians, seeing that they had willingly surrendered to the Persians, and the whole fleet drew its strength from them. The Cyprians too had come of their own accord to aid the Persians against Egypt . 3.107. Again, Arabia is the most distant to the south of all inhabited countries: and this is the only country which produces frankincense and myrrh and casia and cinnamon and gum-mastich. All these except myrrh are difficult for the Arabians to get. ,They gather frankincense by burning that storax which Phoenicians carry to Hellas ; they burn this and so get the frankincense; for the spice-bearing trees are guarded by small winged snakes of varied color, many around each tree; these are the snakes that attack Egypt . Nothing except the smoke of storax will drive them away from the trees. 4.42. I wonder, then, at those who have mapped out and divided the world into Libya, Asia, and Europe; for the difference between them is great, seeing that in length Europe stretches along both the others together, and it appears to me to be wider beyond all comparison. ,For Libya shows clearly that it is bounded by the sea, except where it borders on Asia. Necos king of Egypt first discovered this and made it known. When he had finished digging the canal which leads from the Nile to the Arabian Gulf, he sent Phoenicians in ships, instructing them to sail on their return voyage past the Pillars of Heracles until they came into the northern sea and so to Egypt. ,So the Phoenicians set out from the Red Sea and sailed the southern sea; whenever autumn came they would put in and plant the land in whatever part of Libya they had reached, and there await the harvest; ,then, having gathered the crop, they sailed on, so that after two years had passed, it was in the third that they rounded the pillars of Heracles and came to Egypt. There they said (what some may believe, though I do not) that in sailing around Libya they had the sun on their right hand. 4.44. But as to Asia, most of it was discovered by Darius. There is a river, Indus, second of all rivers in the production of crocodiles. Darius, desiring to know where this Indus empties into the sea, sent ships manned by Scylax, a man of Caryanda, and others whose word he trusted; ,these set out from the city of Caspatyrus and the Pactyic country, and sailed down the river toward the east and the sunrise until they came to the sea; and voyaging over the sea west, they came in the thirtieth month to that place from which the Egyptian king sent the above-mentioned Phoenicians to sail around Libya. ,After this circumnavigation, Darius subjugated the Indians and made use of this sea. Thus it was discovered that Asia, except the parts toward the rising sun, was in other respects like Libya. 5.57. Now the Gephyraean clan, of which the slayers of Hipparchus were members, claim to have come at first from Eretria, but my own enquiry shows that they were among the Phoenicians who came with Cadmus to the country now called Boeotia. In that country the lands of Tanagra were allotted to them, and this is where they settled. ,The Cadmeans had first been expelled from there by the Argives, and these Gephyraeans were forced to go to Athens after being expelled in turn by the Boeotians. The Athenians received them as citizens of their own on set terms, debarring them from many practices not deserving of mention here. 5.58. These Phoenicians who came with Cadmus and of whom the Gephyraeans were a part brought with them to Hellas, among many other kinds of learning, the alphabet, which had been unknown before this, I think, to the Greeks. As time went on the sound and the form of the letters were changed. ,At this time the Greeks who were settled around them were for the most part Ionians, and after being taught the letters by the Phoenicians, they used them with a few changes of form. In so doing, they gave to these characters the name of Phoenician, as was quite fair seeing that the Phoenicians had brought them into Greece. ,The Ionians have also from ancient times called sheets of papyrus skins, since they formerly used the skins of sheep and goats due to the lack of papyrus. Even to this day there are many foreigners who write on such skins. 5.59. I have myself seen Cadmean writing in the temple of Ismenian Apollo at Thebes of Boeotia engraved on certain tripods and for the most part looking like Ionian letters. On one of the tripods there is this inscription: quote type="inscription" l met="dact" Amphitryon dedicated me from the spoils of Teleboae. /l /quote This would date from about the time of Laius the son of Labdacus, grandson of Polydorus and great-grandson of Cadmus. 6.47. I myself have seen these mines; by far the most marvellous were those that were found by the Phoenicians who with Thasos colonized this island, which is now called after that Phoenician Thasos. ,These Phoenician mines are between the place called Aenyra and Coenyra in Thasos, opposite Samothrace; they are in a great hill that has been dug up in the searching. So much for that. The Thasians at the king's command destroyed their walls and brought all their ships to Abdera. 7.23. These are the towns situated on Athos. The foreigners dug as follows, dividing up the ground by nation: they made a straight line near the town of Sane; when the channel had been dug to some depth, some men stood at the bottom of it and dug, others took the dirt as it was dug out and delivered it to yet others that stood higher on stages, and they again to others as they received it, until they came to those that were highest; these carried it out and threw it away. ,For all except the Phoenicians, the steep sides of the canal caved in, doubling their labor; since they made the span the same breadth at its mouth and at the bottom, this was bound to happen. ,But the Phoenicians showed the same skill in this as in all else they do; taking in hand the portion that fell to them, they dug by making the topmost span of the canal as wide again as the canal was to be, and narrowed it as they worked lower, until at the bottom their work was of the same span as that of the others. ,There is a meadow there, where they made a place for buying and marketing; much ground grain frequently came to them from Asia. 7.89. The number of the triremes was twelve hundred and seven, and they were furnished by the following: the Phoenicians with the Syrians of Palestine furnished three hundred; for their equipment, they had on their heads helmets very close to the Greek in style; they wore linen breastplates, and carried shields without rims, and javelins. ,These Phoenicians formerly dwelt, as they themselves say, by the Red Sea; they crossed from there and now inhabit the seacoast of Syria. This part of Syria as far as Egypt is all called Palestine. ,The Egyptians furnished two hundred ships. They wore woven helmets and carried hollow shields with broad rims, and spears for sea-warfare, and great battle-axes. Most of them wore cuirasses and carried long swords. 7.90. Such was their armor. The Cyprians furnished a hundred and fifty ships; for their equipment, their princes wore turbans wrapped around their heads, and the people wore tunics, but in all else they were like the Greeks. These are their tribes: some are from Salamis and Athens, some from Arcadia, some from Cythnus, some from Phoenice, and some from Ethiopia, as the Cyprians themselves say. 7.150. Such is the Argives' account of this matter, but there is another story told in Hellas, namely that before Xerxes set forth on his march against Hellas, he sent a herald to Argos, who said on his coming (so the story goes), ,“Men of Argos, this is the message to you from King Xerxes. Perses our forefather had, as we believe, Perseus son of Danae for his father, and Andromeda daughter of Cepheus for his mother; if that is so, then we are descended from your nation. In all right and reason we should therefore neither march against the land of our forefathers, nor should you become our enemies by aiding others or do anything but abide by yourselves in peace. If all goes as I desire, I will hold none in higher esteem than you.” ,The Argives were strongly moved when they heard this, and although they made no promise immediately and demanded no share, they later, when the Greeks were trying to obtain their support, did make the claim, because they knew that the Lacedaemonians would refuse to grant it, and that they would thus have an excuse for taking no part in the war. |
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11. Hebrew Bible, Zechariah, 8.23, 14.16 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 9| 8.23. "כֹּה אָמַר יְהוָה צְבָאוֹת בַּיָּמִים הָהֵמָּה אֲשֶׁר יַחֲזִיקוּ עֲשָׂרָה אֲנָשִׁים מִכֹּל לְשֹׁנוֹת הַגּוֹיִם וְהֶחֱזִיקוּ בִּכְנַף אִישׁ יְהוּדִי לֵאמֹר נֵלְכָה עִמָּכֶם כִּי שָׁמַעְנוּ אֱלֹהִים עִמָּכֶם׃", 14.16. "וְהָיָה כָּל־הַנּוֹתָר מִכָּל־הַגּוֹיִם הַבָּאִים עַל־יְרוּשָׁלִָם וְעָלוּ מִדֵּי שָׁנָה בְשָׁנָה לְהִשְׁתַּחֲוֺת לְמֶלֶךְ יְהוָה צְבָאוֹת וְלָחֹג אֶת־חַג הַסֻּכּוֹת׃", | 8.23. "Thus saith the LORD of hosts: In those days it shall come to pass, that ten men shall take hold, out of all the languages of the nations, shall even take hold of the skirt of him that is a Jew, saying: We will go with you, for we have heard that God is with you.’", 14.16. "And it shall come to pass, that every one that is left of all the nations that came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.", |
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| 12. Euripides, Antiope (Fragmenta Antiopes ), 147, 145 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gruen (2011) 258 |
| 13. Anon., 1 Enoch, 91.14 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 9 |
| 14. Septuagint, Wisdom of Solomon, 7.31-7.41 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 9 |
15. Septuagint, 2 Maccabees, 6.9-6.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 100 | 6.9. and should slay those who did not choose to change over to Greek customs. One could see, therefore, the misery that had come upon them.' 6.10. For example, two women were brought in for having circumcised their children. These women they publicly paraded about the city, with their babies hung at their breasts, then hurled them down headlong from the wall.' |
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16. Septuagint, 1 Maccabees, 1.15, 1.48, 1.60, 2.46 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jewish practices/torah observance, circumcision •circumcision practice Found in books: Kraemer (2010) 199; Wilson (2022) 100 | 1.15. and removed the marks of circumcision, and abandoned the holy covet. They joined with the Gentiles and sold themselves to do evil. 1.48. and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, 1.60. According to the decree, they put to death the women who had their children circumcised, 2.46. they forcibly circumcised all the uncircumcised boys that they found within the borders of Israel. |
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17. Polybius, Histories, 6.52.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •practice of circumcision, and trojan war •practice of circumcision, as sailors Found in books: Gruen (2011) 117| 6.52.1. τά γε μὴν κατὰ μέρος, οἷον εὐθέως τὰ πρὸς τὰς πολεμικὰς χρείας, τὸ μὲν πρὸς τὰς κατὰ θάλατταν, ὅπερ εἰκός, ἄμεινον ἀσκοῦσι καὶ παρασκευάζονται Καρχηδόνιοι διὰ τὸ καὶ πάτριον αὐτοῖς ὑπάρχειν ἐκ παλαιοῦ τὴν ἐμπειρίαν ταύτην καὶ θαλαττουργεῖν μάλιστα πάντων ἀνθρώπων, | 6.52.1. But to pass to differences of detail, such as, to begin with, the conduct of war, the Carthaginians naturally are superior at sea both in efficiency and equipment, because seamanship has long been their national craft, and they busy themselves with the sea more than any other people; |
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18. Philo of Alexandria, On Husbandry, 79-82 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2010) 198, 199 | 82. And the same hymn is sung by both the choruses, having a most admirable burden of the song which is beautiful to be sung. And it is as follows: "Let us sing unto the Lord, for he has been glorified gloriously; the horse and his rider hath he thrown into the Sea." |
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19. Philo of Alexandria, On The Contemplative Life, 13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •circumcision practice Found in books: Kraemer (2010) 198, 199 | 13. Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds. |
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20. Ovid, Metamorphoses, 1.747 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2011) 257, 258| 1.747. Nunc dea linigera colitur celeberrima turba, | |
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21. New Testament, Romans, 1.17, 2.9, 2.14-2.15, 2.17, 2.19, 2.23-2.26, 2.29, 3.1-3.4, 3.9, 3.20-3.26, 3.28, 3.30, 4.9, 6.8, 6.10, 7.4-7.12, 8.17, 8.31-8.39, 9.1-9.5, 9.16, 14.4, 14.10-14.11, 14.15-14.16, 14.19, 14.21, 15.2, 15.5-15.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2010) 199; Wilson (2022) 1, 19, 75, 85, 87, 89, 92, 101, 117, 204, 207, 210| 1.17. δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπταιὉ δὲ δίκαιος ἐκ πίστεως ζήσεται. 2.9. θλίψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος· 2.14. ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσὶν νόμος· 2.15. οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συνμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων, 2.17. Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῷ 2.19. πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, 2.23. ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις; 2.24. τὸγὰρὅνομα τοῦ θεοῦ διʼ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν,καθὼς γέγραπται. 2.25. περιτομὴ μὲν γὰρ ὠφελεῖ ἐὰν νόμον πράσσῃς· ἐὰν δὲ παραβάτης νόμου ᾖς, ἡ περιτομή σου ἀκροβυστία γέγονεν. 2.26. ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται; 2.29. ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ. 3.1. Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφελία τῆς περιτομῆς; 3.2. πολὺ κατὰ πάντα τρόπον. πρῶτον μὲν [γὰρ] ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ. 3.3. τί γάρ; εἰ ἠπίστησάν τινες, μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει; 3.4. μὴ γένοιτο· γινέσθω δὲ ὁ θεὸς ἀληθής,πᾶς δὲ ἄνθρωπος ψεύστης,καθάπερ γέγραπται 3.9. Τί οὖν; προεχόμεθα; οὐ πάντως, προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφʼ ἁμαρτίαν εἶναι, 3.20. διότι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ,διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας. 3.21. νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, 3.22. δικαιοσύνη δὲ θεοῦ διὰ πίστεως [Ἰησοῦ] Χριστοῦ, εἰς πάντας τοὺς πιστεύοντας, οὐ γάρ ἐστιν διαστολή. 3.23. πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, 3.24. δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ· 3.25. ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων 3.26. ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ. 3.28. λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου. 3.30. ναὶ καὶ ἐθνῶν, εἴπερ εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως. 4.9. ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγομεν γάρἘλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην. 6.8. εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συνζήσομεν αὐτῷ· 6.10. ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ· 7.4. ὥστε, ἀδελφοί μου, καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τοῦ χριστοῦ, εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ, τῷ ἐκ νεκρῶν ἐγερθέντι ἵνα καρποφορήσωμεν τῷ θεῷ. 7.5. ὅτε γὰρ ἦμεν ἐν τῇ σαρκί, τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο ἐν τοῖς μέλεσιν ἡμῶν εἰς τὸ καρποφορῆσαι τῷ θανάτῳ· 7.6. νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε δουλεύειν [ἡμᾶς] ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος. 7.7. Τί οὖν ἐροῦμεν; ὁ νόμος ἁμαρτία; μὴ γένοιτο· ἀλλὰ τὴν ἁμαρτίαν οὐκ ἔγνων εἰ μὴ διὰ νόμου, τήν τε γὰρ ἐπιθυμίαν οὐκ ᾔδειν εἰ μὴ ὁ νόμος ἔλεγενΟὐκ ἐπιθυμήσεις· 7.8. ἀφορμὴν δὲ λαβοῦσα ἡ ἁμαρτία διὰ τῆς ἐντολῆς κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν, χωρὶς γὰρ νόμου ἁμαρτία νεκρά. 7.9. ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ· ἐλθούσης δὲ τῆς ἐντολῆς ἡ ἁμαρτία ἀνέζησεν, 7.10. ἐγὼ δὲ ἀπέθανον, καὶ εὑρέθη μοι ἡ ἐντολὴ ἡ εἰς ζωὴν αὕτη εἰς θάνατον· 7.11. ἡ γὰρ ἁμαρτία ἀφορμὴν λαβοῦσα διὰ τῆς ἐντολῆς ἐξηπάτησέν με καὶ διʼ αὐτῆς ἀπέκτεινεν. 7.12. ὥστε ὁ μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή. 8.17. εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συνκληρονόμοι δὲ Χριστοῦ, εἴπερ συνπάσχομεν ἵνα καὶ συνδοξασθῶμεν. 8.31. Τί οὖν ἐροῦμεν πρὸς ταῦτα; εἰ ὁ θεὸς ὑπὲρ ἡμῶν, τίς καθʼ ἡμῶν; 8.32. ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλὰ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται; 8.33. τίς ἐγκαλέσει κατὰ ἐκλεκτῶν θεοῦ; δικαιῶν· θεὸς ὁ 8.34. τίς ὁ κατακρινῶν; Χριστὸς [Ἰησοῦς] ὁ ἀποθανών, μᾶλλον δὲ ἐγερθεὶς [ἐκ νεκρῶν], ὅς ἐστιν ἐν δεξιᾷ ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν· τοῦ θεοῦ, 8.35. τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ χριστοῦ; θλίψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ γυμνότης ἢ κίνδυνος ἢ μάχαιρα; 8.36. καθὼς γέγραπται ὅτι 8.37. ἀλλʼ ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς. 8.38. πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις 8.39. οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. 9.1. Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συνμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ, 9.2. ὅτι λύπη μοί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου· 9.3. ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα, οἵτινές εἰσιν Ἰσραηλεῖται, 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. 9.16. ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ. 14.4. σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην; τῷ ἰδίῳ κυρίῳ στήκει ἢ πίπτει· σταθήσεται δέ, δυνατεῖ γὰρ ὁ κύριος στῆσαι αὐτόν. 14.10. Σὺ δὲ τί κρίνεις τὸν ἀδελφόν σου; ἢ καὶ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν σου; πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ θεοῦ· 14.11. γέγραπται γάρ 14.15. εἰ γὰρ διὰ βρῶμα ὁ ἀδελφός σου λυπεῖται, οὐκέτι κατὰ ἀγάπην περιπατεῖς. μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε ὑπὲρ οὗ Χριστὸς ἀπέθανεν. 14.16. μὴ βλασφημείσθω οὖν ὑμῶν τὸ ἀγαθόν. 14.19. ἄρα οὖν τὰ τῆς εἰρήνης διώκωμεν καὶ τὰ τῆς οἰκοδομῆς τῆς εἰς ἀλλήλους· 14.21. καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πεῖν οἶνον μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει· 15.2. ἕκαστος ἡμῶν τῷ πλησίον ἀρεσκέτω εἰς τὸ ἀγαθὸν πρὸς οἰκοδομήν· 15.5. ὁ δὲ θεὸς τῆς ὑπομονῆς καὶ τῆς παρακλήσεως δῴη ὑμῖν τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις κατὰ Χριστὸν Ἰησοῦν, 15.6. ἵνα ὁμοθυμαδὸν ἐν ἑνὶ στόματι δοξάζητε τὸν θεὸν καὶ πατέρα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. 15.7. Διὸ προσλαμβάνεσθε ἀλλήλους, καθὼς καὶ ὁ χριστὸς προσελάβετο ἡμᾶς, εἰς δόξαν τοῦ θεοῦ. 15.8. λέγω γὰρ Χριστὸν διάκονον γεγενῆσθαι περιτομῆς ὑπὲρ ἀληθείας θεοῦ, εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων, 15.9. τὰ δὲ ἔθνη ὑπὲρ ἐλέους δοξάσαι τὸν θεόν· καθὼς γέγραπταιΔιὰ τοῦτο ἐξομολογ́ησομαί σοι ἐν ἔθνεσι, καὶ τῷ ὀνόματί σου ψαλῶ. 15.10. καὶ πάλιν λέγειΕὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ. 15.11. καὶ πάλιν 15.12. καὶ πάλιν Ἠσαίας λέγει 15.13. ὁ δὲ θεὸς τῆς ἐλπίδος πληρώσαι ὑμᾶς πάσης χαρᾶς και εἰρήνης ἐν τῷ πιστεύειν, εἰς τὸ περισσεύειν ὑμᾶς ἐν τῇ ἐλπίδι ἐν δυνάμει πνεύματος ἁγίου. | 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith." 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.14. (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves, 2.15. in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God, 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness, 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 2.25. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 2.26. If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 3.2. Much in every way! Because first of all, they were entrusted with the oracles of God. 3.3. For what if some were without faith? Will their lack of faith nullify the faithfulness of God? 3.4. May it never be! Yes, let God be found true, but every man a liar. As it is written, "That you might be justified in your words, And might prevail when you come into judgment." 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.22. even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, 3.23. for all have sinned, and fall short of the glory of God; 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 3.26. to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. 3.28. We maintain therefore that a man is justified by faith apart from the works of the law. 3.30. since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. 4.9. Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 6.8. But if we died with Christ, we believe that we will also live with him; 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 7.4. Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God. 7.5. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 7.6. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet." 7.8. But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. 7.9. I was alive apart from the law once, but when the commandment came, sin revived, and I died. 7.10. The commandment, which was for life, this I found to be for death; 7.11. for sin, finding occasion through the commandment, deceived me, and through it killed me. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 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. 8.31. What then shall we say about these things? If God is for us, who can be against us? 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 8.33. Who could bring a charge against God's elect? It is God who justifies. 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 8.35. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 8.36. Even as it is written, "For your sake we are killed all day long. We were accounted as sheep for the slaughter." 8.37. No, in all these things, we are more than conquerors through him who loved us. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 9.1. I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit, 9.2. that I have great sorrow and unceasing pain in my heart. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh, 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. 9.16. So then it is not of him who wills, nor of him who runs, but of God who has mercy. 14.4. Who are you who judge another's servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him stand. 14.10. But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ. 14.11. For it is written, "'As I live,' says the Lord, 'to me every knee will bow. Every tongue will confess to God.'" 14.15. Yet if because of food your brother is grieved, you walk no longer in love. Don't destroy with your food him for whom Christ died. 14.16. Then don't let your good be slandered, 14.19. So then, let us follow after things which make for peace, and things by which we may build one another up. 14.21. It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak. 15.2. Let each one of us please his neighbor for that which is good, to be building him up. 15.5. Now the God of patience and of encouragement grant you to be of the same mind one with another according to Christ Jesus, 15.6. that with one accord you may with one mouth glorify the God and Father of our Lord Jesus Christ. 15.7. Therefore receive one another, even as Christ also received you, to the glory of God. 15.8. Now I say that Christ has been made a minister of the circumcision for the truth of God, that he might confirm the promises given to the fathers, 15.9. and that the Gentiles might glorify God for his mercy. As it is written, "Therefore will I give praise to you among the Gentiles, And sing to your name." 15.10. Again he says, "Rejoice, you Gentiles, with his people." 15.11. Again, "Praise the Lord, all you Gentiles! Let all the peoples praise him." 15.12. Again, Isaiah says, "There will be the root of Jesse, He who arises to rule over the Gentiles; On him will the Gentiles hope." 15.13. Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope, in the power of the Holy Spirit. |
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22. New Testament, Philippians, 1.22, 1.29, 2.16, 3.1-3.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 1, 8, 84, 85, 86, 87, 89, 92, 98, 101, 187, 210| 1.22. εἰ δὲ τὸ ζῇν ἐν σαρκί, τοῦτό μοι καρπὸς ἔργου, — καὶ τί αἱρήσομαι οὐ γνωρίζω· 1.29. ὅτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν̓, 2.16. λόγον ζωῆς ἐπέχοντες, εἰς καύχημα ἐμοὶ εἰς ἡμέραν Χριστοῦ, ὅτι οὐκ εἰς κενὸν ἔδραμον οὐδὲεἰς κενὸν ἐκοπίασα. 3.1. Τὸ λοιπόν, ἀδελφοί μου, χαίρετε ἐν κυρίῳ. τὰ αὐτὰ γράφειν ὑμῖν ἐμοὶ μὲν οὐκ ὀκνηρόν, ὑμῖν δὲ ἀσφαλές.— 3.2. Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν. 3.3. ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες, 3.4. καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί. Εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκί, ἐγὼ μᾶλλον· 3.5. περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος, 3.6. κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. 3.7. Ἀλλὰ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν χριστὸν ζημίαν. 3.8. ἀλλὰ μὲν οὖν γε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου διʼ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα ἵνα Χριστὸν κερδήσω καὶ εὑρεθῶ ἐν αὐτῷ, 3.9. μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμου ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει, 3.10. τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, 3.11. εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, 3.12. διώκω δὲ εἰ καὶ καταλάβω, ἐφʼ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ]. ἀδελφοί, ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι· 3.13. ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, 3.14. κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ. | 1.22. But if I live on in the flesh, this will bring fruit from my work; yet I don't make known what I will choose. 1.29. Because it has been granted to you on behalf of Christ, not only to believe in him, but also to suffer on his behalf, 2.16. holding up the word of life; that I may have something to boast in the day of Christ, that I didn't run in vain nor labor in vain. 3.1. Finally, my brothers, rejoice in the Lord. To write the same things to you, to me indeed is not tiresome, but for you it is safe. 3.2. Beware of the dogs, beware of the evil workers, beware of the false circumcision. 3.3. For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; 3.4. though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 3.7. However, what things were gain to me, these have I counted loss for Christ. 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11. if by any means I may attain to the resurrection from the dead. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before, 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. |
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23. New Testament, Galatians, 1.10-1.14, 1.19, 2.1-2.21, 3.10-3.14, 3.21, 3.24-3.25, 3.28, 4.1-4.5, 4.7-4.8, 4.10, 4.21-4.31, 5.1-5.2, 5.6-5.7, 5.11, 5.13-5.23, 6.10, 6.12-6.13, 6.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2010) 199; Wilson (2022) 1, 85, 86, 99, 100, 101, 103, 104, 105, 106, 109, 110, 117, 118, 119, 210| 1.10. Ἄρτι γὰρ ἀνθρώπους πείθω ἢ τὸν θεόν; ἢ ζητῶ ἀνθρώποις ἀρέσκειν; εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην. 1.11. γνωρίζω γὰρ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπʼ ἐμοῦ ὅτι οὐκ ἔστιν κατὰ ἄνθρωπον· 1.12. οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ. 1.13. Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 1.14. καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. 1.19. ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου. 2.1. Ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς Ἰεροσόλυμα μετὰ Βαρνάβα, συνπαραλαβὼν καὶ Τίτον· ἀνέβην δὲ κατὰ ἀποκάλυψιν· 2.2. καὶ ἀνεθέμην αὐτοῖς τὸ εὐαγγέλιον ὃ κηρύσσω ἐν τοῖς ἔθνεσιν, κατʼ ἰδίαν δὲ τοῖς δοκοῦσιν, μή πως εἰς κενὸν τρέχω ἢ ἔδραμον. 2.3. ἀλλʼ οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι· 2.4. διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσουσιν, 2.5. — οἷς οὐδὲ πρὸς ὥραν εἴξαμεν τῇ ὑποταγῇ, ἵνα ἡ ἀλήθεια τοῦ εὐαγγελίου διαμείνῃ πρὸς ὑμᾶς. 2.6. ἀπὸ δὲ τῶν δοκούντων εἶναί τι — ὁποῖοί ποτε ἦσαν οὐδέν μοι διαφέρει — πρόσωπον [ὁ] θεὸς ἀνθρώπου οὐ λαμβάνει — ἐμοὶ γὰρ οἱ δοκοῦντες οὐδὲν προσανέθεντο, 2.7. ἀλλὰ τοὐναντίον ἰδόντες ὅτι πεπίστευμαι τὸ εὐαγγέλιον τῆς ἀκροβυστίας καθὼς Πέτρος τῆς περιτομῆς, 2.8. ὁ γὰρ ἐνεργήσας Πέτρῳ εἰς ἀποστολὴν τῆς περιτομῆς ἐνήργησεν καὶ ἐμοὶ εἰς τὰ ἔθνη, 2.9. καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάνης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν· 2.10. μόνον τῶν πτωχῶν ἵνα μνημονεύωμεν, ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι. 2.11. Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν· 2.12. πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς. 2.13. καὶ συνυπεκρίθησαν αὐτῷ [καὶ] οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. 2.14. ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; 2.15. Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί, 2.16. εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Χριστοῦ Ἰησοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σάρξ. 2.17. εἰ δὲ ζητοῦντες δικαιωθῆναι ἐν Χριστῷ εὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοί, ἆρα Χριστὸς ἁμαρτίας διάκονος; μὴ γένοιτο· 2.18. εἰ γὰρ ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω. 2.19. ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον ἵνα θεῷ ζήσω· Χριστῷ συνεσταύρωμαι· 2.20. ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. 2.21. Οὐκ ἀθετῶ τὴν χάριν τοῦ θεοῦ· εἰ γὰρ διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν. 3.10. Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν ὑπὸ κατάραν εἰσίν, γέγραπται γὰρ ὅτι Ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά. 3.11. ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ θεῷ δῆλον, ὅτιὉ δίκαιος ἐκ πίστεως ζήσεται, 3.12. ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλʼὉ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς. 3.13. Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα, ὅτι γέγραπταιἘπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου, 3.14. ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ Ἀβραὰμ γένηται ἐν Ἰησοῦ Χριστῷ, ἵνα τὴν ἐπαγγελίαν τοῦ πνεύματος λάβωμεν διὰ τῆς πίστεως. 3.21. ὁ οὖν νόμος κατὰ τῶν ἐπαγγελιῶν [τοῦ θεοῦ]; μὴ γένοιτο· εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως ἐν νόμῳ ἂν ἦν ἡ δικαιοσύνη. 3.24. ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν· 3.25. ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν. 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. 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. 4.7. ὥστε οὐκέτι εἶ δοῦλος ἀλλὰ υἱός· εἰ δὲ υἱός, καὶ κληρονόμος διὰ θεοῦ. 4.8. Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς· 4.10. ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς. 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.— 5.2. Ἴδε ἐγὼ Παῦλος λέγω ὑμῖν ὅτι ἐὰν περιτέμνησθε Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει. 5.6. ἐν γὰρ Χριστῷ [Ἰησοῦ] οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις διʼ ἀγάπης ἐνεργουμένη. 5.7. Ἐτρέχετε καλῶς· τίς ὑμᾶς ἐνέκοψεν ἀληθείᾳ μὴ πείθεσθαι; 5.11. Ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι; ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ. 5.13. μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί, ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις· 5.14. ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῷἈγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 5.15. εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπʼ ἀλλήλων ἀναλωθῆτε. 5.16. Λέγω δέ, πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε. 5.17. ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε. 5.18. εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον. 5.19. φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.20. εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, 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, 5.23. πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος. 6.10. Ἄρα οὖν ὡς καιρὸν ἔχωμεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως. 6.12. Ὅσοι θέλουσιν εὐπροσωπῆσαι ἐν σαρκί, οὗτοι ἀναγκάζουσιν ὑμᾶς περιτέμνεσθαι, μόνον ἵνα τῷ σταυρῷ τοῦ χριστοῦ [Ἰησοῦ] — μὴ διώκωνται· 6.13. οὐδὲ γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται. 6.15. οὔτε γὰρ περιτομή τι ἔστιν οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις. | 1.10. For am I now seeking thefavor of men, or of God? Or am I striving to please men? For if I werestill pleasing men, I wouldn't be a servant of Christ. 1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.19. But of the otherapostles I saw no one, except James, the Lord's brother. 2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5. to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me, 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. "We, being Jews by nature, and not Gentile sinners, 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem." 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith." 3.12. The law is notof faith, but, "The man who does them will live by them." 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree," 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. 3.21. Is the law thenagainst the promises of God? Certainly not! For if there had been a lawgiven which could make alive, most assuredly righteousness would havebeen of the law. 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 3.25. But now that faithis come, we are no longer under a tutor. 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. 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. 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.10. You observe days, months,seasons, and years. 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. 5.2. Behold, I, Paul, tell you that if you receive circumcision, Christ willprofit you nothing. 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. 5.7. You were running well! Who interfered withyou that you should not obey the truth? 5.11. But I, brothers, if I still preach circumcision, why am Istill persecuted? Then the stumbling-block of the cross has beenremoved. 5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. 5.14. For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself." 5.15. But if you bite anddevour one another, be careful that you don't consume one another. 5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18. But if you are led by theSpirit, you are not under the law. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, 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, 5.23. gentleness, and self-control.Against such things there is no law. 6.10. So then, as we have opportunity, let's do whatis good toward all men, and especially toward those who are of thehousehold of the faith. 6.12. As many as desire to look good in the flesh, they compel you tobe circumcised; only that they may not be persecuted for the cross ofChrist. 6.13. For even they who receive circumcision don't keep thelaw themselves, but they desire to have you circumcised, that they mayboast in your flesh. 6.15. For in Christ Jesus neitheris circumcision anything, nor uncircumcision, but a new creation. |
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| 24. New Testament, Philemon, 10, 16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Wilson (2022) 204 |
25. New Testament, Acts, 16.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •circumcision practice •jewish practices/torah observance, circumcision Found in books: Kraemer (2010) 199; Wilson (2022) 98, 101, 103| 16.3. τοῦτον ἠθέλησεν ὁ Παῦλος σὺν αὐτῷ ἐξελθεῖν, καὶ λαβὼν περιέτεμεν αὐτὸν διὰ τοὺς Ἰουδαίους τοὺς ὄντας ἐν τοῖς τόποις ἐκείνοις, ᾔδεισαν γὰρ ἅπαντες ὅτι Ἕλλην ὁ πατὴρ αὐτοῦ ὑπῆρχεν. | 16.3. Paul wanted to have him go out with him, and he took and circumcised him because of the Jews who were in those parts; for they all knew that his father was a Greek. |
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26. New Testament, 2 Thessalonians, 1.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 89| 1.5. ἔνδειγμα τῆς δικαίας κρίσεως τοῦ θεοῦ, εἰς τὸ καταξιωθῆναι ὑμᾶς τῆς βασιλείας τοῦ θεοῦ, ὑπὲρ ἧς καὶ πάσχετε, | 1.5. This is an obvious sign of the righteous judgment of God, to the end that you may be counted worthy of the Kingdom of God, for which you also suffer. |
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| 27. Epictetus, Discourses, 1.18.20, 1.29.59, 2.10.14-2.10.29, 2.21.22, 3.22.37, 3.22.69, 3.24.22-3.24.23, 3.24.35-3.24.36, 3.24.47-3.24.56, 3.25.10, 3.26.25, 4.1.1, 4.1.110, 4.3.1, 4.4.1-4.4.4, 4.4.6, 4.7.17, 4.9.4, 4.9.10, 4.11.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 92, 105, 109, 134 |
28. New Testament, 1 Thessalonians, 5.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 85| 5.13. καὶ ἡγεῖσθαι αὐτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν. | 5.13. and to respect and honor them in love for their work's sake. Be at peace among yourselves. |
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29. New Testament, 2 Corinthians, 1.5, 1.9, 3.7-3.8, 3.10, 11.13, 13.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 85, 87, 89| 1.5. ὅτι καθὼς περισσεύει τὰ παθήματα τοῦ χριστοῦ εἰς ἡμᾶς, οὕτως διὰ τοῦ χριστοῦ περισσεύει καὶ ἡ παράκλησις ἡμῶν. 1.9. ἀλλὰ αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκαμεν, ἵνα μὴ πεποιθότες ὦμεν ἐφʼ ἑαυτοῖς ἀλλʼ ἐπὶτῷ θεῷ τῷ ἐγείροντι τοὺς νεκρούς· 3.7. Εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη λίθοις ἐγενήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ πρόσωπον Μωυσέως διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην, 3.8. πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ πνεύματος ἔσται ἐν δόξῃ; 3.10. καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει εἵνεκεν τῆς ὑπερβαλλούσης δόξης· 11.13. οἱ γὰρ τοιοῦτοι ψευδαπόστολοι, ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους Χριστοῦ· 13.4. καὶ γὰρ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ. καὶ γὰρ ἡμεῖς ἀσθενοῦμεν ἐν αὐτῷ, ἀλλὰ ζήσομεν σὺν αὐτῷ ἐκ δυνάμεως θεοῦ [εἰς ὑμᾶς]. | |
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30. Mishnah, Nedarim, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 84| 4.3. "וְתוֹרֵם אֶת תְּרוּמָתוֹ וּמַעַשְׂרוֹתָיו לְדַעְתּוֹ. וּמַקְרִיב עָלָיו קִנֵּי זָבִין, קִנֵּי זָבוֹת, קִנֵּי יוֹלְדוֹת, חַטָּאוֹת וַאֲשָׁמוֹת, וּמְלַמְּדוֹ מִדְרָשׁ, הֲלָכוֹת וְאַגָּדוֹת, אֲבָל לֹא יְלַמְּדֶנּוּ מִקְרָא. אֲבָל מְלַמֵּד הוּא אֶת בָּנָיו וְאֶת בְּנוֹתָיו מִקְרָא, וְזָן אֶת אִשְׁתּוֹ וְאֶת בָּנָיו אַף עַל פִּי שֶׁהוּא חַיָּב בִּמְזוֹנוֹתֵיהֶם. וְלֹא יָזוּן אֶת בְּהֶמְתּוֹ, בֵּין טְמֵאָה בֵּין טְהוֹרָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, זָן אֶת הַטְּמֵאָה, וְאֵינוֹ זָן אֶת הַטְּהוֹרָה. אָמְרוּ לוֹ, מַה בֵּין טְמֵאָה לִטְהוֹרָה. אָמַר לָהֶן, שֶׁהַטְּהוֹרָה נַפְשָׁהּ לַשָּׁמַיִם וְגוּפָהּ שֶׁלּוֹ, וּטְמֵאָה נַפְשָׁהּ וְגוּפָהּ לַשָּׁמָיִם. אָמְרוּ לוֹ, אַף הַטְּמֵאָה נַפְשָׁהּ לַשָּׁמַיִם וְגוּפָהּ שֶׁלּוֹ, שֶׁאִם יִרְצֶה, הֲרֵי הוּא מוֹכְרָהּ לְגוֹיִם אוֹ מַאֲכִילָהּ לִכְלָבִים: \n", | 4.3. "He may donate his terumah and his tithes with his consent. He may offer up for him the bird sacrifices of zavim and zavoth and the bird sacrifices of women after childbirth, sin-offerings and guilt-offerings. He may teach him midrash, halakhoth and aggadoth, but not Scripture, yet he may teach his sons and daughters Scripture And he may support his wife and children, even though he is liable for their maintece. But he may not feed his beasts, whether clean or unclean. Rabbi Eliezer says: he may feed an unclean beast of his, but not a clean one. They said to him: what is the difference between an unclean and a clean beast? He replied to them, a clean beast, its life belongs to heaven, but its body is his own; but an unclean animal its body and life belongs to heaven. They said to him: The life of an unclean beast too belongs to heaven and the body is his own for if he wishes, he can sell it to a non-Jew or feed dogs with it.", |
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31. Mishnah, Bekhorot, 5.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 84| 5.6. "הַשּׁוֹחֵט אֶת הַבְּכוֹר (וּמְכָרוֹ) וְנוֹדַע שֶׁלֹּא הֶּרְאָהוּ, מַה שֶּׁאָכְלוּ אָכְלוּ וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. וּמַה שֶׁלֹּא אָכְלוּ, הַבָּשָׂר יִקָּבֵר וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. וְכֵן הַשּׁוֹחֵט אֶת הַפָּרָה וּמְכָרָהּ וְנוֹדַע שֶׁהִיא טְרֵפָה, מַה שֶׁאָכְלוּ אָכְלוּ וְיַחֲזִיר לָהֶם אֶת הַדָּמִים. וּמַה שֶּׁלֹּא אָכְלוּ, הֵן יַחֲזִירוּ לוֹ אֶת הַבָּשָׂר וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. מְכָרוּהוּ לַנָּכְרִים אוֹ הִטִּילוּהוּ לַכְּלָבִים, יְשַׁלְּמוּ לוֹ דְמֵי הַטְּרֵפָה: \n", | 5.6. "If one slaughtered a first born and it became known that he had not shown it [to an expert]: That which [the purchasers] have eaten, they ate, and he must return the money to them. That which they have not yet eaten, the flesh must be buried and he must return the money to them. And likewise if one slaughtered a cow and sold it and it became known that it was terefah: That which [the purchasers] have eaten, they ate, and he must return the money to them. That which they have not eaten, they return the flesh to him and he must return the money to them. If [the purchasers], sold it to non-Jews or cast it to dogs, they must pay him the price of a terefah.", |
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| 32. Josephus Flavius, Jewish War, 2.17.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 9, 100 |
33. Josephus Flavius, Jewish Antiquities, 1.192, 8.76, 12.137-12.144, 12.241, 13.257-13.258, 13.318, 20.2.4, 20.139 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish practices/torah observance, circumcision •practice of circumcision, and trojan war •practice of circumcision, as sailors •circumcision practice Found in books: Gruen (2011) 117; Kraemer (2010) 198, 199; Wilson (2022) 9, 100 | 1.192. But he charged him, in order to keep his posterity unmixed with others, that they should be circumcised in the flesh of their foreskin, and that this should be done on the eighth day after they were born: the reason of which circumcision I will explain in another place. 8.76. 4. Now Solomon sent for an artificer out of Tyre, whose name was Hiram; he was by birth of the tribe of Naphtali, on the mother’s side, (for she was of that tribe,) but his father was Ur, of the stock of the Israelites. This man was skillful in all sorts of work; but his chief skill lay in working in gold, and silver, and brass; by whom were made all the mechanical works about the temple, according to the will of Solomon. 12.137. This it is which Polybius relates. But we will return to the series of the history, when we have first produced the epistles of king Antiochus: 12.138. “King Antiochus To Ptolemy, Sendeth Greeting. /p “Since the Jews, upon our first entrance on their country, demonstrated their friendship towards us, and when we came to their city [Jerusalem], received us in a splendid manner, and came to meet us with their senate, and gave abundance of provisions to our soldiers, and to the elephants, and joined with us in ejecting the garrison of the Egyptians that were in the citadel, 12.139. we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city. 12.140. And, in the first place, we have determined, on account of their piety towards God, to bestow on them, as a pension, for their sacrifices of animals that are fit for sacrifice, for wine, and oil, and frankincense, the value of twenty thousand pieces of silver, and [six] sacred artabrae of fine flour, with one thousand four hundred and sixty medimni of wheat, and three hundred and seventy-five medimni of salt. 12.141. And these payments I would have fully paid them, as I have sent orders to you. I would also have the work about the temple finished, and the cloisters, and if there be any thing else that ought to be rebuilt. And for the materials of wood, let it be brought them out of Judea itself and out of the other countries, and out of Libanus tax free; and the same I would have observed as to those other materials which will be necessary, in order to render the temple more glorious; 12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. 12.143. And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants, and to such as shall come to it, until the month Hyperberetus. 12.144. We also discharge them for the future from a third part of their taxes, that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom, and give order that their substance be restored to them.” 12.241. Wherefore they desired his permission to build them a Gymnasium at Jerusalem. And when he had given them leave, they also hid the circumcision of their genitals, that even when they were naked they might appear to be Greeks. Accordingly, they left off all the customs that belonged to their own country, and imitated the practices of the other nations. 13.257. Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the Idumeans; and permitted them to stay in that country, if they would circumcise their genitals, and make use of the laws of the Jews; 13.258. and they were so desirous of living in the country of their forefathers, that they submitted to the use of circumcision, and of the rest of the Jewish ways of living; at which time therefore this befell them, that they were hereafter no other than Jews. 13.318. He was called a lover of the Grecians; and had conferred many benefits on his own country, and made war against Iturea, and added a great part of it to Judea, and compelled the inhabitants, if they would continue in that country, to be circumcised, and to live according to the Jewish laws. 20.139. And when Agrippa had received these countries as the gift of Caesar, he gave his sister Drusilla in marriage to Azizus, king of Emesa, upon his consent to be circumcised; for Epiphanes, the son of king Antiochus, had refused to marry her, because, after he had promised her father formerly to come over to the Jewish religion, he would not now perform that promise. |
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| 34. Seneca The Younger, Letters, 8.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 105 |
35. Apollodorus, Bibliotheca, 2.1.4-2.1.5, 2.2.1-2.2.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •practice of circumcision, and trojan war Found in books: Gruen (2011) 258| 2.1.4. Ἔπαφος δὲ βασιλεύων Αἰγυπτίων γαμεῖ Μέμφιν τὴν Νείλου θυγατέρα, καὶ ἀπὸ ταύτης κτίζει Μέμφιν πόλιν, καὶ τεκνοῖ θυγατέρα Λιβύην, ἀφʼ ἧς ἡ χώρα Λιβύη ἐκλήθη. Λιβύης δὲ καὶ Ποσειδῶνος γίνονται παῖδες δίδυμοι Ἀγήνωρ καὶ Βῆλος. Ἀγήνωρ μὲν οὖν εἰς Φοινίκην ἀπαλλαγεὶς ἐβασίλευσε, κἀκεῖ τῆς μεγάλης ῥίζης ἐγένετο γενεάρχης· ὅθεν ὑπερθησόμεθα περὶ τούτου. Βῆλος δὲ ὑπομείνας ἐν Αἰγύπτῳ βασιλεύει μὲν Αἰγύπτου, γαμεῖ δὲ Ἀγχινόην 5 -- τὴν Νείλου θυγατέρα, καὶ αὐτῷ γίνονται παῖδες δίδυμοι, Αἴγυπτος καὶ Δαναός, ὡς δέ φησιν Εὐριπίδης, καὶ Κηφεὺς καὶ Φινεὺς προσέτι. Δαναὸν μὲν οὖν Βῆλος ἐν Λιβύῃ κατῴκισεν, 1 -- Αἴγυπτον δὲ ἐν Ἀραβίᾳ, ὃς καὶ καταστρεψάμενος 2 -- τὴν Μελαμπόδων 3 -- χώραν ἀφʼ ἑαυτοῦ 4 -- ὠνόμασεν Αἴγυπτον. γίνονται δὲ ἐκ πολλῶν γυναικῶν Αἰγύπτῳ μὲν παῖδες πεντήκοντα, θυγατέρες δὲ Δαναῷ πεντήκοντα. στασιασάντων δὲ αὐτῶν περὶ τῆς ἀρχῆς 5 -- ὕστερον, Δαναὸς τοὺς Αἰγύπτου παῖδας δεδοικώς, ὑποθεμένης Ἀθηνᾶς αὐτῷ ναῦν κατεσκεύασε πρῶτος καὶ τὰς θυγατέρας ἐνθέμενος ἔφυγε. προσσχὼν 6 -- δὲ Ῥόδῳ τὸ τῆς Λινδίας 7 -- ἄγαλμα Ἀθηνᾶς ἱδρύσατο. ἐντεῦθεν δὲ ἧκεν εἰς Ἄργος, καὶ τὴν βασιλείαν αὐτῷ παραδίδωσι Γελάνωρ 8 -- ὁ τότε βασιλεύων αὐτὸς δὲ κρατήσας τῆς χώρας ἀφʼ ἑαυτοῦ τοὺς ἐνοικοῦντας Δαναοὺς ὠνόμασε . 9 -- ἀνύδρου δὲ τῆς χώρας ὑπαρχούσης, ἐπειδὴ καὶ τὰς πηγὰς ἐξήρανε Ποσειδῶν μηνίων Ἰνάχῳ διότι τὴν χώραν Ἥρας 1 -- ἐμαρτύρησεν εἶναι, τὰς θυγατέρας ὑδρευσομένας ἔπεμψε. μία δὲ αὐτῶν Ἀμυμώνη ζητοῦσα ὕδωρ ῥίπτει βέλος ἐπὶ ἔλαφον καὶ κοιμωμένου Σατύρου τυγχάνει, κἀκεῖνος περιαναστὰς ἐπεθύμει συγγενέσθαι· Ποσειδῶνος δὲ ἐπιφανέντος ὁ Σάτυρος μὲν ἔφυγεν, Ἀμυμώνη δὲ τούτῳ συνευνάζεται, καὶ αὐτῇ Ποσειδῶν τὰς ἐν Λέρνῃ πηγὰς ἐμήνυσεν. 2.1.5. οἱ δὲ Αἰγύπτου παῖδες ἐλθόντες εἰς Ἄργος τῆς τε ἔχθρας παύσασθαι παρεκάλουν καὶ τὰς θυγατέρας αὐτοῦ γαμεῖν ἠξίουν. Δαναὸς δὲ ἅμα μὲν ἀπιστῶν αὐτῶν τοῖς ἐπαγγέλμασιν, ἅμα δὲ καὶ μνησικακῶν περὶ τῆς φυγῆς, ὡμολόγει τοὺς γάμους καὶ διεκλήρου τὰς κόρας. Ὑπερμνήστραν μὲν οὖν τὴν πρεσβυτέραν ἐξεῖλον Λυγκεῖ καὶ Γοργοφόνην 2 -- Πρωτεῖ· οὗτοι γὰρ ἐκ βασιλίδος γυναικὸς Ἀργυφίης ἐγεγόνεισαν Αἰγύπτῳ. τῶν δὲ λοιπῶν ἔλαχον Βούσιρις μὲν καὶ Ἐγκέλαδος καὶ Λύκος καὶ Δαΐφρων τὰς Δαναῷ γεννηθείσας ἐξ Εὐρώπης Αὐτομάτην Ἀμυμώνην Ἀγαυὴν Σκαιήν. αὗται δὲ ἐκ βασιλίδος ἐγένοντο Δαναῷ, ἐκ δὲ Ἐλεφαντίδος Γοργοφόνη καὶ Ὑπερμνήστρα. 3 -- Ἴστρος δὲ Ἱπποδάμειαν, Χαλκώδων Ῥοδίαν, Ἀγήνωρ Κλεοπάτραν, Χαῖτος Ἀστερίαν, Διοκορυστὴς Ἱπποδαμείαν, 1 -- Ἄλκης 2 -- Γλαύκην, Ἀλκμήνωρ Ἱππομέδουσαν, Ἱππόθοος Γόργην, Εὐχήνωρ Ἰφιμέδουσαν, Ἱππόλυτος Ῥόδην. οὗτοι μὲν οἱ δέκα ἐξ Ἀραβίας γυναικός, αἱ δὲ παρθένοι ἐξ Ἁμαδρυάδων νυμφῶν, αἱ μὲν Ἀτλαντείης, αἱ δὲ ἐκ Φοίβης. Ἀγαπτόλεμος δὲ ἔλαχε Πειρήνην, Κερκέτης δὲ Δώριον, Εὐρυδάμας Φάρτιν, 3 -- Αἴγιος Μνήστραν, Ἄργιος Εὐίππην, Ἀρχέλαος Ἀναξιβίην, Μενέμαχος Νηλώ, οἱ μὲν ἑπτὰ ἐκ Φοινίσσης γυναικός, αἱ δὲ παρθένοι Αἰθιοπίδος. ἀκληρωτὶ δὲ ἔλαχον διʼ ὁμωνυμίαν τὰς Μέμφιδος οἱ ἐκ Τυρίας, Κλειτὸς Κλειτήν, Σθένελος Σθενέλην, Χρύσιππος Χρυσίππην. οἱ δὲ ἐκ Καλιάδνης νηίδος νύμφης παῖδες δώδεκα ἐκληρώσαντο περὶ τῶν ἐκ Πολυξοῦς νηίδος νύμφης· ἦσαν δὲ οἱ μὲν παῖδες Εὐρύλοχος Φάντης Περισθένης Ἕρμος Δρύας Ποταμὼν Κισσεὺς Λίξος Ἴμβρος Βρομίος Πολύκτωρ Χθονίος, αἱ δὲ κόραι Αὐτονόη Θεανὼ Ἠλέκτρα Κλεοπάτρα Εὐρυδίκη Γλαυκίππη Ἀνθήλεια Κλεοδώρη Εὐίππη Ἐρατὼ Στύγνη Βρύκη. οἱ δὲ ἐκ Γοργόνος Αἰγύπτῳ γενόμενοι ἐκληρώσαντο περὶ τῶν ἐκ Πιερίας, καὶ λαγχάνει Περίφας μὲν Ἀκταίην, Οἰνεὺς δὲ Ποδάρκην, Αἴγυπτος Διωξίππην, Μενάλκης Ἀδίτην, Λάμπος Ὠκυπέτην, Ἴδμων Πυλάργην. οὗτοι 1 -- δέ εἰσι νεώτατοι· Ἴδας Ἱπποδίκην, Δαΐφρων Ἀδιάντην (αὗται δὲ ἐκ μητρὸς ἐγένοντο Ἕρσης), Πανδίων Καλλιδίκην, Ἄρβηλος Οἴμην, Ὑπέρβιος Κελαινώ, Ἱπποκορυστὴς Ὑπερίππην· οὗτοι ἐξ Ἡφαιστίνης, αἱ δὲ ἐκ Κρινοῦς. ὡς δὲ ἐκληρώσαντο 2 -- τοὺς γάμους, ἑστιάσας ἐγχειρίδια δίδωσι ταῖς θυγατράσιν. αἱ δὲ κοιμωμένους τοὺς νυμφίους ἀπέκτειναν πλὴν Ὑπερμνήστρας· αὕτη γὰρ Λυγκέα διέσωσε παρθένον αὐτὴν φυλάξαντα· διὸ καθείρξας αὐτὴν Δαναὸς ἐφρούρει. αἱ δὲ ἄλλαι τῶν Δαναοῦ θυγατέρων τὰς μὲν κεφαλὰς τῶν νυμφίων ἐν τῇ Λέρνῃ κατώρυξαν, τὰ δὲ σώματα πρὸ τῆς πόλεως ἐκήδευσαν. καὶ αὐτὰς ἐκάθηραν Ἀθηνᾶ τε καὶ Ἑρμῆς Διὸς κελεύσαντος. Δαναὸς δὲ ὕστερον Ὑπερμνήστραν Λυγκεῖ συνῴκισε, τὰς δὲ λοιπὰς θυγατέρας εἰς γυμνικὸν ἀγῶνα τοῖς νικῶσιν ἔδωκεν. Ἀμυμώνη δὲ ἐκ Ποσειδῶνος ἐγέννησε Ναύπλιον. οὗτος μακρόβιος γενόμενος, πλέων τὴν θάλασσαν, τοῖς ἐμπίπτουσιν ἐπὶ θανάτῳ ἐπυρσοφόρει. 1 -- συνέβη οὖν καὶ αὐτὸν τελευτῆσαι ἐκείνῳ τῷ θανάτῳ. 2 -- πρὶν δὲ τελευτῆσαι ἔγημε 3 -- ὡς μὲν οἱ τραγικοὶ λέγουσι, Κλυμένην τὴν Κατρέως, ὡς δὲ ὁ τοὺς νόστους γράψας, Φιλύραν, ὡς δὲ Κέρκωψ, 4 -- Ἡσιόνην, καὶ ἐγέννησε Παλαμήδην Οἴακα Ναυσιμέδοντα. 2.2.1. Λυγκεὺς δὲ μετὰ Δαναὸν Ἄργους δυναστεύων ἐξ Ὑπερμνήστρας τεκνοῖ παῖδα Ἄβαντα. τούτου δὲ καὶ Ἀγλαΐας 5 -- τῆς Μαντινέως δίδυμοι παῖδες ἐγένοντο Ἀκρίσιος καὶ Προῖτος. οὗτοι καὶ κατὰ γαστρὸς μὲν ἔτι ὄντες ἐστασίαζον πρὸς ἀλλήλους, ὡς δὲ ἀνετράφησαν, περὶ τῆς βασιλείας ἐπολέμουν, καὶ πολεμοῦντες εὗρον ἀσπίδας πρῶτοι. καὶ κρατήσας Ἀκρίσιος Προῖτον Ἄργους ἐξελαύνει. ὁ δʼ ἧκεν εἰς Λυκίαν πρὸς Ἰοβάτην, ὡς δέ τινές φασι, πρὸς Ἀμφιάνακτα· καὶ γαμεῖ τὴν τούτου θυγατέρα, ὡς μὲν Ὅμηρος, Ἄντειαν, ὡς δὲ οἱ τραγικοί, Σθενέβοιαν. κατάγει δὲ αὐτὸν ὁ κηδεστὴς μετὰ στρατοῦ Λυκίων, καὶ καταλαμβάνει Τίρυνθα, ταύτην αὐτῷ Κυκλώπων τειχισάντων. μερισάμενοι δὲ τὴν Ἀργείαν ἅπασαν κατῴκουν, καὶ Ἀκρίσιος μὲν Ἄργους βασιλεύει, Προῖτος δὲ Τίρυνθος. 2.2.2. καὶ γίνεται Ἀκρισίῳ μὲν ἐξ Εὐρυδίκης τῆς Λακεδαίμονος Δανάη, Προίτῳ δὲ ἐκ Σθενεβοίας Λυσίππη καὶ Ἰφινόη καὶ Ἰφιάνασσα. αὗται δὲ ὡς ἐτελειώθησαν, ἐμάνησαν, ὡς μὲν Ἡσίοδός φησιν, ὅτι τὰς Διονύσου τελετὰς οὐ κατεδέχοντο, ὡς δὲ Ἀκουσίλαος λέγει, διότι τὸ τῆς Ἥρας ξόανον ἐξηυτέλισαν. γενόμεναι δὲ ἐμμανεῖς ἐπλανῶντο ἀνὰ τὴν Ἀργείαν ἅπασαν, αὖθις δὲ τὴν Ἀρκαδίαν καὶ τὴν Πελοπόννησον 1 -- διελθοῦσαι μετʼ ἀκοσμίας ἁπάσης διὰ τῆς ἐρημίας ἐτρόχαζον. Μελάμπους δὲ ὁ Ἀμυθάονος καὶ Εἰδομένης τῆς Ἄβαντος, μάντις ὢν καὶ τὴν διὰ φαρμάκων καὶ καθαρμῶν θεραπείαν πρῶτος εὑρηκώς, ὑπισχνεῖται θεραπεύειν τὰς παρθένους, εἰ λάβοι τὸ τρίτον μέρος τῆς δυναστείας. οὐκ ἐπιτρέποντος δὲ Προίτου θεραπεύειν ἐπὶ μισθοῖς τηλικούτοις, ἔτι μᾶλλον ἐμαίνοντο αἱ παρθένοι καὶ προσέτι μετὰ τούτων αἱ λοιπαὶ γυναῖκες· καὶ γὰρ αὗται τὰς οἰκίας ἀπολιποῦσαι τοὺς ἰδίους ἀπώλλυον παῖδας καὶ εἰς τὴν ἐρημίαν ἐφοίτων. προβαινούσης δὲ ἐπὶ πλεῖστον τῆς συμφορᾶς, τοὺς αἰτηθέντας μισθοὺς ὁ Προῖτος ἐδίδου. ὁ δὲ ὑπέσχετο θεραπεύειν ὅταν ἕτερον τοσοῦτον τῆς γῆς ὁ ἀδελφὸς αὐτοῦ λάβῃ Βίας. Προῖτος δὲ εὐλαβηθεὶς μὴ βραδυνούσης τῆς θεραπείας αἰτηθείη καὶ πλεῖον, θεραπεύειν συνεχώρησεν ἐπὶ τούτοις. Μελάμπους δὲ παραλαβὼν τοὺς δυνατωτάτους τῶν νεανιῶν μετʼ ἀλαλαγμοῦ καί τινος ἐνθέου χορείας ἐκ τῶν ὀρῶν αὐτὰς εἰς Σικυῶνα συνεδίωξε. κατὰ δὲ τὸν διωγμὸν ἡ πρεσβυτάτη τῶν θυγατέρων Ἰφινόη μετήλλαξεν· ταῖς δὲ λοιπαῖς τυχούσαις καθαρμῶν σωφρονῆσαι συνέβη. καὶ ταύτας μὲν ἐξέδοτο Προῖτος Μελάμποδι καὶ Βίαντι, παῖδα δʼ ὕστερον ἐγέννησε Μεγαπένθην. | |
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| 36. Tacitus, Histories, 15.5.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 100 |
| 37. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 15.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 105 |
38. New Testament, 1 Corinthians, 3, 4.12, 7.3, 7.4, 7.5, 7.9, 7.15, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.27, 7.32, 7.33, 7.34, 7.35, 7.37, 8.1-11.1, 9.1, 9.6, 9.13, 9.24, 9.25, 9.26, 9.27, 10.31, 10.32, 10.33, 16.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Wilson (2022) 1, 8, 19, 87, 92, 204| 7.18. περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω· ἐν ἀκροβυστίᾳ κέκληταί τις; μὴ περιτεμνέσθω. | 7.18. Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. |
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| 39. Marcus Aurelius Emperor of Rome, Meditations, 3.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 134 |
| 40. Sextus, Against The Mathematicians, 7.157, 7.247 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 134 |
41. Pausanias, Description of Greece, 3.17.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •practice of circumcision, and trojan war Found in books: Gruen (2011) 258| 3.17.3. ἐπείργασται δὲ τῷ χαλκῷ πολλὰ μὲν τῶν ἄθλων Ἡρακλέους, πολλὰ δὲ καὶ ὧν ἐθελοντὴς κατώρθωσε, Τυνδάρεω δὲ τῶν παίδων ἄλλα τε καὶ ἡ τῶν Λευκίππου θυγατέρων ἁρπαγή· καὶ Ἥφαιστος τὴν μητέρα ἐστὶν ἀπολύων τῶν δεσμῶν. ἐδήλωσα δὲ καὶ ταῦτα, ὁποῖα λέγεται, πρότερον ἔτι ἐν τῇ Ἀτθίδι συγγραφῇ. Περσεῖ δʼ ἐς Λιβύην καὶ ἐπὶ Μέδουσαν ὡρμημένῳ διδοῦσαι νύμφαι δῶρά εἰσι κυνῆν καὶ τὰ ὑποδήματα, ὑφʼ ὧν οἰσθήσεσθαι διὰ τοῦ ἀέρος ἔμελλεν. ἐπείργασται δὲ καὶ τὰ ἐς τὴν Ἀθηνᾶς γένεσιν καὶ Ἀμφιτρίτη καὶ Ποσειδῶν, ἃ δὴ μέγιστα καὶ μάλιστα ἦν ἐμοὶ δοκεῖν θέας ἄξια. | 3.17.3. On the bronze are wrought in relief many of the labours of Heracles and many of the voluntary exploits he successfully carried out, besides the rape of the daughters of Leucippus and other achievements of the sons of Tyndareus. There is also Hephaestus releasing his mother from the fetters. The legend about this I have already related in my history of Attica . See Paus. 1.20.3 . There are also represented nymphs bestowing upon Perseus, who is starting on his enterprise against Medusa in Libya , a cap and the shoes by which he was to be carried through the air. There are also wrought the birth of Athena, Amphitrite, and Poseidon, the largest figures, and those which I thought the best worth seeing. |
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42. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2010) 198, 199| 31a. מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך | 31a. b What is the verse /b from which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; b You are He Who took me out [ i gozi /i ] of my mother’s womb” /b (Psalms 71:6). b From where may /b it b be inferred that this /b word: b “ i Gozi /i ,” is a term of administering an oath? As it is written: “Cut off [ i gozi /i ] your hair and cast it away” /b (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship., b And Rabbi Elazar says: To what is a fetus in its mother’s womb comparable? /b It is comparable b to a nut placed in a basin /b full b of water, /b floating on top of the water. If b a person puts his finger on top of /b the nut, b it sinks /b either b in this direction or in that direction. /b ,§ b The Sages taught /b in a i baraita /i : During b the first three months /b of pregcy, the b fetus resides in the lower compartment /b of the womb; in the b middle /b three months, the b fetus resides in the middle compartment; /b and during the b last /b three months of pregcy the b fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is /b what causes b labor pains. /b ,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: b And this is /b the explanation for b that which we learned /b in a i baraita /i : b The labor pains experienced by /b a woman who gives birth to b a female are greater than /b those b experienced by /b a woman who gives birth to b a male. /b The Gemara will explain this below., b And Rabbi Elazar says: What is the verse /b from which it is derived that a fetus initially resides in the lower part of the womb? b “When I was made in secret, and I was woven together in the lowest parts of the earth” /b (Psalms 139:15). Since it b is not stated: I resided /b in the lowest parts of the earth, b but rather: “I was woven together /b in the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: b What is different /b about b the labor pains experienced by /b a woman who gives birth to b a female, /b that they b are greater than those experienced by /b a woman who gives birth to b a male? /b The Gemara answers: b This /b one, a male fetus, b emerges in the manner in which it engages in intercourse. /b Just as a male engages in intercourse facing downward, so too, it is born while facing down. b And that /b one, a female fetus, b emerges in the manner in which it engages in intercourse, /b i.e., facing upward. Consequently, b that /b one, a female fetus, b turns its face around /b before it is born, b but this /b one, a male fetus, b does not turn its face around /b before it is born.,§ b The Sages taught /b in a i baraita /i : During b the first three months /b of pregcy, b sexual intercourse is difficult /b and harmful b for the woman and is also difficult for the offspring. /b During the b middle /b three months, intercourse is b difficult for the woman but is beneficial for the offspring. /b During the b last /b three months, sexual intercourse is b beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned. /b ,The Sages b taught /b in a i baraita /i : With regard to b one who engages in intercourse /b with his wife b on the ninetieth day /b of her pregcy, b it is as though he spills /b her b blood. /b The Gemara asks: b How does one know /b that it is the ninetieth day of her pregcy? b Rather, Abaye says: One should go ahead and engage in intercourse /b with his wife even if it might be the ninetieth day, b and /b rely on God to prevent any ensuing harm, as the verse states: b “The Lord preserves the simple” /b (Psalms 116:6).,§ b The Sages taught: There are three partners in /b the creation of b a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which /b the following body parts are formed: The b bones, /b the b sinews, /b the b nails, /b the b brain that is in its head, and /b the b white of the eye. His mother emits red seed, from which /b are formed the b skin, /b the b flesh, /b the b hair, and /b the b black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, /b his b countece [ i ukelaster /i ], eyesight, hearing of the ear, /b the capability of b speech /b of b the mouth, /b the capability of b walking /b with b the legs, understanding, and wisdom. /b , b And when /b a person’s b time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of /b the person’s b father and mother before them. Rav Pappa said: This /b is in accordance with the adage b that people say: Remove the salt /b from a piece of meat, b and /b you may then b toss the meat to a dog, /b as it has become worthless.,§ b Rav Ḥina bar Pappa taught: What /b is the meaning of that b which is written: “Who does great deeds beyond comprehension, wondrous deeds without number” /b (Job 9:10)? b Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood /b is that if one b puts an article in a flask, /b even if the flask is b tied and its opening /b faces b upward, it is uncertain whether /b the item b is preserved /b from getting lost, b and it is uncertain whether it is not preserved /b from being lost. b But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening /b faces b downward, and /b yet the fetus b is preserved. /b , b Another matter /b that demonstrates the difference between the attributes of God and the attributes of people is that when b a person places his articles on a scale /b to be measured, b the heavier /b the item b is, /b the more b it descends. But /b when b the Holy One, Blessed be He, /b forms a fetus, b the heavier the offspring gets, /b the more b it ascends upward /b in the womb., b Rabbi Yosei HaGelili taught: What /b is the meaning of that b which is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well” /b (Psalms 139:14)? b Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood /b is that when b a person plants seeds /b of different species b in /b one b garden bed, each and every one /b of the seeds b emerges /b as a grown plant b according to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all of /b the seeds, i.e., those of both the father and the mother, b emerge /b when the offspring is formed b as one /b sex., b Alternatively, /b when b a dyer puts herbs in a cauldron [ i leyora /i ], they all emerge as one color /b of dye, b whereas the Holy One, Blessed be He, forms the fetus in a woman’s womb, /b and b each and every one /b of the seeds b emerges as its own type. /b In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above., b Rav Yosef taught: What /b is the meaning of that b which is written: /b “And on that day you shall say: b I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me” /b (Isaiah 12:1)? b With regard to what /b matter b is the verse speaking? /b ,It is referring, for example, b to two people who left /b their homes to go b on a business /b trip. b A thorn penetrated /b the body b of one of them, /b and he was consequently unable to go with his colleague. b He started blaspheming and cursing /b in frustration. b After a period of time, he heard that the ship of the other /b person b had sunk in the sea, /b and realized that the thorn had saved him from death. He then b started thanking /b God b and praising /b Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. b Therefore, it is stated /b at the end of the verse: b “Your anger is turned away, and You comfort me.” /b , b And this /b statement b is /b identical to b that which Rabbi Elazar said: What /b is the meaning of that b which is written: /b “Blessed be the Lord God, the God of Israel, b Who does wondrous things alone; and blessed be His glorious name forever” /b (Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that b even the one for whom the miracle was performed does not recognize the miracle /b that was performed for b him. /b , b Rabbi Ḥanina bar Pappa taught: What /b is the meaning of that b which is written: “You measure [ i zerita /i ] my going about [ i orḥi /i ] and my lying down [ i riv’i /i ], and are acquainted with all my ways” /b (Psalms 139:3)? This verse b teaches that a person is not created from the entire drop /b of semen, b but from its clear /b part. i Zerita /i can mean to winnow, while i orḥi /i and i riv’i /i can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. b The school of Rabbi Yishmael taught a parable: /b This matter is comparable b to a person who winnows /b grain b in the granary; he takes the food and leaves the waste. /b ,This is b in accordance with /b a statement b of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written /b in one of King David’s psalms: b “For You have girded me [ i vatazreni /i ] with strength for battle” /b (II Samuel 22:40), without the letter i alef /i in i vatazreni /i ; b and it is written /b in another psalm: b “Who girds me [ i hame’azreni /i ] with strength” /b (Psalms 18:33), with an i alef /i in i hame’azreini /i . What is the difference between these two expressions? b David said before the Holy One, Blessed be He: Master of the Universe, You selected me [ i zeiritani /i ], /b i.e., You separated between the procreative part and the rest of the semen in order to create me, b and You have girded me [ i zeraztani /i ] with strength. /b , b Rabbi Abbahu taught: What /b is the meaning of that b which is written /b in Balaam’s blessing: b “Who has counted the dust of Jacob, or numbered the stock [ i rova /i ] of Israel” /b (Numbers 23:10)? The verse b teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse [ i revi’iyyoteihem /i ], /b anticipating the time b when the drop from which the righteous person will be created will arrive. /b , b And /b it was b due to this matter /b that b the eye of wicked Balaam went blind. He said: Should /b God, b who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded /b as a divine punishment, b as it is written: “The saying of the man whose eye is shut” /b (Numbers 24:3)., b And this /b statement b is /b the same as that b which Rabbi Yoḥa said: What /b is the meaning of that b which is written, /b with regard to Leah’s conceiving Issachar: b “And he lay with her that night” /b (Genesis 30:16)? The verse b teaches that the Holy One, Blessed be He, contributed to that act. /b The manner in which God contributed to this act is derived from another verse, b as it is stated: “Issachar is a large-boned [ i garem /i ] donkey” /b (Genesis 49:14). This teaches that God directed Jacob’s b donkey /b toward Leah’s tent so that he would engage in intercourse with her, thereby b causing [ i garam /i ] /b Leah’s conceiving b Issachar. /b ,§ b Rabbi Yitzḥak says /b that b Rabbi Ami says: /b The sex of a fetus is determined at the moment of conception. If the b woman emits seed first, she gives birth to a male, /b and if the b man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” /b (Leviticus 12:2)., b The Sages taught: At first, /b people b would say /b that if the b woman emits seed first she gives birth to a male, /b and if the b man emits seed first, she gives birth to a female. But the Sages did not explain /b from which verse this b matter /b is derived, b until Rabbi Tzadok came and explained /b that b it /b is derived from the following verse: b “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” /b (Genesis 46:15). From the fact that the verse b attributes the males to the females, /b as the males are called: The sons of Leah, b and /b it attributes b the females to the males, /b in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: b “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” /b (I Chronicles 8:40). b Is it in a person’s power to have many sons and sons’ sons? Rather, because /b |
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| 43. Stobaeus, Eclogues, None Tagged with subjects: •nan Found in books: Wilson (2022) 134 |
| 44. Anon., Psalms of Solomon, 7.31-7.41 Tagged with subjects: •jewish practices/torah observance, circumcision Found in books: Wilson (2022) 9 |
| 45. Quintus Smyrnaeus, Posthomerica, a b c d\n0 2. 2. 2 Tagged with subjects: •practice of circumcision, and trojan war Found in books: Gruen (2011) 257, 258 |
