1. Septuagint, 1 Esdras, 9.55 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •clement of alexandria, additional criticism of sects Found in books: Boulluec (2022) 449 | 9.55. because they were inspired by the words which they had been taught. And they came together. |
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| 2. Septuagint, Tobit, 3 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Toloni (2022) 201 |
| 3. Hebrew Bible, Ruth, 8.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Roskovec and Hušek (2021) 40 |
4. Hebrew Bible, Psalms, 1.1, 1.4-1.5, 5.10, 9.12, 11.7, 15.10, 21.23, 21.27, 23.1, 23.4, 33.9, 33.11, 36.4, 37.34, 38.13, 41.13, 49.13, 49.21, 50.12, 57.5-57.6, 60.14, 68.33, 69.5, 75.2, 91.11-91.12, 96.5, 101.10, 111.6-111.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Binder (2012) 73, 81; Boulluec (2022) 282, 283, 284, 323, 328, 329, 339, 340, 341, 346, 350, 351, 364, 365, 367, 368, 374, 375, 391, 394, 407, 408, 443, 444, 450; Geljon and Runia (2019) 151, 282; Janowitz (2002) 84; Potter Suh and Holladay (2021) 446; Stanton (2021) 220, 231; Ward (2022) 171, 172, 173, 179| 1.1. "אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃", 1.4. "לֹא־כֵן הָרְשָׁעִים כִּי אִם־כַּמֹּץ אֲשֶׁר־תִּדְּפֶנּוּ רוּחַ׃", 1.5. "עַל־כֵּן לֹא־יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים׃", 9.12. "זַמְּרוּ לַיהוָה יֹשֵׁב צִיּוֹן הַגִּידוּ בָעַמִּים עֲלִילוֹתָיו׃", 11.7. "כִּי־צַדִּיק יְהוָה צְדָקוֹת אָהֵב יָשָׁר יֶחֱזוּ פָנֵימוֹ׃", 23.1. "מִזְמוֹר לְדָוִד יְהוָה רֹעִי לֹא אֶחְסָר׃", 23.4. "גַּם כִּי־אֵלֵךְ בְּגֵיא צַלְמָוֶת לֹא־אִירָא רָע כִּי־אַתָּה עִמָּדִי שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ הֵמָּה יְנַחֲמֻנִי׃", 33.9. "כִּי הוּא אָמַר וַיֶּהִי הוּא־צִוָּה וַיַּעֲמֹד׃", 33.11. "עֲצַת יְהוָה לְעוֹלָם תַּעֲמֹד מַחְשְׁבוֹת לִבּוֹ לְדֹר וָדֹר׃", 36.4. "דִּבְרֵי־פִיו אָוֶן וּמִרְמָה חָדַל לְהַשְׂכִּיל לְהֵיטִיב׃", 37.34. "קַוֵּה אֶל־יְהוָה וּשְׁמֹר דַּרְכּוֹ וִירוֹמִמְךָ לָרֶשֶׁת אָרֶץ בְּהִכָּרֵת רְשָׁעִים תִּרְאֶה׃", 38.13. "וַיְנַקְשׁוּ מְבַקְשֵׁי נַפְשִׁי וְדֹרְשֵׁי רָעָתִי דִּבְּרוּ הַוּוֹת וּמִרְמוֹת כָּל־הַיּוֹם יֶהְגּוּ׃", 41.13. "וַאֲנִי בְּתֻמִּי תָּמַכְתָּ בִּי וַתַּצִּיבֵנִי לְפָנֶיךָ לְעוֹלָם׃", 49.13. "וְאָדָם בִּיקָר בַּל־יָלִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ׃", 49.21. "אָדָם בִּיקָר וְלֹא יָבִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ׃", 50.12. "אִם־אֶרְעַב לֹא־אֹמַר לָךְ כִּי־לִי תֵבֵל וּמְלֹאָהּ׃", 57.5. "נַפְשִׁי בְּתוֹךְ לְבָאִם אֶשְׁכְּבָה לֹהֲטִים בְּנֵי־אָדָם שִׁנֵּיהֶם חֲנִית וְחִצִּים וּלְשׁוֹנָם חֶרֶב חַדָּה׃", 57.6. "רוּמָה עַל־הַשָּׁמַיִם אֱלֹהִים עַל כָּל־הָאָרֶץ כְּבוֹדֶךָ׃", 60.14. "בֵּאלֹהִים נַעֲשֶׂה־חָיִל וְהוּא יָבוּס צָרֵינוּ׃", 68.33. "מַמְלְכוֹת הָאָרֶץ שִׁירוּ לֵאלֹהִים זַמְּרוּ אֲדֹנָי סֶלָה׃", 69.5. "רַבּוּ מִשַּׂעֲרוֹת רֹאשִׁי שֹׂנְאַי חִנָּם עָצְמוּ מַצְמִיתַי אֹיְבַי שֶׁקֶר אֲשֶׁר לֹא־גָזַלְתִּי אָז אָשִׁיב׃", 75.2. "הוֹדִינוּ לְּךָ אֱלֹהִים הוֹדִינוּ וְקָרוֹב שְׁמֶךָ סִפְּרוּ נִפְלְאוֹתֶיךָ׃", 91.11. "כִּי מַלְאָכָיו יְצַוֶּה־לָּךְ לִשְׁמָרְךָ בְּכָל־דְּרָכֶיךָ׃", 91.12. "עַל־כַּפַּיִם יִשָּׂאוּנְךָ פֶּן־תִּגֹּף בָּאֶבֶן רַגְלֶךָ׃", 96.5. "כִּי כָּל־אֱלֹהֵי הָעַמִּים אֱלִילִים וַיהוָה שָׁמַיִם עָשָׂה׃", 111.6. "כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ לָתֵת לָהֶם נַחֲלַת גּוֹיִם׃", 111.7. "מַעֲשֵׂי יָדָיו אֱמֶת וּמִשְׁפָּט נֶאֱמָנִים כָּל־פִּקּוּדָיו׃", | 1.1. "HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful.", 1.4. "Not so the wicked; but they are like the chaff which the wind driveth away.", 1.5. "Therefore the wicked shall not stand in the judgment, nor sinners in the congregation of the righteous.", 5.10. "For there is no sincerity in their mouth; Their inward part is a yawning gulf, Their throat is an open sepulchre; They make smooth their tongue.", 9.12. "Sing praises to the LORD, who dwelleth in Zion; Declare among the peoples His doings.", 11.7. "For the LORD is righteous, He loveth righteousness; the upright shall behold His face.", 23.1. "A Psalm of David. The LORD is my shepherd; I shall not want.", 23.4. "Yea, though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me; Thy rod and Thy staff, they comfort me.", 33.9. "For He spoke, and it was; He commanded, and it stood.", 33.11. "The counsel of the LORD standeth for ever, The thoughts of His heart to all generations.", 36.4. "The words of his mouth are iniquity and deceit; He hath left off to be wise, to do good.", 37.34. "Wait for the LORD, and keep His way, and He will exalt thee to inherit the land; when the wicked are cut off, thou shalt see it.", 38.13. "They also that seek after my life lay snares for me; and they that seek my hurt speak crafty devices, and utter deceits all the day.", 41.13. "And as for me, Thou upholdest me because of mine integrity, and settest me before Thy face for ever.", 49.13. "But man abideth not in honour; He is like the beasts that perish.", 49.21. "Man that is in honour understandeth not; He is like the beasts that perish.", 50.12. "If I were hungry, I would not tell thee; for the world is Mine, and the fulness thereof.", 57.5. "My soul is among lions, I do lie down among them that are aflame; Even the sons of men, whose teeth are spears and arrows, And their tongue a sharp sword.", 57.6. "Be Thou exalted, O God, above the heavens; Thy glory be above all the earth.", 60.14. "Through God we shall do valiantly; For He it is that will tread down our adversaries.", 68.33. "Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord; Selah", 69.5. "They that hate me without a cause are more than the hairs of my head; They that would cut me off, being mine enemies wrongfully, are many; Should I restore that which I took not away?", 75.2. "We give thanks unto Thee, O God, We give thanks, and Thy name is near; Men tell of Thy wondrous works.", 91.11. "For He will give His angels charge over thee, To keep thee in all thy ways.", 91.12. "They shall bear thee upon their hands, Lest thou dash thy foot against a stone.", 96.5. "For all the gods of the peoples are things of nought; But the LORD made the heavens.", 111.6. "He hath declared to His people the power of His works, In giving them the heritage of the nations.", 111.7. "The works of His hands are truth and justice; All His precepts are sure.", |
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5. Hebrew Bible, Proverbs, 1.7, 1.14-1.18, 3.11, 3.13, 3.34, 7.10, 8.9, 8.22-8.23, 8.27, 8.30, 9.4, 9.12-9.13, 9.16-9.18, 10.12, 10.17, 10.20, 11.1, 19.14, 27.10, 27.25-27.26, 31.10-31.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •clement of alexandria, on sophistry of heretics •law, the, in clement •clement of alexandria, moral criticism of heresy •clement of alexandria, assimilation of heresy to paganism •clement of alexandria,christian contemplative (γνωστικός) •clement of alexandria, heresy and epistemology •clement of alexandria, reduction of diverse heresies to common errors •clement of alexandria, relationship between sects and philosophy •clement of alexandria •clement of alexandria, positive use of philosophy •clement of alexandria, controversial or polemical aspects Found in books: Boulluec (2022) 274, 278, 279, 280, 281, 288, 289, 328, 347, 354, 362, 370, 374, 375, 391, 395, 407; Salvesen et al (2020) 132; Ward (2022) 177| 1.7. "יִרְאַת יְהוָה רֵאשִׁית דָּעַת חָכְמָה וּמוּסָר אֱוִילִים בָּזוּ׃", 1.14. "גּוֹרָלְךָ תַּפִּיל בְּתוֹכֵנוּ כִּיס אֶחָד יִהְיֶה לְכֻלָּנוּ׃", 1.15. "בְּנִי אַל־תֵּלֵךְ בְּדֶרֶךְ אִתָּם מְנַע רַגְלְךָ מִנְּתִיבָתָם׃", 1.16. "כִּי רַגְלֵיהֶם לָרַע יָרוּצוּ וִימַהֲרוּ לִשְׁפָּךְ־דָּם׃", 1.17. "כִּי־חִנָּם מְזֹרָה הָרָשֶׁת בְּעֵינֵי כָל־בַּעַל כָּנָף׃", 1.18. "וְהֵם לְדָמָם יֶאֱרֹבוּ יִצְפְּנוּ לְנַפְשֹׁתָם׃", 3.11. "מוּסַר יְהוָה בְּנִי אַל־תִּמְאָס וְאַל־תָּקֹץ בְּתוֹכַחְתּוֹ׃", 3.13. "אַשְׁרֵי אָדָם מָצָא חָכְמָה וְאָדָם יָפִיק תְּבוּנָה׃", 3.34. "אִם־לַלֵּצִים הוּא־יָלִיץ ולעניים [וְלַעֲנָוִים] יִתֶּן־חֵן׃", 8.9. "כֻּלָּם נְכֹחִים לַמֵּבִין וִישָׁרִים לְמֹצְאֵי דָעַת׃", 8.22. "יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃", 8.23. "מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃", 8.27. "בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃", 9.4. "מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ׃", 9.12. "אִם־חָכַמְתָּ חָכַמְתָּ לָּךְ וְלַצְתָּ לְבַדְּךָ תִשָּׂא׃", 9.13. "אֵשֶׁת כְּסִילוּת הֹמִיָּה פְּתַיּוּת וּבַל־יָדְעָה מָּה׃", 9.16. "מִי־פֶתִי יָסֻר הֵנָּה וַחֲסַר־לֵב וְאָמְרָה לּוֹ׃", 9.17. "מַיִם־גְּנוּבִים יִמְתָּקוּ וְלֶחֶם סְתָרִים יִנְעָם׃", 9.18. "וְלֹא־יָדַע כִּי־רְפָאִים שָׁם בְּעִמְקֵי שְׁאוֹל קְרֻאֶיהָ׃", 10.12. "שִׂנְאָה תְּעוֹרֵר מְדָנִים וְעַל כָּל־פְּשָׁעִים תְּכַסֶּה אַהֲבָה׃", 10.17. "אֹרַח לְחַיִּים שׁוֹמֵר מוּסָר וְעוֹזֵב תּוֹכַחַת מַתְעֶה׃", 11.1. "מֹאזְנֵי מִרְמָה תּוֹעֲבַת יְהוָה וְאֶבֶן שְׁלֵמָה רְצוֹנוֹ׃", 11.1. "בְּטוּב צַדִּיקִים תַּעֲלֹץ קִרְיָה וּבַאֲבֹד רְשָׁעִים רִנָּה׃", 19.14. "בַּיִת וָהוֹן נַחֲלַת אָבוֹת וּמֵיְהוָה אִשָּׁה מַשְׂכָּלֶת׃", 27.25. "גָּלָה חָצִיר וְנִרְאָה־דֶשֶׁא וְנֶאֶסְפוּ עִשְּׂבוֹת הָרִים׃", 27.26. "כְּבָשִׂים לִלְבוּשֶׁךָ וּמְחִיר שָׂדֶה עַתּוּדִים׃", 31.11. "בָּטַח בָּהּ לֵב בַּעְלָהּ וְשָׁלָל לֹא יֶחְסָר׃", 31.12. "גְּמָלַתְהוּ טוֹב וְלֹא־רָע כֹּל יְמֵי חַיֶּיה׃", 31.13. "דָּרְשָׁה צֶמֶר וּפִשְׁתִּים וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ׃", 31.14. "הָיְתָה כָּאֳנִיּוֹת סוֹחֵר מִמֶּרְחָק תָּבִיא לַחְמָהּ׃", 31.15. "וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרֹתֶיהָ׃", 31.16. "זָמְמָה שָׂדֶה וַתִּקָּחֵהוּ מִפְּרִי כַפֶּיהָ נטע [נָטְעָה] כָּרֶם׃", 31.17. "חָגְרָה בְעוֹז מָתְנֶיהָ וַתְּאַמֵּץ זְרֹעוֹתֶיהָ׃", 31.18. "טָעֲמָה כִּי־טוֹב סַחְרָהּ לֹא־יִכְבֶּה בליל [בַלַּיְלָה] נֵרָהּ׃", 31.19. "יָדֶיהָ שִׁלְּחָה בַכִּישׁוֹר וְכַפֶּיהָ תָּמְכוּ פָלֶךְ׃", 31.21. "לֹא־תִירָא לְבֵיתָהּ מִשָּׁלֶג כִּי כָל־בֵּיתָהּ לָבֻשׁ שָׁנִים׃", 31.22. "מַרְבַדִּים עָשְׂתָה־לָּהּ שֵׁשׁ וְאַרְגָּמָן לְבוּשָׁהּ׃", 31.23. "נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ בְּשִׁבְתּוֹ עִם־זִקְנֵי־אָרֶץ׃", 31.24. "סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי׃", 31.25. "עֹז־וְהָדָר לְבוּשָׁהּ וַתִּשְׂחַק לְיוֹם אַחֲרוֹן׃", 31.26. "פִּיהָ פָּתְחָה בְחָכְמָה וְתוֹרַת־חֶסֶד עַל־לְשׁוֹנָהּ׃", 31.27. "צוֹפִיָּה הֲלִיכוֹת בֵּיתָהּ וְלֶחֶם עַצְלוּת לֹא תֹאכֵל׃", 31.28. "קָמוּ בָנֶיהָ וַיְאַשְּׁרוּהָ בַּעְלָהּ וַיְהַלְלָהּ׃", 31.29. "רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל־כֻּלָּנָה׃", 31.31. "תְּנוּ־לָהּ מִפְּרִי יָדֶיהָ וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ׃", | 1.7. "The fear of the LORD is the beginning of knowledge; But the foolish despise wisdom and discipline.", 1.14. "Cast in thy lot among us; Let us all have one purse’—", 1.15. "My son, walk not thou in the way with them, restrain thy foot from their path;", 1.16. "For their feet run to evil, and they make haste to shed blood.", 1.17. "For in vain the net is spread in the eyes of any bird;", 1.18. "And these lie in wait for their own blood, they lurk for their own lives.", 3.11. "My son, despise not the chastening of the LORD, Neither spurn thou His correction;", 3.13. "Happy is the man that findeth wisdom, And the man that obtaineth understanding.", 3.34. "If it concerneth the scorners, He scorneth them, But unto the humble He giveth grace.", 7.10. "And, behold, there met him a woman With the attire of a harlot, and wily of heart.", 8.9. "They are all plain to him that understandeth, And right to them that find knowledge.", 8.22. "The LORD made me as the beginning of His way, The first of His works of old.", 8.23. "I was set up from everlasting, from the beginning, Or ever the earth was.", 8.27. "When He established the heavens, I was there; When He set a circle upon the face of the deep,", 8.30. "Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,", 9.4. "’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him:", 9.12. "If thou art wise, thou art wise for thyself; And if thou scornest, thou alone shalt bear it.’", 9.13. "The woman Folly is riotous; She is thoughtless, and knoweth nothing.", 9.16. "’Whoso is thoughtless, let him turn in hither’; And as for him that lacketh understanding, she saith to him:", 9.17. "’Stolen waters are sweet, And bread eaten in secret is pleasant.’", 9.18. "But he knoweth not that the shades are there; that her guests are in the depths of the nether-world.", 10.12. "Hatred stirreth up strifes; but love covereth all transgressions.", 10.17. "He is in the way of life that heedeth instruction; But he that forsaketh reproof erreth.", 10.20. "The tongue of the righteous is as choice silver; The heart of the wicked is little worth.", 11.1. "A false balance is an abomination to the LORD; But a perfect weight is His delight.", 19.14. "House and riches are the inheritance of fathers; But a prudent wife is from the LORD.", 27.10. "Thine own friend, and thy father’s friend, forsake not; Neither go into thy brother’s house in the day of thy calamity; Better is a neighbour that is near than a brother far off.", 27.25. "When the hay is mown, and the tender grass showeth itself, And the herbs of the mountains are gathered in;", 27.26. "The lambs will be for thy clothing, And the goats the price for a field. .", 31.10. "A woman of valour who can find? For her price is far above rubies.", 31.11. "The heart of her husband doth safely trust in her, and he hath no lack of gain.", 31.12. "She doeth him good and not evil all the days of her life.", 31.13. "She seeketh wool and flax, and worketh willingly with her hands.", 31.14. "She is like the merchant-ships; she bringeth her food from afar.", 31.15. "She riseth also while it is yet night, and giveth food to her household, and a portion to her maidens.", 31.16. "She considereth a field, and buyeth it; with the fruit of her hands she planteth a vineyard.", 31.17. "She girdeth her loins with strength, And maketh strong her arms.", 31.18. "She perceiveth that her merchandise is good; Her lamp goeth not out by night.", 31.19. "She layeth her hands to the distaff, And her hands hold the spindle.", 31.20. "She stretcheth out her hand to the poor; Yea, she reacheth forth her hands to the needy.", 31.21. "She is not afraid of the snow for her household; For all her household are clothed with scarlet.", 31.22. "She maketh for herself coverlets; Her clothing is fine linen and purple.", 31.23. "Her husband is known in the gates, When he sitteth among the elders of the land.", 31.24. "She maketh linen garments and selleth them; And delivereth girdles unto the merchant.", 31.25. "Strength and dignity are her clothing; And she laugheth at the time to come.", 31.26. "She openeth her mouth with wisdom; And the law of kindness is on her tongue.", 31.27. "She looketh well to the ways of her household, And eateth not the bread of idleness.", 31.28. "Her children rise up, and call her blessed; Her husband also, and he praiseth her:", 31.29. "’Many daughters have done valiantly, But thou excellest them all.’", 31.30. "Grace is deceitful, and beauty is vain; But a woman that feareth the LORD, she shall be praised.", 31.31. "Give her of the fruit of her hands; And let her works praise her in the gates.", |
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6. Hebrew Bible, Numbers, 6.1-6.21, 17.16-17.26, 20.18, 23.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •clement of alexandria •clement of rome, on interpretation Found in books: Boulluec (2022) 196; Geljon and Runia (2013) 32, 258, 261, 263; Geljon and Runia (2019) 144, 151| 6.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 6.1. "וּבַיּוֹם הַשְּׁמִינִי יָבִא שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃", 6.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אוֹ־אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַיהוָה׃", 6.2. "וְהֵנִיף אוֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה קֹדֶשׁ הוּא לַכֹּהֵן עַל חֲזֵה הַתְּנוּפָה וְעַל שׁוֹק הַתְּרוּמָה וְאַחַר יִשְׁתֶּה הַנָּזִיר יָיִן׃", 6.3. "מִיַּיִן וְשֵׁכָר יַזִּיר חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה וְכָל־מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל׃", 6.4. "כֹּל יְמֵי נִזְרוֹ מִכֹּל אֲשֶׁר יֵעָשֶׂה מִגֶּפֶן הַיַּיִן מֵחַרְצַנִּים וְעַד־זָג לֹא יֹאכֵל׃", 6.5. "כָּל־יְמֵי נֶדֶר נִזְרוֹ תַּעַר לֹא־יַעֲבֹר עַל־רֹאשׁוֹ עַד־מְלֹאת הַיָּמִם אֲשֶׁר־יַזִּיר לַיהוָה קָדֹשׁ יִהְיֶה גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ׃", 6.6. "כָּל־יְמֵי הַזִּירוֹ לַיהוָה עַל־נֶפֶשׁ מֵת לֹא יָבֹא׃", 6.7. "לְאָבִיו וּלְאִמּוֹ לְאָחִיו וּלְאַחֹתוֹ לֹא־יִטַּמָּא לָהֶם בְּמֹתָם כִּי נֵזֶר אֱלֹהָיו עַל־רֹאשׁוֹ׃", 6.8. "כֹּל יְמֵי נִזְרוֹ קָדֹשׁ הוּא לַיהוָה׃", 6.9. "וְכִי־יָמוּת מֵת עָלָיו בְּפֶתַע פִּתְאֹם וְטִמֵּא רֹאשׁ נִזְרוֹ וְגִלַּח רֹאשׁוֹ בְּיוֹם טָהֳרָתוֹ בַּיּוֹם הַשְּׁבִיעִי יְגַלְּחֶנּוּ׃", 6.11. "וְעָשָׂה הַכֹּהֵן אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל־הַנָּפֶשׁ וְקִדַּשׁ אֶת־רֹאשׁוֹ בַּיּוֹם הַהוּא׃", 6.12. "וְהִזִּיר לַיהוָה אֶת־יְמֵי נִזְרוֹ וְהֵבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְאָשָׁם וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ כִּי טָמֵא נִזְרוֹ׃", 6.13. "וְזֹאת תּוֹרַת הַנָּזִיר בְּיוֹם מְלֹאת יְמֵי נִזְרוֹ יָבִיא אֹתוֹ אֶל־פֶּתַח אֹהֶל מוֹעֵד׃", 6.14. "וְהִקְרִיב אֶת־קָרְבָּנוֹ לַיהוָה כֶּבֶשׂ בֶּן־שְׁנָתוֹ תָמִים אֶחָד לְעֹלָה וְכַבְשָׂה אַחַת בַּת־שְׁנָתָהּ תְּמִימָה לְחַטָּאת וְאַיִל־אֶחָד תָּמִים לִשְׁלָמִים׃", 6.15. "וְסַל מַצּוֹת סֹלֶת חַלֹּת בְּלוּלֹת בַּשֶּׁמֶן וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן וּמִנְחָתָם וְנִסְכֵּיהֶם׃", 6.16. "וְהִקְרִיב הַכֹּהֵן לִפְנֵי יְהוָה וְעָשָׂה אֶת־חַטָּאתוֹ וְאֶת־עֹלָתוֹ׃", 6.17. "וְאֶת־הָאַיִל יַעֲשֶׂה זֶבַח שְׁלָמִים לַיהוָה עַל סַל הַמַּצּוֹת וְעָשָׂה הַכֹּהֵן אֶת־מִנְחָתוֹ וְאֶת־נִסְכּוֹ׃", 6.18. "וְגִלַּח הַנָּזִיר פֶּתַח אֹהֶל מוֹעֵד אֶת־רֹאשׁ נִזְרוֹ וְלָקַח אֶת־שְׂעַר רֹאשׁ נִזְרוֹ וְנָתַן עַל־הָאֵשׁ אֲשֶׁר־תַּחַת זֶבַח הַשְּׁלָמִים׃", 6.19. "וְלָקַח הַכֹּהֵן אֶת־הַזְּרֹעַ בְּשֵׁלָה מִן־הָאַיִל וְחַלַּת מַצָּה אַחַת מִן־הַסַּל וּרְקִיק מַצָּה אֶחָד וְנָתַן עַל־כַּפֵּי הַנָּזִיר אַחַר הִתְגַּלְּחוֹ אֶת־נִזְרוֹ׃", 6.21. "זֹאת תּוֹרַת הַנָּזִיר אֲשֶׁר יִדֹּר קָרְבָּנוֹ לַיהוָה עַל־נִזְרוֹ מִלְּבַד אֲשֶׁר־תַּשִּׂיג יָדוֹ כְּפִי נִדְרוֹ אֲשֶׁר יִדֹּר כֵּן יַעֲשֶׂה עַל תּוֹרַת נִזְרוֹ׃", 17.16. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 17.17. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְקַח מֵאִתָּם מַטֶּה מַטֶּה לְבֵית אָב מֵאֵת כָּל־נְשִׂיאֵהֶם לְבֵית אֲבֹתָם שְׁנֵים עָשָׂר מַטּוֹת אִישׁ אֶת־שְׁמוֹ תִּכְתֹּב עַל־מַטֵּהוּ׃", 17.18. "וְאֵת שֵׁם אַהֲרֹן תִּכְתֹּב עַל־מַטֵּה לֵוִי כִּי מַטֶּה אֶחָד לְרֹאשׁ בֵּית אֲבוֹתָם׃", 17.19. "וְהִנַּחְתָּם בְּאֹהֶל מוֹעֵד לִפְנֵי הָעֵדוּת אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה׃", 17.21. "וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל וַיִּתְּנוּ אֵלָיו כָּל־נְשִׂיאֵיהֶם מַטֶּה לְנָשִׂיא אֶחָד מַטֶּה לְנָשִׂיא אֶחָד לְבֵית אֲבֹתָם שְׁנֵים עָשָׂר מַטּוֹת וּמַטֵּה אַהֲרֹן בְּתוֹךְ מַטּוֹתָם׃", 17.22. "וַיַּנַּח מֹשֶׁה אֶת־הַמַּטֹּת לִפְנֵי יְהוָה בְּאֹהֶל הָעֵדֻת׃", 17.23. "וַיְהִי מִמָּחֳרָת וַיָּבֹא מֹשֶׁה אֶל־אֹהֶל הָעֵדוּת וְהִנֵּה פָּרַח מַטֵּה־אַהֲרֹן לְבֵית לֵוִי וַיֹּצֵא פֶרַח וַיָּצֵץ צִיץ וַיִּגְמֹל שְׁקֵדִים׃", 17.24. "וַיֹּצֵא מֹשֶׁה אֶת־כָּל־הַמַּטֹּת מִלִּפְנֵי יְהוָה אֶל־כָּל־בְּנֵי יִשְׂרָאֵל וַיִּרְאוּ וַיִּקְחוּ אִישׁ מַטֵּהוּ׃", 17.25. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הָשֵׁב אֶת־מַטֵּה אַהֲרֹן לִפְנֵי הָעֵדוּת לְמִשְׁמֶרֶת לְאוֹת לִבְנֵי־מֶרִי וּתְכַל תְּלוּנֹּתָם מֵעָלַי וְלֹא יָמֻתוּ׃", 17.26. "וַיַּעַשׂ מֹשֶׁה כַּאֲשֶׁר צִוָּה יְהוָה אֹתוֹ כֵּן עָשָׂה׃", 20.18. "וַיֹּאמֶר אֵלָיו אֱדוֹם לֹא תַעֲבֹר בִּי פֶּן־בַּחֶרֶב אֵצֵא לִקְרָאתֶךָ׃", 23.19. "לֹא אִישׁ אֵל וִיכַזֵּב וּבֶן־אָדָם וְיִתְנֶחָם הַהוּא אָמַר וְלֹא יַעֲשֶׂה וְדִבֶּר וְלֹא יְקִימֶנָּה׃", | 6.1. "And the LORD spoke unto Moses, saying:", 6.2. "Speak unto the children of Israel, and say unto them: When either man or woman shall clearly utter a vow, the vow of a Nazirite, to consecrate himself unto the LORD,", 6.3. "he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried.", 6.4. "All the days of his Naziriteship shall he eat nothing that is made of the grape-vine, from the pressed grapes even to the grapestone.", 6.5. "All the days of his vow of Naziriteship there shall no razor come upon his head; until the days be fulfilled, in which he consecrateth himself unto the LORD, he shall be holy, he shall let the locks of the hair of his head grow long.", 6.6. "All the days that he consecrateth himself unto the LORD he shall not come near to a dead body.", 6.7. "He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because his consecration unto God is upon his head.", 6.8. "All the days of his Naziriteship he is holy unto the LORD.", 6.9. "And if any man die very suddenly beside him, and he defile his consecrated head, then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.", 6.10. "And on the eighth day he shall bring two turtledoves, or two young pigeons, to the priest, to the door of the tent of meeting.", 6.11. "And the priest shall prepare one for a sin-offering, and the other for a burnt-offering, and make atonement for him, for that he sinned by reason of the dead; and he shall hallow his head that same day.", 6.12. "And he shall consecrate unto the LORD the days of his Naziriteship, and shall bring a he-lamb of the first year for a guilt-offering; but the former days shall be void, because his consecration was defiled. .", 6.13. "And this is the law of the Nazirite, when the days of his consecration are fulfilled: he shall abring it unto the door of the tent of meeting;", 6.14. "and he shall present his offering unto the LORD, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for peace-offerings,", 6.15. "and a basket of unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers spread with oil, and their meal-offering, and their drink-offerings.", 6.16. "And the priest shall bring them before the LORD, and shall offer his sin-offering, and his burnt-offering.", 6.17. "And he shall offer the ram for a sacrifice of peace-offerings unto the LORD, with the basket of unleavened bread; the priest shall offer also the meal-offering thereof, and the drink-offering thereof.", 6.18. "And the Nazirite shall shave his consecrated head at the door of the tent of meeting, and shall take the hair of his consecrated head, and put it on the fire which is under the sacrifice of peace-offerings.", 6.19. "And the priest shall take the shoulder of the ram when it is sodden, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazirite, after he hath shaven his consecrated head.", 6.20. "And the priest shall wave them for a wave-offering before the LORD; this is holy for the priest, together with the breast of waving and the thigh of heaving; and after that the Nazirite may drink wine.", 6.21. "This is the law of the Nazirite who voweth, and of his offering unto the LORD for his Naziriteship, beside that for which his means suffice; according to his vow which he voweth, so he must do after the law of his Naziriteship.", 17.16. "And the LORD spoke unto Moses, saying:", 17.17. "‘Speak unto the children of Israel, and take of them rods, one for each fathers’house, of all their princes according to their fathers’houses, twelve rods; thou shalt write every man’s name upon his rod.", 17.18. "And thou shalt write Aaron’s name upon the rod of Levi, for there shall be one rod for the head of their fathers’houses.", 17.19. "And thou shalt lay them up in the tent of meeting before the testimony, where I meet with you.", 17.20. "And it shall come to pass, that the man whom I shall choose, his rod shall bud; and I will make to cease from Me the murmurings of the children of Israel, which they murmur against you.’", 17.21. "And Moses spoke unto the children of Israel; and all their princes gave him rods, for each prince one, according to their fathers’houses, even twelve rods; and the rod of Aaron was among their rods.", 17.22. "And Moses laid up the rods before the LORD in the tent of the testimony.", 17.23. "And it came to pass on the morrow, that Moses went into the tent of the testimony; and, behold, the rod of Aaron for the house of Levi was budded, and put forth buds, and bloomed blossoms, and bore ripe almonds.", 17.24. "And Moses brought out all the rods from before the LORD unto all the children of Israel; and they looked, and took every man his rod.", 17.25. "and the LORD said unto Moses: ‘Put back the rod of Aaron before the testimony, to be kept there, for a token against the rebellious children; that there may be made an end of their murmurings against Me, that they die not.’", 17.26. "Thus did Moses; as the LORD commanded him, so did he.", 20.18. "And Edom said unto him: ‘Thou shalt not pass through me, lest I come out with the sword against thee.’", 23.19. "God is not a man, that He should lie; Neither the son of man, that He should repent: When He hath said, will He not do it? Or when He hath spoken, will He not make it good?", |
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7. Hebrew Bible, Micah, 3.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Frey and Levison (2014) 349| 3.8. "וְאוּלָם אָנֹכִי מָלֵאתִי כֹחַ אֶת־רוּחַ יְהוָה וּמִשְׁפָּט וּגְבוּרָה לְהַגִּיד לְיַעֲקֹב פִּשְׁעוֹ וּלְיִשְׂרָאֵל חַטָּאתוֹ׃", | 3.8. "But I truly am full of power by the spirit of the LORD, and of justice, and of might, to declare unto Jacob his transgression, and to Israel his sin.", |
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8. Hebrew Bible, Leviticus, 11.4-11.8, 13.11-13.13, 16.1, 19.25, 21.16-21.21, 22.20-22.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 351, 375, 376; Corrigan and Rasimus (2013) 347; Geljon and Runia (2013) 214, 261; Geljon and Runia (2019) 249| 11.4. "אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה אֶת־הַגָּמָל כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה אֵינֶנּוּ מַפְרִיס טָמֵא הוּא לָכֶם׃", 11.4. "וְהָאֹכֵל מִנִּבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהַנֹּשֵׂא אֶת־נִבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב׃", 11.5. "וְאֶת־הַשָּׁפָן כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה לֹא יַפְרִיס טָמֵא הוּא לָכֶם׃", 11.6. "וְאֶת־הָאַרְנֶבֶת כִּי־מַעֲלַת גֵּרָה הִוא וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם׃", 11.7. "וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְשֹׁסַע שֶׁסַע פַּרְסָה וְהוּא גֵּרָה לֹא־יִגָּר טָמֵא הוּא לָכֶם׃", 11.8. "מִבְּשָׂרָם לֹא תֹאכֵלוּ וּבְנִבְלָתָם לֹא תִגָּעוּ טְמֵאִים הֵם לָכֶם׃", 13.11. "צָרַעַת נוֹשֶׁנֶת הִוא בְּעוֹר בְּשָׂרוֹ וְטִמְּאוֹ הַכֹּהֵן לֹא יַסְגִּרֶנּוּ כִּי טָמֵא הוּא׃", 13.12. "וְאִם־פָּרוֹחַ תִּפְרַח הַצָּרַעַת בָּעוֹר וְכִסְּתָה הַצָּרַעַת אֵת כָּל־עוֹר הַנֶּגַע מֵרֹאשׁוֹ וְעַד־רַגְלָיו לְכָל־מַרְאֵה עֵינֵי הַכֹּהֵן׃", 13.13. "וְרָאָה הַכֹּהֵן וְהִנֵּה כִסְּתָה הַצָּרַעַת אֶת־כָּל־בְּשָׂרוֹ וְטִהַר אֶת־הַנָּגַע כֻּלּוֹ הָפַךְ לָבָן טָהוֹר הוּא׃", 16.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי־יְהוָה וַיָּמֻתוּ׃", 16.1. "וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יָעֳמַד־חַי לִפְנֵי יְהוָה לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל הַמִּדְבָּרָה׃", 19.25. "וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 21.16. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 21.17. "דַּבֵּר אֶל־אַהֲרֹן לֵאמֹר אִישׁ מִזַּרְעֲךָ לְדֹרֹתָם אֲשֶׁר יִהְיֶה בוֹ מוּם לֹא יִקְרַב לְהַקְרִיב לֶחֶם אֱלֹהָיו׃", 21.18. "כִּי כָל־אִישׁ אֲשֶׁר־בּוֹ מוּם לֹא יִקְרָב אִישׁ עִוֵּר אוֹ פִסֵּחַ אוֹ חָרֻם אוֹ שָׂרוּעַ׃", 21.19. "אוֹ אִישׁ אֲשֶׁר־יִהְיֶה בוֹ שֶׁבֶר רָגֶל אוֹ שֶׁבֶר יָד׃", 21.21. "כָּל־אִישׁ אֲשֶׁר־בּוֹ מוּם מִזֶּרַע אַהֲרֹן הַכֹּהֵן לֹא יִגַּשׁ לְהַקְרִיב אֶת־אִשֵּׁי יְהוָה מוּם בּוֹ אֵת לֶחֶם אֱלֹהָיו לֹא יִגַּשׁ לְהַקְרִיב׃", 22.21. "וְאִישׁ כִּי־יַקְרִיב זֶבַח־שְׁלָמִים לַיהוָה לְפַלֵּא־נֶדֶר אוֹ לִנְדָבָה בַּבָּקָר אוֹ בַצֹּאן תָּמִים יִהְיֶה לְרָצוֹן כָּל־מוּם לֹא יִהְיֶה־בּוֹ׃", 22.22. "עַוֶּרֶת אוֹ שָׁבוּר אוֹ־חָרוּץ אוֹ־יַבֶּלֶת אוֹ גָרָב אוֹ יַלֶּפֶת לֹא־תַקְרִיבוּ אֵלֶּה לַיהוָה וְאִשֶּׁה לֹא־תִתְּנוּ מֵהֶם עַל־הַמִּזְבֵּחַ לַיהוָה׃", 22.23. "וְשׁוֹר וָשֶׂה שָׂרוּעַ וְקָלוּט נְדָבָה תַּעֲשֶׂה אֹתוֹ וּלְנֵדֶר לֹא יֵרָצֶה׃", 22.24. "וּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת לֹא תַקְרִיבוּ לַיהוָה וּבְאַרְצְכֶם לֹא תַעֲשׂוּ׃", | 11.4. "Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you.", 11.5. "And the rock-badger, because he cheweth the cud but parteth not the hoof, he is unclean unto you.", 11.6. "And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you", 11.7. "And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you.", 11.8. "of their flesh ye shall not eat, and their carcasses ye shall not touch; they are unclean unto you.", 13.11. "it is an old leprosy in the skin of his flesh, and the priest shall pronounce him unclean; he shall not shut him up; for he is unclean.", 13.12. "And if the leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague from his head even to his feet, as far as appeareth to the priest;", 13.13. "then the priest shall look; and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague; it is all turned white: he is clean.", 16.1. "And the LORD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died;", 19.25. "But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God.", 21.16. "And the LORD spoke unto Moses, saying:", 21.17. "Speak unto Aaron, saying: Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God.", 21.18. "For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath any thing maimed, or anything too long,", 21.19. "or a man that is broken-footed, or broken-handed,", 21.20. "or crook-backed, or a dwarf, or that hath his eye overspread, or is scabbed, or scurvy, or hath his stones crushed;", 21.21. "no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of the LORD made by fire; he hath a blemish; he shall not come nigh to offer the bread of his God.", 22.20. "But whatsoever hath a blemish, that shall ye not bring; for it shall not be acceptable for you.", 22.21. "And whosoever bringeth a sacrifice of peace-offerings unto the LORD in fulfilment of a vow clearly uttered, or for a freewill-offering, of the herd or of the flock, it shall be perfect to be accepted; there shall be no blemish therein.", 22.22. "Blind, or broken, or maimed, or having a wen, or scabbed, or scurvy, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD.", 22.23. "Either a bullock or a lamb that hath any thing too long or too short, that mayest thou offer for a freewill-offering; but for a vow it shall not be accepted.", 22.24. "That which hath its stones bruised, or crushed, or torn, or cut, ye shall not offer unto the LORD; neither shall ye do thus in your land.", |
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9. Hebrew Bible, Job, 3, 4, 4.19-5.5, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 40.17, 40.21, 42.6, 42.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Huttner (2013) 197| 42.14. "וַיִּקְרָא שֵׁם־הָאַחַת יְמִימָה וְשֵׁם הַשֵּׁנִית קְצִיעָה וְשֵׁם הַשְּׁלִישִׁית קֶרֶן הַפּוּךְ׃", | 42.14. "And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch.", |
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10. Hebrew Bible, Hosea, 9.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Frey and Levison (2014) 349| 9.7. "בָּאוּ יְמֵי הַפְּקֻדָּה בָּאוּ יְמֵי הַשִׁלֻּם יֵדְעוּ יִשְׂרָאֵל אֱוִיל הַנָּבִיא מְשֻׁגָּע אִישׁ הָרוּחַ עַל רֹב עֲוֺנְךָ וְרַבָּה מַשְׂטֵמָה׃", | 9.7. "The days of visitation are come, The days of recompense are come, Israel shall know it. The prophet is a fool, the man of the spirit is mad! For the multitude of thine iniquity, the enmity is great.", |
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11. Hebrew Bible, Genesis, 1.1-1.3, 1.26-1.28, 2.1, 2.8, 2.18, 2.22, 3.20-3.21, 4.25, 6.1-6.4, 9.6, 9.20, 11.1-11.9, 15.2-15.4, 17.1-17.2, 18.8, 18.22, 19.26, 23.4, 29.35, 30.18, 33.20, 37.7, 49.8, 49.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 149, 150, 290, 302, 306, 307, 335, 338, 339, 340, 341, 352, 353, 356, 362, 363, 365, 395, 421, 450; Corrigan and Rasimus (2013) 344; Geljon and Runia (2013) 32, 34, 117, 148, 214, 258, 261, 263; Geljon and Runia (2019) 142, 249, 263; Hellholm et al. (2010) 1206; Janowitz (2002) 83, 84; Stanton (2021) 219, 229; Taylor and Hay (2020) 123; Ward (2022) 149, 150, 151, 158; Černušková (2016) 284| 1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", 1.2. "וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃", 1.2. "וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃", 1.3. "וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃", 1.3. "וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃", 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 1.28. "וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃", 2.1. "וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃", 2.1. "וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃", 2.8. "וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃", 2.18. "וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃", 2.22. "וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃", 3.21. "וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃", 4.25. "וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן׃", 6.1. "וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃", 6.1. "וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃", 6.2. "וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃", 6.2. "מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃", 6.3. "וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", 9.6. "שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃", 11.1. "וַיְהִי כָל־הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים׃", 11.1. "אֵלֶּה תּוֹלְדֹת שֵׁם שֵׁם בֶּן־מְאַת שָׁנָה וַיּוֹלֶד אֶת־אַרְפַּכְשָׁד שְׁנָתַיִם אַחַר הַמַּבּוּל׃", 11.2. "וַיְחִי רְעוּ שְׁתַּיִם וּשְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־שְׂרוּג׃", 11.2. "וַיְהִי בְּנָסְעָם מִקֶּדֶם וַיִּמְצְאוּ בִקְעָה בְּאֶרֶץ שִׁנְעָר וַיֵּשְׁבוּ שָׁם׃", 11.3. "וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ הָבָה נִלְבְּנָה לְבֵנִים וְנִשְׂרְפָה לִשְׂרֵפָה וַתְּהִי לָהֶם הַלְּבֵנָה לְאָבֶן וְהַחֵמָר הָיָה לָהֶם לַחֹמֶר׃", 11.3. "וַתְּהִי שָׂרַי עֲקָרָה אֵין לָהּ וָלָד׃", 11.4. "וַיֹּאמְרוּ הָבָה נִבְנֶה־לָּנוּ עִיר וּמִגְדָּל וְרֹאשׁוֹ בַשָּׁמַיִם וְנַעֲשֶׂה־לָּנוּ שֵׁם פֶּן־נָפוּץ עַל־פְּנֵי כָל־הָאָרֶץ׃", 11.5. "וַיֵּרֶד יְהוָה לִרְאֹת אֶת־הָעִיר וְאֶת־הַמִּגְדָּל אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם׃", 11.6. "וַיֹּאמֶר יְהוָה הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם וְזֶה הַחִלָּם לַעֲשׂוֹת וְעַתָּה לֹא־יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת׃", 11.7. "הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם אֲשֶׁר לֹא יִשְׁמְעוּ אִישׁ שְׂפַת רֵעֵהוּ׃", 11.8. "וַיָּפֶץ יְהוָה אֹתָם מִשָּׁם עַל־פְּנֵי כָל־הָאָרֶץ וַיַּחְדְּלוּ לִבְנֹת הָעִיר׃", 11.9. "עַל־כֵּן קָרָא שְׁמָהּ בָּבֶל כִּי־שָׁם בָּלַל יְהוָה שְׂפַת כָּל־הָאָרֶץ וּמִשָּׁם הֱפִיצָם יְהוָה עַל־פְּנֵי כָּל־הָאָרֶץ׃", 15.2. "וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃", 15.2. "וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃", 15.3. "וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן־בֵּיתִי יוֹרֵשׁ אֹתִי׃", 15.4. "וְהִנֵּה דְבַר־יְהוָה אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ זֶה כִּי־אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ׃", 17.1. "זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃", 17.1. "וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃", 17.2. "וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל׃", 17.2. "וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד׃", 18.8. "וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃", 18.22. "וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי יְהוָה׃", 19.26. "וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶלַח׃", 23.4. "גֵּר־וְתוֹשָׁב אָנֹכִי עִמָּכֶם תְּנוּ לִי אֲחֻזַּת־קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי׃", 29.35. "וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר הַפַּעַם אוֹדֶה אֶת־יְהוָה עַל־כֵּן קָרְאָה שְׁמוֹ יְהוּדָה וַתַּעֲמֹד מִלֶּדֶת׃", 30.18. "וַתֹּאמֶר לֵאָה נָתַן אֱלֹהִים שְׂכָרִי אֲשֶׁר־נָתַתִּי שִׁפְחָתִי לְאִישִׁי וַתִּקְרָא שְׁמוֹ יִשָּׂשכָר׃", 37.7. "וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹךְ הַשָּׂדֶה וְהִנֵּה קָמָה אֲלֻמָּתִי וְגַם־נִצָּבָה וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם וַתִּשְׁתַּחֲוֶיןָ לַאֲלֻמָּתִי׃", 49.8. "יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲוּוּ לְךָ בְּנֵי אָבִיךָ׃", 49.15. "וַיַּרְא מְנֻחָה כִּי טוֹב וְאֶת־הָאָרֶץ כִּי נָעֵמָה וַיֵּט שִׁכְמוֹ לִסְבֹּל וַיְהִי לְמַס־עֹבֵד׃", | 1.1. "In the beginning God created the heaven and the earth.", 1.2. "Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.", 1.3. "And God said: ‘Let there be light.’ And there was light.", 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 1.28. "And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’", 2.1. "And the heaven and the earth were finished, and all the host of them.", 2.8. "And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.", 2.18. "And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’", 2.22. "And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man.", 3.20. "And the man called his wife’s name Eve; because she was the mother of all living.", 3.21. "And the LORD God made for Adam and for his wife garments of skins, and clothed them.", 4.25. "And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’", 6.1. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,", 6.2. "that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.", 6.3. "And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", 9.6. "Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.", 9.20. "And Noah, the man of the land, began and planted a vineyard.", 11.1. "And the whole earth was of one language and of one speech.", 11.2. "And it came to pass, as they journeyed east, that they found a plain in the land of Shinar; and they dwelt there.", 11.3. "And they said one to another: ‘Come, let us make brick, and burn them thoroughly.’ And they had brick for stone, and slime had they for mortar.", 11.4. "And they said: ‘Come, let us build us a city, and a tower, with its top in heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth.’", 11.5. "And the LORD came down to see the city and the tower, which the children of men builded.", 11.6. "And the LORD said: ‘Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do.", 11.7. "Come, let us go down, and there confound their language, that they may not understand one another’s speech.’", 11.8. "So the LORD scattered them abroad from thence upon the face of all the earth; and they left off to build the city.", 11.9. "Therefore was the name of it called Babel; because the LORD did there aconfound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth.", 15.2. "And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’", 15.3. "And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’", 15.4. "And, behold, the word of the LORD came unto him, saying: ‘This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.’", 17.1. "And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted.", 17.2. "And I will make My covet between Me and thee, and will multiply thee exceedingly.’", 18.8. "And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.", 18.22. "And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD.", 19.26. "But his wife looked back from behind him, and she became a pillar of salt.", 23.4. "’I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead out of my sight.’", 29.35. "And she conceived again, and bore a son; and she said: ‘This time will I praise the LORD.’ Therefore she called his name Judah; and she left off bearing.", 30.18. "And Leah said: ‘God hath given me my hire, because I gave my handmaid to my husband. And she called his name Issachar.", 33.20. "And he erected there an altar, and called it El-elohe-Israel.", 37.7. "for, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves came round about, and bowed down to my sheaf.’", 49.8. "Judah, thee shall thy brethren praise; Thy hand shall be on the neck of thine enemies; Thy father’s sons shall bow down before thee.", 49.15. "For he saw a resting-place that it was good, And the land that it was pleasant; And he bowed his shoulder to bear, And became a servant under task-work", |
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12. Hebrew Bible, Malachi, 3.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •clement of alexandria, on sophistry of heretics •clement of alexandria, reduction of diverse heresies to common errors •exegesis, in clement of alexandria •law, the, in clement Found in books: Boulluec (2022) 290, 291, 292, 295, 354| 3.15. "וְעַתָּה אֲנַחְנוּ מְאַשְּׁרִים זֵדִים גַּם־נִבְנוּ עֹשֵׂי רִשְׁעָה גַּם בָּחֲנוּ אֱלֹהִים וַיִּמָּלֵטוּ׃", | 3.15. "And now we call the proud happy; yea, they that work wickedness are built up; yea, they try God, and are delivered.’", |
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13. Hebrew Bible, Exodus, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Binder (2012) 73| 20.4. "לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ", | 20.4. "Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;", |
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14. Hebrew Bible, Deuteronomy, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 123| 4.18. "תַּבְנִית כָּל־רֹמֵשׂ בָּאֲדָמָה תַּבְנִית כָּל־דָּגָה אֲשֶׁר־בַּמַּיִם מִתַּחַת לָאָרֶץ׃", | 4.18. "the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the water under the earth; .", |
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15. Hesiod, Works And Days, 211 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •clement of alexandria, positive use of philosophy Found in books: Boulluec (2022) 313, 314 | 211. For men: against all evil there shall be |
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| 16. Homer, Iliad, a b c d\n0 4.116.14 4.116.14 4 116 \n1 22.83 22.83 22 83 \n2 18.82 18.82 18 82 \n3 19.258 19.258 19 258 \n4 13.435 13.435 13 435 \n5 17.434 17.434 17 434 \n6 17.436 17.436 17 436 \n7 17.435 17.435 17 435 \n8 27 27 27 None\n9 '16.672 '16.672 '16 672 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Gaifman (2012) 93 |
| 17. Homer, Odyssey, 1.45, 2.47, 5.413, 6.267, 7.322, 10.516-10.529, 11.24-11.35, 14.10, 18.73 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 313, 314, 333, 400; Del Lucchese (2019) 208; Edmonds (2019) 223; Gagné (2020) 264; Ward (2022) 177 |
| 18. Septuagint, Isaiah, 1.16-1.17, 40.11, 40.13, 45.3, 53.1 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •clement of alexandria,christian contemplative (γνωστικός) •clement of alexandria,sacramental theology •clement of alexandria,theological anthropology •clement of alexandria,god in •clement of alexandria, art of memory Found in books: Ward (2022) 59, 113, 114, 149, 151, 158, 179 |
19. Hebrew Bible, 2 Kings, 2.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •clement of alexandria, Found in books: Bay (2022) 236| 2.13. "וַיָּרֶם אֶת־אַדֶּרֶת אֵלִיָּהוּ אֲשֶׁר נָפְלָה מֵעָלָיו וַיָּשָׁב וַיַּעֲמֹד עַל־שְׂפַת הַיַּרְדֵּן׃", | 2.13. "He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of the Jordan.", |
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| 20. Hebrew Bible, Joshua, 2-4, 1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 232 |
21. Hebrew Bible, 1 Samuel, 28.11, 28.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •clement of alexandria, ‘liberal’ tolerance of heresy Found in books: Boulluec (2022) 336, 337| 28.11. "וַתֹּאמֶר הָאִשָּׁה אֶת־מִי אַעֲלֶה־לָּךְ וַיֹּאמֶר אֶת־שְׁמוּאֵל הַעֲלִי־לִי׃", 28.19. "וְיִתֵּן יְהוָה גַּם אֶת־יִשְׂרָאֵל עִמְּךָ בְּיַד־פְּלִשְׁתִּים וּמָחָר אַתָּה וּבָנֶיךָ עִמִּי גַּם אֶת־מַחֲנֵה יִשְׂרָאֵל יִתֵּן יְהוָה בְּיַד־פְּלִשְׁתִּים׃", | 28.11. "Then said the woman, Whom shall I bring up to thee? And he said, Bring me up Shemu᾽el.", 28.19. "Moreover the Lord will also deliver Yisra᾽el with thee into the hand of the Pelishtim: and to morrow shalt thou and thy sons be with me: the Lord also shall deliver the camp of Yisra᾽el into the hand of the Pelishtim.", |
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22. Hebrew Bible, Jeremiah, 5.8, 10.2, 12.1, 31.31, 31.34 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •clement of alexandria, assimilation of heresy to paganism •clement of alexandria, moral criticism of heresy •clement of alexandria, reduction of diverse heresies to common errors •exegesis, in clement of alexandria •law, the, in clement •clement of alexandria, on sophistry of heretics •clement of alexandria Found in books: Boulluec (2022) 290, 291, 325, 326, 328, 329, 347, 350, 351, 367, 368; Klawans (2019) 120; Stanton (2021) 180| 5.8. "סוּסִים מְיֻזָּנִים מַשְׁכִּים הָיוּ אִישׁ אֶל־אֵשֶׁת רֵעֵהוּ יִצְהָלוּ׃", 10.2. "כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃", 10.2. "אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃", 12.1. "רֹעִים רַבִּים שִׁחֲתוּ כַרְמִי בֹּסְסוּ אֶת־חֶלְקָתִי נָתְנוּ אֶת־חֶלְקַת חֶמְדָּתִי לְמִדְבַּר שְׁמָמָה׃", 12.1. "צַדִּיק אַתָּה יְהוָה כִּי אָרִיב אֵלֶיךָ אַךְ מִשְׁפָּטִים אֲדַבֵּר אוֹתָךְ מַדּוּעַ דֶּרֶךְ רְשָׁעִים צָלֵחָה שָׁלוּ כָּל־בֹּגְדֵי בָגֶד׃", 31.31. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃", 31.34. "וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃", | 5.8. "They are become as well-fed horses, lusty stallions; Every one neigheth after his neighbour’s wife.", 10.2. "thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them.", 12.1. "Right wouldest Thou be, O LORD, were I to contend with Thee, yet will I reason with Thee: Wherefore doth the way of the wicked prosper? Wherefore are all they secure that deal very treacherously?", 31.31. "Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;", 31.34. "and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.", |
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| 23. Hesiod, Theogony, 5.214 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 385 |
24. Hebrew Bible, Isaiah, 1.18, 5.1-5.2, 5.5, 5.21, 7.14, 9.15, 11.2, 28.11, 30.1, 31.3, 40.12-40.13, 42.1, 44.6, 49.9, 52.11, 53.2, 60.17, 61.1, 64.1-64.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •clement of alexandria, on interpretation of scripture •exegesis, in clement of alexandria •clement of alexandria, positive use of philosophy •clement of rome, on interpretation •clement of alexandria •clement of alexandria, assimilation of heresy to paganism •law, the, in clement •orpheus, clement of alexandria •clement of alexandria, heresy and epistemology •clement of alexandria, reduction of diverse heresies to common errors •clement of alexandria, moral criticism of heresy Found in books: Boulluec (2022) 195, 196, 286, 321, 325, 326, 328, 362, 363, 394, 395, 415, 440; Frey and Levison (2014) 349; Levine Allison and Crossan (2006) 223; Potter Suh and Holladay (2021) 73, 74; Stanton (2021) 219, 231| 1.18. "לְכוּ־נָא וְנִוָּכְחָה יֹאמַר יְהוָה אִם־יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם־יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ׃", 5.1. "אָשִׁירָה נָּא לִידִידִי שִׁירַת דּוֹדִי לְכַרְמוֹ כֶּרֶם הָיָה לִידִידִי בְּקֶרֶן בֶּן־שָׁמֶן׃", 5.1. "כִּי עֲשֶׂרֶת צִמְדֵּי־כֶרֶם יַעֲשׂוּ בַּת אֶחָת וְזֶרַע חֹמֶר יַעֲשֶׂה אֵיפָה׃", 5.2. "הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע שָׂמִים חֹשֶׁךְ לְאוֹר וְאוֹר לְחֹשֶׁךְ שָׂמִים מַר לְמָתוֹק וּמָתוֹק לְמָר׃", 5.2. "וַיְעַזְּקֵהוּ וַיְסַקְּלֵהוּ וַיִּטָּעֵהוּ שֹׂרֵק וַיִּבֶן מִגְדָּל בְּתוֹכוֹ וְגַם־יֶקֶב חָצֵב בּוֹ וַיְקַו לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃", 5.5. "וְעַתָּה אוֹדִיעָה־נָּא אֶתְכֶם אֵת אֲשֶׁר־אֲנִי עֹשֶׂה לְכַרְמִי הָסֵר מְשׂוּכָּתוֹ וְהָיָה לְבָעֵר פָּרֹץ גְּדֵרוֹ וְהָיָה לְמִרְמָס׃", 5.21. "הוֹי חֲכָמִים בְּעֵינֵיהֶם וְנֶגֶד פְּנֵיהֶם נְבֹנִים׃", 7.14. "לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל׃", 9.15. "וַיִּהְיוּ מְאַשְּׁרֵי הָעָם־הַזֶּה מַתְעִים וּמְאֻשָּׁרָיו מְבֻלָּעִים׃", 11.2. "וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃", 28.11. "כִּי בְּלַעֲגֵי שָׂפָה וּבְלָשׁוֹן אַחֶרֶת יְדַבֵּר אֶל־הָעָם הַזֶּה׃", 30.1. "הוֹי בָּנִים סוֹרְרִים נְאֻם־יְהוָה לַעֲשׂוֹת עֵצָה וְלֹא מִנִּי וְלִנְסֹךְ מַסֵּכָה וְלֹא רוּחִי לְמַעַן סְפוֹת חַטָּאת עַל־חַטָּאת׃", 30.1. "אֲשֶׁר אָמְרוּ לָרֹאִים לֹא תִרְאוּ וְלַחֹזִים לֹא תֶחֱזוּ־לָנוּ נְכֹחוֹת דַּבְּרוּ־לָנוּ חֲלָקוֹת חֲזוּ מַהֲתַלּוֹת׃", 31.3. "וּמִצְרַיִם אָדָם וְלֹא־אֵל וְסוּסֵיהֶם בָּשָׂר וְלֹא־רוּחַ וַיהוָה יַטֶּה יָדוֹ וְכָשַׁל עוֹזֵר וְנָפַל עָזֻר וְיַחְדָּו כֻּלָּם יִכְלָיוּן׃", 40.12. "מִי־מָדַד בְּשָׁעֳלוֹ מַיִם וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן וְכָל בַּשָּׁלִשׁ עֲפַר הָאָרֶץ וְשָׁקַל בַּפֶּלֶס הָרִים וּגְבָעוֹת בְּמֹאזְנָיִם׃", 40.13. "מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃", 42.1. "הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃", 42.1. "שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃", 44.6. "כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃", 49.9. "לֵאמֹר לַאֲסוּרִים צֵאוּ לַאֲשֶׁר בַּחֹשֶׁךְ הִגָּלוּ עַל־דְּרָכִים יִרְעוּ וּבְכָל־שְׁפָיִים מַרְעִיתָם׃", 52.11. "סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃", 53.2. "וַיַּעַל כַּיּוֹנֵק לְפָנָיו וְכַשֹּׁרֶשׁ מֵאֶרֶץ צִיָּה לֹא־תֹאַר לוֹ וְלֹא הָדָר וְנִרְאֵהוּ וְלֹא־מַרְאֶה וְנֶחְמְדֵהוּ׃", 60.17. "תַּחַת הַנְּחֹשֶׁת אָבִיא זָהָב וְתַחַת הַבַּרְזֶל אָבִיא כֶסֶף וְתַחַת הָעֵצִים נְחֹשֶׁת וְתַחַת הָאֲבָנִים בַּרְזֶל וְשַׂמְתִּי פְקֻדָּתֵךְ שָׁלוֹם וְנֹגְשַׂיִךְ צְדָקָה׃", 61.1. "שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃", 61.1. "רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃", 64.1. "בֵּית קָדְשֵׁנוּ וְתִפְאַרְתֵּנוּ אֲשֶׁר הִלְלוּךָ אֲבֹתֵינוּ הָיָה לִשְׂרֵפַת אֵשׁ וְכָל־מַחֲמַדֵּינוּ הָיָה לְחָרְבָּה׃", 64.1. "כִּקְדֹחַ אֵשׁ הֲמָסִים מַיִם תִּבְעֶה־אֵשׁ לְהוֹדִיעַ שִׁמְךָ לְצָרֶיךָ מִפָּנֶיךָ גּוֹיִם יִרְגָּזוּ׃", 64.2. "בַּעֲשׂוֹתְךָ נוֹרָאוֹת לֹא נְקַוֶּה יָרַדְתָּ מִפָּנֶיךָ הָרִים נָזֹלּוּ׃", | 1.18. "Come now, and let us reason together, Saith the LORD; Though your sins be as scarlet, They shall be as white as snow; Though they be red like crimson, They shall be as wool.", 5.1. "Let me sing of my well-beloved, A song of my beloved touching his vineyard. My well-beloved had a vineyard In a very fruitful hill;", 5.2. "And he digged it, and cleared it of stones, And planted it with the choicest vine, And built a tower in the midst of it, And also hewed out a vat therein; And he looked that it should bring forth grapes, And it brought forth wild grapes. .", 5.5. "And now come, I will tell you What I will do to my vineyard: I will take away the hedge thereof, And it shall be eaten up; I will break down the fence thereof, And it shall be trodden down;", 5.21. "Woe unto them that are wise in their own eyes, And prudent in their own sight!", 7.14. "Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel.", 9.15. "For they that lead this people cause them to err; and they that are led of them are destroyed.", 11.2. "And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD.", 28.11. "For with stammering lips and with a strange tongue Shall it be spoken to this people;", 30.1. "Woe to the rebellious children, saith the LORD, That take counsel, but not of Me; and that form projects, but not of My spirit, that they may add sin to sin;", 31.3. "Now the Egyptians are men, and not God, And their horses flesh, and not spirit; So when the LORD shall stretch out His hand, Both he that helpeth shall stumble, and he that is helped shall fall, And they all shall perish together.", 40.12. "Who hath measured the waters in the hollow of his hand, And meted out heaven with the span, And comprehended the dust of the earth in a measure, And weighed the mountains in scales, And the hills in a balance?", 40.13. "Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?", 42.1. "Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations.", 44.6. "Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God.", 49.9. "Saying to the prisoners: ‘Go forth’; To them that are in darkness: ‘Show yourselves’; They shall feed in the ways, And in all high hills shall be their pasture;", 52.11. "Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD.", 53.2. "For he shot up right forth as a sapling, And as a root out of a dry ground; He had no form nor comeliness, that we should look upon him, Nor beauty that we should delight in him.", 60.17. "For brass I will bring gold, And for iron I will bring silver, And for wood brass, And for stones iron; I will also make thy officers peace, And righteousness thy magistrates.", 61.1. "The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;", 64.1. "As when fire kindleth the brush-wood, and the fire causeth the waters to boil; to make Thy name known to Thine adversaries, that the nations might tremble at Thy presence,", 64.2. "when Thou didst tremendous things which we looked not for— Oh that Thou wouldest come down, that the mountains might quake at Thy presence!—", |
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| 25. Solon, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Braund and Most (2004) 189 |
| 26. Acusilaus, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Cornelli (2013) 73 |
| 27. Pindar, Fragments, 57 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Stanton (2021) 231 |
| 28. Pindar, Isthmian Odes, a b c d\n0 '4.53 '4.53 '4 53 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 899 |
| 29. Heraclitus of Ephesus, Fragments, 25 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Corrigan and Rasimus (2013) 352 |
| 30. Pindar, Nemean Odes, 5.1-5.5, 6.1-6.2 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Stanton (2021) 220; Steiner (2001) 137 |
| 31. Pindar, Olympian Odes, 2.84-2.85 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Russell and Nesselrath (2014) 83 |
| 32. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan |
33. Aeschylus, Agamemnon, 403-415, 417-419, 416 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Steiner (2001) 137| 416. q rend= | 416. q type= |
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34. Aeschylus, Prometheus Bound, 377, 379-380, 378 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2012) 69| 378. ἔστʼ ἂν Διὸς φρόνημα λωφήσῃ χόλου. Ὠκεανός | |
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35. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 303, 304; Cornelli (2013) 135, 170; Malherbe et al (2014) 816| 400c. σῆμά τινές φασιν αὐτὸ εἶναι τῆς ψυχῆς, ὡς τεθαμμένης ἐν τῷ νῦν παρόντι· καὶ διότι αὖ τούτῳ σημαίνει ἃ ἂν σημαίνῃ ἡ ψυχή, καὶ ταύτῃ σῆμα ὀρθῶς καλεῖσθαι. δοκοῦσι μέντοι μοι μάλιστα θέσθαι οἱ ἀμφὶ Ὀρφέα τοῦτο τὸ ὄνομα, ὡς δίκην διδούσης τῆς ψυχῆς ὧν δὴ ἕνεκα δίδωσιν, τοῦτον δὲ περίβολον ἔχειν, ἵνα σῴζηται , δεσμωτηρίου εἰκόνα· εἶναι οὖν τῆς ψυχῆς τοῦτο, ὥσπερ αὐτὸ ὀνομάζεται, ἕως ἂν ἐκτείσῃ τὰ ὀφειλόμενα, τὸ σῶμα, καὶ οὐδὲν δεῖν παράγειν οὐδʼ ἓν γράμμα. | 400c. ign ( σῆμα ). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe ( σῶμα ) for the soul, until the penalty is paid, and not even a letter needs to be changed. |
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| 36. Plato, Euthydemus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria, Found in books: Del Lucchese (2019) 264 |
| 37. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 834 |
| 38. Philolaus of Croton, Fragments, None (5th cent. BCE - missingth cent. CE) Tagged with subjects: •clement of alexandria Found in books: Cornelli (2013) 135, 170 |
| 39. Aristophanes, The Rich Man, a b c d\n0 '4.26 '4.26 '4 26\n1 '4.25 '4.25 '4 25\n2 '4.35 '4.35 '4 35\n3 '2.70 '2.70 '2 70\n4 '2.74 '2.74 '2 74\n5 '1.36 '1.36 '1 36\n6 '3.39 '3.39 '3 39\n7 '4.15 '4.15 '4 15\n8 '6.3 '6.3 '6 3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 669 |
| 40. Hippocrates, On The Use of The Humors, 6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Jouanna (2012) 69 |
41. Aristophanes, Frogs, 1033 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Johnston and Struck (2005) 179| 1033. Μουσαῖος δ' ἐξακέσεις τε νόσων καὶ χρησμούς, ̔Ησίοδος δὲ | |
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42. Aristophanes, Clouds, 970-972, 969 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cosgrove (2022) 318| 969. εἰ δέ τις αὐτῶν βωμολοχεύσαιτ' ἢ κάμψειέν τινα καμπήν, | |
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| 43. Euripides, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2012) 69 |
| 44. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 832 |
| 45. Xenophon, Symposium, a b c d\n0 '1.4.5 '1.4.5 '1 4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 830 |
46. Herodotus, Histories, 2.123.2, 5.8-5.10, 7.6.3, 7.24-7.35, 7.197, 8.20.2, 8.77.1-8.77.2, 8.96.2, 9.43.2 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •clement of alexandria •clement of alexandria, assimilation of heresy to paganism •law, the, in clement Found in books: Boulluec (2022) 326; Eidinow and Kindt (2015) 464; Johnston and Struck (2005) 179; Joosse (2021) 230; Malherbe et al (2014) 668 | 2.123.2. The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years. 5.8. The wealthy have the following funeral practices. First they lay out the dead for three days, and after killing all kinds of victims and making lamentation, they feast. After that they do away with the body either by fire or else by burial in the earth, and when they have built a barrow, they initiate all kinds of contests, in which the greatest prizes are offered for the hardest type of single combat. Such are the Thracian funeral rites. 5.9. As for the region which lies north of this country, none can tell with certainty what men dwell there, but what lies beyond the Ister is a desolate and infinitely large tract of land. I can learn of no men dwelling beyond the Ister save certain that are called Sigynnae and wear Median dress. ,Their horses are said to be covered all over with shaggy hair five fingers' breadth long, and to be small, blunt-nosed, and unable to bear men on their backs, but very swift when yoked to chariots. It is for this reason that driving chariots is the usage of the country. These men's borders, it is said, reach almost as far as the Eneti on the Adriatic Sea. ,They call themselves colonists from Media. How this has come about I myself cannot understand, but all is possible in the long passage of time. However that may be, we know that the Ligyes who dwell inland of Massalia use the word “sigynnae” for hucksters, and the Cyprians use it for spears. 5.10. According to the Thracians, all the land beyond the Ister is full of bees, and that by reason of these none can travel there. This, to my mind, is not a credible tale, for those creatures are ill able to bear cold. It appears to me rather that it is by reason of the cold that the northern lands are not inhabited. Such, then, are the stories about this region. Whatever the truth may be, Megabazus made its coastal area subject to the Persians. 7.6.3. They had come up to Sardis with Onomacritus, an Athenian diviner who had set in order the oracles of Musaeus. They had reconciled their previous hostility with him; Onomacritus had been banished from Athens by Pisistratus' son Hipparchus, when he was caught by Lasus of Hermione in the act of interpolating into the writings of Musaeus an oracle showing that the islands off Lemnos would disappear into the sea. 7.24. As far as I can judge by conjecture, Xerxes gave the command for this digging out of pride, wishing to display his power and leave a memorial; with no trouble they could have drawn their ships across the isthmus, yet he ordered them to dig a canal from sea to sea, wide enough to float two triremes rowed abreast. The same men who were assigned the digging were also assigned to join the banks of the river Strymon by a bridge. 7.25. Thus Xerxes did this. He assigned the Phoenicians and Egyptians to make ropes of papyrus and white flax for the bridges, and to store provisions for his army, so that neither the army nor the beasts of burden would starve on the march to Hellas. ,After making inquiry, he ordered them to store it in the most fitting places, carrying it to the various places from all parts of Asia in cargo ships and transports. They brought most of it to the White Headland (as it is called) in Thrace; some were dispatched to Tyrodiza in the Perinthian country or to Doriscus, others to Eion on the Strymon or to Macedonia. 7.26. While these worked at their appointed task, all the land force had been mustered and was marching with Xerxes to Sardis, setting forth from Critalla in Cappadocia, which was the place appointed for gathering all the army that was to march with Xerxes himself by land. ,Now which of his governors received the promised gifts from the king for bringing the best-equipped army, I cannot say; I do not even know if the matter was ever determined. ,When they had crossed the river Halys and entered Phrygia, they marched through that country to Celaenae, where rises the source of the river Maeander and of another river no smaller, which is called Cataractes; it rises right in the market-place of Celaenae and issues into the Maeander. The skin of Marsyas the Silenus also hangs there; the Phrygian story tells that it was flayed off him and hung up by Apollo. 7.27. In this city Pythius son of Atys, a Lydian, sat awaiting them; he entertained Xerxes himself and all the king's army with the greatest hospitality, and declared himself willing to provide money for the war. ,When Pythius offered the money, Xerxes asked the Persians present who this Pythius was and how much wealth he possessed in making the offer. They said, “O king, this is the one who gave your father Darius the gift of a golden plane-tree and vine; he is now the richest man we know of after you.” 7.28. Xerxes marvelled at this last saying and next himself asked Pythius how much wealth he had. “O king,” said Pythius, “I will not conceal the quantity of my property from you, nor pretend that I do not know; I know and will tell you the exact truth. ,As soon as I learned that you were coming down to the Greek sea, I wanted to give you money for the war, so I inquired into the matter, and my reckoning showed me that I had two thousand talents of silver, and four million Daric staters of gold, lacking seven thousand. ,All this I freely give to you; for myself, I have a sufficient livelihood from my slaves and my farms.” 7.29. Thus he spoke. Xerxes was pleased with what he said and replied: “My Lydian friend, since I came out of Persia I have so far met with no man who was willing to give hospitality to my army, nor who came into my presence unsummoned and offered to furnish money for the war, besides you. ,But you have entertained my army nobly and offer me great sums. In return for this I give you these privileges: I make you my friend, and out of my own wealth I give you the seven thousand staters which will complete your total of four million, so that your four million not lack the seven thousand and the even number be reached by my completing it. ,Remain in possession of what you now possess, and be mindful to be always such as you are; neither for the present nor in time will you regret what you now do.” 7.30. Xerxes said this and made good his words, then journeyed ever onward. Passing by the Phrygian town called Anaua, and the lake from which salt is obtained, he came to Colossae, a great city in Phrygia; there the river Lycus plunges into a cleft in the earth and disappears, until it reappears about five stadia away; this river issues into the Maeander. ,From Colossae the army held its course for the borders of Phrygia and Lydia, and came to the city of Cydrara, where there stands a pillar set up by Croesus which marks the boundary with an inscription. 7.31. Passing from Phrygia into Lydia, he came to the place where the roads part; the road on the left leads to Caria, the one on the right to Sardis; on the latter the traveller must cross the river Maeander and pass by the city of Callatebus, where craftsmen make honey out of wheat and tamarisks. Xerxes went by this road and found a plane-tree, which he adorned with gold because of its beauty, and he assigned one of his immortals to guard it. On the next day he reached the city of the Lydians. 7.32. After he arrived in Sardis, he first sent heralds to Hellas to demand earth and water and to command the preparation of meals for the king. He sent demands for earth everywhere except to Athens and Lacedaemon. The reason for his sending for earth and water the second time was this: he fully believed that whoever had not previously given it to Darius' messengers would now be compelled to give by fear; so he sent out of desire to know this for certain. 7.33. After this he prepared to march to Abydos; meanwhile his men were bridging the Hellespont from Asia to Europe. On the Chersonese, which is on the Hellespont, between the city of Sestus and Madytus there is a broad headland running out into the sea opposite Abydos. It was here that not long afterwards the Athenians, when Xanthippus son of Ariphron was their general, took Artayctes, a Persian and the governor of Sestus, and crucified him alive; he had been in the habit of bringing women right into the temple of Protesilaus at Elaeus and doing impious deeds there. 7.34. The men who had been given this assignment made bridges starting from Abydos across to that headland; the Phoenicians one of flaxen cables, and the Egyptians a papyrus one. From Abydos to the opposite shore it is a distance of seven stadia. But no sooner had the strait been bridged than a great storm swept down, breaking and scattering everything. 7.35. When Xerxes heard of this, he was very angry and commanded that the Hellespont be whipped with three hundred lashes, and a pair of fetters be thrown into the sea. I have even heard that he sent branders with them to brand the Hellespont. ,He commanded them while they whipped to utter words outlandish and presumptuous, “Bitter water, our master thus punishes you, because you did him wrong though he had done you none. Xerxes the king will pass over you, whether you want it or not; in accordance with justice no one offers you sacrifice, for you are a turbid and briny river.” ,He commanded that the sea receive these punishments and that the overseers of the bridge over the Hellespont be beheaded. 7.197. When Xerxes had come to Alus in Achaea, his guides, desiring to inform him of all they knew, told him the story which is related in that country concerning the worship of Laphystian Zeus, namely how Athamas son of Aeolus plotted Phrixus' death with Ino, and further, how the Achaeans by an oracle's bidding compel Phrixus descendants to certain tasks. ,They order the eldest of that family not to enter their town-hall (which the Achaeans call the People's House) and themselves keep watch there. If he should enter, he may not come out, save only to be sacrificed. They say as well that many of those who were to be sacrificed had fled in fear to another country, and that if they returned at a later day and were taken, they were brought into the town-hall. The guides showed Xerxes how the man is sacrificed, namely with fillets covering him all over and a procession to lead him forth. ,It is the descendants of Phrixus' son Cytissorus who are treated in this way, because when the Achaeans by an oracle's bidding made Athamas son of Aeolus a scapegoat for their country and were about to sacrifice him, this Cytissorus came from Aea in Colchis and delivered him, thereby bringing the god's wrath on his own descendants. ,Hearing all this, Xerxes, when he came to the temple grove, refrained from entering it himself and bade all his army do likewise, holding the house and the precinct of Athamas' descendants alike in reverence. 8.20.2. for Bacis' oracle concerning this matter runs as follows quote type="oracle" l met="dact" When a strange-tongued man casts a yoke of papyrus on the waves, /l l Then take care to keep bleating goats far from the coasts of Euboea /l /quote To these verses the Euboeans gave no heed; but in the evils then present and soon to come they suffered the greatest calamity. 8.77.1. I cannot say against oracles that they are not true, and I do not wish to try to discredit them when they speak plainly. Look at the following matter: quote type="oracle" l met="dact" When the sacred headland of golden-sworded Artemis and Cynosura by the sea they bridge with ships, /l l After sacking shiny Athens in mad hope, /l l Divine Justice will extinguish mighty Greed the son of Insolence /l l Lusting terribly, thinking to devour all. /l /quote 8.77.2. quote type="oracle" l met="dact" Bronze will come together with bronze, and Ares /l l Will redden the sea with blood. To Hellas the day of freedom /l l Far-seeing Zeus and august Victory will bring. /l /quote Considering this, I dare to say nothing against Bacis concerning oracles when he speaks so plainly, nor will I consent to it by others. 8.96.2. A west wind had caught many of the wrecks and carried them to the shore in Attica called Colias. Thus not only was all the rest of the oracle fulfilled which Bacis and Musaeus had spoken about this battle, but also what had been said many years before this in an oracle by Lysistratus, an Athenian soothsayer, concerning the wrecks carried to shore there. Its meaning had eluded all the Hellenes: quote type="oracle" l met="dact" The Colian women will cook with oars. /l l But this was to happen after the king had marched away. /l /quote 9.43.2. quote type="oracle" l met="dact" By Thermodon's stream and the grass-grown banks of Asopus, /l l Will be a gathering of Greeks for fight and the ring of the barbarian's war-cry; /l l Many a Median archer, by death untimely overtaken will fall /l l There in the battle when the day of his doom is upon him. /l /quote I know that these verses and others very similar to them from Musaeus referred to the Persians. As for the river Thermodon, it flows between Tanagra and Glisas. |
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| 47. Isocrates, Panegyricus, 4.175 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria, on disagreements between sects •clement of alexandria, assimilation of heresy to paganism •law, the, in clement Found in books: Boulluec (2022) 326, 386 |
| 48. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Del Lucchese (2019) 264 |
| 49. Isocrates, To Demonicus, '32 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 418 |
| 50. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015) 96 |
| 51. Antisthenes, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 610 |
52. Hebrew Bible, Zechariah, 7.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Frey and Levison (2014) 349| 7.12. "וְלִבָּם שָׂמוּ שָׁמִיר מִשְּׁמוֹעַ אֶת־הַתּוֹרָה וְאֶת־הַדְּבָרִים אֲשֶׁר שָׁלַח יְהוָה צְבָאוֹת בְּרוּחוֹ בְּיַד הַנְּבִיאִים הָרִאשֹׁנִים וַיְהִי קֶצֶף גָּדוֹל מֵאֵת יְהוָה צְבָאוֹת׃", | 7.12. "Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts had sent by His spirit by the hand of the former prophets; therefore came there great wrath from the LORD of hosts.", |
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| 53. Antisthenes, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 610 |
| 54. Hebrew Bible, Ecclesiastes, 8.22.0 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: nan |
| 55. Socrates, Letters, '6, '20 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 628 |
| 56. Sophocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014) 83 |
| 57. Sophocles Iunior, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Russell and Nesselrath (2014) 83 |
| 58. Empedocles, Fragments, 121, 120 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 120 |
59. Plato, Laches, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Stanton (2021) 184| 188d. χαίρω ὑπερφυῶς, θεώμενος ἅμα τόν τε λέγοντα καὶ τὰ λεγόμενα ὅτι πρέποντα ἀλλήλοις καὶ ἁρμόττοντά ἐστι. καὶ κομιδῇ μοι δοκεῖ μουσικὸς ὁ τοιοῦτος εἶναι, ἁρμονίαν καλλίστην ἡρμοσμένος οὐ λύραν οὐδὲ παιδιᾶς ὄργανα, ἀλλὰ τῷ ὄντι ζῆν ἡρμοσμένος οὗ αὐτὸς αὑτοῦ τὸν βίον σύμφωνον τοῖς λόγοις πρὸς τὰ ἔργα, ἀτεχνῶς δωριστὶ ἀλλʼ οὐκ ἰαστί, οἴομαι δὲ οὐδὲ φρυγιστὶ οὐδὲ λυδιστί, ἀλλʼ ἥπερ μόνη Ἑλληνική ἐστιν ἁρμονία. ὁ μὲν οὖν τοιοῦτος χαίρειν με ποιεῖ | 188d. I take the speaker and his speech together, and observe how they sort and harmonize with each other. Such a man is exactly what I understand by musical, —he has tuned himself with the fairest harmony, not that of a lyre or other entertaining instrument, but has made a true concord of his own life between his words and his deeds, not in the Ionian, no, nor in the Phrygian nor in the Lydian, but simply in the Dorian mode, which is the sole Hellenic harmony. Such a man makes me rejoice |
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60. Hebrew Bible, Nehemiah, 9.6, 9.30 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Frey and Levison (2014) 349; Roskovec and Hušek (2021) 40| 9.6. "אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃", | 9.6. "Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee.", 9.30. "Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands.", |
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| 61. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Stanton (2021) 184 |
62. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková (2016) 284| 48c. εἴδεσιν μόνον εἰκότως ὑπὸ τοῦ καὶ βραχὺ φρονοῦντος ἀπεικασθῆναι. νῦν δὲ οὖν τό γε παρʼ ἡμῶν ὧδε ἐχέτω· τὴν μὲν περὶ ἁπάντων εἴτε ἀρχὴν εἴτε ἀρχὰς εἴτε ὅπῃ δοκεῖ τούτων πέρι τὸ νῦν οὐ ῥητέον, διʼ ἄλλο μὲν οὐδέν, διὰ δὲ τὸ χαλεπὸν εἶναι κατὰ τὸν παρόντα τρόπον τῆς διεξόδου δηλῶσαι τὰ δοκοῦντα, μήτʼ οὖν ὑμεῖς οἴεσθε δεῖν ἐμὲ λέγειν, οὔτʼ αὐτὸς αὖ πείθειν ἐμαυτὸν εἴην ἂν δυνατὸς ὡς ὀρθῶς ἐγχειροῖμʼ | 48c. by the man who has even a grain of sense, to the class of syllables. For the present, however, let our procedure be as follows. We shall not now expound the principle of all things—or their principles, or whatever term we use concerning them; and that solely for this reason, that it is difficult for us to explain our views while keeping to our present method of exposition. You, therefore, ought not to suppose that I should expound them, while as for me—I should never be able to convince myself that I should be right in attempting to undertake so great a task. Strictly adhering, then, |
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63. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 394| 173e. χόες. καὶ ταῦτα πάντʼ οὐδʼ ὅτι οὐκ οἶδεν, οἶδεν· οὐδὲ γὰρ αὐτῶν ἀπέχεται τοῦ εὐδοκιμεῖν χάριν, ἀλλὰ τῷ ὄντι τὸ σῶμα μόνον ἐν τῇ πόλει κεῖται αὐτοῦ καὶ ἐπιδημεῖ, ἡ δὲ διάνοια, ταῦτα πάντα ἡγησαμένη σμικρὰ καὶ οὐδέν, ἀτιμάσασα πανταχῇ πέτεται κατὰ Πίνδαρον τᾶς τε γᾶς ὑπένερθε καὶ τὰ ἐπίπεδα γεωμετροῦσα, οὐρανοῦ θʼ ὕπερ ἀστρονομοῦσα, | 173e. both below the earth, and measuring the surface of the earth, and above the sky, studying the stars, and investigating the universal nature |
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| 64. Plato, Letters, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 247; König (2012) 148 |
65. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková (2016) 156| 177d. συνδοκεῖ καὶ ὑμῖν, γένοιτʼ ἂν ἡμῖν ἐν λόγοις ἱκανὴ διατριβή· δοκεῖ γάρ μοι χρῆναι ἕκαστον ἡμῶν λόγον εἰπεῖν ἔπαινον Ἔρωτος ἐπὶ δεξιὰ ὡς ἂν δύνηται κάλλιστον, ἄρχειν δὲ Φαῖδρον πρῶτον, ἐπειδὴ καὶ πρῶτος κατάκειται καὶ ἔστιν ἅμα πατὴρ τοῦ λόγου. | 177d. So if you on your part approve, we might pass the time well enough in discourses; for my opinion is that we ought each of us to make a speech in turn, from left to right, praising Love as beautifully as he can. Phaedrus shall open first; for he has the topmost place at table, and besides is father of our debate. |
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| 66. Hippocrates, The Aphorism, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Jouanna (2012) 69 |
67. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Cornelli (2013) 171| 81a. ΜΕΝ. οὐκοῦν καλῶς σοι δοκεῖ λέγεσθαι ὁ λόγος οὗτος, ὦ Σώκρατες; ΣΩ. οὐκ ἔμοιγε. ΜΕΝ. ἔχεις λέγειν ὅπῃ; ΣΩ. ἔγωγε· ἀκήκοα γὰρ ἀνδρῶν τε καὶ γυναικῶν σοφῶν περὶ τὰ θεῖα πράγματα— ΜΕΝ. τίνα λόγον λεγόντων; ΣΩ. ἀληθῆ, ἔμοιγε δοκεῖν, καὶ καλόν. ΜΕΝ. τίνα τοῦτον, καὶ τίνες οἱ λέγοντες; ΣΩ. οἱ μὲν λέγοντές εἰσι τῶν ἱερέων τε καὶ τῶν ἱερειῶν ὅσοις μεμέληκε περὶ ὧν μεταχειρίζονται λόγον οἵοις τʼ εἶναι | 81a. Men. Now does it seem to you to be a good argument, Socrates? Soc. It does not. Men. Can you explain how not? Soc. I can; for I have heard from wise men and women who told of things divine that— Men. What was it they said ? Soc. Something true, as I thought, and admirable. Men. What was it? And who were the speakers? Soc. They were certain priests and priestesses who have studied so as to be able to give a reasoned account of their ministry; and Pindar also |
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68. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ward (2022) 144, 145, 146| 142a. τοιῷδε λόγῳ πιστεύειν. κινδυνεύει. ὃ δὲ μὴ ἔστι, τούτῳ τῷ μὴ ὄντι εἴη ἄν τι αὐτῷ ἢ αὐτοῦ; καὶ πῶς; οὐδʼ ἄρα ὄνομα ἔστιν αὐτῷ οὐδὲ λόγος οὐδέ τις ἐπιστήμη οὐδὲ αἴσθησις οὐδὲ δόξα. οὐ φαίνεται. οὐδʼ ὀνομάζεται ἄρα οὐδὲ λέγεται οὐδὲ δοξάζεται οὐδὲ γιγνώσκεται, οὐδέ τι τῶν ὄντων αὐτοῦ αἰσθάνεται. οὐκ ἔοικεν. ἦ δυνατὸν οὖν περὶ τὸ ἓν ταῦτα οὕτως ἔχειν; οὔκουν ἔμοιγε δοκεῖ. | 142a. That seems to be true. But can that which does not exist have anything pertaining or belonging to it? of course not. Then the one has no name, nor is there any description or knowledge or perception or opinion of it. Evidently not. And it is neither named nor described nor thought of nor known, nor does any existing thing perceive it. Apparently not. Is it possible that all this is true about the one ? I do not think so. |
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| 69. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 306 |
70. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Tite (2009) 261| 540a. βασανιστέοι εἰ ἐμμενοῦσιν ἑλκόμενοι πανταχόσε ἤ τι καὶ παρακινήσουσι. | 540a. or whether they will flinch and swerve.” “How much time do you allow for that?” he said. “Fifteen years,” said I, “and at the age of fifty those who have survived the tests and approved themselves altogether the best in every task and form of knowledge must be brought at last to the goal. We shall require them to turn upwards the vision of their souls and fix their gaze on that which sheds light on all, and when they have thus beheld the good itself they shall use it as a pattern for the right ordering of the state and the citizens and themselve |
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| 71. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková (2016) 284 |
| 72. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Geljon and Vos (2020) 112 |
| 73. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 300, 301, 304, 305; Corrigan and Rasimus (2013) 584 |
| 74. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 447 |
| 75. Aristotle, Interpretation, 9 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Maso (2022) 84 |
| 76. Aristotle, Heavens, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria,god in Found in books: Ward (2022) 146 |
| 77. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •philosophy/philosophers, clement’s Found in books: Černušková (2016) 284 |
| 78. Aristotle, Topics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 296 |
| 79. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 295 |
| 80. Aristotle, Posterior Analytics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 288 |
| 81. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 326 |
| 82. Aristotle, Athenian Constitution, 54.6-54.7 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Jonquière (2007) 39 |
| 83. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 295 |
| 84. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Del Lucchese (2019) 72 |
| 85. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 435 |
| 86. Aristotle, Fragments, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 282 |
| 87. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria, assimilation of heresy to paganism •law, the, in clement Found in books: Boulluec (2022) 326 |
| 88. Heraclides Ponticus, Fragments, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Gagné (2020) 264 |
| 89. Aristotle, Prior Analytics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 437 |
| 90. Aristotle, Sophistical Refutations, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 295 |
| 91. Aristotle, Categories, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria, on sophistry of heretics •exegesis, in clement of alexandria Found in books: Boulluec (2022) 293, 294 |
| 92. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Champion (2022) 82 |
| 93. Callimachus, Hymn To Apollo, 113 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •clement of alexandria, on disagreements between sects Found in books: Boulluec (2022) 385 |
| 94. Crates, Letters, '8 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 628 |
95. Aratus Solensis, Phaenomena, 5 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Stanton (2021) 231| 5. τοῦ γάρ καὶ γένος εἰμέν· ὁ δʼ ἤπιος ἀνθρώποισιν | |
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| 96. Hyperides, Pro Euxenippo, 24-25 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Steiner (2001) 91 |
| 97. Aristobulus Cassandreus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021) 64 |
| 98. Callimachus, Iambi, 4 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •clement of alexandria, educator Found in books: König (2012) 148 |
| 99. Callimachus, Aetia, 100 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Gaifman (2012) 312 |
| 100. Theocritus, Idylls, 17.20-17.33 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 669 |
| 101. Aristotle, On The Universe, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Hirsch-Luipold (2022) 250 |
| 102. Philochorus, Fragments, 208 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Johnston and Struck (2005) 179 |
| 103. Septuagint, Tobit, 3 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Toloni (2022) 201 |
| 104. Antisthenes of Rhodes, Fragments, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 610 |
| 105. Ezekiel The Tragedian, Exagoge, 256-267, 269, 268 (3rd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 130 |
| 106. Accius, Tragoediae, 654 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 177 |
| 107. Cicero, On Friendship, '18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 620 |
| 108. Cicero, On Fate, 18, 20-26, 31, 41-48, 19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Maso (2022) 84 |
| 109. Cicero, Academica, 2.17.54-2.17.55 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •clement of alexandria, heresy and epistemology Found in books: Boulluec (2022) 398 |
| 110. Cicero, On The Haruspices, 44 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 188 |
111. Septuagint, Wisdom of Solomon, 1.1, 1.6, 2.24, 6.12-6.20, 7.13-7.14, 7.24-7.26, 8.9, 10.7, 14.15, 18.13-18.14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 14, 20, 149, 150, 406; Janowitz (2002) 75; Jonquière (2007) 89; Malherbe et al (2014) 837, 838; Stanton (2021) 229; Ward (2022) 114, 151, 152 | 1.1. Love righteousness, you rulers of the earth,think of the Lord with uprightness,and seek him with sincerity of heart; 1.6. For wisdom is a kindly spirit and will not free a blasphemer from the guilt of his words;because God is witness of his inmost feelings,and a true observer of his heart, and a hearer of his tongue. 2.24. but through the devils envy death entered the world,and those who belong to his party experience it. 6.12. Wisdom is radiant and unfading,and she is easily discerned by those who love her,and is found by those who seek her. 6.13. She hastens to make herself known to those who desire her." 6.14. He who rises early to seek her will have no difficulty,for he will find her sitting at his gates. 6.15. To fix ones thought on her is perfect understanding,and he who is vigilant on her account will soon be free from care, 6.16. because she goes about seeking those worthy of her,and she graciously appears to them in their paths,and meets them in every thought. 6.17. The beginning of wisdom is the most sincere desire for instruction,and concern for instruction is love of her, 6.18. and love of her is the keeping of her laws,and giving heed to her laws is assurance of immortality, 6.19. and immortality brings one near to God; 6.20. so the desire for wisdom leads to a kingdom. 7.13. I learned without guile and I impart without grudging;I do not hide her wealth, 7.14. for it is an unfailing treasure for men;those who get it obtain friendship with God,commended for the gifts that come from instruction. 7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things." 7.25. For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her. 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 8.9. Therefore I determined to take her to live with me,knowing that she would give me good counsel and encouragement in cares and grief. 10.7. Evidence of their wickedness still remains:a continually smoking wasteland,plants bearing fruit that does not ripen,and a pillar of salt standing as a monument to an unbelieving soul. 14.15. For a father, consumed with grief at an untimely bereavement,made an image of his child, who had been suddenly taken from him;and he now honored as a god what was once a dead human being,and handed on to his dependents secret rites and initiations. 18.13. For though they had disbelieved everything because of their magic arts,yet, when their first-born were destroyed,they acknowledged thy people to be Gods son. 18.14. For while gentle silence enveloped all things,and night in its swift course was now half gone, |
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| 112. Cicero, On Laws, 1.25 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 63 |
113. Cicero, On The Nature of The Gods, 1.38.107, 2.14, 2.118, 2.153, 2.167 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •clement of alexandria •clement of alexandria, •cleanthes, clement of alexandria Found in books: Brouwer (2013) 63; Cornelli (2013) 157; Del Lucchese (2019) 213; Engberg-Pedersen (2010) 21 | 2.14. third, the awe inspired by lightning, storms, rain, snow, hail, floods, pestilences, earthquakes and occasionally subterranean rumblings, showers of stones and raindrops the colour of blood, also landslips and chasms suddenly opening in the ground, also unnatural monstrosities human and animal, and also the appearance of meteoric lights and what are called by the Greeks 'comets,' and in our language 'long-haired stars,' such as recently during the Octavian War appeared as harbingers of dire disasters, and the doubling of the sun, which my father told me had happened in the consulship of Tuditanus and Aquilius, the year in which the light was quenched of Publius Africanus, that second sun of Rome: all of which alarming portents have suggested to mankind the idea of the existence of some celestial and divine power. 2.118. But the stars are of a fiery substance, and for this reason they are nourished by the vapours of the earth, the sea and the waters, which are raised up by the sun out of the fields which it warms and out of the waters; and when nourished and renewed by these vapours the stars and the whole aether shed them back again, and then once more draw them up from the same source, with the loss of none of their matter, or only of an extremely small part which is consumed by the fire of the stars and the flame of the aether. As a consequence of this, so our school believe, though it used to be said that Panaetius questioned the doctrine, there will ultimately occur a conflagration of the whole while, because when the moisture has been used up neither can the earth be nourished nor will the air continue to flow, being unable to rise upward after it has drunk up all the water; thus nothing will remain but fire, by which, as a living being and a god, once again a new world may be created and the ordered universe be restored as before. 2.153. "Then moreover hasn't man's reason penetrated even to the sky? We alone of living creatures know the risings and settings and the courses of the stars, the human race has set limits to the day, the month and the year, and has learnt the eclipses of the sun and moon and foretold for all future time their occurrence, their extent and their dates. And contemplating the heavenly bodies the mind arrives at a knowledge of the gods, from which arises piety, with its comrades justice and the rest of the virtues, the sources of a life of happiness that vies with and resembles the divine existence and leaves us inferior to the celestial beings in nothing else save immortality, which is immaterial for happiness. I think that my exposition of these matters has been sufficient to prove how widely man's nature surpasses all other living creatures; and this should make it clear that neither such a conformation and arrangement of the members nor such power of mind and intellect can possibly have been created by chance. 2.167. Therefore no great man ever existed who did not enjoy some portion of divine inspiration. Nor yet is this argument to be deprived by pointing to cases where a man's cornfields or vineyards have been damaged by a storm, or an accident has robbed him of some commodity of value, and inferring that the victim of one of these misfortunes is the object of god's hatred or neglect. The gods attend to great matters; they neglect small ones. Now great men always prosper in all their affairs, assuming that the teachers of our school and Socrates, the prince of philosophy, have satisfactorily discoursed upon the bounteous abundance of wealth that virtue bestows. |
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114. Cicero, On Duties, 1.26.90, 1.130-1.133 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •clement of alexandria •flavius (clement of alexandria) Found in books: Baumann and Liotsakis (2022) 201; Edmondson (2008) 177| 1.130. Cum autem pulchritudinis duo genera sint, quorum in altero venustas sit, in altero dignitas, venustatem muliebrem ducere debemus, dignitatem virilem. Ergo et a forma removeatur omnis viro non dignus ornatus, et huic simile vitium in gestu motuque caveatur. Nam et palaestrici motus sunt saepe odiosiores, et histrionum non nulli gestus ineptiis non vacant, et in utroque genere quae sunt recta et simplicia, laudantur. Formae autem dignitas coloris bonitate tuenda est, color exercitationibus corporis. Adhibenda praeterea munditia est non odiosa neque exquisita nimis, tantum quae fugiat agrestem et inhumanam neglegentiam. Eadem ratio est habenda vestitus, in quo, sicut in plerisque rebus, mediocritas optima est. 1.131. Cavendum autem est, ne aut tarditatibus utamur in ingressu mollioribus, ut pomparum ferculis similes esse videamur, aut in festinationibus suscipiamus nimias celeritates, quae cum fiunt, anhelitus moventur, vultus mutantur, ora torquentur; ex quibus magna significatio fit non adesse constantiam. Sed multo etiam magis elaborandum est, ne animi motus a natura recedant; quod assequemur, si cavebimus, ne in perturbationes atque exanimationes incidamus, et si attentos animos ad decoris conservationem tenebimus. 1.132. Motus autem animorum duplices sunt, alteri cogitationis, alteri appetitus; cogitatio in vero exquirendo maxime versatur, appetitus impellit ad agendum. Curandum est igitur, ut cogitatione ad res quam optimas utamur, appetitum rationi oboedientem praebeamus. Et quoniam magna vis orationis est, eaque duplex, altera contentionis, altera sermonis, contentio disceptationibus tribuatur iudiciorum, contionum, senatus, sermo in circulis, disputationibus, congressionibus familiarium versetur, sequatur etiam convivia. Contentionis praecepta rhetorum sunt, nulla sermonis, quamquam haud scio an possint haec quoque esse. Sed discentium studiis inveniuntur magistri, huic autem qui studeant, sunt nulli, rhetorum turba referta omnia; quamquam, quae verborum sententiarumque praecepta sunt, eadem ad sermonem pertinebunt. 1.133. Sed cum orationis indicem vocem habeamus, in voce autem duo sequamur, ut clara sit, ut suavis, utrumque omnino a natura petundum est, verum alterum exercitatio augebit, alterum imitatio presse loquentium et leniter. Nihil fuit in Catulis, ut eos exquisite iudicio putares uti litterarum, quamquam erant litterati; sed et alii; hi autem optime uti lingua Latina putabantur; sonus erat dulcis, litterae neque expressae neque oppressae, ne aut obscurum esset aut putidum, sine contentione vox nec languens nec canora. Uberior oratio L. Crassi nec minus faceta, sed bene loquendi de Catulis opinio non minor. Sale vero et facetiis Caesar, Catuli patris frater, vicit omnes, ut in illo ipso forensi genere dicendi contentiones aliorum sermone vinceret. In omnibus igitur his elaborandum est, si in omni re quid deceat exquirimus. | 1.130. Again, there are two orders of beauty: in the one, loveliness predominates; in the other, dignity; of these, we ought to regard loveliness as the attribute of woman, and dignity as the attribute of man. Therefore, let all finery not suitable to a man's dignity be kept off his person, and let him guard against the like fault in gesture and action. The manners taught in the palaestra, for example, are often rather objectionable, and the gestures of actors on the stage are not always free from affectation; but simple, unaffected manners are commendable in both instances. Now dignity of mien is also to be enhanced by a good complexion; the complexion is the result of physical exercise. We must besides present an appearance of neatness â not too punctilious or exquisite, but just enough to avoid boorish and ill-bred slovenliness. We must follow the same principle in regard to dress. In this, as in most things, the best rule is the golden mean. 1.131. We must be careful, too, not to fall into a habit of listless sauntering in our gait, so as to look like carriers in festal processions, or of hurrying too fast, when time presses. If we do this, it puts us out of breath, our looks are changed, our features distorted; and all this is clear evidence of a lack of poise. But it is much more important that we succeed in keeping our mental operations in harmony with Nature's laws. And we shall not fall in this if we guard against violent excitement or depression, and if we keep our minds intent on the observance of propriety. 1.132. Our mental operations, moreover, are of two kinds: some have to do with thought, others with impulse. Thought is occupied chiefly with the discovery of truth; impulse prompts to action. We must be careful, therefore, to employ our thoughts on themes as elevating as possible and to keep our impulses under the control of reason. The power of speech in the attainment of propriety is great, and its function is twofold: the first is oratory; the second, conversation. Oratory is the kind of discourse to be employed in pleadings in court and speeches in popular assemblies and in the senate; conversation should find its natural place in social gatherings, in informal discussions, and in intercourse with friends; it should also seek admission at dinners. There are rules for oratory laid down by rhetoricians; there are none for conversation; and yet I do not know why there should not be. But where there are students to learn, teachers are found; there are, however, none who make conversation a subject of study, whereas pupils throng about the rhetoricians everywhere. And yet the same rules that we have for words and sentences in rhetoric will apply also to conversation. 1.133. Now since we have the voice as the organ of speech, we should aim to secure two properties for it: that it be clear, and that it be musical. We must, of course, look to Nature for both gifts. But distinctness may be improved by practice; the musical qualities, by imitating those who speak with smooth and articulate enunciation. There was nothing in the two Catuli to lead one to suppose that they had a refined literary taste; they were men of culture, it is true; and so were others; but the Catuli were looked upon as the perfect masters of the Latin tongue. Their pronunciation was charming; their words were neither mouthed nor mumbled: they avoided both indistinctness and affectation; their voices were free from strain, yet neither faint nor shrill. More copious was the speech of Lucius Crassus and not less brilliant, but the reputation of the two Catuli for eloquence was fully equal to his. But in wit and humour Caesar, the elder Catulus's half-brother, surpassed them all: even at the bar he would with his conversational style defeat other advocates with their elaborate orations. If, therefore, we are aiming to secure propriety in every circumstance of life, we must master all these points. |
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| 115. Cicero, De Oratore, a b c d\n0 '3.124.7 '3.124.7 '3 124 \n1 3.125.1 3.125.1 3 125 \n2 3.125.2 3.125.2 3 125 \n3 '3.65 '3.65 '3 65 \n4 101 101 101 None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 909 |
| 116. Cicero, Letters, '97 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 909 |
| 117. Cicero, Hortensius, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; clement of alexandria •clement of alexandria, church father, virtues not needed by perfected humans Found in books: Sorabji (2000) 188 |
| 118. Cicero, Orator, 94 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •clement of alexandria,god in Found in books: Ward (2022) 146 |
119. Cicero, Tusculan Disputations, a b c d\n0 2.17 2.17 2 17\n1 4.26 4.26 4 26\n2 '2.30.1 '2.30.1 '2 30\n3 '2.29.12 '2.29.12 '2 29\n4 4.18 4.18 4 18\n5 4.56 4.56 4 56\n6 3.20 3.20 3 20\n7 4.16 4.16 4 16\n8 5.3 5.3 5 3 \n9 1.16.38 1.16.38 1 16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Bryan (2018) 208; Wardy and Warren (2018) 208| 2.17. Metrodorus Metr. fr. 5 quidem perfecte perfecit habuisse vid. V 1 eum beatum putat, cui corpus bene bene add. V 2 constitutum sit et exploratum ita semper fore. quis autem est iste, cui id exploratum possit esse? Epicurus Ep. fr. 601 vero ea dicit, ut mihi quidem risus captare videatur. adfirmat aff. KR 2 enim quodam loco, si uratur sapiens, si crucietur—expectas fortasse, dum dicat: patietur, perferet, non succumbet ; magna mehercule laus laus add. K 1 et eo ipso, per quem iuravi, Hercule, digna; sed Epicuro, homini aspero et duro, non est hoc satis: in Phalaridis tauro si erit, dicet: quam suave est, quam hoc non curo! sqq. cf. Lact. inst.3,27,5 suave suave N (= enim ) K 1 (corr. 2 ) etiam? an parum est, si non amarum? at at K 2 s ad X (atqui idem ex ad id quidem V rec ) id quidem illi ipsi, qui dolorem malum esse negant, non solent dicere, cuiquam suave esse cruciari: asperum, difficile, odiosum, contra naturam dicunt, nec tamen malum. hic, qui solum hoc malum dicit dicit add. K c et malorum omnium extremum, sapientem censet id suave dicturum. | |
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120. Septuagint, Ecclesiasticus (Siracides), None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Jonquière (2007) 89 | 24.33. I will again pour out teaching like prophecy,and leave it to all future generations. |
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| 121. Cicero, On Invention, 1.24.34 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •clement of alexandria, on interpretation of scripture •exegesis, in clement of alexandria Found in books: Boulluec (2022) 422 |
| 122. Octavius Lampadio, Fragments, 38 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Binder (2012) 81 |
123. Cicero, On The Ends of Good And Evil, 2.96 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Bryan (2018) 208; Wardy and Warren (2018) 208| 2.96. Audi, ne longe abeam, moriens quid dicat Epicurus, ut intellegas intellegas (intellig.) BEA 2 intellegat A 1 intelligat R intelligantur N intelligatur V facta eius cum dictis discrepare: 'Epicurus Hermarcho salutem. Cum ageremus', inquit, vitae beatum et eundem supremum diem, scribebamus haec. tanti autem autem om. A aderant aderant om. BE vesicae et torminum morbi, ut nihil ad eorum magnitudinem posset accedere. Miserum hominem! Si dolor summum malum est, dici aliter non potest. sed audiamus ipsum: 'Compensabatur', inquit, tamen cum his omnibus animi laetitia, quam capiebam memoria rationum inventorumque nostrorum. sed tu, ut dignum est tua erga me et philosophiam me et philosophiam Bai. me (ne R) et philosophia A 1 RN me philosophia BE me et philosophia et A 2 V voluntate ab adolescentulo suscepta, fac ut Metrodori tueare liberos. | 2.96. "But I must not digress too far. Let me repeat the dying words of Epicurus, to prove to you the discrepancy between his practice and his principles: 'Epicurus to Hermarchus, greeting. I write these words,' he says, 'on the happiest, and the last, day of my life. I am suffering from diseases of the bladder and intestines, which are of the utmost possible severity.' Unhappy creature! If pain is the Chief Evil, that is the only thing to be said. But let us hear his own words. 'Yet all my sufferings,' he continues, 'are counterbalanced by the joy which I derive from remembering my theories and discoveries. I charge you, by the devotion which from your youth up you have displayed towards myself and towards philosophy, to protect the children of Metrodorus.' |
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124. Cicero, De Finibus, 2.96 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Bryan (2018) 208; Wardy and Warren (2018) 208 | 2.96. "But I must not digress too far. Let me repeat the dying words of Epicurus, to prove to you the discrepancy between his practice and his principles: 'Epicurus to Hermarchus, greeting. I write these words,' he says, 'on the happiest, and the last, day of my life. I am suffering from diseases of the bladder and intestines, which are of the utmost possible severity.' Unhappy creature! If pain is the Chief Evil, that is the only thing to be said. But let us hear his own words. 'Yet all my sufferings,' he continues, 'are counterbalanced by the joy which I derive from remembering my theories and discoveries. I charge you, by the devotion which from your youth up you have displayed towards myself and towards philosophy, to protect the children of Metrodorus.' |
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| 125. Philodemus, (Pars I) \ On Piety, 873-874, 876-895, 875 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Balberg (2017) 237 |
| 126. Philodemus of Gadara, De Pietate \ , '7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 610 |
| 127. Dead Sea Scrolls, Scroll of Blessings, 2.24 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •clement of alexandria Found in books: Frey and Levison (2014) 349 |
| 128. Dead Sea Scrolls, Community Rule, 3.7, 4.21, 5.2, 5.7, 8.16 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •clement of alexandria Found in books: Frey and Levison (2014) 349; Stanton (2021) 194 |
| 129. Dead Sea Scrolls, 4Q270, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •clement of alexandria Found in books: Frey and Levison (2014) 349 |
| 130. Dead Sea Scrolls, 1Qha, 4.38, 6.24, 8.20-8.21, 8.25, 8.30, 15.10, 16.13, 17.32, 20.15, 23.29, 23.33 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •clement of alexandria Found in books: Frey and Levison (2014) 349 |
| 131. Dead Sea Scrolls, 4Q444, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •clement of alexandria Found in books: Frey and Levison (2014) 349 |
| 132. Posidonius Apamensis Et Rhodius, Fragments, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Stanton (2021) 256 |
133. Anon., Testament of Reuben, 4.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •clement of rome, on the divided soul Found in books: Boulluec (2022) 150, 151 | 4.1. Pay no heed, therefore, my children, to the beauty of women, nor set your mind on their affairs; but walk in singleness of heart in the fear of the Lord, and expend labour on good works, and on study and on your flocks, until the Lord give you a wife, whom He will, that ye suffer not as I did. |
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134. Anon., Testament of Levi, 3.1, 13.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •clement of alexandria •clement of rome, on the divided soul Found in books: Boulluec (2022) 150, 151; Roskovec and Hušek (2021) 40 | 3.1. l Hear, therefore, regarding the heavens which have been shown to thee. The lowest is for this cause gloomy unto thee, in that it beholds all the unrighteous deeds of men. 13.1. And now, my children, I command you: Fear the Lord your God with your whole heart, And walk in simplicity according to all His law. |
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| 135. Anon., Testament of Job, 51.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison (2014) 349; Huttner (2013) 197 |
| 136. Anon., Testament of Issachar, 3.3-3.5, 4.1-4.6, 5.1-5.2, 6.1-6.2, 7.2-7.4, 7.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •clement of rome, on the divided soul Found in books: Boulluec (2022) 150, 151 |
137. Anon., Testament of Benjamin, 6.4-6.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 150, 151 | 6.4. The good inclination receiveth not glory nor dishonor from men, and it knoweth not any guile, or lie, or fighting or reviling; for the Lord dwelleth in him and lighteth up his soul, and he rejoiceth towards all men alway. 6.5. The good mind hath not two tongues, of blessing and of cursing, of contumely and of honor, of sorrow and of joy, of quietness and of confusion, of hypocrisy and of truth, [of poverty and of wealth]; but it hath one disposition, uncorrupt and pure, concerning all men. 6.6. It hath no double sight, nor double hearing; for in everything which he doeth, or speaketh, or seeth, he knoweth that the Lord looketh on his soul. 6.7. And he cleanseth his mind that he may not be condemned by men as well as by God. And in like manner the works of Beliar are twofold, and there is no singleness in them. |
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138. Anon., Testament of Simeon, 4.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •clement of rome, on the divided soul Found in books: Boulluec (2022) 150, 151 | 4.5. Beware, therefore, my children, of all jealousy and envy, and walk in singleness of soul and with good heart, keeping in mind Joseph your father's brother, that God may give you also grace and glory, and blessing upon your heads, even as ye saw in Joseph's case. |
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| 139. Varro, On The Latin Language, 5.129 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 177 |
| 140. Philo of Alexandria, Allegorical Interpretation, 1.43, 1.60, 1.79-1.84, 2.8, 2.11, 2.15, 2.57, 2.89, 2.107, 3.3, 3.27, 3.96, 3.140-3.141, 3.143-3.144, 3.147, 3.219 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Sly (1990) 133 |
141. Philo of Alexandria, On The Contemplative Life, 1, 10, 14-15, 2, 28-29, 3, 30-37, 4, 43892, 5-6, 63-69, 7, 70-79, 8, 80-89, 9, 90, 25 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Sly (1990) 133 | 25. And in every house there is a sacred shrine which is called the holy place, and the monastery in which they retire by themselves and perform all the mysteries of a holy life, bringing in nothing, neither meat, nor drink, nor anything else which is indispensable towards supplying the necessities of the body, but studying in that place the laws and the sacred oracles of God enunciated by the holy prophets, and hymns, and psalms, and all kinds of other things by reason of which knowledge and piety are increased and brought to perfection. |
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142. Lucretius Carus, On The Nature of Things, 5.22-5.54, 15.114-15.121 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •clement of alexandria •clement of alexandria, alterations to heresy’s link to philosophy Found in books: Boulluec (2022) 306; Malherbe et al (2014) 668| 5.22. Herculis antistare autem si facta putabis, 5.23. longius a vera multo ratione ferere. 5.24. quid Nemeaeus enim nobis nunc magnus hiatus 5.25. ille leonis obesset et horrens Arcadius sus, 5.26. tanto opere officerent nobis Stymphala colentes? 5.27. denique quid Cretae taurus Lernaeaque pestis 5.28. hydra venenatis posset vallata colubris? 5.29. quidve tripectora tergemini vis Geryonai 5.30. et Diomedis equi spirantes naribus ignem 5.31. Thracia Bistoniasque plagas atque Ismara propter 5.32. aureaque Hesperidum servans fulgentia mala, 5.33. asper, acerba tuens, immani corpore serpens 5.34. arboris amplexus stirpes? quid denique obesset 5.35. propter Atlanteum litus pelagique severa, 5.36. quo neque noster adit quisquam nec barbarus audet? 5.37. cetera de genere hoc quae sunt portenta perempta, 5.38. si non victa forent, quid tandem viva nocerent? 5.39. nil, ut opinor: ita ad satiatem terra ferarum 5.40. nunc etiam scatit et trepido terrore repleta est 5.41. per nemora ac montes magnos silvasque profundas; 5.42. quae loca vitandi plerumque est nostra potestas. 5.43. at nisi purgatumst pectus, quae proelia nobis 5.44. atque pericula tumst ingratis insinuandum! 5.45. quantae tum scindunt hominem cuppedinis acres 5.46. sollicitum curae quantique perinde timores! 5.47. quidve superbia spurcitia ac petulantia? quantas 5.48. efficiunt clades! quid luxus desidiaeque? 5.49. haec igitur qui cuncta subegerit ex animoque 5.50. expulerit dictis, non armis, nonne decebit 5.51. hunc hominem numero divom dignarier esse? 5.52. cum bene praesertim multa ac divinitus ipsis 5.53. iam mortalibus e divis dare dicta suerit 5.54. atque omnem rerum naturam pandere dictis. | |
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143. Philo of Alexandria, On The Virtues, 144, 165-168, 177-178 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos (2020) 123 | 178. On which account he calls to him all persons of such a disposition as this, and initiates them in his laws, holding out to them admonitions full of reconciliation and friendship, which exhort men to practise sincerity and to reject pride, and to cling to truth and simplicity, those most necessary virtues which, above all others, contribute to happiness; forsaking all the fabulous inventions of foolish men, which their parents, and nurses, and instructors, and innumerable other persons with whom they have been associated, have from their earliest infancy impressed upon their tender souls, implanting in them inextricable errors concerning the knowledge of the most excellent of all things. |
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144. Philo of Alexandria, On The Life of Moses, 1.149, 2.71, 2.95-2.135 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •clement of alexandria Found in books: Corrigan and Rasimus (2013) 348, 349; Geljon and Vos (2020) 123; Jonquière (2007) 39 | 1.149. For, as he had abandoned the chief authority in Egypt, which he might have had as the grandson of the reigning king, on account of the iniquities which were being perpetrated in that country, and by reason of his nobleness of soul and of the greatness of his spirit, and the natural detestation of wickedness, scorning and rejecting all the hopes which he might have conceived from those who had adopted him, it seemed good to the Ruler and Governor of the universe to recompense him with the sovereign authority over a more populous and more powerful nation, which he was about to take to himself out of all other nations and to consecrate to the priesthood, that it might for ever offer up prayers for the whole universal race of mankind, for the sake of averting evil from them and procuring them a participation in blessings. 2.71. And while he was still abiding in the mountain he was initiated in the sacred will of God, being instructed in all the most important matters which relate to his priesthood, those which come first in order being the commands of God respecting the building of a temple and all its furniture. 2.95. But the ark was in the innermost shrine, in the inaccessible holy of holies, behind curtains; being gilded in a most costly and magnificent manner within and without, the covering of which was like to that which is called in the sacred scriptures the mercy-seat. 2.96. Its length and width are accurately described, but its depth is not mentioned, being chiefly compared to and resembling a geometrical superficies; so that it appears to be an emblem, if looked at physically, of the merciful power of God; and, if regarded in a moral point of view, of a certain intellect spontaneously propitious to itself, which is especially desirous to contract and destroy, by means of the love of simplicity united with knowledge, that vain opinion which raises itself up to an unreasonable height and puffs itself up without any grounds. 2.97. But the ark is the depository of the laws, for in that are placed the holy oracles of God, which were given to Moses; and the covering of the ark, which is called the mercy-seat, is a foundation for two winged creatures to rest upon, which are called, in the native language of the Hebrews, cherubim, but as the Greeks would translate the word, vast knowledge and science. 2.98. Now some persons say, that these cherubim are the symbols of the two hemispheres, placed opposite to and fronting one another, the one beneath the earth and the other above the earth, for the whole heaven is endowed with wings. 2.99. But I myself should say, that what is here represented under a figure are the two most ancient and supreme powers of the divine God, namely, his creative and his kingly power; and his creative power is called God; according to which he arranged, and created, and adorned this universe, and his kingly power is called Lord, by which he rules over the beings whom he has created, and governs them with justice and firmness; 2.100. for he, being the only true living God, is also really the Creator of the world; since he brought things which had no existence into being; and he is also a king by nature, because no one can rule over beings that have been created more justly than he who created them. 2.101. And in the space between the five pillars and the four pillars, is that space which is, properly speaking, the space before the temple, being cut off by two curtains of woven work, the inner one of which is called the veil, and the outer one is called the covering: and the remaining three vessels, of those which I have enumerated, were placed as follows:--The altar of incense was placed in the middle, between earth and water, as a symbol of gratitude, which it was fitting should be offered up, on account of the things that had been done for the Hebrews on both these elements, for these elements have had the central situation of the world allotted to them. 2.102. The candlestick was placed on the southern side of the tabernacle, since by it the maker intimates, in a figurative manner, the motions of the stars which give light; for the sun, and the moon, and the rest of the stars, being all at a great distance from the northern parts of the universe, make all their revolutions in the south. And from this candlestick there proceeded six branches, three on each side, projecting from the candlestick in the centre, so as altogether to complete the number of seven; 2.103. and in all the seven there were seven candles and seven lights, being symbols of those seven stars which are called planets by those men who are versed in natural philosophy; for the sun, like the candlestick, being placed in the middle of the other six, in the fourth rank, gives light to the three planets which are above him, and to those of equal number which are below him, adapting to circumstances the musical and truly divine instrument. 2.104. And the table, on which bread and salt are laid, was placed on the northern side, since it is the north which is the most productive of winds, and because too all nourishment proceeds from heaven and earth, the one giving rain, and the other bringing to perfection all seeds by means of the irrigation of water; 2.105. for the symbols of heaven and earth are placed side by side, as the holy scripture shows, the candlestick being the symbol of heaven, and that which is truly called the altar of incense, on which all the fumigatory offerings are made, being the emblem of the things of earth. 2.106. But it became usual to call the altar which was in the open air the altar of sacrifice, as being that which preserved and took care of the sacrifices; intimating, figuratively, the consuming power of these things, and not the lambs and different parts of the victims which were offered, and which were naturally calculated to be destroyed by fire, but the intention of him who offered them; 2.107. for if the man who made the offerings was foolish and ignorant, the sacrifices were no sacrifices, the victims were not sacred or hallowed, the prayers were ill-omened, and liable to be answered by utter destruction, for even when they appear to be received, they produce no remission of sins but only a reminding of them. 2.108. But if the man who offers the sacrifice be bold and just, then the sacrifice remains firm, even if the flesh of the victim be consumed, or rather, I might say, even if no victim be offered up at all; for what can be a real and true sacrifice but the piety of a soul which loves God? The gratitude of which is blessed with immortality, and without being recorded in writing is engraved on a pillar in the mind of God, being made equally everlasting with the sun, and moon, and the universal world. 2.109. After these things the architect of the tabernacle next prepared a sacred dress for him who was to be appointed high priest, having in its embroidery a most exceedingly beautiful and admirable work; and the robe was two-fold; one part of which was called the under-robe, and the other the robe over the shoulders. 2.110. Now the under-robe was of a more simple form and character, for it was entirely of hyacinthine colours, except the lowest and exterior portions, and these were ornamented with golden pomegranates, and bells, and wreaths of flowers; 2.111. but the robe over the shoulders or mantle was a most beautiful and skilful work, and was made with most perfect skill of all the aforesaid kinds of material, of hyacinth colour, and purple, and fine linen, and scarlet, gold thread being entwined and embroidered in it. For the leaves were divided into fine hairs, and woven in with every thread, 2.112. and on the collar stones were fitted in, two being costly emeralds of exceeding value, on which the names of the patriarchs of the tribes were engraved, six on each, making twelve in all; and on the breast were twelve other precious stones, differing in colour like seals, in four rows of three stones each, and these were fitted in what was called the logeum 2.113. and the logeum was made square and double, as a sort of foundation, that it mighty bear on it, as an image, two virtues, manifestation and truth; and the whole was fastened to the mantle by fine golden chains, and fastened to it so that it might never get loose; 2.114. and a golden leaf was wrought like a crown, having four names engraved on it which may only be mentioned or heard by holy men having their ears and their tongues purified by wisdom, and by no one else at all in any place whatever. 2.115. And this holy prophet Moses calls the name, a name of four letters, making them perhaps symbols of the primary numbers, the unit, the number two, the number three, the number four: since all things are comprised in the number four, namely, a point, and a line, and a superficies, and a solid, and the measures of all things, and the most excellent symphonies of music, and the diatessaron in the sesquitertial proportion, and the chord in fifths, in the ratio of one and a half to one, and the diapason in the double ratio, and the double diapason in the fourfold ratio. Moreover, the number four has an innumerable list of other virtues likewise, the greater part of which we have discussed with accuracy in our dissertation on numbers. 2.116. And in it there was a mitre, in order that the leaf might not touch the head; and there was also a cidaris made, for the kings of the eastern countries are accustomed to use a cidaris, instead of a diadem. 2.117. Such, then, is the dress of the high priest. But we must not omit to mention the signification which it conceals beneath both in its whole and in its parts. In its whole it is a copy and representation of the world; and the parts are a representation of the separate parts of the world. 2.118. And we must begin with the long robe reaching down to the feet of the wearer. This tunic is wholly of the colour of a hyacinth, so as to be a representation of the air; for by nature the air is black, and in a measure it reaches down from the highest parts to the feet, being stretched from the parts about the moon, as far as the extremities of the earth, and being diffused everywhere. On which account also, the tunic reaches from the chest to the feet, and is spread over the whole body, 2.119. and unto it there is attached a fringe of pomegranates round the ankles, and flowers, and bells. Now the flowers are an emblem of the earth; for it is from the earth that all flowers spring and bloom; but the pomegranates (rhoiskoi 2.120. And the place itself is the most distinct possible evidence of what is here meant to be expressed; for as the pomegranates, and the flowers, and the bells, are placed in the hem of the garment which reaches to the feet, so likewise the things of which they are the symbols, namely, the earth and water, have had the lowest position in the world assigned to them, and being in strict accord with the harmony of the universe, they display their own particular powers in definite periods of time and suitable seasons. 2.121. Now of the three elements, out of which and in which all the different kinds of things which are perceptible by the outward senses and perishable are formed, namely, the air, the water and the earth, the garment which reached down to the feet in conjunction with the ornaments which were attached to that part of it which was about the ankles have been plainly shown to be appropriate symbols; for as the tunic is one, and as the aforesaid three elements are all of one species, since they all have all their revolutions and changes beneath the moon, and as to the garment are attached the pomegranates, and the flowers; so also in certain manner the earth and the water may be said to be attached to and suspended from the air, for the air is their chariot. 2.122. And our argument will be able to bring forth twenty probable reasons that the mantle over the shoulders is an emblem of heaven. For in the first place, the two emeralds on the shoulderblades, which are two round stones, are, in the opinion of some persons who have studied the subject, emblems of those stars which are the rulers of night and day, namely, the sun and moon; or rather, as one might argue with more correctness and a nearer approach to truth, they are the emblems of the two hemispheres; for, like those two stones, the portion below the earth and that over the earth are both equal, and neither of them is by nature adapted to be either increased or diminished like the moon. 2.123. And the colour of the stars is an additional evidence in favour of my view; for to the glance of the eye the appearance of the heaven does resemble an emerald; and it follows necessarily that six names are engraved on each of the stones, because each of the hemispheres cuts the zodiac in two parts, and in this way comprehends within itself six animals. 2.124. Then the twelve stones on the breast, which are not like one another in colour, and which are divided into four rows of three stones in each, what else can they be emblems of, except of the circle of the zodiac? For that also is divided into four parts, each consisting of three animals, by which divisions it makes up the seasons of the year, spring, summer, autumn, and winter, distinguishing the four changes, the two solstices, and the two equinoxes, each of which has its limit of three signs of this zodiac, by the revolutions of the sun, according to that unchangeable, and most lasting, and really divine ratio which exists in numbers; 2.125. on which account they attached it to that which is with great propriety called the logeum. For all the changes of the year and the seasons are arranged by well-defined, and stated, and firm reason; and, though this seems a most extraordinary and incredible thing, by their seasonable changes they display their undeviating and everlasting permanence and durability. 2.126. And it is said with great correctness, and exceeding beauty also, that the twelve stones all differ in their colour, and that no one of them resembles the other; for also in the zodiac each animal produces that colour which is akin to and belongs to itself, both in the air, and in the earth, and in the water; and it produces it likewise in all the affections which move them, and in all kinds of animals and of plants. 2.127. And this logeum is described as double with great correctness; for reason is double, both in the universe and also in the nature of mankind, in the universe there is that reason which is conversant about incorporeal species which are like patterns as it were, from which that world which is perceptible only by the intellect was made, and also that which is concerned with the visible objects of sight, which are copies and imitations of those species above mentioned, of which the world which is perceptible by the outward senses was made. Again, in man there is one reason which is kept back, and another which finds vent in utterance: and the one is, as it were a spring, and the other (that which is uttered 2.128. And the architect assigned a quadrangular form to the logeum, intimating under an exceedingly beautiful figure, that both the reason of nature, and also that of man, ought to penetrate everywhere, and ought never to waver in any case; in reference to which, it is that he has also assigned to it the two virtues that have been already enumerated, manifestation and truth; for the reason of nature is true, and calculated to make manifest, and to explain everything; and the reason of the wise man, imitating that other reason, ought naturally, and appropriately to be completely sincere, honouring truth, and not obscuring anything through envy, the knowledge of which can benefit those to whom it would be explained; 2.129. not but what he has also assigned their two appropriate virtues to those two kinds of reason which exist in each of us, namely, that which is uttered and that which is kept concealed, attributing clearness of manifestation to the uttered one, and truth to that which is concealed in the mind; for it is suitable to the mind that it should admit of no error or falsehood, and to explanation that it should not hinder anything that can conduce to the most accurate manifestation. 2.130. Therefore there is no advantage in reason which expends itself in dignified and pompous language, about things which are good and desirable, unless it is followed by consistent practice of suitable actions; on which account the architect has affixed the logeum to the robe which is worn over the shoulder, in order that it may never get loose, as he does not approve of the language being separated from the actions; for he puts forth the shoulder as the emblem of energy and action. 2.131. Such then are the figurative meanings which he desires to indicate by the sacred vestments of the high priest; and instead of a diadem he represents a cidaris on the head, because he thinks it right that the man who is consecrated to God, as his high priest, should, during the time of his exercising his office be superior to all men, not only to all private individuals, but even to all kings; 2.132. and above this cidaris is a golden leaf, on which an engraving of four letters was impressed; by which letters they say that the name of the living God is indicated, since it is not possible that anything that it in existence, should exist without God being invoked; for it is his goodness and his power combined with mercy that is the harmony and uniter of all things. 2.133. The high priest, then, being equipped in this way, is properly prepared for the performance of all sacred ceremonies, that, whenever he enters the temple to offer up the prayers and sacrifices in use among his nation, all the world may likewise enter in with him, by means of the imitations of it which he bears about him, the garment reaching to his feet, being the imitation of the air, the pomegranate of the water, the flowery hem of the earth, and the scarlet dye of his robe being the emblem of fire; also, the mantle over his shoulders being a representation of heaven itself; the two hemispheres being further indicated by the round emeralds on the shoulder-blades, on each of which were engraved six characters equivalent to six signs of the zodiac; the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason which holds together and regulates the universe. 2.134. For it was indispensable that the man who was consecrated to the Father of the world, should have as a paraclete, his son, the being most perfect in all virtue, to procure forgiveness of sins, and a supply of unlimited blessings; 2.135. perhaps, also, he is thus giving a previous warning to the servant of God, even if he is unable to make himself worthy of the Creator, of the world, at least to labour incessantly to make himself worthy of the world itself; the image of which he is clothed in, in a manner that binds him from the time that he puts it on, to bear about the pattern of it in his mind, so that he shall be in a manner changed from the nature of a man into the nature of the world, and, if one may say so (and one may by all means and at all times speak the plain truth in sincerity |
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| 145. Livy, History, a b c d\n0 '1.7.12 '1.7.12 '1 7 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 665 |
| 146. Philo of Alexandria, Hypothetica, 8.7.1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •clement of rome, on the divided soul Found in books: Boulluec (2022) 152 |
147. Philo of Alexandria, Against Flaccus, '4, 122, 123, 124, 121 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 321 | 121. And when they heard of the arrest that had taken place, and that Flaccus was now within the toils, stretching up their hands to heaven, they sang a hymn, and began a song of praise to God, who presides over all the affairs of men, saying, "We are not delighted, O Master, at the punishment of our enemy, being taught by the sacred laws to submit to all the vicissitudes of human life, but we justly give thanks to thee, who hast had mercy and compassion upon us, and who hast thus relieved our continual and incessant oppressions." |
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148. Philo of Alexandria, On The Embassy To Gaius, 139, 2, 25, 78-79, 81-84, 86-92, 85 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 128 | 85. for having acquired the idea that eternity was never-ending, and considering that he was to live for ever, and that his brother was to be dead for ever, and that in conjunction with his own immortality he should likewise be enduring an undying sorrow on account of his brother, he conceived and carried out a most marvellous system of counterbalancing, mingling mortality with himself and immortality with his brother, and thus he modified inequality, which is the beginning of all injustice, by equality, which is the fountain of justice. XII. |
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| 149. Ovid, Remedia Amoris, 679 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 177 |
150. Philo of Alexandria, Who Is The Heir, 311 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •clement of alexandria Found in books: Geljon and Vos (2020) 125 | 311. And how he has compared the soul of man, who loves instruction and who cherishes a hope of arriving at perfection, to a furnace, because each is a vessel in which food is cooked, the one being the vessel in which those meats which are perishable are prepared, and the other that suited to the reception of the imperishable virtues. And the burning torches of fire which are lighted up are the judgments of God who bears the torch, being bright and radiant, which are accustomed to be always placed in the middle between the divided portions; I mean by this the portions set in opposition to one another, of which the whole world is composed. |
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| 151. Philo of Alexandria, That The Worse Attacks The Better, 22-23, 241, 55, 63, 77, 114 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 321 |
152. Philo of Alexandria, That God Is Unchangeable, 126-130, 148-151, 164, 56, 59, 69, 75, 61 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Sly (1990) 133 | 61. "My good men! A man who would establish the most excellent system of laws, ought to keep one end constantly in view, namely, to do good to all who come within his reach." Those, therefore, who have received a fortunate disposition, and an education in all respects blameless, finding the path of life which proceeds in this direction plain and straight, take truth with them as the companion of their journey; by which they are initiated in the true mysteries relating to the living God, and therefore they never attribute any of the properties of created beings to him. |
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153. Philo of Alexandria, That Every Good Person Is Free, 69, 73-74, 92 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 167 | 92. But it is necessary for us (since some persons do not believe that there is any perfect virtue in the multitude, but that whatever in such persons appears like virtue only reaches a certain point of increase and growth), to bring forward as corroborative testimonies the lives of some particular good men who are the most undeniable evidences of freedom. |
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154. Philo of Alexandria, On The Special Laws, 1.56-1.300, 2.115, 2.138, 2.193, 2.199, 3.149, 3.172-3.173, 3.175, 4.133 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •clement of alexandria •apatheia, freedom from, eradication of, emotion (; clement of alexandria •clement of alexandria, church father •philo, clement of alexandria, basil •clement of rome, on the divided soul •clement of alexandria, paedagogus •amazons, in musonius and clement of alexandria Found in books: Ashbrook Harvey et al (2015) 281; Balberg (2017) 237; Boulluec (2022) 152; Geljon and Runia (2013) 214, 258, 261; Geljon and Runia (2019) 263, 282; Nuno et al (2021) 266; Sorabji (2000) 386; Taylor and Hay (2020) 321 | 1.56. There is, in the history of the law, a record of one man who ventured on this exploit of noble daring, for when he saw some men connecting themselves with foreign women, and by reason of their allurements neglecting all their national customs and laws, and practising fabulous ceremonies, he was seized with a sudden enthusiasm in the presence of the whole multitude; and driving away all those on each side who were collected to see the sight, he slew one man who was so daring as to put himself forward as the leader and chief of this transgression of the law (for the impious deed had been already displayed and made a public exhibition of 1.57. This action being done of a sudden, in the warm impetuosity of the moment, admonished a vast multitude of those who were prepared to commit similar follies; therefore God, having praised this virtuous exploit done in this manner, out of a voluntary and spontaneous zeal, recompensed the doer with two rewards, namely, peace and the priesthood. With the one, because he judged him who had thus voluntarily encountered a contest for the sake of the honour of his God worthy to enjoy a life safe from war; and with the other, because the priesthood is the most fitting honour for a pious man, who professes an eagerness for the service of the Father of all, to serve whom is not only better than all freedom, but even than royal authority. 1.58. But some men have gone to such a pitch of extravagant madness, that they have left themselves no retreat or way to repentance, but hasten onwards to the slavery and service of images made by hands, confessing it in distinct characters, not written on paper, as is the custom in the case of slaves, but branding the characters deep on their persons with a burning iron, in order that they may remain ineffacebly, for these things are not dimmed or weakened by time.XI. 1.59. And the most sacred Moses appears to have preserved the same object and intention in all other cases whatever, being a lover and also a teacher of truth, which he desires to stamp and to impress upon all his disciples, expelling all false opinions, and compelling them to settle far from their minds. 1.60. At all events, knowing that the act of divination co-operates in no slight degree with the errors of the lives of the multitude, so as to lead them out of the right way, he did not suffer his disciples to use any species of it whatever, but drove all who paid it any observance far from his everlasting constitution, and banished all sacrificers and purifiers, and augurs, and soothsayers, and enchanters, and men who applied themselves to the art of prophesying from sounds; 1.61. for all these men are but guessers at what is probable and likely, at different times adopting different notions from the same appearances, because the subjects of their art have no stable and constant character, and because the intellect has never devised any accurate test by which those opinions which are approved may be examined. 1.62. And all these things are but the furniture of impiety. How so? Because he who attends to them, and who allows himself to be influenced by them, disregards the cause of all things, looking upon those things alone as the causes of all things, whether good or evil; and he does not perceive that he is making all the cares of life to depend upon the most unstable supports, upon the motion of birds and feathers in the air, in this and that direction; and upon the paths of reptiles, crawling along the ground, which creep forth out of their holes in quest of food; and even upon entrails, and blood, and dead corpses, which, the moment that they are deprived of life, fall to pieces and become confused; and being deprived of their original nature which belonged to them, are changed, and subjected to a transformation for the worse. 1.63. For he thinks it right, that the man who is legally enrolled as a citizen of his constitution must be perfect, not indeed in those things in which the multitude is educated, such as divination, and augury, and plausible conjectures, but in the observances due to God, which have nothing doubtful or uncertain about them, but only indubitable and naked truth. 1.64. And since there is implanted in all men a desire of the knowledge of future events, and as, on account of this desire, they have recourse to sacrifices and to other species of divination, as if by these means they would be able to search out and discover the truth (but these things are, in reality, full of indistinctness and uncertainty, and are continually being convicted by themselve 1.65. but that some other Prophet{8}{this prophecy, #De 18:18, is always looked upon as one of the most remarkable of the early prophecies of our Saviour.} will appear to them on a sudden, inspired like himself, who will preach and prophesy among them, saying nothing of his own (for he who is truly possessed and inspired, even when he speaks, is unable to comprehend what he is himself saying 1.66. We ought to look upon the universal world as the highest and truest temple of God, having for its most holy place that most sacred part of the essence of all existing things, namely, the heaven; and for ornaments, the stars; and for priests, the subordinate ministers of his power, namely, the angels, incorporeal souls, not beings compounded of irrational and rational natures, such as our bodies are, but such as have the irrational parts wholly cut out, being absolutely and wholly intellectual, pure reasonings, resembling the unit. 1.67. But the other temple is made with hands; for it was desirable not to cut short the impulses of men who were eager to bring in contributions for the objects of piety, and desirous either to show their gratitude by sacrifices for such good fortune as had befallen them, or else to implore pardon and forgiveness for whatever errors they might have committed. He moreover foresaw that there could not be any great number of temples built either in many different places, or in the same place, thinking it fitting that as God is one, his temple also should be one. 1.68. In the next place, he does not permit those who desire to perform sacrifices in their own houses to do so, but he orders all men to rise up, even from the furthest boundaries of the earth, and to come to this temple, by which command he is at the same time testing their dispositions most severely; for he who was not about to offer sacrifice in a pure and holy spirit would never endure to quit his country, and his friends, and relations, and emigrate into a distant land, but would be likely, being under the influence of a more powerful attraction than that towards piety, to continue attached to the society of his most intimate friends and relations as portions of himself, to which he was most closely attached. 1.69. And the most evident proof of this may be found in the events which actually took place. For innumerable companies of men from a countless variety of cities, some by land and some by sea, from east and from west, from the north and from the south, came to the temple at every festival, as if to some common refuge and safe asylum from the troubles of this most busy and painful life, seeking to find tranquillity, and to procure a remission of and respite from those cares by which from their earliest infancy they had been hampered and weighed down, 1.70. and so, by getting breath as it were, to pass a brief time in cheerful festivities, being filled with good hopes and enjoying the leisure of that most important and necessary vacation which consists in forming a friendship with those hitherto unknown, but now initiated by boldness and a desire to honour God, and forming a combination of actions and a union of dispositions so as to join in sacrifices and libations to the most complete confirmation of mutual good will.XIII. 1.71. of this temple the outer circuit, being the most extensive both in length and width, was fortified by fortifications adorned in a most costly manner. And each of them is a double portico, built and adorned with the finest materials of wood and stone, and with abundant supplies of all kinds, and with the greatest skill of the workmen, and the most diligent care on the part of the superintendants. But the inner circuits were less extensive, and the fashion of their building and adorning was more simple. 1.72. And in the centre was the temple itself, beautiful beyond all possible description, as one may conjecture from what is now seen around on the outside; for what is innermost is invisible to every human creature except the high priest alone, and even he is enjoined only to enter that holy place once in each year. Everything then is invisible. For he carries in a brasier full of coals and frankincense; and then, when a great smoke proceeds from it, as is natural, and when everything all around is enveloped in it, then the sight of men is clouded, and checked, and prevented from penetrating in, being wholly unable to pierce the cloud. 1.73. But, being very large and very lofty, although built in a very low situation, it is not inferior to any of the greatest mountains around. The buildings of it are of most exceeding beauty and magnificence, so as to be universal objects of admiration to all who behold them, and especially to all foreigners who travel to those parts, and who, comparing them with their own public edifices, marvel both at the beauty and sumptuousness of this one. 1.74. But there is no grove of plantation in the space which surrounds it, in accordance with the prohibitions of the law, which for many reasons forbid this. In the first place, because a building which is truly a temple does not aim at pleasure and seductive allurements, but at a rigid and austere sanctity. Secondly, because it is not proper that those things which conduce to the verdure of trees should be introduced, such as the dung of irrational animals and of men. Thirdly, because those trees which do not admit of cultivation are of no use, but are as the poets say, the burden of the earth; while those which do admit of cultivation, and which are productive of wholesome fruit, draw off the attention of the fickle-minded from the thoughts of the respect due to the holy place itself, and to the ceremonies in which they are engaged. 1.75. And besides these reasons, shady places and dense thickets are places of refuge for evil doers, since by their enveloping them in darkness they give them safety and enable them, as from an ambuscade, suddenly to fall upon any whom they choose to attack. But wide spaces, open and uncovered in every direction, where there is nothing which can hinder the sight, are the most suitable for the distinct sight of all those who enter and remain in the temple.XIV. 1.76. But the temple has for its revenues not only portions of land, but also other possessions of much greater extent and importance, which will never be destroyed or diminished; for as long as the race of mankind shall last, the revenues likewise of the temple will always be preserved, being coeval in their duration with the universal world. 1.77. For it is commanded that all men shall every year bring their first fruits to the temple, from twenty years old and upwards; and this contribution is called their ransom. On which account they bring in the first fruits with exceeding cheerfulness, being joyful and delighted, inasmuch as simultaneously with their making the offering they are sure to find either a relaxation from slavery, or a relief from disease, and to receive in all respects a most sure freedom and safety for the future. 1.78. And since the nation is the most numerous of all peoples, it follows naturally that the first fruits contributed by them must also be most abundant. Accordingly there is in almost every city a storehouse for the sacred things to which it is customary for the people to come and there to deposit their first fruits, and at certain seasons there are sacred ambassadors selected on account of their virtue, who convey the offerings to the temple. And the most eminent men of each tribe are elected to this office, that they may conduct the hopes of each individual safe to their destination; for in the lawful offering of the first fruits are the hopes of the pious.XV. 1.79. Now there are twelve tribes of the nation, and one of them having been selected from the others for its excellence has received the priesthood, receiving this honour as a reward for its virtue, and fidelity, and its devout soul, which it displayed when the multitude appeared to be running into sin, following the foolish choices of some persons who persuaded their countrymen to imitate the vanity of the Egyptians, and the pride of the nations of the land, who had invented fables about irrational animals, and especially about bulls, making gods of them. For this tribe did of its own accord go forth and slay all the leaders of this apostacy from the youth upwards, in which they appeared to have done a holy action, encountering thus a contest and a labour for the sake of piety.XVI. 1.80. Now these are the laws which relate to the priests. It is enjoined that the priest shall be entire and unmutilated, having no blemish on his body, no part being deficient, either naturally or through mutilation; and on the other hand, nothing having been superfluous either from his birth or having grown out subsequently from disease; his skin, also, must never have changed from leprosy, or wild lichen, or scab, or any other eruption or breaking out; all which things appear to me to be designed to be symbols of the purity of his soul. 1.81. For if it was necessary to examine the mortal body of the priest that it ought not be imperfect through any misfortune, much more was it necessary to look into his immortal soul, which they say is fashioned in the form of the living God. Now the image of God is the Word, by which all the world was made. 1.82. And after enjoining that the priest is to be of pure blood, and sprung from fathers of noble birth, and that he must be perfect in body and soul, laws are enacted also respecting the garments which the priest must wear when he is about to offer the sacred sacrifices and to perform the sacred ceremonies. 1.83. And this dress is a linen tunic and a girdle, the latter to cover those parts which must not be displayed in their nakedness near the altar of sacrifice. And the tunic is for the sake of promptness in performing the requisite ministrations; for they are but lightly clad, only in their tunics, when they bring their victims, and the libations, and the other requisite offerings for sacrifice, being apparelled so as to admit of unhesitating celerity. 1.84. But the high priest is commanded to wear a similar dress when he goes into the holy of holies to offer incense, because linen is not made of any animal that dies, as woollen garments are. He is also commanded to wear another robe also, having very beautiful embroidery and ornament upon it, so that it may seem to be a copy and representation of the world. And the description of the ornament is a clear proof of this; 1.85. for in the first place the whole of the round robe is of hyacinthine colour, a tunic reaching to the feet, being an emblem of the air, since the air also is by nature black, and in a manner may be said to be reaching to the feet, as it is extended from above from the regions about the moon, to the lowest places of the earth. 1.86. Next there was a woven garment in the form of a breastplate upon it, and this was a symbol of the heaven; for on the points of the shoulders are two emerald stones of most exceeding value, one on one side and one on the other, each perfectly round and single on each side, as emblems of the hemispheres, one of which is above the earth and the other under the earth. 1.87. Then on his chest there are twelve precious stones of different colours, arranged in four rows of three stones in each row, being fashioned so as an emblem of the zodiac. For the zodiac also consists of twelve animals, and so divides the four seasons of the year, allotting three animals to each season. 1.88. And the whole place is very correctly called the logeum (logeion 1.89. And by the one which he calls truth he expresses figuratively that it is absolutely impossible for falsehood to enter any part of heaven, but that it is entirely banished to the parts around the earth, dwelling among the souls of impious men. And by that which he calls manifestation he implies that the natures in heaven make manifest every thing that takes place among us, which of themselves would be perfectly and universally unknown. 1.90. And the clearest proof of this is that if there were no light, and if the sun did not shine, it would be impossible for the indescribable variety of qualities of bodies to be seen, and for all the manifold differences of colours and forms to be distinguished from one another. And what else could exhibit to us the days and the nights, and the months and the years, and in short the divisions of time, but the harmonious and inconceivable revolutions of the sun, and moon, and other stars? 1.91. And what could exhibit the true nature of number, except those same bodies just mentioned in accordance with the observation of the combination of the parts of time? And what else could have cut the paths through the ocean and through such numerous and vast seas, and shown them to navigators, except the changes and periodical appearances of the stars? And wise men have observed, 1.92. also, an innumerable quantity of other circumstances, and have recorded them, conjecturing from the heavenly bodies the advent of calm weather and of violent storms, and the fertility or barrenness of crops, and the mild or violently hot summers, and whether the winters will be severe or spring-like, whether there will be droughts or abundance of rain, whether the flocks and trees will be fruitful, or on the contrary barren, and all such matters as these. For the signs of every thing on earth are engraved and firmly fixed in heaven.XVII. 1.93. And besides this, golden pomegranates are attached to the lower parts of the tunic, reaching to the feet, and bells and borders embroidered with flowers. And these things are the emblems of earth and of water; the flowers are the emblems of the earth, inasmuch as it is out of it that they all rise and derive strength to bloom. And the Pomegranates{10}{the Greek for a pomegranate is rhoia, or rhoiskos, which Philo imagines to be derived from rheoµ, "to flow."} as above mentioned are the emblems of water, being so named from the flowing of the stream. And the harmony, and concord, and unison of sound of the different parts of the world is betokened by the bells. 1.94. And the arrangement is a very excellent one; for the upper garment, on which the stones are placed, which is called the breast-plate, is a representation of heaven, because the heaven also is the highest of all things. And the tunic that reaches to the feet is in every part of a hyacinthine colour, since the air also is black, and is placed in the second classification next in honour to the heaven. And the embroidered flowers and pomegranates are on the hem, because the earth and water have been assigned the lowest situation in the universe. 1.95. This is the arrangement of the sacred dress of the high priest, being a representation of the universe, a marvellous work to be beheld or to be contemplated. For it has an appearance thoroughly calculated to excite astonishment, such as no embroidered work conceived by man ever was for variety and costly magnificence; 1.96. and it also attracts the intellect of philosophers to examine its different parts. For God intends that the high priest should in the first place have a visible representation of the universe about him, in order that from the continual sight of it he may be reminded to make his own life worthy of the nature of the universe, and secondly, in order that the whole world may co-operate with him in the performance of his sacred rites. And it is exceedingly becoming that the man who is consecrated to the service of the Father of the world should also bring his son to the service of him who has begotten him. 1.97. There is also a third symbol contained in this sacred dress, which it is important not to pass over in silence. For the priests of other deities are accustomed to offer up prayers and sacrifices solely for their own relations, and friends, and fellow citizens. But the high priest of the Jews offers them up not only on behalf of the whole race of mankind, but also on behalf of the different parts of nature, of the earth, of water, of air, and of fire; and pours forth his prayers and thanksgivings for them all, looking upon the world (as indeed it really i 1.98. After he has given these precepts, he issues additional commandments, and orders him, whenever he approaches the altar and touches the sacrifices, at the time when it is appointed for him to perform his sacred ministrations, not to drink wine or any other strong drink, on account of four most important reasons, hesitation, and forgetfulness, and sleep, and folly. 1.99. For the intemperate man relaxes the powers of his body, and renders his limbs more slow of motion, and makes his whole body more inclined to hesitation, and compels it by force to become drowsy. And he also relaxes the energies of his soul, and so becomes the cause to it of forgetfulness and folly. But in the case of abstemious men all the parts of the body are lighter, and as such more active and moveable, and the outer senses are more pure and unalloyed, and the mind is gifted with a more acute sight, so that it is able to see things beforehand, and never forgets what it has previously seen; 1.100. in short, therefore, we must look upon the use of wine to be a most unprofitable thing for all the purposes of life, inasmuch as by it the soul is weighed down, the outward senses are dimmed, and the body is enervated. For it does not leave any one of our faculties free and unembarrassed, but is a hindrance to every one of them, so as to impede its attaining that object to which it is by nature fitted. But in sacred ceremonies and holy rites the mischief is most grievous of all, in proportion as it is worse and more intolerable to sin with respect to God than with respect to man. On which account it probably is that it is commanded to the priest to offer up sacrifices without wine, in order to make a difference and distinction between sacred and profane things, and pure and impure things, and lawful and unlawful things.XIX. 1.101. But since the priest was a man before he was a priest, and since he is of necessity desirous to indulge the appetites which prompt him to seek for the connections of love, he procures for him a marriage with a pure virgin, and one who is born of pure parents, and grandfathers, and great-grandfathers, selected for their excellency with reference both to their virtue and to their noble birth. 1.102. For God does not allow him even to look upon a harlot, or a profane body or soul, or upon any one who, having put away her pursuit of gain, now wears an elegant and modest appearance, because such a one is unholy in respect of her former profession and way of life; though in other respects she may be looked upon as honourable, by reason of her having purified herself of her former evil courses. For repentance for past sins is a thing to be praised; and no one else need be forbidden to marry her, only let her not come near a priest. For the especial property of the priesthood is justice and purity, which from the first beginning of its creation to the end, seeks a concord utterly irreproachable. 1.103. For it would be mere folly that some men should be excluded from the priesthood by reason of the scars which exist on their bodies from ancient wounds, which are the emblem of misfortune indeed, but not of wickedness; but that those persons who, not at all out of necessity but from their own deliberate choice, have made a market of their beauty, when at last they slowly repent, should at once after leaving their lovers become united to priests, and should come from brothels and be admitted into the sacred precincts. For the scars and impressions of their old offences remain not the less in the souls of those who repent. 1.104. On which account it is wisely and truly said in another passage, that "One may not bring the hire of a harlot into the Temple."{11}{#de 23:18.} And yet the money is not in itself liable to any reproach, except by reason of the woman who received it, and the action for which it was given to her. How then could one possibly admit those women to consort with priests whose very money is looked upon as profane and base, even though as to its material and stamp it may be good and lawful money?XX. 1.105. The regulations, therefore, are laid down with precision in this manner for the high priest, so that he is not allowed either to marry a widow, nor one who is left desolate after the death of the man to whom she has been espoused, nor one who has been divorced from a husband who is still alive, in order that the sacred seed may be sown for the first time in a field which is hitherto untrodden and pure, and that his offspring may have no admixture of the blood of any other house. And in the second place, in order that the pair coming together with souls which have as yet known no defilement or perversion, may easily form their dispositions and characters in a virtuous manner. For the minds of virgins are easily attracted and drawn over to virtue, being exceedingly ready to be taught. 1.106. But the woman who has had experience of another husband is very naturally less inclined to obedience and to instruction, inasmuch as she has not a soul perfectly pure, like thoroughly smooth wax, so as to receive distinctly the doctrines which are to be impressed upon it, but one which is to a certain degree rough from the impressions which have been already stamped upon it, which are difficult to be effaced, and so remain, and do not easily receive any other impression, or if they do they render it confused by the irregularity of their own surface. 1.107. Let the high priest, therefore, take a pure virgin to be his wife; I say a virgin, meaning not only one with whom no other man has even been connected, but one in connection with whom no other man has ever been named in reference to the agreement of marriage, even though her body may be pure.XXI. 1.108. But besides this, injunctions are given to the particular and inferior priests concerning their marriages, which are the very same in most points, which are given to those who have the supreme priesthood. But they are permitted with impunity to marry not only maidens but widows also; not, indeed, all widows, but those whose husbands are dead. For the law thinks it fitting to remove all quarrels and disputes from the life of the priests. And if they had husbands living there very likely might be disputes from the jealousy which is caused by the love of men for women. But when the first husband is dead, then with him the hostility which could be felt towards the second husband dies also. 1.109. And even on other accounts he might have thought that the high priest ought to be of superior purity and holiness, as in other matters so also in the connection of marriage, and on this account it may have been that God only allowed the high priest to marry a virgin. But to the priests of the second rank he remitted something of the rigour of his regulations concerning the connection with women, permitting them to marry women who have made trials of other husbands.XXII. 1.110. And besides these commands, he also defined precisely the family of the women who might be married by the high priest, commanding him to marry not merely a woman who was a virgin, but also one who was a priestess, the daughter of a priest, that so both bridegroom and bride might be of one house, and in a manner of one blood, so as to display a most lasting harmony and union of disposition during the whole of their lives. 1.111. The others also were permitted to marry women who were not the daughters of priests, partly because their purificatory sacrifices are of but small importance, and partly because he was not willing entirely to disunite and separate the whole nation from the order of the priesthood; for which reason he did not prevent the other priests from making intermarriages with any of their countrywomen, as that is relationship in the second degree; for sons-in-law are in the place of sons to their fathersin-law, and fathers-in-law instead of fathers to their sons-in-law.XXIII. 1.112. These, then, are the ordices which were established respecting marriage, and respecting what greatly resembles marriage, the procreation of children. But since destruction follows creation, Moses also gave the priests laws relating to death, {12}{#le 23:1.} commanding them not to permit themselves to be defiled in respect of all people whatsoever, who might happen to die, and who might be connected with them through some bond of friendship, or distant relationship: but allowing them to mourn for six classes only, their fathers or their mothers, their sons of their daughters, their brothers or their sisters, provided that these last were virgins; 1.113. but the high priest he absolutely forbade to mourn in any case whatever; and may we not say that this was rightly done? For as to the ministrations which belong to the other priests, one individual can perform them instead of another, so that, even if some be in mourning, still none of the usual observances need be omitted; but there is no one besides the high priest himself, who is permitted to perform his duties instead of him; for which reason, he must always be kept free from all defilement, never touching any dead body, in order that, being always ready to offer up prayers and sacrifices on behalf of the whole world at suitable seasons, he may continue to fulfil the duties of his office without hindrance. 1.114. And otherwise too, besides this consideration, the man who has been assigned to God, and who has become the leader of his sacred band of worshippers, ought to be disconnected with, and alienated from, all things of creation, not being so much the slave of the love of either parents, or children, or brothers, as either to omit or to delay any one of those holy actions, which it is by all means better should be done at once; 1.115. and God commands the high priest neither to rend his clothes over his very nearest relations when they die, nor to take from his head the ensign of the priesthood, nor in short to depart from the holy place on any plea of mourning, that, showing proper respect to the place, and to the sacred ornaments with which he himself is crowned, he may show himself superior to pity, and pass the whole of his life exempt from all sorrow. 1.116. For the law designs that he should be the partaker of a nature superior to that of man; inasmuch as he approaches more nearly to that of the Deity; being, if one must say the plain truth, on the borders between the two, in order that men may propitiate God by some mediator, and that God may have some subordinate minister by whom he may offer and give his mercies and kindnesses to mankind.XXIV. 1.117. After he has said this, he immediately proceeds to lay down laws, concerning those who are to use the first fruits, "If therefore, any One,"{13}{#le 21:17.} says he, "should mutilate the priests as to their eyes, or their feet, or any part of their bodies, or if he should have received any blemish, let him not partake of the sacred ministrations by reason of the defects which exist in him, but still let him enjoy those honours which are common to all the priests, because of his irreproachable nobility of birth." 1.118. "Moreover, if any leprosies break out and attack him or if any one of the priests he afflicted with any flux, let him not touch the sacred table, nor any of the duties which are set apart for his race, until the flux stop, or the leprosy change, so that he become again resembling the complexion of sound Flesh."{14}{#le 22:4.} 1.119. And, if any priest do by any chance whatever touch anything that is unclean, or if he should have impure dreams by night, as is very often apt to be the case, let him during all that day touch nothing that has been consecrated, but let him wash himself and the ensuing evening, and after that let him not be hindered from touching them. 1.120. And let the sojourner in the priest's house, and the hireling, be prevented from approaching the first fruits; the sojourner, because it is not every one who is a neighbour who shares a man's hearth and eats at his table; {15}{#le 22:10.} for there is reason to fear that some such person may cast away what is hallowed, using as a cloak for his impiety the pretence of some unseasonable humanity; for one might not give all men a share of all things, but only of such as are adapted to those who are to receive them; otherwise, that which is the most beautiful and most beneficial of all the things in this life, namely order, will be wasted away and destroyed by that which is the most mischievous of all things, namely, confusion. 1.121. For if in merchant vessels the sailors were to receive an equal share with the pilot of the ship, and if in ships of war the rowers and the mariners were to receive an equal share with the captain, and if in military camps the cavalry of the line were to receive an equal share with their officers, the heavy armed infantry with their colonels, and the colonels with the generals; again, if in cities the parties before the court were to be placed on the same footing with the judges, the committeemen with the ministers, and in short private individuals with the magistrates, there would be incessant troubles and seditions, and the equality in words would produce inequality in fact; for it is an unequal measure to give equal honour to persons who are unequal in rank or desert; and inequality is the root of all evil. 1.122. On which account one must not give the honours of the priests to sojourners, just as one must not give them to any one else, who in that case, because of their proximity, would be meddling with what they have no business; for the honour does not belong to the house, but to the race.XXV. 1.123. In like manner, no one must give this sacred honour to a hireling, as his wages, or as a recompense for his service; for sometimes he who receives it being unholy will employ it for illegitimate purposes, making the honours due to purity of birth common, and profaning all the sacred ceremonies and observances relating to the temple; 1.124. on which account the law altogether forbids any foreigner to partake in any degree of the holy things, even if he be a man of the noblest birth among the natives of the land, and irreproachable as respects both men and women, in order that the sacred honours may not be adulterated, but may remain carefully guarded in the family of the priests; 1.125. for it would be absurd that the sacrifices and holy ordices, and all the other sacred observances pertaining to the altar, should be entrusted not to all men but to the priests alone; but that the rewards for the performance of those things should be common and liable to fall to the share of any chance persons, as if it were reasonable that the priests should be worn out with labours and toils, and nightly and daily cares, but that the rewards for such pains should be common and open to those who do nothing. 1.126. But, he proceeds, let the priest who is his master give to the slave who is born in his house, and to him who has been purchased with money, a share of meat and drink from the first fruits. In the first place, because the master is the only source of supply to the servant, and the inheritance of the master are the sacred offices of humanity, by which the slave must necessarily be supported. 1.127. In the second place, because it is by all means necessary that they should not do what is to be done unwillingly; and servants, even though we may not like it, since they are always about us and living with us, preparing meat, and drink, and delicacies for their masters beforehand, and standing at their tables, and carrying away the fragments that are left, even though they may not take any openly, will at all events secretly appropriate some of the victuals, being compelled by necessity to steal, so that instead of one injury (if indeed it is an injury to their masters that they should be supported at their expense 1.128. Thirdly, one ought to take this also into consideration, that share of the first fruits will not be neglected merely because they are distributed to the servants, through their fear of their masters; for this is sufficient to stop their mouths, preventing the arrogance of such persons from showing itself.XXVI. 1.129. Having said thus much he proceeds next to put forth a law full of humanity. If, says he, the daughter of a priest, having married a man who is not a priest, becomes a widow by the death of her husband, or if she be left childless while he is still alive, let her return again to her father's house, to receive her share of the first fruits which she enjoyed when she was a virgin; {16}{leviticus 22:12.} for in some degree and in effect she is now also a virgin, since she has neither husband nor children, and has no other refuge but her father; 1.130. but if she has sons or daughters, then the mother must of necessity be classed with the children; and the sons and daughters, being ranked as of the family of their father, draw their mother also with them into his House.{17}{yonge's translation includes a separate treatise title at this point: On the Question: What the Rewards and Honours Are Which Belong to the Priests. Accordingly, his next paragraph begins with roman numeral I (= XVII in the Loeb 1.131. The law did not allot any share of the land to the priests, in order that they like others might derive revenues from the land, and so possess a sufficiency of necessary things; but admitting them to an excessive degree of honour, he said that God was their inheritance, having a reference to the things offered to God; for the sake of two objects, both that of doing them the highest honour, since they are thus made partners in those things which are offered up by pious men, out of gratitude to God; and also in order that they might have no business about which to trouble themselves except the offices of religion, as they would have had, if they were forced to take care of their inheritance. And the following are the rewards and preeminent honours which he assigns to them; 1.132. in the first place, that the necessary food for their support shall at all times be provided for them without any labour or toil of their own; for God commands those who are making bread, to take of all the fat and of all the dough, a loaf as first fruits for the use of the priests, making thus, by this legitimate instruction, a provision for those men who put aside these first fruits, proceeding in the way that leads to piety; 1.133. for being accustomed at all times to offer first fruits of the necessary food, they will thus have an everlasting recollection of God, than which it is impossible to imagine a greater blessing; and it follows of necessity, that the first fruits offered by the most populous of nations must be very plentiful, so that even the very poorest of the priests, must, in respect of his abundance of all necessary food, appear to be very wealthy. 1.134. In the second place, he commands the nation also to give them the first fruits of their other possessions; a portion of wine out of each winepress; and of wheat and barley from each threshing floor. And in like manner they were to have a share of oil from all; the olive trees, and of eatable fruit from all the fruit trees, in order that they might not pass a squalid existence, having only barely enough of necessary food to support life, but that they might have sufficient for a certain degree of comfort and luxury, and so live cheerfully on abundant means, with all becoming ornament and refinement. 1.135. The third honour allotted to them is an assignment of all the first-born males, of all kinds of land animals which are born for the service and use of mankind; for these are the things which God commands to be given to the men consecrated to the priesthood; the offspring of oxen, and sheep, and goats, namely calves, and lambs, and kids, inasmuch as they both are and are considered clean, both for the purposes of eating and of sacrifice, but he orders that money shall be given as a ransom for the young of other animals, such as horses, and asses and camels, and similar beasts, without disparaging their real value; 1.136. and the supplies thus afforded them are very great; for the people of this nation breed sheep, and cattle, and flocks of all kinds above all other peoples, separating them with great care into flocks of goats, and herds of oxen, and flocks of sheep, and a vast quantity of other troops of animals of all kinds. 1.137. Moreover the law, going beyond all these enactments in their favour, commands the people to bring them the first fruits, not only of all their possessions of every description, but also of their own lives and bodies; for the children are separable portions of their parents as one may say; but if one must tell the plain truth, they are inseparable as being of kindred blood, [...]{18}{the above passage is quite unintelligible in the Greek, and is given up by Mangey as irremediably corrupt.} and being bound to them by the allurements of united good will, and by the indissoluble bonds of nature. 1.138. But nevertheless, he consecrates also their own first-born male children after the fashion of other first fruits, as a sort of thanks-offering for fertility, and a number of children both existing and hoped for, and wishing at the same time that their marriages should be not only free from all blame, but even very deserving of praise, the first fruit arising from which is consecrated to God; and keeping this in their minds, both husbands and wives ought to cling to modesty, and to attend to their household concerns, and to cherish uimity, agreeing with one another, so that what is called a communion and partnership may be so in solid truth, not only in word, but likewise in deed. 1.139. And with reference to the dedication of the first-born male children, in order that the parents may not be separated from their children, nor the children from their parents, he values the first fruits of them himself at a fixed price in money ordering everyone both poor and rich to contribute an equal sum, not having any reference to the ability of the contributors, nor to the vigour or beauty of the children who were born; but considering how much even a very poor man might be able to give; 1.140. for since the birth of children happens equally to the most noble and to the most obscure persons of the race, he thought it just to enact that their contribution should also be equal, aiming, as I have already said, particularly to fix a sum which should be in the power of everyone to give.XXVIII. 1.141. After this he also appointed another source of revenue of no insignificant importance for the priests, bidding them to take the first fruits of every one of the revenues of the nation namely, the first fruits of the corn, and wine, and oil, and even of the produce of all the cattle, of the flocks of sheep, and herds of oxen, and flocks of goats, and of all other animals of all kinds; and how great an abundance of these animals there must be, any one may conjecture from the vast populousness of the nation; 1.142. from all which circumstances it is plain that the law invests the priests with the dignity and honour that belongs to kings; since he commands contributions from every description of possession to be given to them as to rulers; 1.143. and they are accordingly given to them in a manner quite contrary to that in which cities usually furnish them to their rulers; for cities usually furnish them under compulsion, and with great unwillingness and lamentation, looking upon the collectors of the taxes as common enemies and destroyers, and making all kinds of different excuses at different times, and neglecting all laws and ordices, and with all this jumbling and evasion do they contribute the taxes and payments which are levied on them. 1.144. But the men of this nation contribute their payments to the priests with joy and cheerfulness, anticipating the collectors, and cutting short the time allowed for making the contributions, and thinking that they are themselves receiving rather than giving; and so with words of blessing and thankfulness, they all, both men and women, bring their offerings at each of the seasons of the year, with a spontaneous cheerfulness, and readiness, and zeal, beyond all description.XXIX. 1.145. And these things are assigned to the priests from the possessions of each individual, but there are also often especial revenues set apart for them exceedingly suitable for the priests, which are derived from the sacrifices which are offered up; for it is commanded that two portions from two limbs of every victim shall be given to the priests, the arm from the limb on the right side, and the fat from the chest; for the one is a symbol of strength and manly vigour, and of every lawful action in giving, and taking, and acting: and the other is an emblem of human gentleness as far as the angry passions are concerned; 1.146. for it is said that these passions have their abode in the chest, since nature has assigned them the breast for their home as the most suitable place; around which as around a garrison she has thrown, in order more effectually to secure them from being taken, a very strong fence which is called the chest, which she has made of many continuous and very strong bones, binding it firmly with nerves which cannot be broken. 1.147. But from the victims which are sacrificed away from the altar, in order to be eaten, it is commanded that three portions should be given to the priest, an arm, and a jaw-bone, and that which is called the paunch; the arm for the reason which has been mentioned a short time ago; the jaw-bone as a first fruit of that most important of all the members of the body, namely the head, and also of uttered speech, for the stream of speech could not flow out without the motion of these jaws; for they being Agitated{19}{the Greek word here used is seioµ, and the word used for jawbone is siagoµn, which Philo appears to think may be derived from seioµ.} (and it is very likely from this, that they have derived their name 1.148. and the paunch is a kind of excrescence of the belly. And the belly is a kind of stable of that irrational animal the appetite, which, being irrigated by much wine-bibbing and gluttony, is continually washed with incessant provision of meat and drink, and like a swine is delighted while wallowing in the mire; in reference to which fact, a very suitable place indeed has been assigned to that intemperate and most unseemly beast, namely, the place to which all the superfluities are conveyed. 1.149. And the opposite to desire is temperance, which one must endeavour, and labour, and take pains by every contrivance imaginable to acquire, as the very greatest blessing and most perfect benefit both to an individual and to the state. 1.150. Appetite therefore, being a profane, and impure, and unholy thing, is driven beyond the territories of virtue, and is banished as it ought to be; but temperance, being a pure and unblemished virtue, neglecting everything which relates to eating and drinking, and boasting itself as superior to the pleasures of the belly, may be allowed to approach the sacred altars, bringing forward as it does the excrescence of the body, as a memorial that it may be reminded to despise all insatiability and gluttony, and all those things which excite the appetites to this pitch.XXX. 1.151. And beyond all these things he also orders that the priests who minister the offering of the sacrifices, shall receive the skins of the whole burnt offerings (and they amount to an unspeakable number, this being no slight gift, but one of the most exceeding value and importance 1.152. And to prevent anyone of those who give the offerings, from reproaching those who receive them, he commands that the first fruits should first of all be carried into the temple, and then orders that the priests shall take them out of the temple; for it was suitable to the nature of God, that those who had received kindness in all the circumstances of life, should bring the first fruits as thank-offering, and then that he, as a being who was in want of nothing, should with all dignity and honour bestow them on the servants and ministers who attend on the service of the temple; for to appear to receive these things not from men, but from the great Benefactor of all men, appears to be receiving a gift which has in it no alloy of sadness.XXXI. 1.153. Since, then, these honours are put forth for them, if any of the priests are in any difficulty while living virtuously and irreproachably, they are at once accusers of us as disregarding the law, even though they may not utter a word. For if we were to obey the commands which we have received, and if we were to take care to give the first fruits as we are commanded, they would not only have abundance of all necessary things, but would also be filled with all kinds of supplies calculated for enabling them to live in refinement and luxury. 1.154. And if ever at any subsequent time the tribe of the priests is found to be blessed with a great abundance of all the necessaries and luxuries of life, this will be a great proof of their common holiness, and of their accurate observance of the laws and ordices in every particular. But the neglect of some persons (for it is not safe to blame every one 1.155. For to violate the law is injurious to those who offend, even though it may be an attractive course for a short time; but to obey the ordices of nature is most beneficial, even if at the time it may wear a painful appearance and may show no pleasant character.XXXII. 1.156. Having given all these supplies and revenues to the priests, he did not neglect those either who were in the second rank of the priesthood; and these are the keepers of the temple, of whom some are placed at the doors, at the very entrance of the temple, as door-keepers; and others are within, in the vestibule of the temple, in order that no one who ought not to do so might enter it, either deliberately or by accident. Others, again, stand all around, having had the times of their watches assigned to them by lot, so as to watch by turns night and day, some being day watchmen and others night watchmen. Others, again, had charge of the porticoes and of the courts in the open air, and carried out all the rubbish, taking care of the cleanliness of the temple, and the tenths were assigned as the wages of all these men; for these tenths are the share of the keepers of the temple. 1.157. At all events the law did not permit those who received them to make use of them, until they had again offered up as first fruits other tenths as if from their own private property, and before they had given these to the priests of the superior rank, for then it permitted them to enjoy them, but before that time it would not allow it. 1.158. Moreover, the law allotted to them fortyeight cities, and in every city, suburbs, extending two hundred cubits all round, for the pasture of their cattle, and for the other necessary purposes of which cities have need. But of these cities, six were set apart, some on the near side, and some on the further side of Jordan, three on each side, as cities of refuge for those who had committed unintentional murder. 1.159. For as it was not consistent with holiness for one who had by any means whatever become the cause of death to any human being to come within the sacred precincts, using the temple as a place of refuge and as an asylum, Moses gave a sort of inferior sanctity to the cities above mentioned, allowing them to give great security, by reason of the privileges and honours conferred upon the inhabitants, who were to be justified in protecting their suppliants if any superior power endeavoured to bring force against them, not by warlike preparations, but by rank, and dignity, and honour, which they had from the laws by reason of the venerable character of the priesthood. 1.160. But the fugitive, when he has once got within the borders of the city to which he has fled for refuge, must be kept close within it, because of the avengers waiting for him on the outside, being the relations by blood of the man who has been slain, and who, out of regret for their kinsman, even if he has been slain by one who did not intend to do so, are still eager for the blood of him who slew him, their individual and private grief overpowering their accurate notions of what is right. And should he go forth from the city, let him know that he is going forth to undoubted destruction; for he will not escape the notice of any one of the slain man's relations, by whom he will at once be taken in nets and toils, and so he will perish. 1.161. And the limit of his banishment shall be the life of the high priest; and when he is dead, he shall be pardoned and return to his own city. Moses, having promulgated these and similar laws about the priests, proceeds to enact others concerning animals, as to what beasts are suitable for Sacrifice.{20}{yonge's translation includes a separate treatise title at this point: On Animals Fit for Sacrifice, or On Victims. Accordingly, his next paragraph begins with roman numeral I (= XXXIII in the Loeb 1.162. Or the creatures which are fit to be offered as sacrifices, some are land animals, and some are such as fly through the air. Passing over, therefore, the infinite varieties of birds, God chose only two classes out of them all, the turtledove and the pigeon; because the pigeon is by nature the most gentle of all those birds which are domesticated and gregarious, and the turtle-dove the most gentle of those which love solitude. 1.163. Also, passing over the innumerable troops of land animals, whose very numbers it is not easy to ascertain, he selected these especially as the best--the oxen, and sheep, and goats; for these are the most gentle and the most manageable of all animals. At all events, great herds of oxen, and numerous flocks of goats and sheep, are easily driven by any one, not merely by any man, but by any little child, when they go forth to pasture, and in the same way they are brought back to their folds in good order when the time comes. 1.164. And of this gentleness, there are many other proofs, and the most evident are these: that they all feed on herbage, and that no one of them is carnivorous, and that they have neither crooked talons, nor any projecting tusks or teeth whatever; for the back parts of the upper jaw do not hold teeth, but all the incisor teeth are deficient in them: 1.165. and, besides these facts, they are of all animals the most useful to man. Rams are the most useful for the necessary covering of the body; oxen, for ploughing the ground and preparing the arable land for seed, and for the growth of the crops that shall hereafter come to be threshed out, in order that men may partake of and enjoy food; and the hair and fleeces of goats, where one is woven, or the other sewn together, make movable tents for travellers, and especially for men engaged in military expeditions, whom their necessities constantly compel to abide outside of the city in the open air.XXXIV. 1.166. And the victims must be whole and entire, without any blemish on any part of their bodies, unmutilated, perfect in every part, and without spot or defect of any kind. At all events, so great is the caution used with respect not only to those who offer the sacrifices, but also to the victims which are offered, that the most eminent of the priests are carefully selected to examine whether they have any blemishes or not, and scrutinise them from head to foot, inspecting not only those parts which are easily visible, but all those which are more out of sight, such as the belly and the thighs, lest any slight imperfection should escape notice. 1.167. And the accuracy and minuteness of the investigation is directed not so much on account of the victims themselves, as in order that those who offer them should be irreproachable; for God designed to teach the Jews by these figures, whenever they went up to the altars, when there to pray or to give thanks, never to bring with them any weakness or evil passion in their soul, but to endeavour to make it wholly and entirely bright and clean, without any blemish, so that God might not turn away with aversion from the sight of it.XXXV. 1.168. And since, of the sacrifices to be offered, some are on behalf of the whole nation, and indeed, if one should tell the real truth, in behalf of all mankind, while others are only in behalf of each individual who has chosen to offer them; we must speak first of all of those which are for the common welfare of the whole nation, and the regulations with respect to this kind of sacrifice are of a marvellous nature. 1.169. For some of them are offered up every day, and some on the days of the new moon, and at the festivals of the full moon; others on days of fasting; and others at three different occasions of festival. Accordingly, it is commanded that every day the priests should offer up two lambs, one at the dawn of day, and the other in the evening; each of them being a sacrifice of thanksgiving; the one for the kindnesses which have been bestowed during the day, and the other for the mercies which have been vouchsafed in the night, which God is incessantly and uninterruptedly pouring upon the race of men. 1.170. And on the seventh day he doubles the number of victims to be offered, giving equal honour to equal things, inasmuch as he looks upon the seventh day as equal in dignity to eternity, since he has recorded it as being the birthday of the whole world. On which account he has thought fit to make the sacrifice to be offered on the seventh day, equal to the continuation of what is usually sacrificed in one day. 1.171. Moreover, the most fragrant of all incenses are offered up twice every day in the fire, being burnt within the veil, both when the sun rises and sets, before the morning and after the evening sacrifice, so that the sacrifices of blood display our gratitude for ourselves as being composed of blood, but the offerings of incense show our thankfulness for the domit part within us, our rational spirit, which was fashioned after the archetypal model of the divine image. 1.172. And loaves are placed on the seventh day on the sacred table, being equal in number to the months of the year, twelve loaves, arranged in two rows of six each, in accordance with the arrangement of the equinoxes; for there are two equinoxes every year, the vernal and the autumnal, which are each reckoned by periods of six months. At the vernal equinox all the seeds sown in the ground begin to ripen; about which time, also, the trees begin to put forth their fruit. And by the autumnal one the fruit of the trees has arrived at a perfect ripeness; and at this period, again, is the beginning of seed time. Thus nature, going through a long course of time, showers gifts after gifts upon the race of man, the symbols of which are the two sixes of loaves thus placed on the table. 1.173. And these loaves, also, do figuratively intimate that most useful of all virtues, temperance; which is attended by frugality, and economy, and moderation as so many bodyguards, on account of the pernicious attacks which intemperance and covetousness prepare to make upon it. For, to a lover of wisdom, a loaf is a sufficient nourishment, keeping the bodies free from disease, and the intellect sound, and healthy, and sober. 1.174. But high seasonings, and cheesecakes, and sweetmeats, and all the other delicacies which the superfluous skill of confectioners and cooks concoct to cajole the illiterate, and unphilosophical, and most slavish of all the outward senses, namely, taste, which is never influenced by any noble sight, or by any perceptible lesson, but only by desire to indulge the appetites of the miserable belly, constantly engenders incurable diseases both in the body and the mind. 1.175. And with the loaves there is also placed on the table frankincense and salt. The one as a symbol that there is no sweetmeat more fragrant and wholesome than economy and temperance, if wisdom is to be the judge; while salt is an emblem of the duration of all things (for salt preserves everything over which it is sprinkled 1.176. I know that those men who devote themselves wholly to drinking parties and banquets, and who care only for costly entertainments, will make a mock at these things and turn them into ridicule, miserable slaves as they are of birds, and fishes, and meat, and all such nonsense as that, and not being able to taste of true freedom, not even in a dream. And all such men are to be disregarded and despised by those who seek to live in accordance with the will of God, in a manner pleasing to the true and living God; who, having learnt to despise the pleasures of the flesh, pursue the delights and luxuries of the mind, having exercised themselves in the contemplation of the objects of Nature.{21}{sections 177û193 were omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These sections have been newly translated for this edition.} 1.177. After he had ordered these things concerning the seventh day, he said that for the new moons it is necessary to offer ten whole burntofferings in all: two young bulls, one ram, seven lambs. For since the month is perfect in which the moon makes its way through its cycle, he thought that a perfect number of animals should be Sacrificed.{22}{an alternative would be to understand teleion as a predicate adjective and supply an einai which would mean "that the number of animals to be sacrificed should be perfect." The absence of a definite article before "perfect number" suggests the translation in the text is preferable.} 1.178. The number ten is the completely perfect number which he most appropriately assigned to the animals which have been mentioned: the two young bulls since there are two motions of the moon as it continually runs its double-course--the motion of waxing until full moon and the motion of waning until its conjunction with the sun; one ram since there is one principle of reason by which the moon waxes and wanes in equal intervals, both as it increases and diminishes in illumination; the seven lambs because it receives the perfect shapes in periods of seven days--the half-moon in the first seven day period after its conjunction with the sun, full moon in the second; and when it makes its return again, the first is to half-moon, then it ceases at its conjunction with the sun. 1.179. With the sacrificial victims he ordered that the finest wheaten flour mixed with oil be offered and wine in stipulated amounts for drink-offerings. The reason is that even these are brought to maturity by the orbits of the moon in the annual seasons, especially as the moon helps to ripen fruits; wheat and wine and oil--the most helpful substances for life and the most essential for use by humans--are suitably dedicated together with all sacrifices. 1.180. For the feast which begins the sacred Month{23}{the exact meaning of ieromeµnia is unclear. The best explanation of the term was suggested by a scholiast on Pindar Nem. 3.2 who explained that the beginnings of months were sacred (A. B. Drachmann, Scholia Vetera in Pindari Carmina [3 vols., Leipzig: B. G. Teubner, 1903û27] 3:42 1.181. In the first season--he calls springtime and its equinox the first season--he ordered that a feast which is called "the feast of unleavened bread" be celebrated for seven days and declared that every day was equal in honor in religious services. For he commanded that each day ten whole burnt offerings should be sacrificed just as they are for the new moons, making the total number of whole burnt offerings apart from those dealing with the trespass offerings seventy. 1.182. For he thought that the same reason governed the relation of the new moon to the month which governed the relation of the seven days of the feast to the equinox that took place in the seventh month. As a result he declared sacred both the beginning of each month and the beginning, consisting of the same number of days as the new moons, of the aggregate seven months. 1.183. In the middle of spring the harvest takes place during which season thank offerings are offered to God from the field because it has produced fruit in abundance and the crops are being harvested. This feast is the most publicly celebrated feast and is called "the feast of the first produce," named etymologically from the circumstance that the first of the produce, the first fruits, are dedicated at that time. 1.184. We are ordered to offer two young bulls as sacrifices, one ram, and seven lambs--these ten are sacred whole burnt offerings--and in addition, two lambs as meat for the priests which he calls "lambs of preservation" since food is preserved for humans out of multiple and varied circumstances. For destructive forces frequently occur: some by heavy rains, some by droughts, some by other unspeakably great changes in nature; and again, some are humanly produced through the invasion of enemies who attempt to lay waste their neighbors' land. 1.185. Suitably then, the preservation offerings are offered to the one who has dispersed all plots as thank offerings. They are offered with loaves which, after the people have brought them to the altar and lifted them up to heaven, they give to the priests along with the meat of the sacrifice of preservation for a most appropriate sacred feast. 1.186. When the third season takes place in the seventh month at the autumnal equinox, at the beginning of the month, the feast which begins the sacred month named "the feast of trumpets" and which was discussed earlier is celebrated. On the tenth day the fast takes place which they take seriously--not only those who are zealous about piety and holiness, but even those who do nothing religious the rest of the time. For all are astounded, overcome with the sacredness of it; in fact, at that time the worse compete with the better in selfcontrol and virtue. 1.187. The reputation of the day is due to two reasons: one that it is a feast and the other that it is purification and escape from sins for which anmesty has been given by the favors of the gracious God who has assigned the same honor to repentance that he has to not committing a single Sin.{24}{l. Cohn emended meµden to meµde in order to avoid the notion of sinlessness in the text. The translation follows the MSS since they offer the more difficult reading and this is a rhetorical statement designed to commend repentance, not make an observation on human perfection.} 1.188. Therefore he declared that since it was a feast the sacrifices should be the same number as those of the feast which begins the sacred month: a young bull, a ram, and seven lambs. In this way he mixed the number one with the number seven and lined the end up with the beginning, for the number seven has been appointed the end of things and the number one the beginning. He added three sacrifices since it was for purification. For he ordered that two hegoats and a ram be offered. Then he said that it was necessary to offer the ram as a whole burnt offering, but to cast lots for the he-goats. The hegoat selected by lot for God must be sacrificed, but the other was to be sent out into a pathless and inaccessible desolate place carrying on himself the curses of those who had committed offenses, but who were purified by changes for the better and who have washed themselves from their old lawlessness with a new sense of loyalty to the law. 1.189. On the fifteenth day, at full moon, the feast which is called "the feast of booths" is celebrated for which the supplies of the sacrifices are more numerous. For during seven days, seventy young bulls, fourteen rams and ninety-eight lambs are sacrificed--all animals as whole burnt offerings. We are ordered to consider the eighth day sacred, a day which I must deal with carefully when the entire account of the feasts is thoroughly examined. On this day as many sacrifices are offered as on the feast which begins the sacred month. 1.190. The sacrifices which are whole burnt offerings and are joint offerings on behalf of the nation or--to speak more accurately--on behalf of the entire race of humanity have been addressed to the best of my ability. However, a he-goat accompanies the whole burnt offerings on each day of the feast. He is called "concerning sins" and is sacrificed for the forgiveness of sins. His meat is Distributed{25}{although S. Daniel included a negative in her edition (PAPM 24 1.191. What is the reason for this? Is it because a feast is a time of good cheer, and undeceiving and true good cheer is good sense firmly established in the soul, and this unwavering good sense is impossible to receive without a cure from sins and cutting off of the passions? For it would be out of place if each of the animals of the whole burnt offerings is sacrificed only when it is found undamaged and unhurt, but the mind of the sacrificer has not been purified in every way and cleansed by making use of washings and lustrations which the right reason of nature pours into God-loving souls through healthy and uncorrupt ears. 1.192. In addition the following ought to be said. These festal and holiday rests have in the past often opened up countless avenues to sins. For unmixed beverage and luxurious diets with excessive drinking arouse the insatiable desires of the stomach and also kindle the desires of the parts beneath the stomach. As these desires both flow and stream out in every way, they produce a surge of unspeakable evils using the fearless stimulant of the feast as a refuge to avoid suffering anything. 1.193. Knowing these things, he did not allow them to celebrate a feast in the same way as other peoples, but at the very time of good cheer he first commanded that they purify themselves by bridling the impulses of pleasure. Then he summoned them into the temple for participation in hymns and prayers and sacrifices so that both from the place and from the things seen and said through the most powerful of senses, sight and hearing, they might come to love self-control and piety. Last of all, he reminded them not to sin through the sacrifice for sin. For the one who is asking for anmesty for the sins he has committed is not so dominated by evil that at the very time he is asking for release from old wrongs he should begin other new ones.XXXVI. 1.194. After the lawgiver has given these commands with reference to these subjects, he begins to distinguish between the different kinds of sacrifices, and he divides the victims into three classes. The most important of which he makes a whole burnt offering; the next an offering for preservation; the last, a sin-offering. And then he adapts suitable ceremonies and rites to each, aiming, in no inadequate manner, at what is at the same time decorous and holy. 1.195. And the distinction which he makes is one of great beauty and propriety, having a close connection and a sort of natural kindred with the things themselves; for if any one were to wish to examine minutely the causes for which it seemed good to the first men to betake themselves at the same time to sacrifices to show their gratitude, and also to supplications, he will find two most especial reasons for this conduct. Firstly, that it conduces to the honour of God, which ought to be aimed at not for the sake of any other reason, but for itself alone, as being both honourable and necessary; and, secondly, for the benefits which have been poured upon the sacrificers themselves, as has been said before. And the benefit they derive is also twofold, being both an admission to a share of good things and a deliverance from evils. 1.196. Therefore the law has assigned the whole burnt offering as a sacrifice adequate to that honour which is suited to God, and which belongs to God alone, enjoining that what is offered to the allperfect and absolute God must be itself entire and perfect, having no taint of mortal selfishness in it. But that sacrifice which is offered for the sake of men, since its appearance admits of distinction, the law has distinguished also, appointing it to be a sacrifice for the participation in blessings which mankind has enjoined, and calling it a thank-offering for their preservation. And for the deliverance from evils it has allotted the sacrifice called a sin-offering, so that these are very appropriately their sacrifices for these causes; 1.197. the whole burntoffering being sacrificed for God himself alone, who must be honoured for his own sake, and not for that of any other being or thing; and the others for our sake; the thank-offering for our preservation, for the safety and amelioration of human affairs; and the sin-offering for the cure of those offences which the soul has committed.XXXVII. 1.198. And we must now enumerate the laws which have been enacted respecting each sacrifice, making our commencement with that which is the most excellent. Now, the most excellent sacrifice is the whole burnt-offering. The law says, "In the first place the victim shall be a male, carefully selected for its excellence from all the animals which are fit for sacrifice, a calf, or a lamb, or a kid. And then let him who brings it wash his hands, and lay his hands on the head of the victim. 1.199. And after this let some one of the priests take the victim and sacrifice it, and let another hold a bowl under it, and, having caught some of the blood, let him go all around the altar and sprinkle it with the blood, and let him flay the victim and divide it into large pieces, having washed its entrails and its feet. And then let the whole victim be given to the fire of the altar of God, {26}{#le 1:3.} having become many things instead of one, and one instead of many." 1.200. These things, then, are comprehended in express words of command. But there is another meaning figuratively concealed under the enigmatical expressions. And the words employed are visible symbols of what is invisible and uncertain. Now the victim which is to be sacrificed as a whole burnt offering must be a male, because a male is both more akin to domination than a female and more nearly related to the efficient cause; for the female is imperfect, subject, seen more as the passive than as the active partner. 1.201. And since the elements of which our soul consists are two in number, the rational and the irrational part, the rational part belongs to the male sex, being the inheritance of intellect and reason; but the irrational part belongs to the sex of woman, which is the lot also of the outward senses. And the mind is in every respect superior to the outward sense, as the man is to the woman; who, when he is without blemish and purified with the proper purifications, namely, the perfect virtues, is himself the most holy sacrifice, being wholly and in all respects pleasing to God. 1.202. Again, the hands which are laid upon the head of the victim are a most manifest symbol of irreproachable actions, and of a life which does nothing which is open to accusation, but which in all respects is passed in a manner consistent with the laws and ordices of nature; 1.203. for the law, in the first place, desires that the mind of the man who is offering the sacrifice shall be made holy by being exercised in good and advantageous doctrines; and, in the second place, that his life shall consist of most virtuous actions, so that, in conjunction with the imposition of hands, the man may speak freely out of his cleanly conscience, and may say, 1.204. "These hands have never received any gift as a bribe to commit an unjust action, nor any division of what has been obtained by rapine or by covetousness, nor have they shed innocent blood. nor have they wrought mutilation, nor works of insolence, nor acts of violence, nor have they inflicted any wounds; nor, in fact, have they performed any action whatever which is liable to accusation or to reproach, but have been ministers in everything which is honourable and advantageous, and which is honoured by wisdom, or by the laws, or by honourable and virtuous men."XXXVIII. 1.205. And the blood is poured out in a circle all round the altar, because a circle is the most complete of all figures, and also in order that no part whatever may be left empty and unoccupied by the libation of life; for, to speak properly, the blood is the libation of the life. Therefore the law here symbolically teaches us that the mind, which is always performing its dances in a circle, is by every description of words, and intentions, and actions which it adopts, always showing its desire to please God. 1.206. And it is commanded that the belly and the feet shall be washed, which command is a figurative and very expressive one; for, by the belly it is figuratively meant to be signified that it is desirable that the appetites shall be purified, which are full of stains, and intoxication, and drunkenness, being thus a most pernicious evil, existing, and concocted, and exercised to the great injury of the life of mankind. 1.207. And by the command that the feet of the victim should be washed, it is figuratively shown that we must no longer walk upon the earth, but soar aloft and traverse the air. For the soul of the man who is devoted to God, being eager for truth, springs upward and mounts from earth to heaven; and, being borne on wings, traverses the expanse of the air, being eager to be classed with and to move in concert with the sun, and moon, and all the rest of the most sacred and most harmonious company of the stars, under the immediate command and government of God, who has a kingly authority without any rival, and of which he can never be deprived, in accordance with which he justly governs the universe. 1.208. And the division of the animal into limbs shows plainly that all things are but one, or that they are derived from one, and dissolved into one; which some persons have called satiety and also want, while others have called it combustion and arrangement: combustion, in accordance with the supreme power of God, who rules all other things in the world; and arrangement, according to the equality of the four elements which they all mutually allow to one another. 1.209. And when I have been investigating these matters, this has appeared to me to be a probable conjecture; the soul which honours the living God, ought for that very reason to honour him not inconsiderately nor ignorantly, but with knowledge and reason; and the reasoning which we indulge in respecting God admits of division and partition, according to each of the divine faculties and excellencies; for God is both all good, and is also the maker and creator of the universe; and he also created it having a foreknowledge of what would take place, and being its preserver and most blessed benefactor, full of every kind of happiness; all which circumstances have in themselves a most dignified and praiseworthy character, both separately and when looked at in conjunction with their kindred qualities; 1.210. and we must speak in the same way of other matters. When you wish to give thanks to God with your mind, and to assert your gratitude for the creation of the world, give him thanks for the creation of it as a whole, and of all its separate parts in their integrity, as if for the limbs of a most perfect animal; and by the parts I mean, for instance, the heaven, and the sun, and the moon, and the fixed stars; and secondly the earth, and the animals, and plants which spring from it; and next the seas and rivers, whether naturally springing from the ground or swollen by rain as winter torrents, and all the things in them: and lastly, the air and all the changes that take place in it; for winter, and summer, and spring, and autumn, being the seasons of the year, and being all of great service to mankind, are what we may call affections of the air for the preservation of all these things that are beneath the moon. 1.211. And if ever you give thanks for men and their fortunes, do not do so only for the race taken generally, but you shall give thanks also for the species and most important parts of the race, such as men and women, Greeks and barbarians, men on the continent, and those who have their habitation in the islands; and if you are giving thanks for one individual, do not divide your thankfulness in expression into gratitude for minute trifles and inconsiderable matters, but take in your view the most comprehensive circumstances, first of all, his body and his soul, of which he consists, and then his speech, and his mind, and his outward senses; for such gratitude cannot of itself be unworthy of being listened to by God, when uttered, for each of these particulars.XXXIX. 1.212. These things are enough for us to say respecting the sacrifice of the whole burntoffering. We must now proceed in due order to consider that offering which is called the sacrifice for preservation; for with respect to this one it is a matter of consequence whether the victim be male or female; and when it is slain, these three parts are especially selected for the altar, the fat, and the lobe of the liver, and the two kidneys; and all the other parts are left to make a feast for the sacrificer; 1.213. and we must consider with great accuracy the reason why these portions of the entrails are in this case looked upon as sacred, and not pass this point by carelessly. often when I have been considering this matter in my own mind, and investigating all these commandments, I have doubted why the law selected the lobe of the liver, and the kidneys, and the fat, as the first fruits of the animals thus sacrificed; and did not choose the heart or the brain, though the domit part of the man resides in one of these parts; 1.214. and I think also that many other persons who read the sacred scriptures with their mind, rather than merely with their eyes, will ask the same question. If therefore they, when they have considered the matter, can find any more probable reason, they will be benefiting both themselves and us; but if they cannot, let them consider the cause which has been discovered by us, and see whether it will stand the test; and this is it. The domit power alone of all those that exist in us is able to restrain our natural folly, and injustice, and cowardice, and our other vices, and does restrain them; and the abode of this domit power is one or other of the aforesaid portions of us, that is, it is either the brain or the heart; 1.215. therefore the sacred commandment has thought fit that one should not bring to the altar of God, by means of which a remission and complete pardon of all sins and transgressions is procured, that vessel from which the mind having at one time been abiding in it, has gone forth on the trackless road of injustice and impiety, having turned out of the way which leads to virtue and excellence; for it would be folly to suppose that sacrifices were not to procure a forgetfulness of offences, but were to act as a reminder of them. This it is which appears to me to be the reason why neither of those two parts, which are of supreme importance, namely, the brain or the heart, is brought to the altar; 1.216. and the parts which are commanded to be brought have a very suitable reason why they should be; the fat is brought because it is the richest part, and that which guards the entrails; for it envelops them and makes them to flourish, and benefits them by the softness of its touch. And the kidneys are commanded to be selected on account of the adjacent parts and the organs of generation, which they, as they dwell near them, do, like good neighbours, assist and co-operate with, in order that the seed of nature may prosper without anything in its vicinity being any obstacle to it; for they are channels resembling blood, by which that part of the purification of the superfluities of the body which is moist is separated from the body; and the testicles are near by which the seed is irrigated. And the lobe of the liver is the first fruit of the most important of the entrails, by means of which the food is digested, and being conveyed into the stomach is diffused through all the veins, and so conduces to the durability of the whole body; 1.217. for the stomach, lying close to the gullet which swallows the food, receives it as soon after it has first been chewed by the teeth and been made smooth, and so digests it; and the body again receives it from the stomach and performs the second part of the service required, to which indeed it has been destined by nature, giving forth a juice to aid in liquefying the food; and there are tow pipes like channels in the belly, which pour forth chyle into the liver, through the two channels which are originally placed in it. 1.218. And the liver has a twofold power, a secretive one, and also a power of making blood. Now the secretive power secretes everything which is hard and difficult to be digested, and removes it into the adjacent vessels of gall; and the other power turns all that portion of the food which is pure and properly strained, by the means of its own innate flame, into life-like vivifying blood; and presses it into the heart, from which, as has been already said, it is conveyed through the veins and by these channels is diffused through the whole body to which it becomes the nourishment. 1.219. We must also add to what has been here said, that the nature of the liver being a lofty character and very smooth, by reason of its smoothness is looked upon as a very transparent mirror, so that when the mind, retreating from the cares of the day (while the body is lying relaxed in sleep, and while no one of the outward senses is any hindrance or impediment 1.220. And there are two days only during which God permits the nation to make use of the sacrifice for preservation, enjoining them to carve nothing of it till the third day, on many accounts, first of all, because all the things which are ever placed on the sacred table, ought to be made use of in due season, while the users take care that they shall suffer no deterioration from the lapse of time; but the nature of meat that has been kept is very apt to become putrid, even though it may have been seasoned in the cooking; 1.221. secondly, because it is fitting that the sacrifices should not be stored up for food, but should be openly exposed, so as to afford a meal to all who are in need of it, for the sacrifice when once placed on the altar, is no longer the property of the person who has offered it, but belongs to that Being to whom the victim is sacrificed, who, being a beneficent and bounteous God, makes the whole company of those who offer the sacrifice, partakers at the altar and messmates, only admonishing them not to look upon it as their own feast, for they are but stewards of the feast, and not the entertainers; and the entertainer is the man to whom all the preparation belongs, which it is not lawful to conceal while preferring parsimony and illiberal meanness to humanity which is a noble virtue. 1.222. Lastly, this command was given because it so happens that the sacrifice for preservation is offered up for two things, the soul and the body, to each of which the lawgiver has assigned one day for feasting on the meats, for it was becoming that a number of days should be allotted for this purpose equal to the number of those parts in us which were designed to be sacred; so that in the first day we should, together with our eating of the food, receive a recollection of the salvation of our souls; and on the second day be reminded of the sound health of our bodies. 1.223. And since there is no third object which is naturally appointed as one that should receive preservation, he has, with all possible strictness, forbidden the use of those meats being reserved to the third day, commanding that if it should so happen that, out of ignorance or forgetfulness, any portion was left, it should be consumed with fire; and he declares that the man who has merely tasted of it is blameable, saying to him, "Though thinking that you were sacrificing, O foolish man, you have not sacrificed; I have not accepted the unholy, unconsecrated, profane, unclean meats which you have roasted, O gluttonous man; never, even in a dream, having a proper idea of sacrifice."XLI. 1.224. To this species of sacrifice for preservation that other sacrifice also belongs, which is called the sacrifice of praise, and which rests on the following Principle.{27}{#le 19:1.} The man who has never fallen into any unexpected disaster whatever, neither as to his body nor as to his external circumstances, but who has passed a tranquil and peaceful life, living in happiness and prosperity, being free from all calamity and all mishap, steering through the long voyage of life in calmness and serenity of circumstances, good fortune always blowing upon the stern of his vessel, is, of necessity, bound to requite God, who has been the pilot of his voyage, who has bestowed upon him untroubled salvation and unalloyed benefits, and, in short, all sorts of blessings unmingled with any evil, with hymns, and songs, an prayers, and also with sacrifices, and all other imaginable tokens of gratitude in a holy manner; all which things taken together have received the one comprehensive name of praise. 1.225. This sacrifice the lawgiver has not commanded to be spread like the one before mentioned over two days, {28}{#le 7:5.} but he has confined it to one only, in order that these men, who meet with ready benefits freely poured upon them, may offer up their requital freely and without any delay.XLII. 1.226. This is sufficient to say on these subjects. We must now proceed, in due order, to consider the third sacrifice, which is called the sinoffering. This is varied in many ways, both in respect to the persons and to the description of victims offered; in respect of persons, that is, of the high priest, and of the whole nation, and of the ruler in his turn, and of the private individual; in respect of the victim offered, whether it be a calf, or a kid, or a she-goat, or a lamb. 1.227. Also there is a distinction made, which is very necessary, as to whether they are voluntary or involuntary, with reference to those who, after they have erred, change for the better, confessing that they have sinned, and reproaching themselves for the offences that they have committed, and turning, for the future, to an irreproachable way of life. 1.228. The sins therefore of the high priest, and of the whole nation, are atoned for by animals of equal value, for the priest is commanded to offer up a calf for each. The sins of the ruler are atoned for by an inferior animal, but still a male, for a kid is the appointed victim. The sins of the private individual by a victim of an inferior species, for it is a female, not a male, a she-goat, that is sacrificed; 1.229. for it was fitting that a ruler should be ranked above a private individual, even in his performance of sacred ceremonies also: but the nation is superior to the ruler, since the whole must, at all times, be superior to the part. But the high priest is accounted worthy of the same honour as the whole nation, in respect of purification and of entreating a forgiveness of his sins from the merciful power of God. And he receives an equality of honour, not so much as it appears for his own sake, as because he is a servant of the nation, offering up a common thank-offering for them all in his most sacred prayers and most holy sacrifices. 1.230. And the commandment given respecting these matters is one of great dignity and admirable solemnity. "If," says the law, "the high priest have sinned unintentionally," and then it adds, "so that the people has sinned too," all but affirming in express words that the true high priest, not the one incorrectly called so, has no participation in sin; and if ever he stumble, this will happen to him, not for his own sake, but for the common errors of the nation, and this error is not incurable, but is one which easily admits of a remedy. 1.231. When, therefore, the calf has been sacrificed, the lawgiver commands the sacrificer to sprinkle some of the blood with his finger seven times in front of the veil which is before the holy of holies, within the former veil, in which place the sacred vessels are placed; and after that to smear and anoint the four horns of the altar, for it is square; and to pour out the rest of the blood at the foot of the altar, which is in the open air. 1.232. And to this altar they are commanded to bring three things, the fat, and the lobe of the liver, and the two kidneys, in accordance with the commandment given with reference to the sacrifice for preservation; but the skin and the flesh, and all the rest of the body of the calf, from the head to the feet, with the entrails, they are commanded to carry out and to turn in an open place, to which the sacred ashes from the altar have been conveyed. The lawgiver also gives the same command with respect to the whole nation when it has sinned. 1.233. But if any ruler has sinned he makes his purification with a kid, {29}{#le 4:22.} as I have said before; and if a private individual has sinned, he must offer a she-goat or a lamb; and for the ruler he appoints a male victim, but to the private individual a female, making all his other injunctions the same in both cases, to anoint the horns of the altar in the open air with blood, to bring the fat and the lobe of the liver, and the two kidneys, and to give the rest of the victim to the priests to eat.XLIII. 1.234. But since, of offences some are committed against men, and some against holy and sacred things; he has hitherto been speaking with reference to those which are unintentionally committed against men; but for the purification of such as have been committed against sacred things he commands a ram to be offered up, after the offender has first paid the value of the thing to which the offence related, adding one fifth to the exact value. 1.235. And after having put forth these and similar enactments with reference to sins committed unintentionally, he proceeds to lay down rules respecting intentional offences. "If any one," says the law, "shall speak falsely concerning a partnership, or about a deposit, or about a theft, or about the finding of something which another has lost, and being suspected and having had an oath proposed to him, shall swear, and when he appears to have escaped all conviction at the hands of this accusers, shall himself become his own accuser, being convicted by his own conscience residing within, and shall reproach himself for the things which he has denied, and as to which he has sworn falsely, and shall come and openly confess the sin which he has committed, and implore pardon; 1.236. then pardon shall be given to such a man, who shows the truth of his repentance, not by promises but by works, by restoring the deposit which he has received, and by giving up the things which he has stolen or found, or of which in short he has in any way deprived his neighbour, paying also in addition one fifth of the value, as an atonement for the evil which he had Done."{30}{#le 5:20.} 1.237. And then, after he has appeased the man who had been injured, the law proceeds to say, "After this let him go also into the temple, to implore remission of the sins which he has committed, taking with him an irreproachable mediator, namely, that conviction of the soul which has delivered him from his incurable calamity, curing him of the disease which would cause death, and wholly changing and bringing him to good health." And it orders that he should sacrifice a ram, and this victim is expressly mentioned, as it is in the case of the man who has offended in respect of the holy things; 1.238. for the law speaks of an unintentional offence in the matter of holy things as of equal importance with an intentional sin in respect of men; if we may not indeed say that this also is holy, since an oath is added to it, which, as having been taken for an unjust cause, it has corrected by an alteration for the better. 1.239. And we must take notice that the parts of the victim slain as a sin-offering which are placed upon the altar, are the same as those which are taken from the sacrifice for preservation, namely the lobe of the liver, and the fat, and the kidneys; for in a manner we may speak also of the man who repents as being preserved, since he is cured of a disease of the soul, which is worse than the diseases of the body; 1.240. but the other parts of the animal are assigned to be eaten in a different manner; and the difference consists in three things; in the place, and time, and in those who receive It.{31}{#le 6:9.} Now the place is the temple; the time is one day instead of two; and the persons who partake of it are the priests, and the male servants of the priests, but not the men who offer the sacrifice. 1.241. Therefore the law does not permit the sacrifice to be brought out of the temple, with the intent that, if the man who repents has committed any previous offence also, he may not now be overwhelmed by envious and malicious men, with foolish dispositions and unbridled tongues, always lying in wait for reproach and false accusation; but it must be eaten in the sacred precincts, within which the purification has taken place.XLIV. 1.242. And the law orders the priests to feast on what is offered in the sacrifice for many reasons; first of all, that by this command it may do honour to him who has offered the sacrifice, for the dignity of those who eat of the feast is an honour to those who furnish it; secondly, that they may believe the more firmly that those men who feel repentance for their sins do really have God propitious to them, for he would never have invited his servants and ministers to a participation in such a banquet, if his forgiveness of those who provided it had not been complete; and thirdly, because it is not lawful for any one of the priests to bear a part in the sacred ceremonies who is not perfect, for they are rejected for the slightest blemish. 1.243. And God comforts those who have ceased to travel by the road of wickedness, as if they now, by means of the race of the priesthood, had received a pure purpose of life for the future, and had been sent forth so as to obtain an equal share of honour with the priests. And it is for this reason that the victim sacrificed as a sin-offering is consumed in one day, because men ought to delay to sin, being always slow and reluctant to approach it, but to exert all possible haste and promptness in doing well. 1.244. But the sacrifices offered up for the sins of the high priest, or for those of the whole nation, are not prepared to be eaten at all, but are burnt to ashes, and the ashes are sacred as has been said; for there is no one who is superior to the high priest or to the whole nation, or who can as such be an intercessor for them, as to the sins which they have committed. 1.245. Very naturally, therefore, is the meat of this sacrifice ordered to be consumed by fire, in imitation of the whole burnt offerings, and this to the honour of those who offer it; not because the sacred judgments of God are given with reference to the rank of those who come before his tribunal, but because the offences committed by men of pre-eminent virtue and real holiness are accounted of a character nearly akin to the good actions of others; 1.246. for as a deep and fertile soil, even if it at times yields a bad crop, still bears more and better fruit than one which is naturally unproductive, so in the same manner it happens that the barrenness of virtuous and God-fearing men is more full of excellence than the best actions which ordinary people perform by chance; for these men cannot intentionally endure to do anything blameable.XLV. 1.247. Having given these commandments about every description of sacrifice in its turn, namely, about the burnt offering, and the sacrifice for preservation, and the sin-offering, he adds another kind of offering common to all the three, in order to show that they are friendly and connected with one another; and this combination of them all is called the great vow; 1.248. and why it received this appellation we must now proceed to say. When any persons offer first fruits from any portion of their possessions, wheat, or barley, or oil, or wine, or the best of their fruits, or the firstborn males of their flocks and herds, they do so actually dedicating those first fruits which proceed from what is clean, but paying a price as the value of what is unclean; and when they have no longer any materials left in which they can display their piety, they then consecrate and offer up themselves, displaying an unspeakable holiness, and a most superabundant excess of a God-loving disposition, on which account such a dedication is fitly called the great vow; for every man is his own greatest and most valuable possession, and this even he now gives up and abandons. 1.249. And when a man has vowed this vow the law gives him the following command; first of all, to touch no unmixed wine, nor any wine that is made of the grape, nor to drink any other strong drink whatever, to the destruction of his reason, considering that during this period his reason also is dedicated to God; for all which could tend to drunkenness is forbidden to those of the priests who are employed in the sacred ministrations, they being commanded to quench their thirst with water; 1.250. in the second place they are commanded not to show their heads, giving thus a visible sign to all who see them that they are not debasing the pure coinage of their vow; thirdly, they are commanded to keep their body pure and undefiled, so as not even to approach their parents if they are dead, nor their brothers; piety overcoming the natural good will and affection towards their relations and dearest friends, and it is both honourable and expedient that piety should at all times prevail.XLVI. 1.251. But when the appointed time for their being Released{32}{#nu 6:14.} from this vow has arrived, the law then commands the man who has dedicated himself to bring three animals to procure his release from his vow, a male lamb, and a female lamb, and a ram; the one for a burnt offering, the second for a sin-offering, and the ram as a sacrifice for preservation; 1.252. for in some sense the man who has made such a vow resembles all these things. He resembles the sacrifice of the entire burnt offering, because he is dedicating to his preserver not only a portion of the first fruits of other things, but also of his own self. And he resembles the sin-offering, inasmuch as he is a man; for there is no one born, however perfect he may be, who can wholly avoid the commission of sin. He resembles also the offering for preservation, inasmuch as he has recorded that God the saviour is the cause of his preservation, and does not ascribe it to any physician or to any power of his; for those who have been born themselves, and who are liable to infirmity, are not competent to bestow health even on themselves. Medicine does not benefit all persons, nor does it always benefit the same persons; but there are times even when it does them great injury, since its power depends on different things, both on the thing itself and also on those persons who use it. 1.253. And a great impression is made on me by the fact that of three animals offered up in these different sacrifices, there is no one of a different species from the others, but they are every one of the same kind, a ram, and a male lamb, and a female lamb; for God wishes, as I said a little while ago, by this commandment to point out that the three kinds of sacrifice are nearly connected with and akin to one another; because, both the man who repents is saved, and the man who is saved from the diseases of the soul repents, and because both of them hasten with eagerness to attain to an entire and perfect disposition, of which the sacrifice of the whole burnt-offering is a symbol. 1.254. But since the man has begun to offer himself as his first fruits, and since it is not lawful for the sacred altar to be polluted with human blood, but yet it was by all means necessary that a portion should be consecrated, he has taken care to take a portion, which, being taken, should cause neither pain nor defilement; for he has cut off{33}{#nu 6:18.} the hair of the head, the superfluities of the natural body, as if they were the superfluous branches of a tree, and he has committed them to the fire on which the meat of the sacrifice offered for preservation will be suitably prepared, {34}{#le 6:13.} in order that some portion of the man who has made the vow, which it is not lawful to place upon the altar, may still at all events be combined with the sacrifice, burning the fuel of the sacred flame.XLVII. 1.255. These sacred fires are common to all the rest of the people. But it was fitting that the priests also should offer up something on the altar as first fruits, not thinking that the services and sacred ministrations to which they have been appointed have secured them an exemption from such duties. And the first fruits suitable for the priests to offer do not come from anything containing blood, but from the purest portion of human food; 1.256. for the fine wheaten flour is their continual offering; a tenth part of a sacred measure every day; one half of which is offered up in the morning, and one half in the evening, having been soaked in oil, so that no portion of it can be left for food; for the command of God is, that all the sacrifices of the priests shall be wholly burnt, and that no portion of them shall be allotted for food. Having now, then, to the best of our ability, discussed the matters relating to the sacrifices, we will proceed in due order to speak concerning those who offer Them.{35}{yonge's translation includes a separate treatise title at this point: On Those Who offer Sacrifice. Accordingly, his next paragraph begins with roman numeral I (= XLVIII in the Loeb 1.257. The law chooses that a person who brings a sacrifice shall be pure, both in body and soul; --pure in soul from all passions, and diseases, and vices, which can be displayed either in word or deed; and pure in body from all such things as a body is usually defiled by. 1.258. And it has appointed a burning purification for both these things; for the soul, by means of the animals which are duly fit for sacrifices; and for the body, by ablutions and sprinklings; concerning which we will speak presently; for it is fit to assign the pre-eminence in honour in every point to the superior and domit part of the qualities existing in us, namely, to the soul. 1.259. What, then, is the mode of purifying the soul? "Look," says the law, "take care that the victim which thou bringest to the altar is perfect, wholly without participation in any kind of blemish, selected from many on account of its excellence, by the uncorrupted judgments of the priests, and by their most acute sight, and by their continual practice derived from being exercised in the examination of faultless victims. For if you do not see this with your eyes more than with your reason, you will not wash off all the imperfections and stains which you have imprinted on your whole life, partly in consequence of unexpected events, and partly by deliberate purpose; 1.260. for you will find that this exceeding accuracy of investigation into the animals, figuratively signifies the amelioration of your own disposition and conduct; for the law was not established for the sake of irrational animals, but for that of those who have intellect and reason." So that the real object taken care of is not the condition of the victims sacrificed in order that they may have no blemish, but that of the sacrificers that they may not be defiled by any unlawful passion. 1.261. The body then, as I have already said, he purifies with ablutions and bespringklings, and does not allow a person after he has once washed and sprinkled himself, at once to enter within the sacred precincts, but bids him wait outside for seven days, and to be besprinkled twice, on the third day and on the seventh day; and after this it commands him to wash himself once more, and then it admits him to enter the sacred precincts and to share in the sacred ministrations.XLIX. 1.262. We must consider what great prudence and philosophical wisdom is displayed in this law; for nearly all other persons are besprinkled with pure water, generally in the sea, some in rivers, and others again in vessels of water which they draw from fountains. But Moses, having previously prepared ashes which had been left from the sacred fire (and in what manner shall be explained hereafter 1.263. And the cause of this proceeding may very probably be said to be this:--The lawgiver's intention is that those who approach the service of the living God should first of all know themselves and their own essence. For how can the man who does not know himself ever comprehend the supreme and all-excelling power of God? 1.264. Therefore, our bodily essence is earth and water, of which he reminds us by this purification, conceiving that this result--namely, to know one's self, and to know also of what one is composed, of what utterly valueless substances mere ashes and water are--is of itself the most beneficial purification. 1.265. For when a man is aware of this he will at once reject all vain and treacherous conceit, and, discarding haughtiness and pride, he will seek to become pleasing to God, and to conciliate the merciful power of that Being who hates arrogance. For it is said somewhere with great beauty, "He that exhibits over proud words or actions offends not men alone but God also, the maker of equality and of every thing else that is most excellent." 1.266. Therefore, to us who are amazed and excited by this sprinkling the very elements themselves, earth and water, may almost be said to utter distinct words, and to say plainly, we are the essence of your bodies; nature having mixed us together, divine art has fashioned us into the figure of a man. Being made of us when you were born, you will again be dissolved into us when you come to die; for it is not the nature of any thing to be destroyed so as to become non-existent; but the end brings it back to those elements from which its beginnings come.L. 1.267. But now it is necessary to fulfil our promise and to explain the peculiar propriety involved in this use of ashes. For they are not merely the ashes of wood which has been consumed by fire, but also of an animal particularly suited for this kind of purification. 1.268. For the law Orders{36}{#nu 19:1.} that a red heifer, which has never been brought under the yoke, shall be sacrificed outside of the city, and that the high priest, taking some of the blood, shall seven times sprinkle with it all the things in front of the temple, and then shall burn the whole animal, with its hide and flesh, and with the belly full of all the entrails. And when the flame begins to pour down, then it commands that these three things shall be thrown into the middle of it, a stick of cedar, a stick of hyssop, and a bunch of saffron; and then, when the fire is wholly extinguished, it commands that some man who is clean shall collect the ashes, and shall again place them outside of the city in some open place. 1.269. And what figurative meanings he conceals under these orders as symbols, we have accurately explained in another treatise, in which we have discussed the allegories. It is necessary, therefore, for those who are about to go into the temple to partake of the sacrifice, to be cleansed as to their bodies and as to their souls before their bodies. For the soul is the mistress and the queen, and is superior in every thing, as having received a more divine nature. And the things which cleanse the mind are wisdom and the doctrines of wisdom, which lead to the contemplation of the world and the things in it; and the sacred chorus of the rest of the virtues, and honourable and very praiseworthy actions in accordance with the virtues. 1.270. Let the man, therefore, who is adorned with these qualities go forth in cheerful confidence to the temple which most nearly belongs to him, the most excellent of all abodes to offer himself as a sacrifice. But let him in whom covetousness and a desire of unjust things dwell and display themselves, cover his head and be silent, checking his shameless folly and his excessive impudence, in those matters in which caution is profitable; for the temple of the truly living God may not be approached by unholy sacrifices. 1.271. I should say to such a man: My good man, God is not pleased even though a man bring hecatombs to his altar; for he possesses all things as his own, and stands in need of nothing. But he delights in minds which love God, and in men who practise holiness, from whom he gladly receives cakes and barley, and the very cheapest things, as if they were the most valuable in preference to such as are most costly. 1.272. And even if they bring nothing else, still when they bring themselves, the most perfect completeness of virtue and excellence, they are offering the most excellent of all sacrifices, honouring God, their Benefactor and Saviour, with hymns and thanksgivings; the former uttered by the organs of the voice, and the latter without the agency of the tongue or mouth, the worshippers making their exclamations and invocations with their soul alone, and only appreciable by the intellect, and there is but one ear, namely, that of the Deity which hears them. For the hearing of men does not extend so far as to be sensible of them.LI. 1.273. And that this statement is true, and not mine but that of nature, is testified to a certain degree by the evident nature of the thing itself, which affords a manifest proof which none can deny who do not cleave to credulity out of a contentious disposition. It is testified also by the law which commands two altars to be prepared, differing both as to the materials of which they are made, as to the places in which they are erected, and as to the purposes to which they are applied; 1.274. for one is made of stones, carefully selected so to fit one another, and unhewn, and it is erected in the open air, near the steps of the temple, and it is for the purpose of sacrificing victims which contain blood in them. And the other is made of gold, and is erected in the inner part of the temple, within the first veil, and may not be seen by any other human being except those of the priests who keep themselves pure, and it is for the purpose of offering incense upon; 1.275. from which it is plain that God looks upon even the smallest offering of frankincense by a holy man as more valuable than ten thousand beasts which may be sacrificed by one who is not thoroughly virtuous. For in proportion, I imagine, as gold is more valuable than stones, and as the things within the inner temple are more holy than those without, in the same proportion is the gratitude displayed by offerings of incense superior to that displayed by the sacrifice of victims full of blood, 1.276. on which account the altar of incense is honoured not only in the costliness of its materials, and in the manner of its erection, and in its situation, but also in the fact that it ministers every day before any thing else to the thanksgivings to be paid to God. For the law does not permit the priest to offer the sacrifice of the whole burnt offering outside before he has offered incense within at the earliest Dawn.{37}{#ex 30:8.} 1.277. And this command is a symbol of nothing else but of the fact that in the eyes of God it is not the number of things sacrificed that is accounted valuable, but the purity of the rational spirit of the sacrificer. Unless, indeed, one can suppose that a judge who is anxious to pronounce a holy judgment will never receive gifts from any of those whose conduct comes before his tribunal, or that, if he does receive such presents, he will be liable to an accusation of corruption; and that a good man will not receive gifts from a wicked person, not even though he may be poor and the other rich, and he himself perhaps in actual want of what he would so receive; and yet that God can be corrupted by bribes, who is most all-sufficient for himself and who has no need of any thing created; who, being himself the first and most perfect good thing, the everlasting fountain of wisdom, and justice, and of every virtue, rejects the gifts of the wicked. 1.278. And is not the man who would offer such gifts the most shameless of all men, if he offers a portion of the things which he has acquired by doing injury, or by rapine, or by false denial, or by robbery, to God as if he were a partner in his wickedness? O most miserable of all men! I should say to such a man, "You must be expecting one of two things. Either that you will be able to pass undetected, or that you will be discovered. 1.279. Therefore, if you expect to be able to pass undetected, you are ignorant of the power of God, by which he at the same time sees everything and hears everything. And if you think that you will be discovered, you are most audacious in (when you ought rather to endeavour to conceal the wicked actions which you have committed 1.280. This injunction also is very admirably and properly set down in the sacred tablets of the law, that the wages of a harlot are not to be received into the temple, and inasmuch as she has earned them by selling her beauty, having chosen a most infamous life for the sake of shameful gain; 1.281. but if the gifts which proceed from a woman who has lived as a concubine are unholy, how can those be different which proceed from a soul which is deriled in the same manner, which has voluntarily abandoned itself to shame and to the lowest infamy, to drunkenness and gluttony, and covetousness and ambition, and love of pleasure, and to innumerable other kinds of passions, and diseases, and wickednesses? For what time can be long enough to efface those defilements, I indeed do not know. 1.282. Very often in truth time has put an end to the occupation of a harlot, since, when women have outlived their beauty, no one any longer approaches them, their prime having withered away like that of some flowers; and what length of time can ever transform the harlotry of the soul which from its youth has been trained in early and habitual incontinence, so as to bring it over to good order? No time could do this, but God alone, to whom all things are possible, even those which among us are impossible. 1.283. Accordingly, the man who is about to offer a sacrifice ought to examine and see, not whether the victim is without blemish, but whether his mind is sound, and entire, and perfect. Let him likewise investigate the causes for which he is about to offer the sacrifice; for it must be as an expression of thankfulness for kindnesses which have been shown to him, or else of supplication for the permanence of his present blessings, or for the acquisition of some future good, or else to avert some evil either present or expected; for all which objects he should labour to bring his reason into a state of good health and sanity; 1.284. for if he is giving thanks for benefits conferred upon him, he must take care not to behave like an ungrateful man, becoming wicked, for the benefits are conferred on a virtuous man; or if his object be to secure the permanence of his present prosperity and happiness, and to be enabled to look forward to such for the future, he must still show himself worthy of his good fortune, and behave virtuously; or if he is asking to escape from evils, let him not commit actions deserving of correction and punishment.LII. 1.285. The law says, "A fire shall be kept burning on the altar which shall never be extinguished, but shall be kept burning for Ever."{39}{#le 6:9.} I think with great reason and propriety; for, since the graces of God are everlasting, and unceasing, and uninterrupted, which we now enjoy day and night, and since the symbol of gratitude is the sacred flame, it is fitting that it should be kindled, and that it should remain unextinguished for ever. 1.286. And, perhaps, the lawgiver designed by this command to connect the old with the new sacrifices, and to unite the two by the duration and presence of the same fire by which all such sacrifices are consecrated, in order to demonstrate the fact that all perfect sacrifices consisted in thanksgiving, although, according to the diversity of the occasions on which they are offered, more victims are offered at one time and fewer at another. 1.287. But some are verbal symbols of things appreciable only by the intellect, and the mystical meaning which is concealed beneath them must be investigated by those who are eager for truth in accordance with the rules of allegory. The altar of God is the grateful soul of the wise man, being compounded of perfect numbers undivided and indivisible; for no part of virtue is useless. 1.288. On this soul the sacred fire is continually kept burning, preserved with care and unextinguishable. But the light of the mind is wisdom; as, on the contrary, the darkness of the soul is folly. For what the light discernible by the outward senses is to the eyes, that is knowledge to reason with a view to the contemplation of incorporeal things discernible only by the intellect, the light of which is continually shining and never extinguished.LIII. 1.289. After this the law says, "On every offering you shall add Salt."{40}{#le 2:13.} By which injunction, as I have said before, he figuratively implies a duration for ever; for salt is calculated to preserve bodies, being placed in the second rank as inferior only to the soul; for as the soul is the cause of bodies not being destroyed, so likewise is salt, which keeps them together in the greatest degree, and to some extent makes them immortal. 1.290. On which account the law calls the altar thysiasteµrion, giving it a peculiar name of especial honour, from its preserving (diateµreoµ 1.291. Moreover, it also ordains that every sacrifice shall be offered up without any leaven or honey, not thinking it fit that either of these things should be brought to the altar. The honey, perhaps, because the bee which collects it is not a clean animal, inasmuch as it derives its birth, as the story goes, from the putrefaction and corruption of dead oxen, {41}{this refers to the same idea so beautifully expressed by Virgil, Georgie 4.548 (as it is translated by Dryden 1.292. Or else this may be forbidden as a figurative declaration that all superfluous pleasure is unholy, making, indeed, the things which are eaten sweet to the taste, but inflicting bitter pains difficult to be cured at a subsequent period, by which the soul must of necessity be agitated and thrown into confusion, not being able to settle on any sure resting place. 1.293. And leaven is forbidden on account of the rising which it causes; this prohibition again having a figurative meaning, intimating that no one who comes to the altar ought at all to allow himself to be elated, being puffed up by insolence; but that such persons may keep their eyes fixed on the greatness of God, and so obtain a proper conception of the weakness of all created beings, even if they be very prosperous; and that so cherishing correct notions they may correct the arrogant lofiness of their minds, and discard all treacherous self-conceit. 1.294. But if the Creator and maker of the universe, who has no need of anything which he has created, not looking at the exceeding greatness of his own power and at his own authority, but at your weakness, gives you a share of his own merciful power, supplying the deficiencies with which you are overwhelmed, how do you think it fitting that you should behave towards men who are akin to you by nature, and who are springing from the same elements with yourself, when you have brought nothing into the world, not even yourself? 1.295. For, my fine fellow, you came naked into the world, and you shall leave it again naked, having received the interval between your birth and death as a loan from God; during which what ought you to do rather than take care to live in communion and harmony with your fellow creatures, studying equality, and humanity, and virtue, repudiating unequal, and unjust, and irreconcilable unsociable wickedness, which makes that animal which is by nature the most gentle of all, namely, man, a cruel and untractable monster?LIV. 1.296. Again, the law commands that candles shall be kept burning from evening until Morning{42}{#le 24:2.} on the sacred candlesticks within the veil, on many accounts. One of which is that the holy places may be kept illuminated without any interruption after the cessation of the light of day, being always kept free from any participation in darkness, just as the stars themselves are, for they too, when the sun sets, exhibit their own light, never forsaking the place which was originally appointed for them in the world. 1.297. Secondly, in order that by night, also, a rite akin to and closely resembling the sacrifices by day may be performed so as to give pleasures to God, and that no time or occasion fit for offering thanksgiving may ever be left out, which is a duty most suitable and natural for night; for it is not improper to call the blaze of the most sacred light in the innermost shrine itself a sacrifice. 1.298. The third, which is a reason of the very greatest importance, is this. Since we are not only well treated while we are awake, but also when we are asleep, inasmuch as the mighty God gives sleep as a great assistance to the human race, for the benefit of both their bodies and souls, of their bodies as being by it relieved of the labours of the day, and of their souls as being lightened by it of all their cares, and being restored to themselves after all the disorder and confusion caused by the outward senses, and as being then enabled to retire within and commune with themselves, the law has very properly thought fit to make a distinction of the actions of thanksgiving, so that sacrifices may be made on behalf of those who are awake by means of the victims which are offered, and on behalf of those who are asleep, and of those who are benefited by sleep, by the lighting of the sacred candles.LV. 1.299. These, then, and other commandments like them, are those which are established for the purpose of promoting piety, by express injunctions and prohibitions. But those which are in accordance with philosophical suggestions and recommendations must be explained in this manner; for the lawgiver, in effect, says, "God, O mind of man! demands nothing of you which is either oppressive, or uncertain, or difficult, but only such things as are very simple and easy. 1.300. And these are, to love him as your benefactor; and if you fail to do so, at all events, to fear him as your Governor and Lord, and to enter zealously upon all the paths which may please him, and to serve him in no careless or superficial manner, but with one's whole soul thoroughly filled as it ought to be with God-loving sentiments, and to cleave to his commandments, and to honour justice, by all which means the world itself continues constantly in the same nature without ever changing, and all other things which are contained in the world have a tendency towards improvement, such as the sun and the moon, and the whole multitude of the rest of the stars, and the entire heaven. But the mountains of the earth are elevated to the greatest possible height, and the champaign country, like other fusible essences, is spread over a body of wide extent, and the sea also changes so as to become united with sweet waters, and the rains also become in their turn similar to the sea. Therefore every one of those things is still fixed within the same boundaries as those within which it was originally created, when it was first disposed of in regular order. But you shall be better, living quite irreproachably. 2.115. And at the same time it sympathises with the man who is in too great a state of indigence to do so, and bestows its compassion on him, giving him back his former property with the exception of any fields which have been consecrated by a vow, and are so placed in the class of offerings to God. And it is contrary to divine law that any thing which has been offered to God should ever by lapse of time become profane. On which account it is commanded that the accurate value of those fields shall be fully exacted, without showing any favour to the man who dedicated the offering.XXIII. 2.138. Secondly, it shows mercy and compassion on those who have been treated unjustly, whose burden of distress it lightens by giving them a share in grace and gift; for the double portion of the inheriting son was no less likely to please the mother, who will be encouraged by the kindness of the law, which did not permit her and her offspring to be totally overcome by their enemies. 2.193. And after the feast of trumpets the solemnity of the fast is celebrated, {27}{part of sections 193û194 was omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume.} Perhaps some of those who are perversely minded and are not ashamed to censure excellent things will say, "What sort of a feast is this where there is no eating and drinking, no troupe of entertainers or audience, no copious supply of strong drink nor the generous display of a public banquet, nor moreover the merriment and revelry of dancing to the sound of flute and harp, and timbrels and cymbals, and the other instruments of music which awaken the unruly lusts through the channel of the ears? 2.199. At all events, behold, he nourished our forefathers even in the desert for forty Years.{29}{#de 8:2.} How he opened fountains to give them abundant drink; and how he rained food from heaven sufficient for each day so that they might consume what they needed, and rather than hording or bartering or taking thought of the bounties received, they might rather reverence and worship the bountiful Giver and honour him with hymns and benedictions such as are due him." 3.149. Again, those men also are committing an injury akin to and resembling that which has just been mentioned, who when building houses leave the roof level with the ground though they ought to protect them with a parapet, in order that no one may fall down into the hole made without perceiving it. For such men, if one is to tell the plain truth, are committing murder, as far as they themselves are concerned, even though no one fall in and perish; accordingly let them be punished equally with those who have the mouths of pits open.XXVIII. 3.172. But when men are abusing one another or fighting, for women to venture to run out under pretence of assisting or defending them, is a blameable action and one of no slight shamelessness, since even, in the times of war and of military expeditions, and of dangers to their whole native land, the law does not choose that they should be enrolled as its defenders; looking at what is becoming, which it thinks desirable to preserve unchangeable at all times and in all places, thinking that this very thing is of itself better than victory, or then freedom, or than any kind of success and prosperity. 3.173. Moreover, if any woman, hearing that her husband is being assaulted, being out of her affection for him carried away by love for her husband, should yield to the feelings which overpower her and rush forth to aid him, still let her not be so audacious as to behave like a man, outrunning the nature of a woman; {16}{#de 25:11.} but even while aiding him let her continue a woman. For it would be a very terrible thing if a woman, being desirous to deliver her husband from an insult, should expose herself to insult, by exhibiting human life as full of shamelessness and liable to great reproaches for her incurable boldness; 3.175. For let not such a woman be let go on the ground that she appears to have done this action in order to assist her own husband; but let her be impeached and suffer the punishment due to her excessive audacity, so that if she should ever be inclined to commit the same offence again she may not have an opportunity of doing so; and other women, also, who might be inclined to be precipitate, may be taught by fear to be moderate and to restrain themselves. And let the punishment be the cutting off of the hand which has touched what it ought not to have touched. 4.133. But enough of this. We must however not remain ignorant that as separately there are some particular injunctions related to each one of the ten generic commandments, which have nothing in common with any one of the others; so also there are some things to be observed which are common to the whole, being adapted not to one or two, as people say, but to the whole ten commandments. |
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| 155. Andronicus of Rhodes, On Emotions, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •clement of alexandria, church father, but is oikeiōsis sterktikē •clement of alexandria, church father, hope and love for god compatible with apatheia •clement of alexandria, church father, this love makes apatheia possible •love, love for god compatible with apatheia in clement and many christians, with various causal relations between the two •oikeiōsis, unity of mankind, oikeiōsis borrowed by clement of alexandria to describe love for god •philo, clement of alexandria, basil Found in books: Sorabji (2000) 389 |
| 156. Seneca The Younger, Quaestiones Naturales, 1.17.10, 7.31.3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 188 |
| 157. Anon., Rhetorica Ad Herennium, 1.8.13 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •clement of alexandria, on interpretation of scripture •exegesis, in clement of alexandria Found in books: Boulluec (2022) 422 |
| 158. Philo of Alexandria, Questions On Genesis, 4.8, 4.73 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •clement of alexandria Found in books: Linjamaa (2019) 76; Sly (1990) 133 |
159. Philo of Alexandria, On Dreams, 1.91, 1.140, 1.164, 1.191, 1.226, 1.247-1.248, 2.35, 2.40, 2.118-2.120, 2.123-2.132 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; clement of alexandria •clement of alexandria, church father •philo, clement of alexandria, basil •clement of alexandria •clement of alexandria, on interpretation of scripture •exegesis, in clement of alexandria •clement of alexandria, on sophistry of heretics •clement of alexandria, assimilation of heresy to paganism •law, the, in clement Found in books: Boulluec (2022) 290, 326, 414; Geljon and Runia (2013) 148; Geljon and Vos (2020) 123; Malherbe et al (2014) 784; Sly (1990) 133; Sorabji (2000) 386 | 1.91. Why so? Because, even if the mind, fancying that though it does wrong it can escape the notice of the Deity as not being able to see everything, should sin secretly and in dark places, and should after that, either by reason of its own notions or through the suggestions of some one else, conceive that it is impossible that anything should be otherwise than clear to God, and should disclose itself and all its actions, and should bring them forward, as it were, out of the light of the sun, and display them to the governor of the universe, saying, that it repents of the perverse conduct which it formerly exhibited when under the influence of foolish opinion (for that nothing is indistinct before God, but all things are known and clear to him, not merely such as have been done, but even such are merely hoped or designed, by reason of the boundless character of his wisdom), it then is purified and benefited, and it propitiates the chastiser who was ready to punish it, namely, conscience, who was previously filled with just anger towards it, and who now admits repentance as the younger brother of perfect innocence and freedom from sin. XVI. 1.140. There are others, again, the purest and most excellent of all, which have received greater and more divine intellects, never by any chance desiring any earthly thing whatever, but being as it were lieutets of the Ruler of the universe, as though they were the eyes and ears of the great king, beholding and listening to everything. 1.164. Now is it not fitting that even blind men should become sharpsighted in their minds to these and similar things, being endowed with the power of sight by the most sacred oracles, so as to be able to contemplate the glories of nature, and not to be limited to the mere understanding of the words? But even if we voluntarily close the eye of our soul and take no care to understand such mysteries, or if we are unable to look up to them, the hierophant himself stands by and prompts us. And do not thou ever cease through weariness to anoint thy eyes until you have introduced those who are duly initiated to the secret light of the sacred scriptures, and have displayed to them the hidden things therein contained, and their reality, which is invisible to those who are uninitiated. 1.191. consider, however, what comes afterwards. The sacred word enjoins some persons what they ought to do by positive command, like a king; to others it suggests what will be for their advantage, as a preceptor does to his pupils; to others again, it is like a counsellor suggesting the wisest plans; and in this way too, it is of great advantage to those who do not of themselves know what is expedient; to others it is like a friend, in a mild and persuasive manner, bringing forward many secret things which no uninitiated person may lawfully hear. 1.226. For when the sacred word has purified us with the sprinklings prepared beforehand for purification, and when it has adorned us with the select reasonings of true philosophy, and, having led us to that man who has stood the test, has made us genuine, and conspicuous, and shining, it blames the treacherous disposition which seeks to raise itself up to invalidate what is said. 1.247. therefore, the whole soul, like a ship, being shut in all around, is offered up as a pillar; for the sacred scriptures tell us that Lot's wife having turned back to look behind her, became a pillar of salt, 1.248. and this is said very naturally and fitly; for if any one does not look forwards at those things which are worthy of being seen and heard (and these things are the virtues and the actions done in accordance with virtue), but looks backwards at the things which are behind him, at deaf glory, and blind riches, and senseless vigour of body, and an empty elegance of mind, pursuing these objects only, and such as are akin to them, he will lie as a lifeless pillar melting away by itself; for salt is not a thing to preserve his firmness. XLIII. 2.35. Dan is a symbol of the distinction between, and division of, different things. Gad is an emblem of the invasion of pirates, and of a counter attack made upon them. Asser is a symbol of natural wealth, for his name being interpreted, signifies "a calling blessed," since wealth is accounted a blessed possession. 2.40. he who, in something of a piratical fashion, lays ambuscades against those who counterplot against him, takes up deceit, cajolery, trickery, sophistry, pretence, and hypocrisy, which being in their own nature blamable, are nevertheless praised when employed against the enemy; he who studies to be rich in the riches of nature takes up temperance and frugality; he who loves peace takes up obedience to law, a good reputation, freedom from pride, and equality. VI. 2.118. for he changed the nature of the elements of the earth and of the sea, giving land to the sea and sea to the land, by joining the Hellespont with a bridge, and breaking up Mount Athos into deep gulfs, which, being filled with sea, became so many new and artificially-cut seas, being entirely changed from the ancient course of nature. 2.119. And having worked wonders with respect to the earth, according to his wishes, he mounted up upon daring conceptions, like a miserable man as he was, contracting the guilt of impiety, and seeking to soar up to heaven, as if he would move what cannot be moved, and would subjugate the host of heaven, and, as the proverb has it, he began with a sacred thing. 2.120. For he aimed his arrows at the most excellent of the heavenly bodies, the sun, the ruler of the day, as if he had not himself been wounded by the invisible dart of insanity, not only because of his desiring things which were impossible, but such as were also most impious, either of which is a great disgrace to him who attempts them. 2.123. Moreover, it is only a very short time ago that I knew a man of very high rank, one who was prefect and governor of Egypt, who, after he had taken it into his head to change our national institutions and customs, and in an extraordinary manner to abrogate that most holy law guarded by such fearful penalties, which relates to the seventh day, and was compelling us to obey him, and to do other things contrary to our established custom, thinking that that would be the beginning of our departure from the other laws, and of our violation of all our national customs, if he were once able to destroy our hereditary and customary observance of the seventh day. 2.124. And as he saw that those to whom he offered violence did not yield to his injunctions, and that the rest of our people was not disposed to submit in tranquillity, but was indigt and furious at the business, and was mourning and dispirited as if at the enslaving, and overthrow, and utter destruction of their country; he thought fit to endeavour by a speech to persuade them to transgress, saying: 2.125. "If an invasion of enemies were to come upon you on a sudden, or the violence of a deluge, from the river having broken down all its barriers by an inundation, or any terrible fire, or a thunderbolt, or famine, or pestilence, or an earthquake, or any other evil, whether caused by men or inflicted by God, would you still remain quiet and unmoved at home? 2.126. And would you still go on in your habitual fashion, keeping your right hand back, and holding the other under your garments close to your sides, in order that you might not, even without meaning it, do anything to contribute to your own preservation? 2.127. And would you still sit down in your synagogues, collecting your ordinary assemblies, and reading your sacred volumes in security, and explaining whatever is not quite clear, and devoting all your time and leisure with long discussions to the philosophy of your ancestors? 2.128. Nay: rather shaking off all these ideas, you would gird yourselves up for the preservation of yourselves, and of your parents, and of your children, and, if one must tell the plain truth, of your possessions and treasures, to save them from being utterly destroyed. 2.129. And, indeed, I myself, am," said he, "all the evils which I have just enumerated: I am a whirlwind, I am war, and deluge, and thunderbolt, and the calamity of famine, and the misery of pestilence, and an earthquake which shakes and overthrows what stood firm before, not being merely the name of a necessity of fate, but actual, visible power, standing close to you." 2.130. What then can we say that a man who says, or who merely thinks such things as these, is? Is he not an evil of an extraordinary nature? He surely must be some foreign calamity, brought from over the sea, or from some other world, since he, a man in every respect miserable, has dared to compare himself to the all-blessed God. 2.131. We must likewise add, that he is daring here to utter blasphemies against the sun, and the moon, and the rest of the stars, whenever anything which had been looked for according to the seasons of the year, either does not happen at all, or is brought about with difficulty; if, for instance, the summer causes too much heat, or the winter too excessive a cold, or if the spring or autumn were unseasonable, so that the one were to become barren and unfruitful, and the other to be prolific only in diseases. 2.132. Therefore, giving all imaginable license to an unbridled mouth and abusive tongue, such a man will reproach the stars as not bringing their customary tribute, all but claiming for the things of earth the reverence and adoration of the heavenly bodies, and for himself above them all, in proportion as he, as being a man, looks upon himself as superior to the other animals. XIX. |
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160. Philo of Alexandria, On The Sacrifices of Cain And Abel, 121, 15, 56, 60 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Sly (1990) 133 | 60. Now it is very good that these three measures should, as it were, be kneaded together in the soul, and mixed up together, in order that so the soul, being persuaded that the supreme being is God, who has raised his head above all his powers, and who is beheld independently of them, and who makes himself visible in them, may receive the characters of his power and beneficence, and becoming initiated into the perfect mysteries, may not be too ready to divulge the divine secrets to any one, but may treasure them up in herself, and keeping a check over her speech, may conceal them in silence; for the words of the scripture are, "To make secret cakes;" because the sacred and mystic statements about the one uncreated Being, and about his powers, ought to be kept secret; since it does not belong to every one to keep the deposit of divine mysteries properly. XVI. |
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161. Philo of Alexandria, On The Migration of Abraham, 133, 192 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 344 | 192. Having then in this manner learnt to accomplish the abandonment of mortal things, you shall become instructed in the proper doctrines respecting the uncreated God, unless indeed you think that our mind, when it has put off the body, the external senses, and reason, can, when destitute of all these things and naked, perceive existing things, and that the mind of the universe, that is to say, God, does not dwell outside of all material nature, and that he contains everything and is not contained by anything; and further, he does not penetrate beyond things by his intellect alone, like a man, but also by his essential nature, as is natural for a God to do; |
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| 162. Philo of Alexandria, Plant., 126-131, 134, 14, 255-256, 42, 58, 60 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 348 |
163. Philo of Alexandria, On The Life of Abraham, 221, 257, 26, 100 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Sly (1990) 133 | 100. And the marriage in which pleasure unites people comprehends the connection of the bodies, but that which is brought about by wisdom is the union of reasonings which desire purification, and of the perfect virtues; and the two kinds of marriage here described are extremely opposite to one another; |
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164. Philo of Alexandria, On Husbandry, 14, 15, 16, 175, 176, 79, 81, 82, §14, 80 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 321 | 80. And the chorus of men will have Moses for their leader; and that of the women will be under the guidance of Miriam, "the purified outward Sense." For it is just that hymns and praises should be uttered in honour of God without any delay, both in accordance with the suggestions of the intellect and the perceptions of the outward senses, and that each instrument should be struck in harmony, I mean those both of the mind and of the outward sense, in gratitude and honour to the holy Saviour. |
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165. Philo of Alexandria, On The Cherubim, 105, 125, 48-49, 42 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Sly (1990) 133 | 42. But that we may describe the conception and the parturition of virtues, let the superstitious either stop their ears, or else let them depart; for we are about to teach those initiated persons who are worthy of the knowledge of the most sacred mysteries, the whole nature of such divine and secret ordices. And those who are thus worthy are they who, with all modesty, practise genuine piety, of that sort which scorns to disguise itself under any false colours. But we will not act the part of hierophant or expounder of sacred mysteries to those who are afflicted with the incurable disease of pride of language and quibbling expressions, and juggling tricks of manners, and who measure sanctity and holiness by no other standard. XIII. 42. I will, therefore, behave myself in an affable, and courteous, and conciliatory manner to all men, even if I should obtain the dominion over the whole earth and the whole sea, and especially to those who are in the greatest difficulties and of the least reputation, and who are destitute of all assistance from kindred of their own, to those who are orphaned of either or of both their parents, to women who have experienced widowhood, and to old men who have either never had any children at all, or who have lost at an early age those who have been born to them; |
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| 166. Philo of Alexandria, On The Confusion of Tongues, '136 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 848 |
| 167. Philo of Alexandria, On The Decalogue, a b c d\n0 54 54 54 None\n1 55 55 55 None\n2 56 56 56 None\n3 57 57 57 None\n4 53 53 53 None\n5 52 52 52 None\n6 '3.4 '3.4 '3 4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 119, 123 |
168. Philo of Alexandria, On Drunkenness, 31, 168 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos (2020) 125 | 168. For even if education, holding a torch to the mind, conducts it on his way, kindling its own peculiar light, it would still, with reference to the perception of existing things, do harm rather than good; for a slight light is naturally liable to be extinguished by dense darkness, and when the light is extinguished all power of seeing is useless. |
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169. Philo of Alexandria, On Flight And Finding, 74, 62 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 132 | 62. But it was by all means necessary that different regions should be assigned to different things, the heaven to good things, the earth to what is evil; for the tendency of good is to soar on high, and if it ever comes down to us, for its Father is very bounteous, it still is very justly anxious to return again to heaven. But if evil remains here, living at the greatest possible distance from the divine choir, always hovering around mortal life, and unable to die from among the human race. |
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| 170. Philo of Alexandria, On Giants, '13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 840 |
171. Philo of Alexandria, On The Life of Joseph, 82, 5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 14 | 5. But envy is at all times an adversary to great good fortune, and at this time it attacked a house which was prospering in all its parts, and divided it, setting all the brothers in enmity against one, who displayed an ill feeling on their own parts, sufficient to counterbalance the affection of his father, hating their brother as much as their father loved him; but they did not divulge their hatred by words, but kept it in their own bosoms, on which account it very naturally became more grievous and bitter; for passions which are repressed, and which are not allowed to evaporate in language, are more difficult to bear. |
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172. Philo of Alexandria, On The Creation of The World, '27, '84, 154, 3, 75, 89, 53 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 123 | 53. The aforesaid number therefore being accounted worthy of such pre-eminence in nature, the Creator of necessity adorned the heaven by the number four, namely by that most beautiful and most godlike ornament the lightgiving stars. And knowing that of all existing things light is the most excellent, he made it the instrument of the best of all the senses, sight. For what the mind is in the soul, that the eye is in the body. For each of them sees, the one beholding those existing things which are perceptible only to the intellect, and the other those which are perceptible to the external senses. But the mind is in need of knowledge in order to distinguish incorporeal things, and the eyes have need of light in order to be able to perceive bodies, and light is also the cause of many other good things to men, and particularly of the greatest, namely philosophy. |
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| 173. Philo of Alexandria, On The Preliminary Studies, 124-125, 16, 123 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 348 |
| 174. Philo of Alexandria, On Planting, 126-131, 14, 166-167, 255-256, 42, 58, 60 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 348 |
| 175. Horace, Letters, a b c d\n0 1.16 1.16 1 16\n1 1.2.23 1.2.23 1 2 \n2 1.2.24 1.2.24 1 2 \n3 1.14.22 1.14.22 1 14\n4 1.14.23 1.14.23 1 14\n5 1.14.25 1.14.25 1 14\n6 1.14.26 1.14.26 1 14\n7 1.14.24 1.14.24 1 14\n8 '1.1.106 '1.1.106 '1 1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Gorain (2019) 60 |
| 176. Horace, Sermones, a b c d\n0 1.1 1.1 1 1\n1 '1.3 '1.3 '1 3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 584 |
177. Philo of Alexandria, On The Posterity of Cain, '3, 14, 15, 22, 16 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Ward (2022) 148, 149 | 16. And it appears to me that the great hierophant had attained to the comprehension of the most important point in this investigation before he commenced it, when he entreated God to become the exhibitor and expounder of his own nature to him, for he says, "Show me thyself;" showing very plainly by this expression that no created being is competent by himself to learn the nature of God in his essence. VI. |
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| 178. Philo of Alexandria, On Curses, '5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 840 |
179. Ovid, Ars Amatoria, 1.509, 1.513-1.522, 1.723-1.729 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 177| 1.509. Forma viros neglecta decet; Minoida Theseus 1.513. Munditie placeant, fuscentur corpora Campo: 1.514. rend= 1.515. Lingula ne rigeat, careant rubigine dentes, 1.516. rend= 1.517. Nec male deformet rigidos tonsura capillos: 1.518. rend= 1.519. Et nihil emineant, et sint sine sordibus ungues: 1.520. rend= 1.521. Nec male odorati sit tristis anhelitus oris: 1.522. rend= 1.723. Candidus in nauta turpis color, aequoris unda 1.724. rend= 1.725. Turpis et agricolae, qui vomere semper adunco 1.726. rend= 1.727. Et tibi, Palladiae petitur cui fama coronae, 1.728. rend= 1.729. Palleat omnis amans: hic est color aptus amanti; | |
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| 180. Horace, Odes, 1.31.16-1.31.20 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •clement of alexandria Found in books: Jonquière (2007) 44 |
181. Ignatius, To The Romans, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022) 170 | 4.2. Rather entice the wild beasts, that they may become my sepulchre and may leave no part of my body behind, so that I may not, when I am fallen asleep, be burdensome to any one. Then shall I be truly a disciple of Jesus Christ, when the world shall not so much as see my body. Supplicate the Lord for me, that through these instruments I may be found a sacrifice to God. |
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182. Ignatius, To Polycarp, 2.3, 6.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Doble and Kloha (2014) 366 | 2.3. The season requireth thee, as pilots require winds or as a storm-tossed mariner a haven, that it may attain unto God. Be sober, as God's athlete. The prize is incorruption and life eternal, concerning which thou also art persuaded. In all things I am devoted to thee -- I and my bonds which thou didst cherish. 6.1. Give ye heed to the bishop, that God also may give heed to you. I am devoted to those who are subject to the bishop, the presbyters, the deacons. May it be granted me to have my portion with them in the presence of God. Toil together one with another, struggle together, run together, suffer together, lie down together, rise up together, as God's stewards and assessors and ministers. 6.1. Let no man be deceived. Even the heavenly beings and the glory of the angels and the rulers visible and invisible, if they believe not in the blood of Christ [who is God], judgment awaiteth them also. He that receiveth let him receive. Let not office puff up any man; for faith and love are all in all, and nothing is preferred before them. |
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183. Ignatius, To The Ephesians, 6.2, 7.1, 8.1, 9.1, 10.3, 13.2, 15.1, 16.2, 17.1, 18.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 15 | 6.2. Now Onesimus of his own accord highly praiseth your orderly conduct in God, for that ye all live according to truth,and that no heresy hath a home among you: nay, ye do not so much as listen to any one, if he speak of aught else save concerning Jesus Christ in truth. 7.1. For some are wont of malicious guile to hawk about the Name, while they do certain other things unworthy of God. These men ye ought to shun, as wild- beasts; for they are mad dogs, biting by stealth; against whom ye ought to be on your guard, for they are hard to heal. 8.1. Let no one therefore deceive you, as indeed ye are not deceived, seeing that ye belong wholly to God. For when no lust is established in you, which hath power to torment you, then truly ye live after God. I devote myself for you, and I dedicate myself as an offering for the church of you Ephesians which is famous unto all the ages. 9.1. But I have learned that certain persons passed through you from yonder, bringing evil doctrine; whom ye suffered not to sow seed in you, for ye stopped your ears, so that ye might not receive the seed sown by them; forasmuch as ye are stones of a temple, which were prepared beforehand for a building of God the Father, being hoisted up to the heights through the engine of Jesus Christ, which is the Cross, and using for a rope the Holy Spirit; while your faith is your windlass, and love is the way that leadeth up to God. 10.3. Let us show ourselves their brothers by our forbearance; but let us be zealous to be imitators of the Lord, vying with each other who shall suffer the greater wrong, who shall be defrauded, who shall be set at nought; that no herb of the devil be found in you: but in all purity and temperance abide ye in Christ Jesus, with your flesh and with your spirit. 13.2. There is nothing better than peace, in which all warfare of things in heaven and things on earth is abolished. 15.1. It is better to keep silence and to be, than to talk and not to be. It is a fine thing to teach, if the speaker practise. Now there is one teacher, who spake and it came to pass: yea and even the things which He hath done in silence are worthy of the Father. 16.2. If then they which do these things after the flesh are put to death, how much more if a man through evil doctrine corrupt the faith of God for which Jesus Christ was crucified. Such a man, having defiled himself, shall go into the unquenchable fire; and in like manner also shall he that hearkeneth unto him. 17.1. For this cause the Lord received ointment on His head, that He might breathe incorruption upon the Church. Be not anointed with the ill odour of the teaching of the prince of this world, lest he lead you captive and rob you of the life which is set before you. 18.1. My spirit is made an offscouring for the Cross, which is a stumbling-block to them that are unbelievers, but to us salvation and life eternal. Where is the wise? Where is the disputer? Where is the boasting of them that are called prudent? |
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| 184. Heraclitus of Ephesus (Attributed Author), Letters, a b c d\n0 4 4 4 None\n1 4.35 4.35 4 35 \n2 4.38 4.38 4 38 \n3 '4.41 '4.41 '4 41 \n4 4.37 4.37 4 37 \n5 '4.22 '4.22 '4 22 \n6 4.34 4.34 4 34 \n7 4.22 4.22 4 22 \n8 4.21 4.21 4 21 \n9 '4.46 '4.46 '4 46 \n10 '4.12 '4.12 '4 12 \n11 '4.45 '4.45 '4 45 \n12 '4.20 '4.20 '4 20 \n13 '4.10 '4.10 '4 10 \n14 4.5 4.5 4 5 \n15 4.6 4.6 4 6 \n16 4.8 4.8 4 8 \n17 '4.6 '4.6 '4 6 \n18 '4.7 '4.7 '4 7 \n19 4.7 4.7 4 7 \n20 '4.5 '4.5 '4 5 \n21 4.3 4.3 4 3 \n22 4.4 4.4 4 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 610, 611, 616, 620, 628 |
| 185. Ignatius, To The Smyrnaeans, 1.2, 2.1, 7.1, 8.1-8.2, 10.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria •clement of rome, on terminology for heresy Found in books: Boulluec (2022) 15; Doble and Kloha (2014) 366; Stanton (2021) 194 |
186. Ignatius, To The Magnesians, 8, 8.1, 8.1-10.3, 9, 9.1, 10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 15 | 9.1. If then those who had walked in ancient practices attained unto newness of hope, no longer observing sabbaths but fashioning their lives after the Lord's day, on which our life also arose through Him and through His death which some men deny -- a mystery whereby we attained unto belief, and for this cause we endure patiently, that we may be found disciples of Jesus Christ our only teacher -- |
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187. Ignatius, To The Philadelphians, 1.1, 2.1, 3.1-3.2, 8.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 15; Stanton (2021) 180, 231 | 1.1. This your bishop I have found to hold the ministry which pertaineth to the common weal, not of himself or through men, nor yet for vain glory, but in the love of God the Father and the Lord Jesus Christ. And I am amazed at his forbearance; whose silence is more powerful than others' speech. 2.1. As children therefore [of the light] of the truth, shun division and wrong doctrines; and where the shepherd is, there follow ye as sheep. 3.1. Abstain from noxious herbs, which are not the husbandry of Jesus Christ, because they are not the planting of the Father. Not that I have found division among you, but filtering. 3.2. For as many as are of God and of Jesus Christ, they are with the bishop; and as many as shall repent and enter into the unity of the Church, these also shall be of God, that they may be living after Jesus Christ. 8.2. and I entreat you, Do ye nothing in a spirit of factiousness but after the teaching of Christ. For I heard certain persons saying, If I find it not in the charters, I believe it not in the Gospel. And when I said to them, It is written, they answered me That is the question. But as for me, my charter is Jesus Christ, the inviolable charter is His cross and His death and His resurrection, and faith through Him; wherein I desire to be justified through your prayers. |
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188. Quintilian, Institutes of Oratory, a b c d\n0 1.1.9 1.1.9 1 1 \n1 8.6.47 8.6.47 8 6 \n2 8.6.46 8.6.46 8 6 \n3 8.6.34 8.6.34 8 6 \n4 8.3.6 8.3.6 8 3 \n5 '12.10.11 '12.10.11 '12 10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Baumann and Liotsakis (2022) 201 | 1.1.9. Their misconduct is no less prejudicial to morals. We are, for instance, told by Diogenes of Babylon, that Leonides, Alexander's paedagogus, infected his pupil with certain faults, which as a result of his education as a boy clung to him even in his maturer years when he had become the greatest of kings. |
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189. Josephus Flavius, Jewish Antiquities, a b c d\n0 2.14 2.14 2 14 \n1 2.275 2.275 2 275\n2 5.256 5.256 5 256\n3 1.96 1.96 1 96 \n4 1.97 1.97 1 97 \n5 11.233 11.233 11 233\n6 11.232 11.232 11 232\n7 1.98 1.98 1 98 \n8 11.231 11.231 11 231\n9 4.460 4.460 4 460\n10 4.461 4.461 4 461\n11 4.463 4.463 4 463\n12 4.464 4.464 4 464\n13 4.462 4.462 4 462\n14 3.180 3.180 3 180\n15 3.181 3.181 3 181\n16 3.187 3.187 3 187\n17 3.186 3.186 3 186\n18 3.185 3.185 3 185\n19 3.184 3.184 3 184\n20 3.182 3.182 3 182\n21 3.183 3.183 3 183\n22 1.24 1.24 1 24 \n23 20.97 20.97 20 97 \n24 18.13 18.13 18 13 \n25 18.25 18.25 18 25 \n26 18.24 18.24 18 24 \n27 18.23 18.23 18 23 \n28 18.22 18.22 18 22 \n29 18.21 18.21 18 21 \n30 '18.11 '18.11 '18 11 \n31 18.15 18.15 18 15 \n32 18.9 18.9 18 9 \n33 18.14 18.14 18 14 \n34 18.10 18.10 18 10 \n35 18.11 18.11 18 11 \n36 18.12 18.12 18 12 \n37 18.20 18.20 18 20 \n38 18.19 18.19 18 19 \n39 18.18 18.18 18 18 \n40 18.17 18.17 18 17 \n41 18.16 18.16 18 16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Binder (2012) 42 | 2.14. He told the vision to his father, and that, as suspecting nothing of ill-will from his brethren, when they were there also, and desired him to interpret what it should signify. |
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| 190. Persius, Satires, 1.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 188 |
| 191. Persius, Saturae, 1.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 188 |
| 192. Petronius Arbiter, Satyricon, 23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 188 |
| 193. Petronius Arbiter, Satyricon, 23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 188 |
| 194. Anon., The Life of Adam And Eve, 9 (1st cent. CE - 5th cent. CE) Tagged with subjects: •clement of alexandria, ‘liberal’ tolerance of heresy Found in books: Boulluec (2022) 337 |
| 195. Pliny The Elder, Natural History, 2.14, 2.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Osborne (2001) 33; Taylor and Hay (2020) 123 |
| 196. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Bryan (2018) 208; Wardy and Warren (2018) 208 |
| 197. Plutarch, Mark Antony, a b c d\n0 '4.1 '4.1 '4 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 899 |
| 198. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Linjamaa (2019) 76 |
| 199. Plutarch, On The Fortune Or Virtue of Alexander The Great, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 831 |
| 200. Plutarch, On The Birth of The Spirit In Timaeus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 245 |
| 201. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 832 |
| 202. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015) 96 |
| 203. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 854 |
| 204. Plutarch, On Brotherly Love, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gaifman (2012) 93 |
| 205. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 832 |
206. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 132 | 351e. Ithink also that a source of happiness in the eternal life, which is the lot of God, is that events which come to pass do not escape His prescience. But if His knowledge and meditation on the nature of Existence should be taken away, then, to my mind, His immortality is not living, but a mere lapse of time. Therefore the effort to arrive at the Truth, and especially the truth about the gods, is a longing for the divine. For the search for truth requires for its study and investigation the consideration of sacred subjects, and it is a work more hallowed than any form of holy living or temple service; and, not least of all, it is well-pleasing to that goddess whom you worship, a goddess exceptionally wise and a lover of wisdom, to whom, |
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| 207. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 833 |
| 208. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: James (2021) 70 |
| 209. Plutarch, Fragments, 178 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Geljon and Vos (2020) 113 |
| 210. Plutarch, Marius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria, on interpretation of scripture •exegesis, in clement of alexandria Found in books: Boulluec (2022) 416 |
| 211. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 451 |
| 212. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 833 |
| 213. Plutarch, Placita Philosophorum (874D-911C), a b c d\n0 '1.20.1 '1.20.1 '1 20\n1 '1.19.1 '1.19.1 '1 19\n2 '1.3.21 '1.3.21 '1 3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 845 |
| 214. Plutarch, Platonic Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 240 |
| 215. Plutarch, Roman Questions, 14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Janowitz (2002) 75 |
| 216. Plutarch, How To Tell A Flatterer From A Friend, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 192 |
| 217. Plutarch, Lives of The Ten Orators, 22.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Eidinow and Kindt (2015) 464 |
218. Polycarp of Smyrna, Letter To The Philippians, 3.1, 7.2, 8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of rome, on terminology for heresy •clement of alexandria Found in books: Boulluec (2022) 15; Tite (2009) 154| 3.1. Ταῦτα, ἀδελφοί, οὐκ ἐμαυτῷ ἐπιτρέψας γράφω ὑμῖν περὶ τῆς δικαιοσύνης, ἀλλ̓ ἐπεὶ ὑμεῖς προεπεκαλέσασθέ με. 7.2. διὸ ἀπολιπόντες τὴν ματαιότητα τῶν πολλῶν καὶ τὰς ψευδοδιδασκαλίας ἐπὶ τὸν ἐξ ἀρχῆς ἡμῖν παραδοθέντα 1 Pet. 4, 7 λόγον ἐπιστρέψωμεν, νήφοντες πρὸς τὰς εὐχὰς Mt. 6, 18 καὶ προσκαρτεροῦντες νηστείαις, δεήσεσιν αἰτούμενοι τὸν παντεπόπτην θεὸν μὴ εἰσενεγκεῖν ἡμᾶς Mt. 26. 41; Mk. 14, 33 εἰς πειρασμόν, καθὼς εἶπεν ὁ κύριος: Τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής. 8.1. I Tim. 1, 1 Ἀδιαλείπτως οὖν προσκαρτερῶμεν τῇ ἐλπίδι ἡμῶν καὶ τῷ ἀρραβῶνι τῆς δικαιοσύνης ἡμῶν, ὅς I Pet. 2, 24 ἐστι Χριστὸς Ἰησοῦς, ὃς ἀνήνεγκεν ἡμῶν τὰς ἁμαρτίας τῷ ἰδίῳ σώματι ἐπὶ τὸ ξύλον, ὃς I Pet. 2, 22 ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ: ἀλλὰ δἰ ἡμᾶς, ἵνα ζήσωμεν ἐν αὐτῷ, πάντα ὑπέμεινεν. | 3.1. 7.2. 8.1. |
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219. New Testament, Matthew, 1.23, 3.17, 4.1, 4.4, 4.6, 4.24, 5.1-7.28, 5.3, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.18, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.33, 5.34, 5.35, 5.36, 5.37, 5.44, 5.45, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 7.7, 7.13, 7.14, 7.21, 7.28, 7.29, 8.12, 8.14, 8.16, 9.22, 10.1, 10.23, 10.32, 10.37, 11.12, 11.28, 12.8, 12.15, 12.16, 12.43, 13.24, 13.25, 13.26, 13.39, 14.3, 14.4, 14.5, 14.6, 14.7, 16.18, 16.19, 16.24, 18.3, 18.10, 18.17, 18.20, 19.5, 19.6, 19.12, 19.13, 19.14, 19.21, 19.29, 21.33, 22.13, 22.30, 22.37, 23.6, 23.8, 23.9, 23.10, 23.16, 23.37, 24.35, 25.30, 25.33, 25.35, 26.12, 28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Moss (2012) 149; van , t Westeinde (2021) 170| 19.29. καὶ πᾶς ὅστις ἀφῆκεν οἰκίας ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ πατέρα ἢ μητέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν τοῦ ἐμοῦ ὀνόματος, πολλαπλασίονα λήμψεται καὶ ζωὴν αἰώνιον κληρονομήσει. | 19.29. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life. |
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220. New Testament, Mark, 1.11, 1.23-1.27, 1.30-1.31, 1.34, 2.28, 3.11, 3.29-3.30, 4.3-4.7, 5.1-5.20, 5.41, 6.7, 7.21-7.22, 7.25, 9.50, 10.8, 10.14, 10.29-10.30, 12.1-12.9, 12.39, 13.31, 14.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •clement of alexandria •clement of alexandria, reduction of diverse heresies to common errors •law, the, in clement •clement of alexandria, heresy and epistemology •clement of alexandria, on sophistry of heretics •exegesis, in clement of alexandria •clement of alexandria, positive use of philosophy •clement of alexandria, on interpretation of scripture •pope clement vii Found in books: Boulluec (2022) 286, 293, 360, 361, 396, 397, 435, 436; Corrigan and Rasimus (2013) 234, 454; Frey and Levison (2014) 349; Iricinschi et al. (2013) 200; Karfíková (2012) 306; Levine Allison and Crossan (2006) 182, 223, 341; Poorthuis and Schwartz (2014) 347; Stanton (2021) 181, 194, 233; van , t Westeinde (2021) 170| 1.11. καὶ φωνὴ [ἐγένετο] ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 1.23. καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν 1.24. λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1.25. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς [λέγων] Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. 1.26. καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν ἅπαντες, 1.27. ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. 1.30. ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῷ περὶ αὐτῆς. καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός· 1.31. καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς. 1.34. καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτὸν [Χριστὸν εἶναι]. 2.28. ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου. 3.11. καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν ἐθεώρουν, προσέπιπτον αὐτῷ καὶ ἔκραζον λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ. 3.29. ὃς δʼ ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα, ἀλλὰ ἔνοχός ἐστιν αἰωνίου ἁμαρτήματος. 3.30. ὅτι ἔλεγον Πνεῦμα ἀκάθαρτον ἔχει. 4.3. Ἀκούετε. ἰδοὺ ἐξῆλθεν ὁ σπείρων σπεῖραι. 4.4. καὶ ἐγένετο ἐν τῷ σπείρειν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἦλθεν τὰ πετεινὰ καὶ κατέφαγεν αὐτό. 4.5. καὶ ἄλλο ἔπεσεν ἐπὶ τὸ πετρῶδες [καὶ] ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθὺς ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς· 4.6. καὶ ὅτε ἀνέτειλεν ὁ ἥλιος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. 4.7. καὶ ἄλλο ἔπεσεν εἰς τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ συνέπνιξαν αὐτό, καὶ καρπὸν οὐκ ἔδωκεν. 5.1. Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. 5.2. καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου [εὐθὺς] ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, 5.3. ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν, καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι 5.4. διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι καὶ διεσπάσθαι ὑπʼ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρίφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι· 5.5. καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις. 5.6. καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτόν, 5.7. καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς. 5.8. ἔλεγεν γὰρ αὐτῷ Ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου. 5.9. καὶ ἐπηρώτα αὐτόν Τί ὄνομά σοι; καὶ λέγει αὐτῷ Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν· 5.10. καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας. 5.11. Ἦν δὲ ἐκεῖ πρὸς τῷ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη· 5.12. καὶ παρεκάλεσαν αὐτὸν λέγοντες Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν. 5.13. καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ. 5.14. Καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονός. 5.15. καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν. 5.16. καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων. 5.17. καὶ ἤρξαντο παρακαλεῖν αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν. 5.18. Καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα μετʼ αὐτοῦ ᾖ. 5.19. καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε. 5.20. καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ Δεκαπόλει ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς, καὶ πάντες ἐθαύμαζον. 5.41. καὶ κρατήσας τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ Ταλειθά κούμ, ὅ ἐστιν μεθερμηνευόμενον Τὸ κοράσιον, σοὶ λέγω, ἔγειρε. 6.7. Καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων, 7.21. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22. μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· 7.25. ἀλλʼ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ· 9.50. Καλὸν τὸ ἅλας· ἐὰν δὲ τὸ ἅλας ἄναλον γένηται, ἐν τίνι αὐτὸ ἀρτύσετε; ἔχετε ἐν ἑαυτοῖς ἅλα, καὶ εἰρηνεύετε ἐν ἀλλήλοις. 10.8. καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ μία σάρξ· 10.14. ἰδὼν δὲ ὁ Ἰησοῦς ἠγανάκτησεν καὶ εἶπεν αὐτοῖς Ἄφετε τὰ παιδία ἔρχεσθαι πρός με, μὴ κωλύετε αὐτά, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ. 10.29. ἔφη ὁ Ἰησοῦς Ἀμὴν λέγω ὑμῖν, οὐδεὶς ἔστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ μητέρα ἢ πατέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ καὶ [ἕνεκεν] τοῦ εὐαγγελίου, 10.30. ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῷ καιρῷ τούτῳ οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον. 12.1. Καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν Ἀμπελῶνα ἄνθρωπος ἐφύτευσεν, καὶ περιέθηκεν φραγμὸν καὶ ὤρυξεν ὑπολήνιον καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. 12.2. καὶ ἀπέστειλεν πρὸς τοὺς γεωργοὺς τῷ καιρῷ δοῦλον, ἵνα παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τῶν καρπῶν τοῦ ἀμπελῶνος· 12.3. καὶ λαβόντες αὐτὸν ἔδειραν καὶ ἀπέστειλαν κενόν. 12.4. καὶ πάλιν ἀπέστειλεν πρὸς αὐτοὺς ἄλλον δοῦλον· κἀκεῖνον ἐκεφαλίωσαν καὶ ἠτίμασαν. 12.5. καὶ ἄλλον ἀπέστειλεν· κἀκεῖνον ἀπέκτειναν, καὶ πολλοὺς ἄλλους, οὓς μὲν δέροντες οὓς δὲ ἀποκτέννυντες. 12.6. ἔτι ἕνα εἶχεν, υἱὸν ἀγαπητόν· ἀπέστειλεν αὐτὸν ἔσχατον πρὸς αὐτοὺς λέγων ὅτι Ἐντραπήσονται τὸν υἱόν μου. 12.7. ἐκεῖνοι δὲ οἱ γεωργοὶ πρὸς ἑαυτοὺς εἶπαν ὅτι Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτόν, καὶ ἡμῶν ἔσται ἡ κληρονομία. 12.8. καὶ λαβόντες ἀπέκτειναν αὐτόν, καὶ ἐξέβαλον αὐτὸν ἔξω τοῦ ἀμπελῶνος. 12.9. τί ποιήσει ὁ κύριος τοῦ ἀμπελῶνος; ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργούς, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. 12.39. καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ πρωτοκλισίας ἐν τοῖς δείπνοις, 13.31. ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ παρελεύσονται. 14.8. ὃ ἔσχεν ἐποίησεν, προέλαβεν μυρίσαι τὸ σῶμά μου εἰς τὸν ἐνταφιασμόν. | 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased." 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out, 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him!" 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!" 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 2.28. Therefore the Son of Man is lord even of the Sabbath." 3.11. The unclean spirits, whenever they saw him, fell down before him, and cried, "You are the Son of God!" 3.29. but whoever may blaspheme against the Holy Spirit never has forgiveness, but is guilty of an eternal sin" 3.30. -- because they said, "He has an unclean spirit." 4.3. "Listen! Behold, the farmer went out to sow, 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit, 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains, 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him, 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me." 5.8. For he said to him, "Come out of the man, you unclean spirit!" 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many." 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them." 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 5.17. They began to beg him to depart from their region. 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you." 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up." 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 9.50. Salt is good, but if the salt has lost its saltiness, with what will you season it? Have salt in yourselves, and be at peace with one another." 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.14. But when Jesus saw it, he was moved with indignation, and said to them, "Allow the little children to come to me! Don't forbid them, for the Kingdom of God belongs to such as these. 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake, 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 12.2. When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard. 12.3. They took him, beat him, and sent him away empty. 12.4. Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated. 12.5. Again he sent another; and they killed him; and many others, beating some, and killing some. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.' 12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' 12.8. They took him, killed him, and cast him out of the vineyard. 12.9. What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. 12.39. and the best seats in the synagogues, and the best places at feasts: 13.31. Heaven and earth will pass away, but my words will not pass away. 14.8. She has done what she could. She has anointed my body beforehand for the burying. |
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221. New Testament, Luke, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Roskovec and Hušek (2021) 40| 24.51. καὶ ἐγένετο ἐν τῷ εὐλογεῖν αὐτὸν αὐτοὺς διέστη ἀπʼ αὐτῶν ⟦καὶ ἀνεφέρετο εἰς τὸν οὐρανόν⟧. | 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. |
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222. New Testament, John, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos (2020) 129| 19.35. καὶ ὁ ἑωρακὼς μεμαρτύρηκεν, καὶ ἀληθινὴ αὐτοῦ ἐστὶν ἡ μαρτυρία, καὶ ἐκεῖνος οἶδεν ὅτι ἀληθῆ λέγει, ἵνα καὶ ὑμεῖς πιστεύητε. | 19.35. He who has seen has testified, and his testimony is true. He knows that he tells the truth, that you may believe. |
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223. Josephus Flavius, Jewish War, 2.119-2.166, 3.354 (1st cent. CE - 1st cent. CE) Tagged with subjects: •clement of alexandria Found in books: Jonquière (2007) 248; Malherbe et al (2014) 784 | 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.120. These Essenes reject pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue. They neglect wedlock, but choose out other persons’ children, while they are pliable, and fit for learning, and esteem them to be of their kindred, and form them according to their own manners. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, 2.130. and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.140. that he will ever show fidelity to all men, and especially to those in authority, because no one obtains the government without God’s assistance; and that if he be in authority, he will at no time whatever abuse his authority, nor endeavor to outshine his subjects either in his garments, or any other finery; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.150. 10. Now after the time of their preparatory trial is over, they are parted into four classes; and so far are the juniors inferior to the seniors, that if the seniors should be touched by the juniors, they must wash themselves, as if they had intermixed themselves with the company of a foreigner. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.160. 13. Moreover, there is another order of Essenes, who agree with the rest as to their way of living, and customs, and laws, but differ from them in the point of marriage, as thinking that by not marrying they cut off the principal part of human life, which is the prospect of succession; nay, rather, that if all men should be of the same opinion, the whole race of mankind would fail. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. 2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, 2.163. and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment. 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.166. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews. 3.354. and said, “Since it pleaseth thee, who hast created the Jewish nation, to depress the same, and since all their good fortune is gone over to the Romans, and since thou hast made choice of this soul of mine to foretell what is to come to pass hereafter, I willingly give them my hands, and am content to live. And I protest openly that I do not go over to the Romans as a deserter of the Jews, but as a minister from thee.” |
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224. Josephus Flavius, Against Apion, a b c d\n0 2.196 2.196 2 196 \n1 2.197 2.197 2 197 \n2 2.195 2.195 2 195 \n3 2.277 2.277 2 277 \n4 2.190 2.190 2 190 \n5 2.179 2.179 2 179 \n6 '11 '11 '11 None\n7 '2.2 '2.2 '2 2 \n8 '15.9 '15.9 '15 9 \n9 '11.9 '11.9 '11 9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jonquière (2007) 30, 31, 39, 40, 43, 44 | 2.196. And for our duty at the sacrifices themselves, we ought in the first place to pray for the common welfare of all, and after that our own; for we are made for fellowship one with another; and he who prefers the common good before what is peculiar to himself, is above all acceptable to God. |
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| 225. Juvenal, Satires, 2.93-2.97, 3.81 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 188 |
| 226. Longinus, On The Sublime, 1.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •clement of alexandria, on interpretation of scripture •exegesis, in clement of alexandria Found in books: Boulluec (2022) 425 |
| 227. Martial, Epigrams, 2.43, 2.46, 3.63, 4.55.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •flavius (clement of alexandria) •clement of alexandria Found in books: Edmondson (2008) 188; Gunderson (2022) 132 |
| 228. Martial, Epigrams, 2.43, 2.46, 3.63, 4.55.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •flavius (clement of alexandria) •clement of alexandria Found in books: Edmondson (2008) 188; Gunderson (2022) 132 |
229. Mishnah, Avodah Zarah, 2.5-2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria, controversial or polemical aspects Found in books: Boulluec (2022) 375| 2.5. "אָמַר רַבִּי יְהוּדָה, שָׁאַל רַבִּי יִשְׁמָעֵאל אֶת רַבִּי יְהוֹשֻׁעַ, כְּשֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ. אָמַר לוֹ, מִפְּנֵי מָה אָסְרוּ גְבִינוֹת הַגּוֹיִם. אָמַר לוֹ, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵבָה שֶׁל נְבֵלָה. אָמַר לוֹ, וַהֲלֹא קֵבַת עוֹלָה חֲמוּרָה מִקֵּבַת נְבֵלָה, וְאָמְרוּ, כֹּהֵן שֶׁדַּעְתּוֹ יָפָה, שׂוֹרְפָהּ חַיָּה. וְלֹא הוֹדוּ לוֹ, אֲבָל אָמְרוּ, אֵין נֶהֱנִין וְלֹא מוֹעֲלִין. חָזַר, אָמַר לוֹ, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵבַת עֶגְלֵי עֲבוֹדָה זָרָה. אָמַר לוֹ, אִם כֵּן, לָמָּה לֹא אֲסָרוּהָ בַהֲנָאָה. הִשִּׂיאוֹ לְדָבָר אַחֵר, אָמַר לוֹ, יִשְׁמָעֵאל אָחִי, הֵיאַךְ אַתָּה קוֹרֵא (שיר השירים א), כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן, אוֹ כִּי טוֹבִים דֹּדַיִךְ. אָמַר לוֹ, כִּי טוֹבִים דֹּדַיִךְ. אָמַר לוֹ, אֵין הַדָּבָר כֵּן, שֶׁהֲרֵי חֲבֵרוֹ מְלַמֵּד עָלָיו, לְרֵיחַ שְׁמָנֶיךָ טוֹבִים: \n", 2.6. "אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה. חָלָב שֶׁחֲלָבוֹ גוֹי וְאֵין יִשְׂרָאֵל רוֹאֵהוּ, וְהַפַּת, וְהַשֶּׁמֶן שֶׁלָּהֶן. רַבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. וּשְׁלָקוֹת, וּכְבָשִׁין שֶׁדַּרְכָּן לָתֵת לְתוֹכָן יַיִן וָחֹמֶץ, וְטָרִית טְרוּפָה, וְצִיר שֶׁאֵין בָּהּ דָּגָה כִלְבִּית שׁוֹטֶטֶת בּוֹ, וְהַחִלָּק, וְקֹרֶט שֶׁל חִלְתִּית, וּמֶלַח סַלְקוֹנְטִית, הֲרֵי אֵלּוּ אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה: \n", | 2.5. "Rabbi Judah said: Rabbi Ishmael put this question to Rabbi Joshua as they were walking on the way, “Why have they forbidden the cheese of non-Jews?” He replied, because they curdle it with the rennet of a nevelah (an animal that was not properly slaughtered.” He (Rabbi Ishmael) said: “but is not the rennet of a burnt-offering more strictly forbidden than the rennet of a nevelah? [and yet] it was said that a priest who is not fastidious may suck it out raw.” (Though the Sages disagreed with this opinion, and they said that no benefit may be derived from it, although one who consumed it did not trespass [temple property). Rabbi Joshua responded: “The reason then is because they curdle it with the rennet from calves sacrificed to idols.” He (Rabbi Ishmael) said to him: “if that be so, why do they not extend the prohibition to any benefit derived from it?” He (Rabbi Joshua) diverted him to another matter, saying: “Ishmael, how do you read for your [masc.] love is more delightful than wine” or “your [fem.] love etc. (Song of Songs 1:2” He replied: “your [fem.] love is better …” He said to him: this is not so, as it is proved by its fellow [-verse]: your ointments [masc.] have a goodly fragrance … [therefore do the maidens love you] (Song of Songs 1:3).”", 2.6. "The following articles of non-Jews are prohibited but the prohibition does not extend to deriving benefit from them: 1. milk which a non-Jew milked without an israelite watching him, 2. their bread and oil (Rabbi and his court permitted the oil) 3. stewed and pickled things into which they are accustomed to put wine or vinegar, 4. pickled herring which had been minced, 5. brine in which there is no kalbith-fish floating, 6. helek, 7. pieces of asa foetida 8. and sal-conditum. Behold these are prohibited but the prohibition does not extend to deriving benefit from them.", |
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230. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pope clement vii Found in books: Poorthuis and Schwartz (2014) 347| 5.5. "הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: \n", | 5.5. "One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”", |
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| 231. Musonius Rufus, Dissertationum A Lucio Digestarum Reliquiae, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia (2013) 117 |
232. New Testament, 1 John, 1.3, 1.7, 2.7, 2.9-2.11, 2.17, 3.23-3.24, 4.7-4.12, 5.1-5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •clement of alexandria •symbolical style of scripture, clement’s enigmatic/muddled style Found in books: Stanton (2021) 183, 194, 233; Černušková (2016) 320| 1.3. ὃ ἑωράκαμεν καὶ ἀκηκόαμεν ἀπαγγέλλομεν καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθʼ ἡμῶν· καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ· 1.7. ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτὸς ἔστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετʼ ἀλλήλων καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας. 2.7. Ἀγαπητοί, οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, ἀλλʼ ἐντολὴν παλαιὰν ἣν εἴχετε ἀπʼ ἀρχῆς· ἡ ἐντολὴ ἡ παλαιά ἐστιν ὁ λόγος ὃν ἠκούσατε. 2.9. Ὁ λέγων ἐν τῷ φωτὶ εἶναι καὶ τὸν ἀδελφὸν αὐτοῦ μισῶν ἐν τῇ σκοτίᾳ ἐστὶν ἕως ἄρτι. 2.10. ὁ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ἐν τῷ φωτὶ μένει, καὶ σκάνδαλονἐν αὐτῷ οὐκ ἔστιν· 2.11. ὁ δὲ μισῶν τὸν ἀδελφὸν αὐτοῦ ἐν τῇ σκοτίᾳ ἐστὶν καὶ ἐν τῇ σκοτίᾳ περιπατεῖ, καὶ οὐκ οἶδεν ποῦ ὑπάγει, ὅτι ἡ σκοτία ἐτύφλωσεν τοὺς ὀφθαλμοὺς αὐτοῦ. 2.17. καὶ ὁ κόσμος παράγεται καὶ ἡ ἐπιθυμία [αὐτοῦ], ὁ δὲ ποιῶν τὸ θέλημα τοῦ θεοῦ μένει εἰς τὸν αἰῶνα. 3.23. καὶ αὕτη ἐστὶν ἡ ἐντολὴ αὐτοῦ, ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ καὶ ἀγαπῶμεν ἀλλήλους, καθὼς ἔδωκεν ἐντολὴν ἡμῖν. 3.24. καὶ ὁ τηρῶν τὰς ἐντολὰς αὐτοῦ ἐν αὐτῷ μένει καὶ αὐτὸς ἐν αὐτῷ· καὶ ἐν τούτῳ γινώσκομεν ὅτι μένει ἐν ἡμῖν, ἐκ τοῦ πνεύματος οὗ ἡμῖν ἔδωκεν. 4.7. Ἀγαπητοί, ἀγαπῶμεν ἀλλήλους, ὅτι ἡ ἀγάπη ἐκ τοῦ θεοῦ ἐστίν, καὶ πᾶς ὁ ἀγαπῶν ἐκ τοῦ θεοῦ γεγέννηται καὶ γινώσκει τὸν θεόν. 4.8. ὁ μὴ ἀγαπῶν οὐκ ἔγνω τὸν θεόν, ὅτι ὁ θεὸς ἀγάπη ἐστίν. 4.9. ἐν τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ θεοῦ ἐν ἡμῖν, ὅτι τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν ὁ θεὸς εἰς τὸν κόσμον ἵνα ζήσωμεν διʼ αὐτοῦ. 4.10. ἐν τούτῳ ἐστὶν ἡ ἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήκαμεν τὸν θεόν, ἀλλʼ ὅτι αὐτὸς ἠγάπησεν ἡμᾶς καὶ ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν. 4.11. Ἀγαπητοί, εἰ οὕτως ὁ θεὸς ἠγάπησεν ἡμᾶς, καὶ ἡμεῖς ὀφείλομεν ἀλλήλους ἀγαπᾷν. 4.12. θεὸν οὐδεὶς πώποτε τεθέαται· ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ θεὸς ἐν ἡμῖν μένει καὶ ἡ ἀγάπη αὐτοῦ τετελειωμένη ἐν ἡμῖν ἐστίν. 5.1. Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστὶν ὁ χριστὸς ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ τὸν γεγεννημένον ἐξ αὐτοῦ. 5.2. ἐν τούτῳ γινώσκομεν ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ, ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν· 5.3. αὕτη γάρ ἐστιν ἡ ἀγάπη τοῦ θεοῦ ἵνα τὰς ἐντολὰς αὐτοῦ τηρῶμεν, καὶ αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν, 5.4. ὅτι πᾶν τὸ γεγεννημένον ἐκ τοῦ θεοῦ νικᾷ τὸν κόσμον. καὶ αὕτη ἐστὶν ἡ νίκη ἡ νικήσασα τὸν κόσμον, ἡ πίστις ἡμῶν· 5.5. τίς ἐστιν [δὲ] ὁ νικῶν τὸν κόσμον εἰ μὴ ὁ πιστεύων ὅτι Ἰησοῦς ἐστὶν ὁ υἱὸς τοῦ θεοῦ; 5.6. Οὗτός ἐστιν ὁ ἐλθὼν διʼ ὕδατος καὶ αἵματος, Ἰησοῦς Χριστός· οὐκ ἐν τῷ ὕδατι μόνον ἀλλʼ ἐν τῷ ὕδατι καὶ ἐν τῷ αἵματι· καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν, ὅτι τὸ πνεῦμά ἐστιν ἡ 5.7. ὅτι τρεῖς εἰσὶν οἱ μαρτυροῦντες, ἀλήθεια. 5.8. τὸ πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα, καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν. 5.9. εἰ τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν, ἡ μαρτυρία τοῦ θεοῦ μείζων ἐστίν, ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ θεοῦ ὅτι μεμαρτύρηκεν περὶ τοῦ υἱοῦ αὐτοῦ. 5.10. ὁ πιστεύων εἰς τὸν υἱὸν τοῦ θεοῦ ἔχει τὴν μαρτυρίαν ἐν αὑτῷ· ὁ μὴ πιστεύων τῷ θεῷ ψεύστην πεποίηκεν αὐτόν, ὅτι οὐ πεπίστευκεν εἰς τὴν μαρτυρίαν ἣν μεμαρτύρηκεν ὁ θεὸς περὶ τοῦ υἱοῦ αὐτοῦ. 5.11. καὶ αὕτη ἐστὶν ἡ μαρτυρία, ὅτι ζωὴν αἰώνιον ἔδωκεν ὁ θεὸς ἡμῖν, καὶ αὕτη ἡ ζωὴ ἐν τῷ υἱῷ αὐτοῦ ἐστίν. 5.12. ὁ ἔχων τὸν υἱὸν ἔχει τὴν ζωήν· ὁ μὴ ἔχων τὸν υἱὸν τοῦ θεοῦ τὴν ζωὴν οὐκ ἔχει. 5.13. Ταῦτα ἔγραψα ὑμῖν ἵνα εἰδῆτε ὅτι ζωὴν ἔχετε αἰώνιον, τοῖς πιστεύουσιν εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ. 5.14. καὶ αὕτη ἐστὶν ἡ παρρησία ἣν ἔχομεν πρὸς αὐτόν, ὅτι ἐάν τι αἰτώμεθα κατὰ τὸ θέλημα αὐτοῦ ἀκούει ἡμῶν. 5.15. καὶ ἐὰν οἴδαμεν ὅτι ἀκούει ἡμῶν ὃ ἐὰν αἰτώμεθα, οἴδαμεν ὅτι ἔχομεν τὰ αἰτήματα ἃ ᾐτήκαμεν ἀπʼ αὐτοῦ. 5.16. Ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον, αἰτήσει, καὶ δώσει αὐτῷ ζωήν, τοῖς ἁμαρτάνουσιν μὴ πρὸς θάνατον. ἔστιν ἁμαρτία πρὸς θάνατον· οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ. 5.17. πᾶσα ἀδικία ἁμαρτία ἐστίν, καὶ ἔστιν ἁμαρτία οὐ πρὸς θάνατον. | 1.3. that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Jesus Christ. 1.7. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin. 2.7. Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. 2.9. He who says he is in the light and hates his brother, is in the darkness even until now. 2.10. He who loves his brother remains in the light, and there is no occasion for stumbling in him. 2.11. But he who hates his brother is in the darkness, and walks in the darkness, and doesn't know where he is going, because the darkness has blinded his eyes. 2.17. The world is passing away with its lusts, but he who does God's will remains forever. 3.23. This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. 3.24. He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us. 4.7. Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. 4.8. He who doesn't love doesn't know God, for God is love. 4.9. By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him. 4.10. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. 4.11. Beloved, if God loved us in this way, we also ought to love one another. 4.12. No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us. 5.1. Whoever believes that Jesus is the Christ is born of God. Whoever loves the father also loves the child who is born of him. 5.2. By this we know that we love the children of God, when we love God and keep his commandments. 5.3. For this is the love of God, that we keep his commandments. His commandments are not grievous. 5.4. For whatever is born of God overcomes the world. This is the victory that has overcome the world: your faith. 5.5. Who is he who overcomes the world, but he who believes that Jesus is the Son of God? 5.6. This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. 5.7. It is the Spirit who bears witness, because the Spirit is the truth. 5.8. For there are three who bear witness, the Spirit, and the water, and the blood; and the three agree as one. 5.9. If we receive the witness of men, the witness of God is greater; for this is God's testimony which he has testified concerning his Son. 5.10. He who believes in the Son of God has the testimony in himself. He who doesn't believe God has made him a liar, because he has not believed in the testimony that God has given concerning his Son. 5.11. The testimony is this, that God gave to us eternal life, and this life is in his Son. 5.12. He who has the Son has the life. He who doesn't have God's Son doesn't have the life. 5.13. These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God. 5.14. This is the boldness which we have toward him, that, if we ask anything according to his will, he listens to us. 5.15. And if we know that he listens to us, whatever we ask, we know that we have the petitions which we have asked of him. 5.16. If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this. 5.17. All unrighteousness is sin, and there is a sin not leading to death. |
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233. New Testament, 1 Peter, 1.22-1.23, 2.2, 2.9-2.10, 2.16-2.17, 3.8, 3.19, 4.8, 4.15-4.16, 5.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •clement of alexandria •clement of alexandria, heresy and epistemology •clement of alexandria, moral criticism of heresy •clement of alexandria, reduction of diverse heresies to common errors •law, the, in clement •clement of alexandria, positive use of philosophy Found in books: Boulluec (2022) 315, 316, 352, 354, 404; Dijkstra and Raschle (2020) 58; Frey and Levison (2014) 349; McGowan (1999) 107; Stanton (2021) 194, 225| 1.22. Τὰς ψυχὰς ὑμῶν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀληθείας εἰς φιλαδελφίαν ἀνυπόκριτον ἐκ καρδίας ἀλλήλους ἀγαπήσατε ἐκτενῶς, 1.23. ἀναγεγεννημένοι οὐκ ἐκ σπορᾶς φθαρτῆς ἀλλὰ ἀφθάρτου, διὰ λόγουζῶντος θεοῦ καὶ μένοντος· 2.2. ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε, ἵνα ἐν αὐτῷ αὐξηθῆτε εἰς σωτηρίαν, 2.9. ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς· 2.10. οἵ ποτεοὐ λαὸςνῦν δὲλαὸς θεοῦ,οἱοὐκ ἠλεημένοινῦν δὲἐλεηθέντες. 2.16. ὡς ἐλεύθεροι, καὶ μὴ ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας τὴν ἐλευθερίαν, ἀλλʼ ὡς θεοῦ δοῦλοι. 2.17. πάντας τιμήσατε, τὴν ἀδελφότητα ἀγαπᾶτε,τὸν θεὸν φοβεῖσθε, τὸν βασιλέατιμᾶτε. 3.8. Τὸ δὲ τέλος πάντες ὁμόφρονες, συμπαθεῖς, φιλάδελφοι, εὔσπλαγχνοι, ταπεινόφρονες, 3.19. ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν, 4.8. πρὸ πάντων τὴν εἰς ἑαυτοὺς ἀγάπην ἐκτενῆ ἔχοντες, ὅτιἀγάπη καλύπτειπλῆθος ἁμαρτιῶν· 4.15. μὴ γάρ τις ὑμῶν πασχέτω ὡς φονεὺς ἢ κλέπτης ἢ κακοποιὸς ἢ ὡς ἀλλοτριεπίσκοπος· 4.16. εἰ δὲ ὡς Χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῷ ὀνόματι τούτῳ. 5.5. Ὁμοίως, νεώτεροι, ὑποτάγητε πρεσβυτέροις. Πάντες δὲ ἀλλήλοις τὴν ταπεινοφροσύνην ἐγκομβώσασθε, ὅτι[ὁ] θεὸς ὑπερηφάνοις ἀντιτάσσεται ταπεινοῖς δὲ δίδωσιν χάριν. | 1.22. Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from the heart fervently: 1.23. having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever. 2.2. as newborn babes, long for the pure milk of the Word, that you may grow thereby, 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: 2.10. who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy. 2.16. as free, and not using your freedom for a cloak of wickedness, but as bondservants of God. 2.17. Honor all men. Love the brotherhood. Fear God. Honor the king. 3.8. Finally, be all like-minded, compassionate, loving as brothers, tenderhearted, courteous, 3.19. in which he also went and preached to the spirits in prison, 4.8. And above all things be earnest in your love among yourselves, for love covers a multitude of sins. 4.15. For let none of you suffer as a murderer, or a thief, or an evil doer, or as a meddler in other men's matters. 4.16. But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter. 5.5. Likewise, you younger ones, be subject to the elder. Yes, all of you gird yourselves with humility, to subject yourselves to one another; for "God resists the proud, but gives grace to the humble." |
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234. New Testament, 1 Corinthians, 1.2, 1.10, 1.18-1.25, 2.6, 2.10, 3.1-3.3, 3.9, 4.10-4.13, 4.19, 5.4, 6.12-6.13, 6.15-6.18, 7.5, 7.8, 7.10-7.14, 7.29-7.35, 7.39, 8.1, 8.7, 8.9-8.10, 9.4-9.5, 9.12, 9.17, 9.19, 9.25, 10.1, 10.3-10.10, 10.16-10.17, 10.20, 10.25-10.32, 11.1, 11.18-11.19, 11.23-11.27, 12.1-12.437, 13.3, 13.9-13.11, 14.1-14.6, 14.20, 15.9, 15.32.0, 15.44 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 15, 275, 276, 286, 293, 294, 295, 296, 323, 328, 329, 334, 341, 348, 349, 350, 351, 356, 361, 362, 363, 381, 390, 391, 396, 433, 448, 449; Dillon and Timotin (2015) 96; Edelmann-Singer et al (2020) 238; Linjamaa (2019) 76, 210; Malherbe et al (2014) 665; McGowan (1999) 21, 107; Moss (2012) 97; Neusner Green and Avery-Peck (2022) 91, 92, 93; Penniman (2017) 101; Potter Suh and Holladay (2021) 446; Roskovec and Hušek (2021) 41, 43, 47; Stanton (2021) 181, 190, 193, 231, 233, 244; van , t Westeinde (2021) 170| 1.2. τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ αὐτῶν καὶ ἡμῶν· 1.10. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἵνα τὸ αὐτὸ λέγητε πάντες, καὶ μὴ ᾖ ἐν ὑμῖν σχίσματα, ἦτε δὲ κατηρτισμένοι ἐν τῷ αὐτῷ νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ. 1.18. Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστίν, τοῖς δὲ σωζομένοις ἡμῖν δύναμις θεοῦ ἐστίν. 1.19. γέγραπται γάρ 1.20. ποῦ σοφός;ποῦ γραμματεύς;ποῦ συνζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου; 1.21. ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν θεόν, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας. 1.22. ἐπειδὴ καὶ Ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ Ἕλληνες σοφίαν ζητοῦσιν· 1.23. ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν, 1.24. αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν. 1.25. ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν, καὶ τὸ ἀσθενὲς τοῦ θεοῦ ἰσχυρότερον τῶν ἀνθρώπων. 2.6. Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.10. ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. 3.1. Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3.2. γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3. Ἀλλʼ οὐδὲ [ἔτι] νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε; 3.9. θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε. 4.10. ἡμεῖς μωροὶ διὰ Χριστόν, ὑμεῖς δὲ φρόνιμοι ἐν Χριστῷ· ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί· ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι. 4.11. ἄχρι τῆς ἄρτι ὥρας καὶ πεινῶμεν καὶ διψῶμεν καὶ γυμνιτεύομεν καὶ κολαφιζόμεθα καὶ ἀστατοῦμεν 4.12. καὶ κοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερσίν· λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, 4.13. δυσφημούμενοι παρακαλοῦμεν· ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα, ἕως ἄρτι. 4.19. ἐλεύσομαι δὲ ταχέως πρὸς ὑμᾶς, ἐὰν ὁ κύριος θελήσῃ, καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων ἀλλὰ τὴν δύναμιν, 5.4. ἐν τῷ ὀνόματι τοῦ κυρίου [ἡμῶν] Ἰησοῦ, συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος σὺν τῇ δυνάμει τοῦ κυρίου ἡμῶν Ἰησοῦ, 6.12. Πάντα μοι ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει. πάντα μοι ἔξεστιν· ἀλλʼ οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος. 6.13. τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν· ὁ δὲ θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει. τὸ δὲ σῶμα οὐ τῇ πορνείᾳ ἀλλὰ τῷ κυρίῳ, καὶ ὁ κύριος τῷ σώματι· 6.15. οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστίν; ἄρας οὖν τὰ μέλη τοῦ χριστοῦ ποιήσω πόρνης μέλη; μὴ γένοιτο. 6.16. ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν;Ἔσονταιγάρ, φησίν,οἱ δύο εἰς σάρκα μίαν. 6.17. ὁ δὲ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά ἐστιν. 6.18. φεύγετε τὴν πορνείαν· πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. 7.5. μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι [ἂν] ἐκ συμφώνου πρὸς καιρὸν ἵνα σχολάσητε τῇ προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ Σατανᾶς διὰ τὴν ἀκρασίαν [ὑμῶν]. 7.8. Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ· 7.10. Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι,— 7.11. ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω,—καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι. 7.12. Τοῖς δὲ λοιποῖς λέγω ἐγώ, οὐχ ὁ κύριος· εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὕτη συνευδοκεῖ οἰκεῖν μετʼ αὐτοῦ, μὴ ἀφιέτω αὐτήν· 7.13. καὶ γυνὴ ἥτις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετʼ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα. 7.14. ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ· ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν. 7.29. Τοῦτο δέ φημι, ἀδελφοί, ὁ καιρὸς συνεσταλμένος ἐστίν· τὸ λοιπὸν ἵνα καὶ οἱ ἔχοντες γυναῖκας ὡς μὴ ἔχοντες ὦσιν, 7.30. καὶ οἱ κλαίοντες ὡς μὴ κλαίοντες, καὶ οἱ χαίροντες ὡς μὴ χαίροντες, καὶ οἱ ἀγοράζοντες ὡς μὴ κατέχοντες, 7.31. καὶ οἱ χρώμενοι τὸν κόσμον ὡς μὴ καταχρώμενοι· παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου. 7.32. θέλω δὲ ὑμᾶς ἀμερίμνους εἶναι. ὁ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσῃ τῷ κυρίῳ· 7.33. ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί, καὶ μεμέρισται. καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου, 7.34. ἵνα ᾖ ἁγία [καὶ] τῷ σώματι καὶ τῷ πνεύματι· ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῷ ἀνδρί. 7.35. τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν σύμφορον λέγω, οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω, ἀλλὰ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ κυρίῳ ἀπερισπάστως. 7.39. Γυνὴ δέδεται ἐφʼ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς· ἐὰν δὲ κοιμηθῇ ὁ ἀνήρ, ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν κυρίῳ· 8.1. Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν. 8.7. τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται. 8.9. βλέπετε δὲ μή πως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενέσιν. 8.10. ἐὰν γάρ τις ἴδῃ [σὲ] τὸν ἔχοντα γνῶσιν ἐν εἰδωλίῳ κατακείμενον, οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν; 9.4. μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν; 9.5. μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ Κηφᾶς; 9.12. εἰ ἄλλοι τῆς ὑμῶν ἐξουσίας μετέχουσιν, οὐ μᾶλλον ἡμεῖς; ἀλλʼ οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, ἀλλὰ πάντα στέγομεν ἵνα μή τινα ἐνκοπὴν δῶμεν τῷ εὐαγγελίῳ τοῦ χριστοῦ. 9.17. εἰ γὰρ ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω· εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι. 9.19. Ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω· 9.25. πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον. 10.1. Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, 10.3. καὶ πάντες [τὸ αὐτὸ] πνευματικὸν βρῶμα ἔφαγον 10.4. καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα, ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ χριστός· 10.5. ἀλλʼ οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ θεός,κατεστρώθησανγὰρἐν τῇ ἐρήμῳ. 10.6. Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶςἐπιθυμητὰςκακῶν,καθὼς κἀκεῖνοιἐπεθύμησαν. 10.7. μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν· ὥσπερ γέγραπταιἘκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν. 10.8. μηδὲ πορνεύωμεν, καθώς τινες αὐτῶν ἐπόρνευσαν, καὶ ἔπεσαν μιᾷ ἡμέρᾳ εἴκοσι τρεῖς χιλιάδες. 10.9. μηδὲ ἐκπειράζωμεν τὸν κύριον, καθώς τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο. 10.10. μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ. 10.16. Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν; 10.17. ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα· 10.20. ἀλλʼ ὅτι ἃ θύουσιν [τὰ ἔθνη],δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι. 10.25. Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν, 10.26. τοῦ κυρίουγὰρἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. 10.27. εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν· 10.28. ἐὰν δέ τις ὑμῖν εἴπῃ Τοῦτο ἱερόθυτόν ἐστιν, μὴ ἐσθίετε διʼ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν· 10.29. συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ ἀλλὰ τὴν τοῦ ἑτέρου· ἵνα τί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως; 10.30. εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ; 10.31. Εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε. 10.32. ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ, 11.1. μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ. 11.18. πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω. 11.19. δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα [καὶ] οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. 11.23. ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24. Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26. ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. 11.27. ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. 12.1. Περὶ δὲ τῶν πνευματικῶν, ἀδελφοί, οὐ θέλω ὑμᾶς ἀγνοεῖν. 12.2. Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι. 12.3. διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει ΑΝΑΘΕΜΑ ΙΗΣΟΥΣ, καὶ οὐδεὶς δύναται εἰπεῖν ΚΥΡΙΟΣ ΙΗΣΟΥΣ εἰ μὴ ἐν πνεύματι ἁγίῳ. 12.4. Διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα· 12.5. καὶ διαιρέσεις διακονιῶν εἰσίν, καὶ ὁ αὐτὸς κύριος· 12.6. καὶ διαιρέσεις ἐνεργημάτων εἰσίν, καὶ ὁ αὐτὸς θεός, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. 12.7. ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμφέρον. 12.8. ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, 12.9. ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι, 12.10. ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ [δὲ] προφητεία, ἄλλῳ [δὲ] διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνία γλωσσῶν· 12.11. πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. 12.12. Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· 12.13. καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. 12.14. καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά. ἐὰν εἴπῃ ὁ πούς 12.15. Ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· καὶ ἐὰν εἴπῃ τὸ οὖς 12.16. Ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· 12.17. εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις; 12.18. νῦν δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν, ἐν τῷ σώματι καθὼς ἠθέλησεν. 12.19. εἰ δὲ ἦν [τὰ] πάνταἓν μέλος, ποῦ τὸ σῶμα; 12.20. νῦν δὲ πολλὰ μέλη, ἓν δὲ σῶμα. οὐ δύναται [δὲ] ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί 12.21. Χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν Χρείαν ὑμῶν οὐκ ἔχω· 12.22. ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν, 12.23. καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει, 12.24. τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλὰ ὁ θεὸς συνεκέρασεν τὸ σῶμα, τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν, 12.25. ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη. 12.26. καὶ εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται μέλος, συνχαίρει πάντα τὰ μέλη. 12.27. ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους. 12.28. Καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν. 12.29. μὴ πάντες ἀπόστολοι; μὴ πάντες προφῆται; μὴ πάντες διδάσκαλοι; μὴ πάντες δυνάμεις; 12.30. μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων; μὴ πάντες γλώσσαις λαλοῦσιν; μὴ πάντες διερμηνεύουσιν; 12.31. ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα. 13.3. κἂν ψωμίσω πάντα τὰ ὑπάρχοντά μου, κἂν παραδῶ τὸ σῶμά μου, ἵνα καυχήσωμαι, ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι. 13.9. ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν· 13.10. ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται. 13.11. ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος· ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου. 14.1. Διώκετε τὴν ἀγάπην, ζηλοῦτε δὲ τὰ πνευματικά, μᾶλλον δὲ ἵνα προφητεύητε. 14.2. ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ ἀλλὰ θεῷ, οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ λαλεῖ μυστήρια· 14.3. ὁ δὲ προφητεύων ἀνθρώποις λαλεῖ οἰκοδομὴν καὶ παράκλησιν καὶ παραμυθίαν. 14.4. ὁ λαλῶν γλώσσῃ ἑαυτὸν οἰκοδομεῖ· 14.5. ὁ δὲ προφητεύων ἐκκλησίαν οἰκοδομεῖ. θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις, μᾶλλον δὲ ἵνα προφητεύητε· μείζων δὲ ὁ προφητεύων ἢ ὁ λαλῶν γλώσσαις, ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ. 14.6. νῦν δέ, ἀδελφοί, ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω ἢ ἐν ἀποκαλύψει ἢ ἐν γνώσει ἢ ἐν προφητείᾳ ἢ ἐν διδαχῇ; 14.20. Ἀδελφοί, μὴ παιδία γίνεσθε ταῖς φρεσίν, ἀλλὰ τῇ κακίᾳ νηπιάζετε, ταῖς δὲ φρεσὶν τέλειοι γίνεσθε. 15.9. Ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ· 15.44. σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν. | 1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 1.10. Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment. 1.18. For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God. 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing." 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom, 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks, 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 1.25. Because the foolishness of God is wiser thanmen, and the weakness of God is stronger than men. 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready, 3.3. for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men? 3.9. For we are God's fellow workers. Youare God's farming, God's building. 4.10. We are fools for Christ's sake, but you are wisein Christ. We are weak, but you are strong. You have honor, but we havedishonor. 4.11. Even to this present hour we hunger, thirst, arenaked, are beaten, and have no certain dwelling place. 4.12. We toil,working with our own hands. Being reviled, we bless. Being persecuted,we endure. 4.13. Being defamed, we entreat. We are made as the filthof the world, the dirt wiped off by all, even until now. 4.19. But I will cometo you shortly, if the Lord is willing. And I will know, not the wordof those who are puffed up, but the power. 5.4. In the name of our Lord Jesus Christ,you being gathered together, and my spirit, with the power of our LordJesus Christ, 6.12. "All things are lawful for me," but not all thingsare expedient. "All things are lawful for me," but I will not bebrought under the power of anything. 6.13. "Foods for the belly, andthe belly for foods," but God will bring to nothing both it and them.But the body is not for sexual immorality, but for the Lord; and theLord for the body. 6.15. Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be! 6.16. Or don't you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh." 6.17. But he who is joined to the Lord isone spirit. 6.18. Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body. 7.5. Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control. 7.8. But I sayto the unmarried and to widows, it is good for them if they remain evenas I am. 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.11. (but if she departs, let her remain unmarried, or else be reconciled toher husband), and that the husband not leave his wife. 7.12. But to the rest I -- not the Lord -- say, if any brother hasan unbelieving wife, and she is content to live with him, let him notleave her. 7.13. The woman who has an unbelieving husband, and he iscontent to live with her, let her not leave her husband. 7.14. For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy. 7.29. But I saythis, brothers: the time is short, that from now on, both those whohave wives may be as though they had none; 7.30. and those who weep,as though they didn't weep; and those who rejoice, as though theydidn't rejoice; and those who buy, as though they didn't possess; 7.31. and those who use the world, as not using it to the fullest. Forthe mode of this world passes away. 7.32. But I desire to have you tobe free from cares. He who is unmarried is concerned for the things ofthe Lord, how he may please the Lord; 7.33. but he who is married isconcerned about the things of the world, how he may please his wife. 7.34. There is also a difference between a wife and a virgin. Theunmarried woman cares about the things of the Lord, that she may beholy both in body and in spirit. But she who is married cares about thethings of the world -- how she may please her husband. 7.35. This Isay for your own profit; not that I may ensnare you, but for that whichis appropriate, and that you may attend to the Lord withoutdistraction. 7.39. A wife is bound by law for as long as her husband lives;but if the husband is dead, she is free to be married to whoever shedesires, only in the Lord. 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled. 8.9. But be careful that by no means does this liberty ofyours become a stumbling block to the weak. 8.10. For if a man seesyou who have knowledge sitting in an idol's temple, won't hisconscience, if he is weak, be emboldened to eat things sacrificed toidols? 9.4. Have we no right to eat and to drink? 9.5. Have we noright to take along a wife who is a believer, even as the rest of theapostles, and the brothers of the Lord, and Cephas? 9.12. If others partake of this right overyou, don't we yet more? Nevertheless we did not use this right, but webear all things, that we may cause no hindrance to the gospel ofChrist. 9.17. For if I do this of my own will, Ihave a reward. But if not of my own will, I have a stewardshipentrusted to me. 9.19. For though I was free fromall, I brought myself under bondage to all, that I might gain the more. 9.25. Every man who strives in thegames exercises self-control in all things. Now they do it to receive acorruptible crown, but we an incorruptible. 10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5. However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.7. Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play." 10.8. Neither let us commit sexual immorality,as some of them committed, and in one day twenty-three thousand fell. 10.9. Neither let us test the Lord, as some of them tested, andperished by the serpents. 10.10. Neither grumble, as some of them alsogrumbled, and perished by the destroyer. 10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist? 10.17. Because we, who are many, are one bread, one body; forwe all partake of the one bread. 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 10.25. Whatever is sold in the butcher shop, eat, asking no questionfor the sake of conscience, 10.26. for "the earth is the Lord's, andits fullness." 10.27. But if one of those who don't believe invitesyou to a meal, and you are inclined to go, eat whatever is set beforeyou, asking no questions for the sake of conscience. 10.28. But ifanyone says to you, "This was offered to idols," don't eat it for thesake of the one who told you, and for the sake of conscience. For "theearth is the Lord's, and all its fullness." 10.29. Conscience, I say,not your own, but the other's conscience. For why is my liberty judgedby another conscience? 10.30. If I partake with thankfulness, why am Idenounced for that for which I give thanks? 10.31. Whether thereforeyou eat, or drink, or whatever you do, do all to the glory of God. 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 11.1. Be imitators of me, even as I also am of Christ. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me." 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 12.1. Now concerning spiritual gifts, brothers, I don't want you tobe ignorant. 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 12.3. Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit. 12.4. Now there are various kinds of gifts, but the same Spirit. 12.5. There are various kinds of service, and the same Lord. 12.6. There are various kinds of workings, but the same God, who works allthings in all. 12.7. But to each one is given the manifestation of theSpirit for the profit of all. 12.8. For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.10. and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages. 12.11. But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you." 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part, 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 12.29. Are allapostles? Are all prophets? Are all teachers? Are all miracle workers? 12.30. Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret? 12.31. But earnestly desire the bestgifts. Moreover, I show a most excellent way to you. 13.3. If I dole out all my goods tofeed the poor, and if I give my body to be burned, but don't have love,it profits me nothing. 13.9. For we know in part, and we prophesy in part; 13.10. but when thatwhich is complete has come, then that which is partial will be doneaway with. 13.11. When I was a child, I spoke as a child, I felt as achild, I thought as a child. Now that I have become a man, I have putaway childish things. 14.1. Follow after love, and earnestly desire spiritual gifts, butespecially that you may prophesy. 14.2. For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries. 14.3. But he who prophesies speaks tomen for their edification, exhortation, and consolation. 14.4. He whospeaks in another language edifies himself, but he who prophesiesedifies the assembly. 14.5. Now I desire to have you all speak withother languages, but rather that you would prophesy. For he is greaterwho prophesies than he who speaks with other languages, unless heinterprets, that the assembly may be built up. 14.6. But now, brothers, if I come to you speaking with otherlanguages, what would I profit you, unless I speak to you either by wayof revelation, or of knowledge, or of prophesying, or of teaching? 14.20. Brothers, don't be children in thoughts, yet in malice bebabies, but in thoughts be mature. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. |
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235. New Testament, 1 Thessalonians, 1.9-1.10, 4.3-4.10, 4.13-4.18, 5.9-5.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •clement of alexandria •clement of alexandria, positive use of philosophy Found in books: Boulluec (2022) 321; Linjamaa (2019) 76; Malherbe et al (2014) 584; Stanton (2021) 194| 1.9. αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ, 1.10. καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ [τῶν] νεκρῶν, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης. 4.3. Τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, 4.4. εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, 4.5. μὴ ἐν πάθει ἐπιθυμίας καθάπερ καὶτὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν, 4.6. τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότιἔκδικος Κύριοςπερὶ πάντων τούτων, καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα. 4.7. οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ ἀκαθαρσίᾳ ἀλλʼ ἐν ἁγιασμῷ. 4.8. τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεὸν τὸνδιδόντα τὸ πνεῦμα αὐτοῦτὸ ἅγιονεἰς ὑμᾶς. 4.9. Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους· 4.10. καὶ γὰρ ποιεῖτε αὐτὸ εἰς πάντας τοὺς ἀδελφοὺς [τοὺς] ἐν ὅλῃ τῇ Μακεδονίᾳ. Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, περισσεύειν μᾶλλον, 4.13. Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. 4.14. εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. 4.15. Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας· 4.16. ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 4.17. ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα. 4.18. Ὥστε παρακαλεῖτε ἀλλήλους ἐν τοῖς λόγοις τούτοις. 5.9. ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ [Χριστοῦ], 5.10. τοῦ ἀποθανόντος περὶ ἡμῶν ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν. | 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God, 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality, 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor, 4.5. not in the passion of lust, even as the Gentiles who don't know God; 4.6. that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7. For God called us not for uncleanness, but in sanctification. 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, 4.10. for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words. 5.9. For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ, 5.10. who died for us, that, whether we wake or sleep, we should live together with him. |
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236. New Testament, 1 Timothy, 1.3, 2.1-2.2, 3.2, 3.12, 3.16, 4.3-4.5, 5.1.0, 5.9, 5.21, 6.3-6.5, 6.11.0, 6.12, 6.16, 6.20-6.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 15, 275, 276, 346, 356, 357, 362, 386, 395, 408; Geljon and Vos (2020) 123; Lunn-Rockliffe (2007) 143; Stanton (2021) 183| 1.3. Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ, πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν 2.1. Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας, ὑπὲρ πάντων ἀνθρώπων, 2.2. ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. 3.2. δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν, 3.12. διάκονοι ἔστωσαν μιᾶς γυναικὸς ἄνδρες, τέκνων καλῶς προϊστάμενοι καὶ τῶν ἰδίων οἴκων· 3.16. καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· 4.3. κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. 4.4. ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον, 4.5. ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως. 5.9. Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸς γυνή, 5.21. Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν. 6.3. Ταῦτα δίδασκε καὶ παρακάλει. εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, 6.4. τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί, 6.5. διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. 6.12. ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων. 6.16. ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν. 6.20. Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, 6.21. ἥν τινες ἐπαγγελλόμενοι περὶ τὴν πίστιν ἠστόχησαν. Ἡ χάρις μεθʼ ὑμῶν. | 1.3. As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine, 2.1. I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks, be made for all men: 2.2. for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence. 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.12. Let deacons be husbands of one wife, ruling their children and their own houses well. 3.16. Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory. 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. 5.9. Let no one be enrolled as a widow under sixty years old, having been the wife of one man, 5.21. I charge you in the sight of God, and Christ Jesus, and the elect angels, that you observe these things without prejudice, doing nothing by partiality. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions, 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.12. Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; 6.21. which some professing have erred concerning the faith. Grace be with you. Amen. |
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237. Ignatius, To The Trallians, 3.2, 6.1-6.2, 7.1, 10.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of rome, on terminology for heresy •clement of alexandria Found in books: Boulluec (2022) 15; Stanton (2021) 231 | 3.2. And I am persuaded that ye are so minded as touching these matters: for I received the ensample of your love, and I have it with me, in the person of your bishop, whose very demeanour is a great lesson, while his gentleness is power -- a man to whom I think even the godless pay reverence. 6.1. I exhort you therefore -- yet not I, but the love of Jesus Christ -- take ye only Christian food, and abstain from strange herbage, which is heresy: 6.2. for these men do even mingle poison with Jesus Christ, imposing upon others by a show of honesty, like persons administering a deadly drug with honied wine, so that one who knoweth it not, fearing nothing, drinketh in death with a baneful delight. 7.1. Be ye therefore on your guard against such men. And this will surely be, if ye be not puffed up and if ye be inseparable from [God] Jesus Christ and from the bishop and from the ordices of the Apostles. 10.1. But if it were as certain persons who are godless, that is unbelievers, say, that He suffered only in semblance, being themselves mere semblance, why am I in bonds? And why also do I desire to fight with wild beasts? So I die in vain. Truly then I lie against the Lord. |
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| 238. New Testament, 2 John, 6, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stanton (2021) 194 |
239. New Testament, 2 Corinthians, 3.14, 4.8-4.9, 5.2-5.3, 5.10, 5.17, 6.4-6.5, 6.14-6.17, 7.1, 8.2, 8.23, 9.11, 9.13, 9.15, 11.2-11.4, 11.14-11.15, 11.23-11.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 15, 151, 300, 301, 324, 325, 326, 335, 336, 337, 350, 351, 352, 356, 365, 381; Damm (2018) 188; Malherbe et al (2014) 665; Stanton (2021) 183, 231| 3.14. ἀλλὰ ἐπωρώθη τὰ νοήματα αὐτῶν. ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταργεῖται, 4.8. ἐν παντὶ θλιβόμενοι ἀλλʼ οὐ στενοχωρούμενοι, ἀπορούμενοι ἀλλʼ οὐκ ἐξαπορούμενοι, 4.9. διωκόμενοι ἀλλʼ οὐκ ἐγκαταλειπόμενοι;, καταβαλλόμενοι ἀλλʼ οὐκ ἀπολλύμενοι, 5.2. καὶ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες, 5.3. εἴ γεκαὶ ἐνδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα. 5.10. τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον. 5.17. ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά· 6.4. ἀλλʼ ἐν παντὶ συνιστάνοντες ἑαυτοὺς ὡς θεοῦ διάκονοι· ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις, 6.5. ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις, ἐν κόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις, 6.14. Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις· τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ, ἢ τίς κοινωνία φωτὶ πρὸς σκότος; 6.15. τίς δὲ συμφώνησις Χριστοῦ πρὸς Βελίαρ, ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; 6.16. τίς δὲ συνκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων; ἡμεῖς γὰρ ναὸς θεοῦ ἐσμὲν ζῶντος· καθὼς εἶπεν ὁ θεὸς ὅτι 6.17. 7.1. ταύτας οὖν ἔχοντες τὰς ἐπαγγελίας, ἀγαπητοί, καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ θεοῦ. Χωρήσατε ἡμᾶς· οὐδένα ἠδικήσαμεν, 8.2. ὅτι ἐν πολλῇ δοκιμῇ θλίψεως ἡ περισσεία τῆς χαρᾶς αὐτῶν καὶ ἡ κατὰ βάθους πτωχεία αὐτῶν ἐπερίσσευσεν εἰς τὸ πλοῦτος τῆς ἁπλότητος αὐτῶν· 8.23. εἴτε ὑπὲρ Τίτου, κοινωνὸς ἐμὸς καὶ εἰς ὑμᾶς συνεργός· εἴτε ἀδελφοὶ ἡμῶν, ἀπόστολοι ἐκκλησιῶν, δόξα Χριστοῦ. 9.11. ἐν παντὶ πλουτιζόμενοι εἰς πᾶσαν ἁπλότητα, ἥτις κατεργάζεται διʼ ἡμῶν εὐχαριστίαν τῷ θεῷ,— 9.13. διὰ τῆς δοκιμῆς τῆς διακονίας ταύτης δοξάζοντες τὸν θεὸν ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν εἰς τὸ εὐαγγέλιον τοῦ χριστοῦ καὶ ἁπλότητι τῆς κοινωνίας εἰς αὐτοὺς καὶ εἰς πάντας, 9.15. Χάρις τῷ θεῷ ἐπὶ τῇ ἀνεκδιηγήτῳ αὐτοῦ δωρεᾷ. 11.2. ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ, ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ χριστῷ· 11.3. φοβοῦμαι δὲ μή πως, ὡςὁ ὄφις ἐξηπάτησενΕὕαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος [καὶ τῆς ἁγνότητος] τῆς εἰς τὸν χριστόν. 11.4. εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει ὃν οὐκ ἐκηρύξαμεν, ἢ πνεῦμα ἕτερον λαμβάνετε ὃ οὐκ ἐλάβετε, ἢ εὐαγγέλιον ἕτερον ὃ οὐκ ἐδέξασθε, καλῶς ἀνέχεσθε. 11.14. καὶ οὐ θαῦμα, αὐτὸς γὰρ ὁ Σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός· 11.15. οὐ μέγα οὖν εἰ καὶ οἱ διάκονοι αὐτοῦ μετασχηματίζονται ὡς διάκονοι δικαιοσύνης, ὧν τὸ τέλος ἔσται κατὰ τὰ ἔργα αὐτῶν. 11.23. παραφρονῶν λαλῶ, ὕπερ ἐγώ· ἐν κόποις περισσοτέρως, ἐν φυλακαῖς περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις· 11.24. ὑπὸ Ἰουδαίων πεντάκις τεσσεράκοντα παρὰ μίαν ἔλαβον, 11.25. τρὶς ἐραβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα· ὁδοιπορίαις πολλάκις, 11.26. κινδύνοις ποταμῶν, κινδύνοις λῃστῶν, κινδύνοις ἐκ γένους, κινδύνοις ἐξ ἐθνῶν, κινδύνοις ἐν πόλει, κινδύνοις ἐν ἐρημίᾳ, κινδύνοις ἐν θαλάσσῃ, κινδύνοις ἐν ψευδαδέλφοις, 11.27. κόπῳ καὶ μόχθῳ, ἐν ἀγρυπνίαις πολλάκις, ἐν λιμῷ καὶ δίψει, ἐν νηστείαις πολλάκις, ἐν ψύχει καὶ γυμνότητι· 11.28. χωρὶς τῶν παρεκτὸς ἡ ἐπίστασίς μοι ἡ καθʼ ἡμέραν, ἡ μέριμνα πασῶν τῶν ἐκκλησιῶν. τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; 11.29. τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι; | |
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| 240. New Testament, 2 Thessalonians, 56.7-56.13, 58.14-58.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •clement of alexandria Found in books: Corrigan and Rasimus (2013) 349 |
241. New Testament, 2 Timothy, 2.2.0, 2.15, 2.22, 2.22.0, 3.2, 3.16, 4.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 275, 276, 442, 448; Marek (2019) 508; Stanton (2021) 194| 2.15. σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. 2.22. τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας. 3.2. ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι, 3.16. πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ, 4.8. λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος, ὃν ἀποδώσει μοι ὁ κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτής, οὐ μόνον δὲ ἐμοὶ ἀλλὰ καὶ πᾶσιν τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ. | 2.15. Give diligence to present yourself approved by God, a workman who doesn't need to be ashamed, properly handling the Word of Truth. 2.22. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. 3.2. For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy, 3.16. Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness, 4.8. From now on, there is stored up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing. |
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242. New Testament, Acts, 1.10, 2.42, 2.44, 2.45, 3.17, 3.18, 3.19, 4.24, 4.32-5.11, 5.16, 8.1, 8.7, 8.39, 9.4, 9.31, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.28, 11.8, 15.25, 15.28, 15.29, 16.37, 16.38, 17.3, 17.28, 20.9, 20.10, 20.11, 20.12, 20.25, 20.26, 20.27, 20.28, 20.29, 20.30, 21.39, 22.3, 22.25, 22.26, 22.27, 22.28, 22.29, 23.27, 26.4, 26.5, 26.6, 26.7, 27.43 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rizzi (2010) 123| 10.8. καὶ ἐξηγησάμενος ἅπαντα αὐτοῖς ἀπέστειλεν αὐτοὺς εἰς τὴν Ἰόππην. | 10.8. Having explained everything to them, he sent them to Joppa. |
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243. New Testament, Apocalypse, 9.10, 9.19, 16.13, 18.2, 20.12-20.15, 21.6, 22.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •clement of alexandria, assimilation of heresy to paganism •law, the, in clement •clement of alexandria •clement of alexandria, reduction of diverse heresies to common errors •clement of alexandria, additional criticism of sects Found in books: Boulluec (2022) 328, 356, 357, 448; Iricinschi et al. (2013) 200| 9.10. καὶ ἔχουσιν οὐρὰς ὁμοίας σκορπίοις καὶ κέντρα, καὶ ἐν ταῖς οὐραῖς αὐτῶν ἡ ἐξουσία αὐτῶν ἀδικῆσαι τοὺς ἀνθρώπους μῆνας πέντε. 9.19. ἡ γὰρ ἐξουσία τῶν ἵππων ἐν τῷ στόματι αὐτῶν ἐστὶν καὶ ἐν ταῖς οὐραῖς αὐτῶν· αἱ γὰρ οὐραὶ αὐτῶν ὅμοιαι ὄφεσιν, ἔχουσαι κεφαλάς, καὶ ἐν αὐταῖς ἀδικοῦσιν. 16.13. Καὶ εἶδον ἐκ τοῦ στόματος τοῦ δράκοντος καὶ ἐκ τοῦ στόματος τοῦ θηρίου καὶ ἐκ τοῦ στόματος τοῦ ψευδοπροφήτου πνεύματα τρία ἀκάθαρτα ὡςβάτραχοι· 18.2. καὶ ἔκραξεν ἐν ἰσχυρᾷ φωνῇ λέγωνἜπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη,καὶ ἐγένετοκατοικητήριον δαιμονίωνκαὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου καὶ μεμισὴμένου, 20.12. καὶ εἶδον τοὺς νεκρούς, τοὺς μεγάλους καὶ τοὺς μικρούς, ἑστῶτας ἐνώπιον τοῦ θρόνου,καὶ βιβλία ἠνοίχθησαν·καὶ ἄλλοβιβλίονἠνοίχθη, ὅ ἐστιντῆς ζωῆς·καὶ ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοιςκατὰ τὰ ἔργα αὐτῶν. 20.13. καὶ ἔδωκεν ἡ θάλασσα τοὺς νεκροὺς τοὺς ἐν αὐτῇ, καὶ ὁ θάνατος καὶ ὁ ᾄδης ἔδωκαν τοὺς νεκροὺς τοὺς ἐν αὐτοῖς, καὶ ἐκρίθησαν ἕκαστοςκατὰ τὰ ἔργα αὐτῶν. 20.14. καὶ ὁ θάνατος καὶ ὁ ᾄδης ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός. οὗτος ὁ θάνατος ὁ δεύτερός ἐστιν, ἡ λίμνη τοῦ πυρός. 20.15. καὶ εἴ τις οὐχεὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένοςἐβλήθη εἰς τὴν λίμνην τοῦ πυρός. 21.6. καὶ εἶπέν μοι Γέγοναν. ἐγὼ τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος. ἐγὼτῷ διψῶντιδώσω ἐκ τῆς πηγῆςτοῦ ὕδατος τῆς ζωῆς δωρεάν. 22.17. Καὶ τὸ πνεῦμα καὶ ἡ νύμφη λέγουσιν Ἔρχου· καὶ ὁ ἀκούων εἰπάτω Ἔρχου· καὶὁ διψῶν ἐρχέσθω,ὁ θέλων λαβέτωὕδωρ ζωῆς δωρεάν. | 9.10. They have tails like those of scorpions, and stings. In their tails they have power to harm men for five months. 9.19. For the power of the horses is in their mouths, and in their tails. For their tails are like serpents, and have heads, and with them they harm. 16.13. I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs; 18.2. He cried with a mighty voice, saying, "Fallen, fallen is Babylon the great, and has become a habitation of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird! 20.12. I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works. 20.13. The sea gave up the dead who were in it. Death and Hades gave up the dead who were in them. They were judged, each one according to his works. 20.14. Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 20.15. If anyone was not found written in the book of life, he was cast into the lake of fire. 21.6. He said to me, "It is done! I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life. 22.17. The Spirit and the bride say, "Come!" He who hears, let him say, "Come!" He who is thirsty, let him come. He who desires, let him take the water of life freely. |
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244. New Testament, James, 1.5, 3.3, 3.8, 4.6, 5.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •clement of rome, on the divided soul •clement of alexandria, heresy and epistemology •clement of rome, on terminology for heresy •clement of alexandria, reduction of diverse heresies to common errors •law, the, in clement •first clement •clement of alexandria Found in books: Boulluec (2022) 15, 151, 354, 407; Klawans (2019) 138; Wilson (2018) 41| 1.5. Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος, καὶ δοθήσεται αὐτῷ· 3.3. εἰ δὲ τῶν ἵππων τοὺς χαλινοὺς εἰς τὰ στόματα βάλλομεν εἰς τὸ πείθεσθαι αὐτοὺς ἡμῖν, καὶ ὅλον τὸ σῶμα αὐτῶν μετάγομεν· 3.8. τὴν δὲ γλῶσσαν οὐδεὶς δαμάσαι δύναται ἀνθρώπων· ἀκατάστατον κακόν, μεστὴ ἰοῦ θανατηφόρου. 4.6. μείζονα δὲ δίδωσιν χάριν· διὸ λέγει Ὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται ταπεινοῖς δὲ δίδωσιν χάριν. 5.12. Πρὸ πάντων δέ, ἀδελφοί μου, μὴ ὀμνύετε, μήτε τὸν οὐρανὸν μήτε τὴν γῆν μήτε ἄλλον τινὰ ὅρκον· ἤτω δὲ ὑμῶν τό Ναί ναὶ καὶ τό Οὔ οὔ, ἵνα μὴ ὑπὸ κρίσιν πέσητε. | 1.5. But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach; and it will be given to him. 3.3. Indeed, we put bits into the horses' mouths so that they may obey us, and we guide their whole body. 3.8. But nobody can tame the tongue. It is a restless evil, full of deadly poison. 4.6. But he gives more grace. Therefore it says, "God resists the proud, but gives grace to the humble." 5.12. But above all things, my brothers, don't swear, neither by heaven, nor by the earth, nor by any other oath; but let your "yes" be "yes," and your "no," "no;" so that you don't fall into hypocrisy. |
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| 245. New Testament, Philemon, 17, 24, 6, 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Stanton (2021) 183 |
246. New Testament, Colossians, 1.2, 1.18, 1.24-1.27, 2.2-2.3, 2.6, 2.8, 2.18-2.19, 3.4-3.5, 3.11, 3.15, 3.22, 4.16-4.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 151, 302, 303, 334; Frey and Levison (2014) 328; Huttner (2013) 124, 135; Linjamaa (2019) 76; Roskovec and Hušek (2021) 40; Stanton (2021) 193, 194, 231; Ward (2022) 113, 170| 1.2. τοῖς ἐν Κολοσσαῖς ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν Χριστῷ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν. 1.18. καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν [ἡ] ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, 1.24. Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν, καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία, 1.25. ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ, 1.26. τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, — νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, 1.27. οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης· 2.2. ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν, συνβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ, 2.3. ἐν ᾧ εἰσὶν πάντεςοἱ θησαυροὶ τῆς σοφίαςκαὶ γνώσεωςἀπόκρυφοι. 2.6. Ὡς οὖν παρελάβετε τὸν χριστὸν Ἰησοῦν τὸν κύριον, ἐν αὐτῷ περιπατεῖτε, 2.8. Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν· 2.18. μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, 2.19. καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συνβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ. 3.4. ὅταν ὁ χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ· 3.5. Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν ἥτις ἐστὶν εἰδωλολατρία, 3.11. ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός. 3.15. καὶ ἡ εἰρήνη τοῦ χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν [ἑνὶ] σώματι· καὶ εὐχάριστοι γίνεσθε. 3.22. Οἱ δοῦλοι, ὑπακούετε κατὰ πάντα τοῖς κατὰ σάρκα κυρίοις, μὴ ἐν ὀφθαλμοδουλίαις, ὡς ἀνθρωπάρεσκοι, ἀλλʼ ἐν ἁπλότητι καρδίας, φοβούμενοι τὸν κύριον. 4.16. καὶ ὅταν ἀναγνωσθῇ παρʼ ὑμῖν ἡ ἐπιστολή, ποιήσατε ἵνα καὶ ἐν τῇ Λαοδικέων ἐκκλησίᾳ ἀναγνωσθῇ, καὶ τὴν ἐκ Λαοδικίας ἵνα καὶ ὑμεῖς ἀναγνῶτε. 4.17. καὶ εἴπατε Ἀρχίππῳ Βλέπε τὴν διακονίαν ἣν παρέλαβες ἐν κυρίῳ, ἵνα αὐτὴν πληροῖς. | 1.2. to the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father, and the Lord Jesus Christ. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; 1.25. of which I was made a servant, according to the stewardship of God which was given me toward you, to fulfill the word of God, 1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, 1.27. to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; 2.2. that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ, 2.3. in whom are all the treasures of wisdom and knowledge hidden. 2.6. As therefore you received Christ Jesus, the Lord, walk in him, 2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind, 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 3.4. When Christ, our life, is revealed, then you will also be revealed with him in glory. 3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry; 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 3.15. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. 3.22. Servants, obey in all things those who are your masters according to the flesh, not just when they are looking, as men-pleasers, but in singleness of heart, fearing God. 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea. 4.17. Tell Archippus, "Take heed to the ministry which you have received in the Lord, that you fulfill it." |
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247. New Testament, Ephesians, 1.10, 1.22-1.23, 2.2-2.3, 2.5-2.6, 2.13, 2.19, 3.3-3.5, 3.10, 4.1-4.16, 4.24-4.25, 5.31, 6.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 151, 301, 328, 334, 365, 419; Corrigan and Rasimus (2013) 215, 232; Luck (2006) 466; Stanton (2021) 180, 181, 183, 190, 193, 194, 231, 236, 244; Ward (2022) 164, 168, 169, 170, 171, 172| 1.10. εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ, 1.22. καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, 1.23. ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου. 2.2. ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας· 2.3. ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·— 2.5. καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ χριστῷ,— χάριτί ἐστε σεσωσμένοι, καὶ 2.6. — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, 2.13. νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ. 2.19. Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, 3.3. [ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, 3.4. πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ χριστοῦ, 3.5. ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, 3.10. ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, 4.1. Παρακαλῶ οὖν ὑμᾶς ἐγὼ ὁ δέσμιος ἐν κυρίῳ ἀξίως περιπατῆσαι τῆς κλήσεως ἧς ἐκλήθητε, 4.2. μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, 4.3. σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης· 4.4. ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς [καὶ] ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν· 4.5. εἷς κύριος, μία πίστις, ἓν βάπτισμα· εἷς θεὸς καὶ πατὴρ πάντων, 4.6. ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν. 4.7. Ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη [ἡ] χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ χριστοῦ. 4.8. διὸ λέγει Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, [καὶ] ἔδωκεν δόματα τοῖς ἀνθρώποις. 4.9. τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς; 4.10. ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα. 4.11. καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, 4.12. πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ, 4.13. μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, 4.14. ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβίᾳ τῶν ἀνθρώπων ἐν πανουργίᾳ πρὸς τὴν μεθοδίαν τῆς πλάνης, 4.15. ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός, 4.16. ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συνβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ. 4.24. καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. 4.25. Διὸ ἀποθέμενοι τὸ ψεῦδος λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ, ὅτι ἐσμὲν ἀλλήλων μέλη. 5.31. ἀντὶ τούτου καταλείψει ἄνθρωπος [τὸν] πατέρα καὶ [τὴν] μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. 6.5. Οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἁπλότητι τῆς καρδίας ὑμῶν ὡς τῷ χριστῷ, | 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly, 1.23. which is his body, the fullness of him who fills all in all. 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved), 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus, 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God, 3.3. how that by revelation the mystery was made known to me, as I wrote before in few words, 3.4. by which, when you read, you can perceive my understanding in the mystery of Christ; 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places, 4.1. I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called, 4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3. being eager to keep the unity of the Spirit in the bond of peace. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism, 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men." 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 4.25. Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another. 5.31. "For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh." 6.5. Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ; |
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248. New Testament, Galatians, 1.2, 1.13, 2.4, 3.23-3.28, 4.1-4.5, 4.7, 5.13-5.26, 6.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 15, 342, 343, 344; Huttner (2013) 135; Linjamaa (2019) 76; Neusner Green and Avery-Peck (2022) 91; Penniman (2017) 96; Sorabji (2000) 315; Stanton (2021) 190, 193, 194, 229, 231, 247; Ward (2022) 165, 179| 1.2. καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοί, ταῖς ἐκκλησίαις τῆς Γαλατίας· 1.13. Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 2.4. διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσουσιν, 3.23. Πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν ὑπὸ νόμον ἐφρουρούμεθα συνκλειόμενοι εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι. 3.24. ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν· 3.25. ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν. 3.26. Πάντες γὰρ υἱοὶ θεοῦ ἐστὲ διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ. 3.27. ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· 3.28. οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ. 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. 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. 5.24. οἱ δὲ τοῦ χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις. 5.25. Εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν. 5.26. μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες. 6.1. Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτόν, μὴ καὶ σὺ πειρασθῇς. | 1.2. and all the brothers who are with me, to the assemblies of Galatia: 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. 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; 3.23. But before faith came, we were kept in custodyunder the law, shut up to the faith which should afterwards berevealed. 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. 3.26. For you are all sons ofGod, through faith in Christ Jesus. 3.27. For as many of you as werebaptized into Christ have put on Christ. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 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. 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. 5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. 5.25. If we liveby the Spirit, let's also walk by the Spirit. 5.26. Let's not becomeconceited, provoking one another, and envying one another. 6.1. Brothers, even if a man is caught in some fault, you who arespiritual must restore such a one in a spirit of gentleness; looking toyourself so that you also aren't tempted. |
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249. New Testament, Hebrews, 1.1-1.3, 2.11-2.12, 3.17-3.19, 4.6, 4.14-4.16, 5.1-5.5, 5.12-5.14, 6.1-6.6, 8.1-8.7, 8.11, 9.11-9.15, 9.18, 9.24, 10.1-10.25, 11.10, 11.13-11.14, 11.16, 12.1-12.2, 12.21-12.23, 13.1, 13.8, 13.14, 13.20, 13.22-13.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 341, 395, 412, 413, 417, 419, 421, 423, 439; Corrigan and Rasimus (2013) 232, 297; Dawson (2001) 232; Huttner (2013) 222; Klawans (2019) 138, 139; Malherbe et al (2014) 876; McGowan (1999) 107; Neusner Green and Avery-Peck (2022) 89, 90; Penniman (2017) 94; Roskovec and Hušek (2021) 43; Stanton (2021) 180, 194, 231; Ward (2022) 149, 177| 1.1. ΠΟΛΥΜΕΡΩΣ ΚΑΙ ΠΟΛΥΤΡΟΠΩΣ πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις 1.2. ἐπʼ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας· 1.3. ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς, 2.11. ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες· διʼ ἣν αἰτίαν οὐκ ἐπαισχύνεταιἀδελφοὺςαὐτοὺς καλεῖν, 2.12. λέγων 3.17. τίσιν δὲπροσώχθισεν τεσσεράκοντα ἔτη;οὐχὶ τοῖς ἁμαρτήσασιν, ὧντὰ κῶλα ἔπεσεν ἐν τῇ ἐρήμῳ; 3.18. τίσιν δὲὤμοσεν μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦεἰ μὴ τοῖς ἀπειθήσασιν; 3.19. καὶ βλέπομεν ὅτι οὐκ ἠδυνήθησανεἰσελθεῖνδιʼ ἀπιστίαν. 4.6. ἐπεὶ οὖν ἀπολείπεται τινὰςεἰσελθεῖν εἰςαὐτήν, καὶ οἱ πρότερον εὐαγγελισθέντες οὐκεἰσῆλθονδιʼ ἀπείθειαν, 4.14. Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ κρατῶμεν τῆς ὁμολογίας· θεοῦ, 4.15. οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συνπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ κατὰ πάντα καθʼ ὁμοιότητα χωρὶς ἁμαρτίας. 4.16. προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεος καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν. 5.1. Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν θεόν, ἵνα προσφέρῃ δῶρά [τε] καὶ θυσίας ὑπὲρ ἁμαρτιῶν, 5.2. μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσι καὶ πλανωμένοις, ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν, 5.3. καὶ διʼ αὐτὴν ὀφείλει, καθὼς περὶ τοῦ λαοῦ, οὕτως καὶ περὶ ἑαυτοῦ προσφέρειν περὶ ἁμαρτιῶν. 5.4. καὶ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμήν, ἀλλὰ καλούμενος ὑπὸ τοῦ θεοῦ, καθώσπερ καὶ Ἀαρών. 5.5. Οὕτως καὶ ὁ χριστὸς οὐχ ἑαυτὸν ἐδόξασεν γενηθῆναι ἀρχιερέα, ἀλλʼ ὁ λαλήσας πρὸς αὐτόν 5.12. καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινὰ τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, οὐ στερεᾶς τροφῆς. 5.13. πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν· 5.14. τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. 6.1. Διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ χριστοῦ λόγον ἐπὶ τὴν τελειότητα φερώμεθα, μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ θεόν, 6.2. βαπτισμῶν διδαχὴν ἐπιθέσεώς τε χειρῶν, ἀναστάσεως νεκρῶν καὶ κρίματος αἰωνίου. 6.3. καὶ τοῦτο ποιήσομεν ἐάνπερ ἐπιτρέπῃ ὁ θεός. 6.4. Ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μετόχους γενηθέντας πνεύματος ἁγίου 6.5. καὶ καλὸν γευσαμένους θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος, 6.6. καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν υἱὸν τοῦ θεοῦ καὶ παραδειγματίζοντας. 8.1. Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃςἐκάθισεν ἐν δεξιᾶτοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, 8.2. τῶν ἁγίων λειτουργὸς καὶτῆς σκηνῆςτῆς ἀληθινῆς,ἣν ἔπηξεν ὁ κύριος,οὐκ ἄνθρωπος. 8.3. πᾶς γὰρ ἀρχιερεὺς εἰς τὸ προσφέρειν δῶρά τε καὶ θυσίας καθίσταται· ὅθεν ἀναγκαῖον ἔχειν τι καὶ τοῦτον ὃ προσενέγκῃ. 8.4. εἰ μὲν οὖν ἦν ἐπὶ γῆς, οὐδʼ ἂν ἦν ἱερεύς, ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα· 8.5. ?̔οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων, καθὼς κεχρημάτισται Μωυσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν,Ὅραγάρ, φησίν,ποιήσεις πάντα gt κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει· 8.6. ?̓ νῦν δὲ διαφορωτέρας τέτυχεν λειτουργίας, ὅσῳ καὶ κρείττονός ἐστιν διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται. 8.7. εἰ γὰρ ἡ πρώτη ἐκείνη ἦν ἄμεμπτος, οὐκ ἂν δευτέρας ἐζητεῖτο τόπος· 8.11. 9.11. Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτʼ ἔστιν οὐ ταύτης τῆς κτίσεως, 9.12. οὐδὲ διʼ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος, εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος. 9.13. εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, 9.14. πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι. 9.15. Καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας. 9.18. διαθέμενος. Ὅθεν οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται· 9.24. οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλʼ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν· 10.1. Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατʼ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκὲς οὐδέποτε δύνανται τοὺς προσερχομένους τελειῶσαι· 10.2. ἐπεὶ οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους; 10.3. ἀλλʼ ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν κατʼ ἐνι αυτόν, 10.4. ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας. 10.5. Διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει 10.6. 10.7. 10.8. ἀνώτερον λέγων ὅτιΘυσίας καὶ προσφορὰςκαὶὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας οὐδὲ εὐδόκησας,αἵτινες κατὰ νόμον προσφέρονται, 10.9. τότεεἴρηκενἸδοὺ ἥκω τοῦ ποιῆσαι τὸ θέλημά σου·ἀναιρεῖ τὸ πρῶτον ἵνα τὸ δεύτερον στήσῃ. 10.10. ἐν ᾧθελήματιἡγιασμένοι ἐσμὲν διὰ τῆςπροσφορᾶςτοῦσώματοςἸησοῦ Χριστοῦ ἐφάπαξ. 10.11. Καὶ πᾶς μὲν ἱερεὺς ἕστηκεν καθʼ ἡμέραν λειτουργῶν καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας. 10.12. οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲςἐκάθισεν ἐν δεξιᾷτοῦ θεοῦ, 10.13. τὸ λοιπὸν ἐκδεχόμενοςἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ, 10.14. μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους. 10.15. Μαρτυρεῖ δὲ ἡμῖν καὶ τὸ πνεῦμα τὸ ἅγιον, μετὰ γὰρ τὸ εἰρηκέναι 10.16. 10.17. Καὶ τῶν ἁμαρτιῶν αὐτῶνκαὶτῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθησομαι ἔτι· 10.18. ὅπου δὲ ἄφεσις τούτων, οὐκέτι προσφορὰ περὶ ἁμαρτίας. 10.19. Ἔχοντες οὖν, αδελφοί, παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ, 10.20. ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τοῦτʼ ἔστιν τῆς σαρκὸς αὐτοῦ, 10.21. καὶ ἱερέα μέγαν ἐπὶτὸν οἰκοντοῦ θεοῦ, 10.22. προσερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳπίστεως, ῤεραντισμενοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς καὶ λελουσμένοι τὸ σῶμα ὕδατι καθαρῷ· 10.23. κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος ἀκλινῆ, πιστὸς γὰρ ὁ ἐπαγγειλάμενος· 10.24. καὶ κατανοῶμεν ἀλλήλους εἰς παροξυσμὸν ἀγάπης καὶ καλῶν ἔργων, 10.25. μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισίν, ἀλλὰ παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν. 11.10. ἐξεδέχετο γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης καὶ δημιουργὸς ὁ θεός. 11.13. Κατὰ πίστιν ἀπέθανον οὗτοι πάντες, μὴ κομισάμενοι τὰς ἐπαγγελίας, ἀλλὰ πόρρωθεν αὐτὰς ἰδόντες καὶ ἀσπασάμενοι, καὶ ὁμολογήσαντες ὅτιξένοι καὶ παρεπίδημοίεἰσινἐπὶ τῆς γῆς· 11.14. οἱ γὰρ τοιαῦτα λέγοντες ἐμφανίζουσιν ὅτι πατρίδα ἐπιζητοῦσιν. 11.16. νῦν δὲ κρείττονος ὀρέγονται, τοῦτʼ ἔστιν ἐπουρανίου. διὸ οὐκ ἐπαισχύνεται αὐτοὺς ὁ θεὸς θεὸς ἐπικαλεῖσθαι αὐτῶν, ἡτοίμασεν γὰρ αὐτοῖς πόλιν. 12.1. Τοιγαροῖν καὶ ἡμεῖς, τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων, ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν, διʼ ὑπομονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα, 12.2. ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας,ἐν δεξιᾷτε τοῦ θρόνου τοῦ θεοῦκεκάθικεν. 12.21. καί, οὕτω φοβερὸν ἦν τὸ φανταζόμενον, Μωυσῆς εἶπενἘκφοβός εἰμικαὶ ἔντρομος. 12.22. ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει 12.23. καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς, καὶ κριτῇ θεῷ πάντων, καὶ πνεύμασι δικαίων τετελειωμένων, 13.1. Ἡ φιλαδελφία μενέτω. 13.8. Ἰησοῦς Χριστὸς ἐχθὲς καὶ σήμερον ὁ αὐτός, καὶ εἰς τοὺς αἰῶνας. διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε· 13.14. οὐ γὰρ ἔχομεν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν· 13.20. Ὁ δὲ θεὸς τῆς εἰρήνης,ὁ ἀναγαγὼνἐκ νεκρῶντὸν ποιμένά τῶν προβάτωντὸν μέγανἐν αἵματι διαθήκης αἰωνίου,τὸν κύριον ἡμῶν Ἰησοῦν, 13.22. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως, καὶ γὰρ διὰ βραχέων ἐπέστειλα ὑμῖν. 13.23. Γινώσκετε τὸν ἀδελφὸν ἡμῶν Τιμόθεον ἀπολελυμένον, μεθʼ οὗ ἐὰν τάχειον ἔρχηται ὄψομαι ὑμᾶς. 13.24. Ἀσπάσασθε πάντας τοὺς ἡγουμένους ὑμῶν καὶ πάντας τοὺς ἁγίους. Ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς Ἰταλίας. 13.25. Ἡ χάρις μετὰ πάντων ὑμῶν. | 1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways, 1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 2.11. For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers, 2.12. saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise." 3.17. With whom was he displeased forty years? Wasn't it with those who sinned, whose bodies fell in the wilderness? 3.18. To whom did he swear that they wouldn't enter into his rest, but to those who were disobedient? 3.19. We see that they were not able to enter in because of unbelief. 4.6. Seeing therefore it remains that some should enter therein, and they to whom the good news was before preached failed to enter in because of disobedience, 4.14. Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession. 4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 4.16. Let us therefore draw near with boldness to the throne of grace, that we may receive mercy, and may find grace for help in time of need. 5.1. For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. 5.2. The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness. 5.3. Because of this, he must offer sacrifices for sins for the people, as well as for himself. 5.4. Nobody takes this honor on himself, but he is called by God, just like Aaron was. 5.5. So also Christ didn't glorify himself to be made a high priest, but it was he who said to him, "You are my Son. Today I have become your father." 5.12. For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. 5.13. For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. 5.14. But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil. 6.1. Therefore leaving the doctrine of the first principles of Christ, let us press on to perfection -- not laying again a foundation of repentance from dead works, of faith toward God, 6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 6.3. This will we do, if God permits. 6.4. For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, 6.5. and tasted the good word of God, and the powers of the age to come, 6.6. and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame. 8.1. Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, 8.2. a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. 8.3. For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this high priest also have something to offer. 8.4. For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the law; 8.5. who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain." 8.6. But now he has obtained a more excellent ministry, by so much as he is also the mediator of a better covet, which has been enacted on better promises. 8.7. For if that first covet had been faultless, then no place would have been sought for a second. 8.11. They will not teach every man his fellow citizen, Every man his brother, saying, 'Know the Lord,' For all will know me, From the least of them to the greatest of them. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 9.12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.13. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance. 9.18. Therefore even the first covet has not been dedicated without blood. 9.24. For Christ hasn't entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; 10.1. For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. 10.2. Or else wouldn't they have ceased to be offered, because the worshippers, having been once cleansed, would have had no more consciousness of sins? 10.3. But in those sacrifices there is yearly reminder of sins. 10.4. For it is impossible that the blood of bulls and goats should take away sins. 10.5. Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, But a body did you prepare for me; 10.6. In whole burnt offerings and sacrifices for sin you had no pleasure. 10.7. Then I said, 'Behold, I have come (In the scroll of the book it is written of me) To do your will, God.'" 10.8. Previously saying, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn't desire, neither had pleasure in them" (those which are offered according to the law), 10.9. then he has said, "Behold, I have come to do your will." He takes away the first, that he may establish the second, 10.10. by which will we have been sanctified through the offering of the body of Jesus Christ once for all. 10.11. Every priest indeed stands day by day ministering and often offering the same sacrifices, which can never take away sins, 10.12. but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God; 10.13. from that time waiting until his enemies are made the footstool of his feet. 10.14. For by one offering he has perfected forever those who are being sanctified. 10.15. The Holy Spirit also testifies to us, for after saying, 10.16. "This is the covet that I will make with them: 'After those days,' says the Lord, 'I will put my laws on their heart, I will also write them on their mind;'"then he says, 10.17. "I will remember their sins and their iniquities no more." 10.18. Now where remission of these is, there is no more offering for sin. 10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, 10.20. by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; 10.21. and having a great priest over the house of God, 10.22. let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water, 10.23. let us hold fast the confession of our hope unyieldingly. For he who promised is faithful. 10.24. Let us consider how to provoke one another to love and good works, 10.25. not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching. 11.10. For he looked for the city which has the foundations, whose builder and maker is God. 11.13. These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. 11.14. For those who say such things make it clear that they are seeking after a country of their own. 11.16. But now they desire a better country, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God, for he has prepared a city for them. 12.1. Therefore let us also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let us run with patience the race that is set before us, 12.2. looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God. 12.21. and so fearful was the appearance, that Moses said, "I am terrified and trembling." 12.22. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, 12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect, 13.1. Let brotherly love continue. 13.8. Jesus Christ is the same yesterday, today, and forever. 13.14. For we don't have here an enduring city, but we seek that which is to come. 13.20. Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covet, our Lord Jesus, 13.22. But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words. 13.23. Know that our brother Timothy has been freed, with whom, if he comes shortly, I will see you. 13.24. Greet all of your leaders and all the saints. The Italians greet you. 13.25. Grace be with you all. Amen. |
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250. New Testament, Philippians, 1.1, 1.15, 1.23-1.24, 2.13, 3.6, 3.9, 3.12-3.15, 3.19-3.20, 4.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •clement of alexandria •clement of alexandria,christian contemplative (γνωστικός) •clement of alexandria,divine pedagogy •clement of alexandria,theological anthropology •clement of alexandria, educator Found in books: König (2012) 148; Linjamaa (2019) 123; Penniman (2017) 94; Stanton (2021) 180, 193, 231, 232; Ward (2022) 162, 163| 1.1. ΠΑΥΛΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ δοῦλοι Χριστοῦ Ἰησοῦ πᾶσιν τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ τοῖς οὖσιν ἐν Φιλίπποιςσὺν ἐπισκόποις καὶ διακόνοις· 1.15. τινὲς δὲ καὶ διʼ εὐδοκίαν τὸν χριστὸν κηρύσσουσιν· 1.23. συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον, 1.24. τὸ δὲ ἐπιμένειν τῇ σαρκὶ ἀναγκαιότερον διʼ ὑμᾶς. 2.13. θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας· 3.6. κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. 3.9. μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμου ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει, 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. 3.15. Ὅσοι οὖν τέλειοι, τοῦτο φρονῶμεν· καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο ὁ θεὸς ὑμῖν ἀποκαλύψει· 3.19. ὧν τὸ τέλος ἀπώλεια, ὧν ὁ θεὸς ἡ κοιλία καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες. 3.20. ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, 4.15. οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι, | 1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 1.15. Some indeed preach Christ even out of envy and strife, and some also out of good will. 1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. 1.24. Yet, to remain in the flesh is more needful for your sake. 2.13. For it is God who works in you both to will and to work, for his good pleasure. 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 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; 3.12. 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. 3.15. Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you. 3.19. whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things. 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. |
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| 251. New Testament, Romans, 1.2, 1.11, 1.12, 1.16, 1.17, 1.18, 1.21.00, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 2.1, 2.4, 2.5, 2.14, 2.16, 2.26, 3.6, 3.8, 3.13-4.18, 3.18, 4.21, 5.12, 6.3, 6.5, 6.11, 6.12, 6.13, 6.14, 6.15, 7.2, 7.4, 7.5, 7.6, 7.7, 7.18, 8, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.39, 10.14, 10.15, 10.16, 10.17, 11.17, 11.33, 11.34, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.10, 12.13, 13.9, 13.13, 13.14, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 15.30, 15.31, 15.32, 15.33, 15.34, 15.35, 15.36, 15.37, 15.38, 15.39, 15.40, 15.41, 15.42, 15.43, 15.44, 15.45, 15.46, 15.47, 15.48, 15.49, 15.50, 15.51, 15.52, 15.53, 15.54, 15.55, 15.56, 15.57, 15.58, 43862 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Peppard (2011) 163, 164 |
252. New Testament, Titus, 1.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •clement of alexandria Found in books: Stanton (2021) 183| 1.6. εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀνήρ, τέκνα ἔχων πιστά, μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα. | 1.6. if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior. |
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253. New Testament, 2 Peter, 1.5-1.7, 2.17-2.22, 3.11-3.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 279, 280; Stanton (2021) 194, 233| 1.5. καὶ αὐτὸ τοῦτο δὲ σπουδὴν πᾶσαν παρεισενέγκαντες ἐπιχορηγήσατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετήν, ἐν δὲ τῇ ἀρετῇ τὴν γνῶσιν, 1.6. ἐν δὲ τῇ γνώσει τὴν ἐγκράτειαν, ἐν δὲ τῇ ἐγκρατείᾳ τὴν ὑπομονήν, ἐν δὲ τῇ ὑπομονῇ τὴν εὐσέβειαν, 1.7. ἐν δὲ τῇ εὐσεβείᾳ τὴν φιλαδελφίαν, ἐν δὲ τῇ φιλαδελφίᾳ τὴν ἀγάπην· 2.17. οὗτοί εἰσιν πηγαὶ ἄνυδροι καὶ ὁμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, οἷς ὁ ζόφος τοῦ σκότους τετήρηται. 2.18. ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὀλίγως ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους, 2.19. ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς· ᾧ γάρ τις ἥττηται, τούτῳ δεδούλωται. 2.20. εἰ γὰρ ἀποφυγόντες τὰ μιάσματα τοῦ κόσμου ἐν ἐπιγνώσει τοῦ κυρίου καὶ σωτῆρος Ἰησοῦ Χριστοῦ τούτοις δὲ πάλιν ἐμπλακέντες ἡττῶνται, γέγονεν αὐτοῖς τὰ ἔσχατα χείρονα τῶν πρώτων. 2.21. κρεῖττον γὰρ ἦν αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης ἢ ἐπιγνοῦσιν ὑποστρέψαι ἐκ τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς· 2.22. συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίαςΚύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα,καί Ὗς λουσαμένη εἰς κυλισμὸν βορβόρου. 3.11. Τούτων οὕτως πάντων λυομένων ποταποὺς δεῖ ὑπάρχειν [ὑμᾶς] ἐν ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις, 3.12. προσδοκῶντας καὶ σπεύδοντας τὴν παρουσίαν τῆς τοῦ θεοῦ ἡμέρας, διʼ ἣνοὐρανοὶπυρούμενοι λυθήσονται καὶ στοιχεῖα καυσούμενα τήκεται· | 1.5. Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge; 1.6. and in knowledge, self-control; and in self-control patience; and in patience godliness; 1.7. and in godliness brotherly affection; and in brotherly affection, love. 2.17. These are wells without water, clouds driven by a storm; for whom the blackness of darkness has been reserved forever. 2.18. For, uttering great swelling words of emptiness, they entice in the lusts of the flesh, by licentiousness, those who are indeed escaping from those who live in error; 2.19. promising them liberty, while they themselves are bondservants of corruption; for by whom a man is overcome, by the same is he also brought into bondage. 2.20. For if, after they have escaped the defilement of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein and overcome, the last state has become worse with them than the first. 2.21. For it would be better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered to them. 2.22. But it has happened to them according to the true proverb, "The dog turns to his own vomit again," and "the sow that had washed to wallowing in the mire." 3.11. Therefore since all these things are thus to be destroyed, what manner of persons ought you to be in holy living and godliness, 3.12. looking for and earnestly desiring the coming of the day of God, by reason of which the heavens being on fire will be dissolved, and the elements will melt with fervent heat? |
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254. Anon., Epistle of Barnabas, 1.7, 2.4-2.10, 4.6-4.11, 4.78, 5.3, 5.5-5.7, 5.10, 10.11, 14.4, 16.7-16.9, 19.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of rome, on interpretation •clement of alexandria •clement of alexandria, art of memory •clement of alexandria, on sophistry of heretics •law, the, in clement •clement of rome, on the divided soul •clement of alexandria, controversial or polemical aspects Found in books: Boulluec (2022) 151, 152, 196, 288, 289, 376; Klawans (2019) 150; Neusner Green and Avery-Peck (2022) 95; Ward (2022) 115 | 1.7. For the Lord made known to us by His prophets things past and present, giving us likewise the firstfruits of the taste of things future. And seeing each of these things severally coming to pass, according as He spake, we ought to offer a richer and higher offering to the fear of Him. But I, not as though I were a teacher, but as one of yourselves, will show forth a few things, whereby ye shall be gladdened in the present circumstances. 2.4. For He hath made manifest to us by all the prophets that He wanteth neither sacrifices nor whole burnt offerings nor oblations, saying at one time; 2.5. What to Me is the multitude of your sacrifices, saith the Lord I am full of whole burnt-offerings, and the fat of lambs and the blood of bulls and of goats desire not, not though ye should come to be seen of Me. or who required these things at your hands? Ye shall continue no more to tread My court. If ye bring fine flour, it is in vain; incense is an abomination to Me; your new moons and your Sabbaths I cannot away with. 2.6. These things therefore He annulled, that the new law of our Lord Jesus Christ, being free from the yoke of constraint, might have its oblation not made by human hands. 2.7. And He saith again unto them; Did command your fathers when they went forth from the land of Egypt to bring Me whole burnt offerings and sacrifices? 2.8. Nay, this was My command unto them, Let none of you bear a grudge of evil against his neighbor in his heart, and love you not a false oath. 2.9. So we ought to perceive, unless we are without understanding, the mind of the goodness of our Father; for He speaketh to us, desiring us not to go astray like them but to seek how we may approach Him. 2.10. Thus then speaketh He to us; The sacrifice unto God is a broken heart, the smell of a sweet savor unto the Lord is a heart that glorifies its Maker. We ought therefore, brethren, to learn accurately concerning our salvation, lest the Evil One having effected an entrance of error in us should fling us away from our life. 4.6. Ye ought therefore to understand. Moreover I ask you this one thing besides, as being one of yourselves and loving you all in particular more than my own soul, to give heed to yourselves now, and not to liken yourselves to certain persons who pile up sin upon sin, saying that our covet remains to them also. 4.7. Ours it is; but they lost it in this way for ever, when Moses had just received it. For the scripture saith; And Moses was in the mountain fasting forty days and forty nights, and he received the covet from the Lord, even tablets of stone written with the finger of the hand of the Lord. 4.8. But they lost it by turning unto idols. For thus saith the Lord; Moses, Moses, come down quickly; for thy people whom thou broughtest out of the land of Egypt hath done unlawfully. And Moses understood, and threw the two tables from his hands; and their covet was broken in pieces, that the covet of the beloved Jesus might be sealed unto our hearts in the hope which springeth from faith in Him. 4.9. But though I would fain write many things, not as a teacher, but as becometh one who loveth you not to fall short of that which we possess, I was anxious to write to you, being your devoted slave. Wherefore let us take heed in these last days. For the whole time of our faith shall profit us nothing, unless we now, in the season of lawlessness and in the offenses that shall be, as becometh sons of God, offer resistance, that the Black One may not effect an entrance. 4.10. Let us flee from all vanity, let us entirely hate the works of the evil way. Do not entering in privily stand apart by yourselves, as if ye were already justified, but assemble yourselves together and consult concerning the common welfare. 4.11. For the scripture saith; Woe unto them that are wise for themselves, and understanding in their own sight. Let us become spiritual, let us become a temple perfect unto God. As far as in us lies, let us exercise ourselves in the fear of God, [and] let us strive to keep His commandments, that we may rejoice in His ordices. 5.3. We ought therefore to be very thankful unto the Lord, for that He both revealed unto us the past, and made us wise in the present, and as regards the future we are not without understanding. 5.5. There is yet this also, my brethren; if the Lord endured to suffer for our souls, though He was Lord of the whole world, unto whom God said from the foundation of the world, Let us make man after our image and likeness, how then did He endure to suffer at the hand of men? 5.6. Understand ye. The prophets, receiving grace from Him, prophesied concerning Him. But He Himself endured that He might destroy death and show forth the resurrection of the dead, for that He must needs be manifested in the flesh; 5.7. that at the same time He might redeem the promise made to the fathers, and by preparing the new people for Himself might show, while He was on earth, that having brought about the resurrection He will Himself exercise judgment. 5.10. For if He had not come in the flesh neither would men have looked upon Him and been saved, forasmuch as when they look upon the sun that shall cease to be, which is the work of His own hands, they cannot face its rays. 10.11. Again Moses saith; Ye shall everything that divideth the hoof and cheweth the cud. What meaneth he? He that receiveth the food knoweth Him that giveth him the food, and being refreshed appeareth to rejoice in him. Well said he, having regard to the commandment. What then meaneth he? Cleave unto those that fear the Lord, with those who meditate in their heart on the distinction of the word which they have received, with those who tell of the ordices of the Lord and keep them, with those who know that meditation is a work of gladness and who chew the cud of the word of the Lord. But why that which divideth the hoof? Because the righteous man both walketh in this world, and at the same time looketh for the holy world to come. Ye see how wise a lawgiver Moses was. 14.4. Moses received them, but they themselves were not found worthy. But how did we receive them? Mark this. Moses received them being a servant, but the Lord himself gave them to us to be the people of His inheritance, having endured patiently for our sakes. 16.7. I find then that there is a temple, How then shall it be built in the name of the Lord? Understand ye. Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry and was a house of demons, because we did whatsoever was contrary to God. 16.8. But it shall be built in the name of the Lord. Give heed then that the temple of the Lord may be built gloriously. 16.9. How? Understand ye. By receiving the remission of our sins and hoping on the Name we became new, created afresh from the beginning. Wherefore God dwelleth truly in our habitation within us. How? The word of his faith, the calling of his promise, the wisdom of the ordices, the commandments of the teaching, He Himself prophesying in us, He Himself dwelling in us, opening for us who had been in bondage unto death the door of the temple, which is the mouth, and giving us repentance leadeth us to the incorruptible temple. 19.2. Thou shalt love Him that made thee, thou shalt fear Him that created thee, thou shalt glorify Him that redeemed thee from death; thou shalt be simple in heart and rich in spirit; thou shalt not cleave to those who walk the way of death; thou shalt hate everything that is not pleasing to God; thou shalt hate all hypocrisy; thou shalt never forsake the commandments of the Lord. |
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| 255. Ptolemy, Astrological Influences, 1.9 (1st cent. CE - missingth cent. CE) Tagged with subjects: •clement of alexandria Found in books: Taylor and Hay (2020) 123 |
| 256. Artemidorus, Oneirocritica, 4.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •arianus, julius clement’s brother •clement of alexandria, christian writer •julius clement, roman soldier Found in books: Rizzi (2010) 123 |
| 257. Suetonius, Otho, 12.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 188 |
258. Dio Chrysostom, Orations, a b c d\n0 40.35 40.35 40 35\n1 40.36 40.36 40 36\n2 40.37 40.37 40 37\n3 4.76 4.76 4 76\n4 4.79 4.79 4 79\n5 4.80 4.80 4 80\n6 4.81 4.81 4 81\n7 12.27 12.27 12 27\n8 12.81 12.81 12 81\n9 34.24 34.24 34 24\n10 72.10 72.10 72 10\n11 72.9 72.9 72 9 \n12 '12.58 '12.58 '12 58\n13 8.19 8.19 8 19\n14 8.20 8.20 8 20\n15 8.21 8.21 8 21\n16 8.22 8.22 8 22\n17 8.23 8.23 8 23\n18 8.24 8.24 8 24\n19 8.25 8.25 8 25\n20 8.26 8.26 8 26\n21 8.18 8.18 8 18\n22 8.13 8.13 8 13\n23 8.12 8.12 8 12\n24 8.11 8.11 8 11\n25 8.17 8.17 8 17\n26 8.16 8.16 8 16\n27 8.15 8.15 8 15\n28 8.14 8.14 8 14 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Stanton (2021) 236 | 40.35. Do you not see in the heavens as a whole and in the divine and blessed beings that dwell therein an order and concord and self-control which is eternal, than which it is impossible to conceive of anything either more beautiful or more august? Furthermore, do you not see also the stable, righteous, everlasting concord of the elements, as they are called â air and earth and water and fire â with what reasonableness and moderation it is their nature to continue, not only to be preserved themselves, but also to preserve the entire universe? |
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| 259. Theon of Smyrna, Aspects of Mathematics Useful For The Reading of Plato, 14.18-16.2, 52.8, 52.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tite (2009) 261 |
| 260. Tosefta, Avodah Zarah, 2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Binder (2012) 138 |
| 261. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pope clement vii Found in books: Poorthuis and Schwartz (2014) 347 |
| 262. Seneca The Younger, De Clementia, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 389 |
| 263. Suetonius, Augustus, 68 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 188 |
264. Tacitus, Annals, 15.44 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria, moral criticism of heresy •exegesis, in clement of alexandria Found in books: Boulluec (2022) 349| 15.44. Et haec quidem humanis consiliis providebantur. mox petita dis piacula aditique Sibyllae libri, ex quibus supplicatum Vulcano et Cereri Proserpinaeque ac propitiata Iuno per matronas, primum in Capitolio, deinde apud proximum mare, unde hausta aqua templum et simulacrum deae perspersum est; et sellisternia ac pervigilia celebravere feminae quibus mariti erant. sed non ope humana, non largitionibus principis aut deum placamentis decedebat infamia quin iussum incendium crederetur. ergo abolendo rumori Nero subdidit reos et quaesitissimis poenis adfecit quos per flagitia invisos vulgus Christianos appellabat. auctor nominis eius Christus Tiberio imperitante per procuratorem Pontium Pilatum supplicio adfectus erat; repressaque in praesens exitiabilis superstitio rursum erumpebat, non modo per Iudaeam, originem eius mali, sed per urbem etiam quo cuncta undique atrocia aut pudenda confluunt celebranturque. igitur primum correpti qui fatebantur, deinde indicio eorum multitudo ingens haud proinde in crimine incendii quam odio humani generis convicti sunt. et pereuntibus addita ludibria, ut ferarum tergis contecti laniatu canum interirent, aut crucibus adfixi aut flammandi, atque ubi defecisset dies in usum nocturni luminis urerentur. hortos suos ei spectaculo Nero obtulerat et circense ludicrum edebat, habitu aurigae permixtus plebi vel curriculo insistens. unde quamquam adversus sontis et novissima exempla meritos miseratio oriebatur, tamquam non utilitate publica sed in saevitiam unius absumerentur. | 15.44. So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man. |
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| 265. Seneca The Younger, De Constantia Sapientis, 8.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 63 |
| 266. Seneca The Younger, Natural Questions, 1.17.10, 7.31.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 188 |
267. Apollodorus, Bibliotheca, 1.9.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Eidinow and Kindt (2015) 464| 1.9.1. τῶν δὲ Αἰόλου παίδων Ἀθάμας, Βοιωτίας δυναστεύων, ἐκ Νεφέλης τεκνοῖ παῖδα μὲν Φρίξον θυγατέρα δὲ Ἕλλην. αὖθις δὲ Ἰνὼ γαμεῖ, ἐξ ἧς αὐτῷ Λέαρχος καὶ Μελικέρτης ἐγένοντο. ἐπιβουλεύουσα δὲ Ἰνὼ τοῖς Νεφέλης τέκνοις ἔπεισε τὰς γυναῖκας τὸν πυρὸν φρύγειν. λαμβάνουσαι δὲ κρύφα τῶν ἀνδρῶν τοῦτο ἔπρασσον. γῆ δὲ πεφρυγμένους πυροὺς δεχομένη καρποὺς ἐτησίους οὐκ ἀνεδίδου. διὸ πέμπων ὁ Ἀθάμας εἰς Δελφοὺς ἀπαλλαγὴν ἐπυνθάνετο τῆς ἀφορίας. Ἰνὼ δὲ τοὺς πεμφθέντας ἀνέπεισε λέγειν ὡς εἴη κεχρησμένον παύσεσθαι 1 -- τὴν ἀκαρπίαν, ἐὰν σφαγῇ Διὶ ὁ Φρίξος. τοῦτο ἀκούσας Ἀθάμας, συναναγκαζόμενος ὑπὸ τῶν τὴν γῆν κατοικούντων, τῷ βωμῷ παρέστησε Φρίξον. Νεφέλη δὲ μετὰ τῆς θυγατρὸς αὐτὸν ἀνήρπασε, καὶ παρʼ Ἑρμοῦ λαβοῦσα χρυσόμαλλον κριὸν ἔδωκεν, ὑφʼ 2 -- οὗ φερόμενοι διʼ οὐρανοῦ γῆν ὑπερέβησαν καὶ θάλασσαν. ὡς δὲ ἐγένοντο κατὰ τὴν μεταξὺ κειμένην θάλασσαν Σιγείου καὶ Χερρονήσου, ὤλισθεν εἰς τὸν βυθὸν ἡ Ἕλλη, κἀκεῖ θανούσης αὐτῆς ἀπʼ ἐκείνης Ἑλλήσποντος ἐκλήθη τὸ πέλαγος. Φρίξος δὲ ἦλθεν εἰς Κόλχους, ὧν Αἰήτης ἐβασίλευε παῖς Ἡλίου καὶ Περσηίδος, ἀδελφὸς δὲ Κίρκης καὶ Πασιφάης, ἣν Μίνως ἔγημεν. οὗτος αὐτὸν ὑποδέχεται, καὶ μίαν τῶν θυγατέρων Χαλκιόπην δίδωσιν. ὁ δὲ τὸν χρυσόμαλλον κριὸν Διὶ θύει φυξίῳ, τὸ δὲ τούτου δέρας Αἰήτῃ δίδωσιν· ἐκεῖνος δὲ αὐτὸ περὶ δρῦν ἐν Ἄρεος ἄλσει καθήλωσεν. ἐγένοντο δὲ ἐκ Χαλκιόπης Φρίξῳ παῖδες Ἄργος Μέλας Φρόντις Κυτίσωρος. | |
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268. Tosefta, Shekalim, 2.156, 2.170, 2.172, 2.302, 2.1002, 3.11, 3.52 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 620, 628| 3.11. "פרוכת ארכה ארבעים אמה ורחבה עשרים אמה והיתה נארגת תכלת וארגמן [תולעת] שני ושש משזר מעשה חושב אחרת היתה שם ארכה עשרים אמה ורחבה עשר [אמות] והיתה נארגת תכלת וארגמן ותולעת שני ושש משזר מעשה רוקם והיתה פרוסה על פתחו של היכל מבחוץ רבי יהודה אומר זו שמוציאין אותה מבפנים [היה] מקופלת אחד לשנים ושנים לארבעה היתה פרוסה על פתחו של היכל מבחוץ אמרו לו מי ששימש בקדושה חמורה [יחזור לשמש] בקדושה קלה דבר אחר בזו כתוב (שמות כו) מעשה חושב ובזו כתוב (שם) מעשה רוקם רבי נחמיה אומר מעשה חושב שני פרצופות מעשה רוקם פרצוף אחד אלא שמוציאין אותה מבפנים היתה מקופלת אחד לשנים ושנים לארבעה והיתה נתונה בעלייה כנגד התחתונה שנאמר (שם) והבדילה הפרוכת לכם בין הקדש וגו' ר' חנינא בן אנטיגנוס אומר שתי פרוכת היו שם אחת פרוסה ואחת מקופלת נטמאה פרוסה פורסין את המקופלת בערב יום הכפורים מכניסין את החדשה ומוציאין את הישנה.", | |
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| 269. Epictetus, Enchiridion, 15-16, 3, 31, 9, 26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Del Lucchese (2019) 213 |
| 270. Apollonius Dyscolus, On Syntax, 15.17, 15.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria •clement of alexandria, heresy and epistemology Found in books: Boulluec (2022) 411 |
| 271. Statius, Siluae, 2.1.132-2.1.134 (1st cent. CE - 1st cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 188 |
| 272. Epictetus, Discourses, a b c d\n0 2.4.8 2.4.8 2 4 \n1 2.4.9 2.4.9 2 4 \n2 2.4.10 2.4.10 2 4 \n3 2.17.1 2.17.1 2 17\n4 3.23.16 3.23.16 3 23\n5 3.14.8 3.14.8 3 14\n6 2.17.39 2.17.39 2 17\n7 4.10.12 4.10.12 4 10\n8 1.19.12 1.19.12 1 19\n9 1.19.13 1.19.13 1 19\n10 1.14.6 1.14.6 1 14\n11 2.8.11 2.8.11 2 8 \n12 '1.2.6 '1.2.6 '1 2 \n13 '3.23.16 '3.23.16 '3 23\n14 '3.22.91 '3.22.91 '3 22\n15 2.21.16 2.21.16 2 21\n16 2.21.15 2.21.15 2 21\n17 3.8.4 3.8.4 3 8 \n18 3.24.85 3.24.85 3 24\n19 3.24.86 3.24.86 3 24\n20 3.24.87 3.24.87 3 24\n21 3.24.88 3.24.88 3 24\n22 3.8.5 3.8.5 3 8 \n23 4.1.111 4.1.111 4 1 \n24 3.24.84 3.24.84 3 24\n25 3.8.3 3.8.3 3 8 \n26 3.3.14 3.3.14 3 3 \n27 3.8.1 3.8.1 3 8 \n28 3.3.15 3.3.15 3 3 \n29 3.3.19 3.3.19 3 3 \n30 3.3.18 3.3.18 3 3 \n31 3.3.17 3.3.17 3 3 \n32 3.3.16 3.3.16 3 3 \n33 2.18.12 2.18.12 2 18\n34 3.8.2 3.8.2 3 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 310 |
| 273. Seneca The Younger, Letters, a b c d\n0 9.16 9.16 9 16 \n1 114.1 114.1 114 1 \n2 84 84 84 None\n3 65 65 65 None\n4 94.14 94.14 94 14 \n5 94.13 94.13 94 13 \n6 29.2 29.2 29 2 \n7 29.1 29.1 29 1 \n8 '108.4 '108.4 '108 4 \n9 29.5 29.5 29 5 \n10 '9 '9 '9 None\n11 '13 '13 '13 None\n12 '6 '6 '6 None\n13 29.3 29.3 29 3 \n14 29.4 29.4 29 4 \n15 83.9 83.9 83 9 \n16 89.5 89.5 89 5 \n17 59.14 59.14 59 14 \n18 73.13 73.13 73 13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Del Lucchese (2019) 208; Engberg-Pedersen (2010) 21 |
274. Tacitus, Histories, 1.65 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •clement, first (clement of rome) Found in books: Moss (2012) 103 | 1.65. The old feud between the people of Lyons and Vienne had been inflamed by the last war. They had inflicted many losses on each other and had done this too frequently and savagely for anyone to believe that they were fighting only for Nero or Galba. Galba too had taken advantage of his displeasure to divert the revenues of Lyons into his own treasury; on the other hand he had shown great honour to the people of Vienne. Hence arose rivalry and envy and a bond of hatred between the peoples who were separated only by a single river. Therefore the people of Lyons began to stir up individual soldiers and spur them on to destroy Vienne by reminding them that its inhabitants had besieged their own colony, aided Vindex in his attempts, and had lately enrolled legions for the defence of Galba. More, after they had put forward these pretexts for hating Vienne, they began to point out the large booty to be obtained, no longer exhorting them in secret, but making public appeals. "Advance as avengers," they said; "destroy the home of war in Gaul. At Vienne there is nothing that is not foreign and hostile. We, a Roman colony and a part of your army, have shared your successes and reverses. Do not abandon us to an angry foe, should fortune prove adverse." |
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| 275. Soranus, Gynaecology, 2.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 174 |
| 276. Seneca The Younger, De Beneficiis, 2.16.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •clement of alexandria Found in books: Baumann and Liotsakis (2022) 201 |
277. Quintilian, Institutio Oratoria, a b c d\n0 8.6.34 8.6.34 8 6 \n1 8.3.6 8.3.6 8 3 \n2 '12.10.11 '12.10.11 '12 10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ward (2022) 145, 146 | 8.6.34. These facts make catachresis (of which abuse is a correct translation) all the more necessary. By this term is meant the practice of adapting the nearest available term to describe something for which no actual term exists, as in the line "A horse they build by Pallas' art divine," or as in the expression found in tragedy, "To Aigaleus His sire bears funeral offerings," |
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| 278. Aristobulus Milesius, Fragments, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021) 64 |
279. Clement of Rome, 1 Clement, 1.1, 2.6, 3.1, 3.2, 3.3, 3.4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 5.6, 5.7, 6.5, 6.9, 7.2, 7.5-8.5, 8.3, 8.5-9.1, 10, 11, 11.1, 11.2, 13.1, 14.1, 14.2, 14.4-15.7, 16.2, 17.2, 20, 20.1, 20.1-21.1, 20.2, 20.3, 20.4, 20.10, 20.11, 21.1, 21.5, 21.7, 23.1, 23.2, 23.3, 23.4, 23.5, 28.1, 30.1, 30.2, 30.3, 30.4, 30.5, 30.6, 30.7, 30.8, 34.7, 35.5, 38.2, 39.1, 39.2, 39.3, 39.4, 39.5, 39.6, 39.7, 39.8, 39.9, 40, 40.1, 41, 41.4, 42, 42.5, 43, 43.2, 44, 44.6, 45.2, 45.3, 45.4, 45.5, 45.6, 45.7, 46.5, 46.7, 46.9, 47.3, 47.4, 47.6, 47.7, 48.4, 48.5, 48.6, 49.5, 50.2, 51.1, 51.3-54.4, 51.3, 53.1, 54.2, 55.1, 55.4, 55.5, 55.6, 56.3, 56.4, 56.5, 56.6, 56.7, 56.8, 56.9, 56.10, 56.11, 56.12, 56.13, 56.14, 56.15, 56.16, 57.1, 57.3-58.1, 59.3, 59.4, 60.4, 61.1, 62.3, 63.1, 63.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gera (2014) 13| 59.3. ... ἐλπίζειν There appears to be a lucuna in the Greek : Lightfoot supplies *do\s h\mi=n, ku/rie. ἐπὶ τὸ ἀρχεγόνον πάσης κτίσεως ὄνομά σου, Eph 1, 18 ἀνοίξας τοὺς ὀφθαλμοὺς τῆς καρδίας ἡμῶν εἰς τὸ Is. 57, 15 γινώσκειν σε τὸν μόνον ὕψιστον ἐν ὑψίστοις, Is. 13, 11 Ps. 32, 10 ἅγιον ἐν ἀγίοις ἀναπαυόμενον. τὸν ταπεινοῦντα ὕβριν ὑπερηφάνων, τὸν διαλύοντα λογισμοὺς Job 5, 11 ἐθνῶν, τὸν ποιοῦντα ταπεινοὺς εἰς ὕψος καὶ τοὺς I Sam, 2, 7; cf. Luke 1, 53 ὑψηλοὺς ταπεινοῦντα, τὸν πλουτίζοντα καὶ πτωχίζοντα, τὸν ἀποκτείνοντα καὶ ζῆν ποιοῦντα, kai\ sw/zonta appears to be inserted before kai\ zh=n by SL, but is omitted by CK. Deut. 32, 39; cf. I Sam. 2,6; 11 Kings 5, 7 μόνον εὑρέτην eu)erge/thn ( "benefactor" ) C, "creator" K; the text is doubiful but eu(re/thn (LS) seems more likely to be implied by K than eu)erge/thn, and is therefore slightly more probable. πνευμάτων καὶ θεὸν πάσης σαρκός: τὸν ἐπιβλέποντα ἐν τοῖς ἀβύσσοις, τὸν ἐπόπτην Num. 16, 22; 27, 16 ἀνθρωπίνων ἔργων, τὸν τῶν κινδυνευόντων Dan, 3, 31 (*wulg. 3, 55); cf. Sirach 16, 18. 19 Judith 9, 11 βοηθόν, τὸν τῶν ἀπηλπισμένων σωτῆρα, τὸν παντὸς πνεύματος κτίστην καὶ ἐπίσκοπον: τὸν πληθύνοντα ἔθνη ἐπὶ γῆς καὶ ἐκ πάντων ἐκλεξάμενον τοὺς ἀγαπῶντάς σε διὰ Ἰησοῦ Χριστοῦ τοῦ ἠγαπημένου παιδός σου, δἰ οὗ ἡμᾶς ἐπαίδευσας, Ps. 118, 114; cf, Judith 9, 11 ἡγίασας, ἐτίμησας: | |
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| 280. Cornutus, De Natura Deorum, 30.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •clement of alexandria Found in books: Geljon and Runia (2019) 268 |
281. Clement of Rome, 2 Clement, 2.2, 12.2, 14.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •clement of rome, on the divided soul •clement of alexandria, st. •clement of alexandria Found in books: Boulluec (2022) 149, 150, 151, 152; Damm (2018) 187; Stanton (2021) 244| 2.2. ὃ δὲ εἶπεν: Βόησον, ἡ οὐκ ὠδίνουσα, τοῦτο λέγει: τὰς προσευχὰς ἡμῶν ἁπλῶς ἀναφέρειν πρὸς τὸν θεόν. μὴ ὡς αἱ ὠδίνουσαι ἐγκακῶμεν, 12.2. ἐπερωτηθεὶς γὰρ αὐτὸς ὁ κύριος ὑπό τινος, Ev Aegypt. (1) πότε ἥξει αὐτοῦ ἡ βασιλεία, εἶπεν: Ὅταν ἔσται τὰ δύο ἕν, καὶ τὸ ἔξω ὡς τὸ ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας οὔτε ἅρσεν οὔτε θῆλυ. 14.2. οὐκ οἴομαι δὲ ὑμᾶς ἀγνοεῖν, ὅτι Eph. 1, 23. ἐκκλησία ζῶσα σῶμά ἐστιν Χριστοῦ: λέγει γὰρ ἡ Gen 1, 27 γραφή: Ἐποίησεν ὁ θεὸς τὸν ἅνθρωπον ἅρσεν καὶ θῆλυ: τὸ ἄρσεν ἐστὶν ὁ Χριστός, τὸ θῆλυ ἡ ἐκκλησία: καὶ ἔτι e)/ti C, "and moreover" (e)/ti) S. τὰ βιβλία καὶ οἱ ἀπόστολοι τὴν ἐκκλησίαν οὐ νῦν εἶναι λέγουσιν le/gousi om. C. Some such sord is necessary to the grammar of the sentence, and is implied by S, but shether it sas le/gousi or fasi/, and its exact place in the sentence is of course uncertain. S also adds "of the prophets" after "the books." ἀλλὰ I Pet. 1, 20 ἄνωθεν. ἦν γὰρ πνευματική, ὡς καὶ ὁ Ἰησοῦς ἡμῶν, ἐφανερώθη δὲ ἐπ̓ ἐσχάτων τῶν ἡμερῶν, ἵνα ἡμᾶς σώσῃ. | |
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| 282. Arrian, Epicteti Dissertationes, 1.1.11, 1.6.1, 2.20.15, 3.15.14, 3.17.1, 3.22.41 (1st cent. CE - missingth cent. CE) Tagged with subjects: •clement of alexandria, Found in books: Del Lucchese (2019) 186, 213 |
283. Arrian, Anabasis of Alexander, 7.14.6 (1st cent. CE - missingth cent. CE) Tagged with subjects: •clement of alexandria Found in books: Baumann and Liotsakis (2022) 201| 7.14.6. ἀλλὰ καὶ ἐκεῖνο οὐ πάντῃ ἔξω τοῦ εἰκότος ἀναγεγράφθαι μοι δοκεῖ, ὡς ἐπὶ Βαβυλῶνος ἤλαυνεν Ἀλέξανδρος, ἐντυχεῖν αὐτῷ κατὰ τὴν ὁδὸν πολλὰς πρεσβείας ἀπὸ τῆς Ἑλλάδος, εἶναι δὲ δὴ ἐν τούτοις Ἐπιδαυρίων πρέσβεις· καὶ τούτους ὧν τε ἐδέοντο ἐξ Ἀλεξάνδρου τυχεῖν καὶ ἀνάθημα δοῦναι αὐτοῖς Ἀλέξανδρον κομίζειν τῷ Ἀσκληπιῷ, ἐπειπόντα ὅτι· καίπερ οὐκ ἐπιεικῶς κέχρηταί μοι ὁ Ἀσκληπιός, οὐ σώσας μοι τὸν ἑταῖρον ὅντινα ἴσον τῇ ἐμαυτοῦ κεφαλῇ ἦγον. ἐναγίζειν τε ὅτι ἀεὶ ὡς ἥρωϊ ἐκέλευεν Ἡφαιστίωνι, τοῦτο μὲν πρὸς τῶν πλείστων ἀναγέγραπται· | |
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| 284. Philostratus The Athenian, Lives of The Sophists, 493-494, 500, 531, 602-603 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Stanton (2021) 247 |
| 285. Lucian, Philosophies For Sale, '20 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 620 |
286. Tertullian, On Modesty, 5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Binder (2012) 82 | 5. of how deep guilt, then, adultery- which is likewise a matter of fornication, in accordance with its criminal function - is to be accounted, the Law of God first comes to hand to show us; if it is true, (as it is), that after interdicting the superstitious service of alien gods, and the making of idols themselves, after commending (to religious observance) the veneration of the Sabbath, after commanding a religious regard toward parents second (only to that) toward God, (that Law) laid, as the next substratum in strengthening and fortifying such counts, no other precept than You shall not commit adultery. For after spiritual chastity and sanctity followed corporeal integrity. And this (the Law) accordingly fortified, by immediately prohibiting its foe, adultery. Understand, consequently, what kind of sin (that must be), the repression of which (the Law) ordained next to (that of) idolatry. Nothing that is a second is remote from the first; nothing is so close to the first as the second. That which results from the first is (in a sense) another first. And so adultery is bordering on idolatry. For idolatry withal, often cast as a reproach upon the People under the name of adultery and fornication, will be alike conjoined therewith in fate as in following - will be alike co-heir therewith in condemnation as in co-ordination. Yet further: premising You shall not commit adultery, (the Law) adjoins, You shall not kill. It honoured adultery, of course, to which it gives the precedence over murder, in the very fore-front of the most holy law, among the primary counts of the celestial edict, marking it with the inscription of the very principal sins. From its place you may discern the measure, from its rank the station, from its neighbourhood the merit, of each thing. Even evil has a dignity, consisting in being stationed at the summit, or else in the centre, of the superlatively bad. I behold a certain pomp and circumstance of adultery: on the one side, Idolatry goes before and leads the way; on the other, Murder follows in company. Worthily, without doubt, has she taken her seat between the two most conspicuous eminences of misdeeds, and has completely filled the vacant space, as it were, in their midst, with an equal majesty of crime. Enclosed by such flanks, encircled and supported by such ribs, who shall dislocate her from the corporate mass of coherencies, from the bond of neighbour crimes, from the embrace of kindred wickednesses, so as to set apart her alone for the enjoyment of repentance? Will not on one side Idolatry, on the other Murder, detain her, and (if they have any voice) reclaim: This is our wedge, this our compacting power? By (the standard of) Idolatry we are measured; by her disjunctive intervention we are conjoined; to her, outjutting from our midst, we are united; the Divine Scripture has made us concorporate; the very letters are our glue; herself can no longer exist without us. 'Many and many a time do I, Idolatry, subminister occasion to Adultery; witness my groves and my mounts, and the living waters, and the very temples in cities, what mighty agents we are for overthrowing modesty.' 'I also, Murder, sometimes exert myself on behalf of Adultery. To omit tragedies, witness nowadays the poisoners, witness the magicians, how many seductions I avenge, how many rivalries I revenge; how many guards, how many informers, how many accomplices, I make away with. Witness the midwives likewise, how many adulterous conceptions are slaughtered.' Even among Christians there is no adultery without us. Wherever the business of the unclean spirit is, there are idolatries; wherever a man, by being polluted, is slain, there too is murder. Therefore the remedial aids of repentance will not be suitable to them, or else they will likewise be to us. We either detain Adultery, or else follow her. These words the sins themselves do speak. If the sins are deficient in speech, hard by (the door of the church) stands an idolater, hard by stands a murderer; in their midst stands, too, an adulterer. Alike, as the duty of repentance bids, they sit in sackcloth and bristle in ashes; with the self-same weeping they groan; with the selfsame prayers they make their circuits; with the self-same knees they supplicate; the self-same mother they invoke. What are you doing, gentlest and humanest Discipline? Either to all these will it be your duty so to be, for blessed are the peacemakers; or else, if not to all, it will be your duty to range yourself on our side. Do you once for all condemn the idolater and the murderer, but take the adulterer out from their midst?- (the adulterer), the successor of the idolater, the predecessor of the murderer, the colleague of each? It is an accepting of person: the more pitiable repentances you have left (unpitied) behind! |
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287. Tertullian, On The Flesh of Christ, 23.2, 23.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria, on interpretation of scripture •exegesis, in clement of alexandria •clement of alexandria, alterations to heresy’s link to philosophy Found in books: Boulluec (2022) 302, 415 | 4. Since, therefore, you do not reject the assumption of a body as impossible or as hazardous to the character of God, it remains for you to repudiate and censure it as unworthy of Him. Come now, beginning from the nativity itself, declaim against the uncleanness of the generative elements within the womb, the filthy concretion of fluid and blood, of the growth of the flesh for nine months long out of that very mire. Describe the womb as it enlarges from day to day, heavy, troublesome, restless even in sleep, changeful in its feelings of dislike and desire. Inveigh now likewise against the shame itself of a woman in travail which, however, ought rather to be honoured in consideration of that peril, or to be held sacred in respect of (the mystery of) nature. of course you are horrified also at the infant, which is shed into life with the embarrassments which accompany it from the womb; you likewise, of course, loathe it even after it is washed, when it is dressed out in its swaddling-clothes, graced with repeated anointing, smiled on with nurse's fawns. This reverend course of nature, you, O Marcion, (are pleased to) spit upon; and yet, in what way were you born? You detest a human being at his birth; then after what fashion do you love anybody? Yourself, of course, you had no love of, when you departed from the Church and the faith of Christ. But never mind, if you are not on good terms with yourself, or even if you were born in a way different from other people. Christ, at any rate, has loved even that man who was condensed in his mother's womb amidst all its uncleannesses, even that man who was brought into life out of the said womb, even that man who was nursed amidst the nurse's simpers. For his sake He came down (from heaven), for his sake He preached, for his sake He humbled Himself even unto death - the death of the cross. Philippians 2:8 He loved, of course, the being whom He redeemed at so great a cost. If Christ is the Creator's Son, it was with justice that He loved His own (creature); if He comes from another god, His love was excessive, since He redeemed a being who belonged to another. Well, then, loving man He loved his nativity also, and his flesh as well. Nothing can be loved apart from that through which whatever exists has its existence. Either take away nativity, and then show us your man; or else withdraw the flesh, and then present to our view the being whom God has redeemed - since it is these very conditions which constitute the man whom God has redeemed. And are you for turning these conditions into occasions of blushing to the very creature whom He has redeemed, (censuring them), too, as unworthy of Him who certainly would not have redeemed them had He not loved them? Our birth He reforms from death by a second birth from heaven; our flesh He restores from every harassing malady; when leprous, He cleanses it of the stain; when blind, He rekindles its light; when palsied, He renews its strength; when possessed with devils, He exorcises it; when dead, He reanimates it - then shall we blush to own it? If, to be sure, He had chosen to be born of a mere animal, and were to preach the kingdom of heaven invested with the body of a beast either wild or tame, your censure (I imagine) would have instantly met Him with this demurrer: This is disgraceful for God, and this is unworthy of the Son of God, and simply foolish. For no other reason than because one thus judges. It is of course foolish, if we are to judge God by our own conceptions. But, Marcion, consider well this Scripture, if indeed you have not erased it: God has chosen the foolish things of the world, to confound the wise. 1 Corinthians 1:27 Now what are those foolish things? Are they the conversion of men to the worship of the true God, the rejection of error, the whole training in righteousness, chastity, mercy, patience, and innocence? These things certainly are not foolish. Inquire again, then, of what things he spoke, and when you imagine that you have discovered what they are will you find anything to be so foolish as believing in a God that has been born, and that of a virgin, and of a fleshly nature too, who wallowed in all the before-mentioned humiliations of nature? But some one may say, These are not the foolish things; they must be other things which God has chosen to confound the wisdom of the world. And yet, according to the world's wisdom, it is more easy to believe that Jupiter became a bull or a swan, if we listen to Marcion, than that Christ really became a man. |
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288. Tertullian, Antidote For The Scorpion'S Sting, 1, 15, 5, 12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013) 66 | 12. Who, now, should know better the marrow of the Scriptures than the school of Christ itself?- the persons whom the Lord both chose for Himself as scholars, certainly to be fully instructed in all points, and appointed to us for masters to instruct us in all points. To whom would He have rather made known the veiled import of His own language, than to him to whom He disclosed the likeness of His own glory- to Peter, John, and James, and afterwards to Paul, to whom He granted participation in (the joys of) paradise too, prior to his martyrdom? Or do they also write differently from what they think - teachers using deceit, not truth? Addressing the Christians of Pontus, Peter, at all events, says, How great indeed is the glory, if you suffer patiently, without being punished as evildoers! For this is a lovely feature, and even hereunto were you called, since Christ also suffered for us, leaving you Himself as an example, that you should follow His own steps. 1 Peter 2:20 And again: Beloved, be not alarmed by the fiery trial which is taking place among you, as though some strange thing happened unto you. For, inasmuch as you are partakers of Christ's sufferings, do you rejoice; that, when His glory shall be revealed, you may be glad also with exceeding joy. If you are reproached for the name of Christ, happy are you; because glory and the Spirit of God rest upon you: if only none of you suffer as a murderer, or as a thief, or as an evil-doer, or as a busybody in other men's matters; yet (if any man suffer) as a Christian, let him not be ashamed, but let him glorify God on this behalf. 1 Peter 4:12 John, in fact, exhorts us to lay down our lives even for our brethren, 1 John 3:16 affirming that there is no fear in love: For perfect love casts out fear, since fear has punishment; and he who fears is not perfect in love. 1 John 4:18 What fear would it be better to understand (as here meant), than that which gives rise to denial? What love does he assert to be perfect, but that which puts fear to flight, and gives courage to confess? What penalty will he appoint as the punishment of fear, but that which he who denies is about to pay, who has to be slain, body and soul, in hell? And if he teaches that we must die for the brethren, how much more for the Lord, - he being sufficiently prepared, by his own Revelation too, for giving such advice! For indeed the Spirit had sent the injunction to the angel of the church in Smyrna: Behold, the devil shall cast some of you into prison, that you may be tried ten days. Be faithful unto death, and I will give you a crown of life. Revelation 2:10 Also to the angel of the church in Pergamus (mention was made) of Antipas, Revelation 2:13 the very faithful martyr, who was slain where Satan dwells. Also to the angel of the church in Philadelphia Revelation 3:10 (it was signified) that he who had not denied the name of the Lord was delivered from the last trial. Then to every conqueror the Spirit promises now the tree of life, and exemption from the second death; now the hidden manna with the stone of glistening whiteness, and the name unknown (to every man save him that receives it); now power to rule with a rod of iron, and the brightness of the morning star; now the being clothed in white raiment, and not having the name blotted out of the book of life, and being made in the temple of God a pillar with the inscription on it of the name of God and of the Lord, and of the heavenly Jerusalem; now a sitting with the Lord on His throne - which once was persistently refused to the sons of Zebedee. Matthew 20:20-23 Who, pray, are these so blessed conquerors, but martyrs in the strict sense of the word? For indeed theirs are the victories whose also are the fights; theirs, however, are the fights whose also is the blood. But the souls of the martyrs both peacefully rest in the meantime under the altar, Revelation 6:9 and support their patience by the assured hope of revenge; and, clothed in their robes, wear the dazzling halo of brightness, until others also may fully share in their glory. For yet again a countless throng are revealed, clothed in white and distinguished by palms of victory, celebrating their triumph doubtless over Antichrist, since one of the elders says, These are they who come out of that great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:14 For the flesh is the clothing of the soul. The uncleanness, indeed, is washed away by baptism, but the stains are changed into dazzling whiteness by martyrdom. For Esaias also promises, that out of red and scarlet there will come forth the whiteness of snow and wool. Isaiah 1:18 When great Babylon likewise is represented as drunk with the blood of the saints, Revelation 17:6 doubtless the supplies needful for her drunkenness are furnished by the cups of martyrdoms; and what suffering the fear of martyrdoms will entail, is in like manner shown. For among all the castaways, nay, taking precedence of them all, are the fearful. But the fearful, says John - and then come the others - will have their part in the lake of fire and brimstone. Revelation 21:8 Thus fear, which, as stated in his epistle, love drives out, has punishment. |
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289. Tertullian, On The Crown, 1.4.4-1.4.5, 3.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos (2020) 116; McGowan (1999) 109; de Ste. Croix et al. (2006) 158, 159 | 15. Keep for God His own property untainted; He will crown it if He choose. Nay, then, He does even choose. He calls us to it. To him who conquers He says, I will give a crown of life. Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle 2 Timothy 4:8 feels so justly confident has been laid up for him. The angel Revelation 6:2 also, as he goes forth on a white horse, conquering and to conquer, receives a crown of victory; and another Revelation 10:1 is adorned with an encircling rainbow (as it were in its fair colors)- a celestial meadow. In like manner, the elders sit crowned around, crowned too with a crown of gold, and the Son of Man Himself flashes out above the clouds. If such are the appearances in the vision of the seer, of what sort will be the realities in the actual manifestation? Look at those crowns. Inhale those odours. Why condemn you to a little chaplet, or a twisted headband, the brow which has been destined for a diadem? For Christ Jesus has made us even kings to God and His Father. What have you in common with the flower which is to die? You have a flower in the Branch of Jesse, upon which the grace of the Divine Spirit in all its fullness rested - a flower undefiled, unfading, everlasting, by choosing which the good soldier, too, has got promotion in the heavenly ranks. Blush, you fellow-soldiers of his, henceforth not to be condemned even by him, but by some soldier of Mithras, who, at his initiation in the gloomy cavern, in the camp, it may well be said, of darkness, when at the sword's point a crown is presented to him, as though in mimicry of martyrdom, and thereupon put upon his head, is admonished to resist and cast it off, and, if you like, transfer it to his shoulder, saying that Mithras is his crown. And thenceforth he is never crowned; and he has that for a mark to show who he is, if anywhere he be subjected to trial in respect of his religion; and he is at once believed to be a soldier of Mithras if he throws the crown away - if he say that in his god he has his crown. Let us take note of the devices of the devil, who is wont to ape some of God's things with no other design than, by the faithfulness of his servants, to put us to shame, and to condemn us. |
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| 290. Tertullian, On The Apparel of Women, 1.4, 2.8.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 177, 188 |
| 291. Tertullian, On Flight In Persecution, 5.1, 9.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria, ,life of •clement of alexandria, on flight •clement of alexandria, on martyrdom Found in books: Moss (2012) 155 |
292. Tertullian, On Idolatry, 3.4, 7.1, 7.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Binder (2012) 81, 86; Stanton (2021) 182 | 10. Moreover, we must inquire likewise touching schoolmasters; nor only of them, but also all other professors of literature. Nay, on the contrary, we must not doubt that they are in affinity with manifold idolatry: first, in that it is necessary for them to preach the gods of the nations, to express their names, genealogies, honourable distinctions, all and singular; and further, to observe the solemnities and festivals of the same, as of them by whose means they compute their revenues. What schoolmaster, without a table of the seven idols, will yet frequent the Quinquatria? The very first payment of every pupil he consecrates both to the honour and to the name of Minerva; so that, even though he be not said to eat of that which is sacrificed to idols nominally (not being dedicated to any particular idol), he is shunned as an idolater. What less of defilement does he recur on that ground, than a business brings which, both nominally and virtually, is consecrated publicly to an idol? The Minervalia are as much Minerva's, as the Saturnalia Saturn's; Saturn's, which must necessarily be celebrated even by little slaves at the time of the Saturnalia. New-year's gifts likewise must be caught at, and the Septimontium kept; and all the presents of Midwinter and the feast of Dear Kinsmanship must be exacted; the schools must be wreathed with flowers; the flamens' wives and the diles sacrifice; the school is honoured on the appointed holy-days. The same thing takes place on an idol's birthday; every pomp of the devil is frequented. Who will think that these things are befitting to a Christian master, unless it be he who shall think them suitable likewise to one who is not a master? We know it may be said, If teaching literature is not lawful to God's servants, neither will learning be likewise; and, How could one be trained unto ordinary human intelligence, or unto any sense or action whatever, since literature is the means of training for all life? How do we repudiate secular studies, without which divine studies cannot be pursued? Let us see, then, the necessity of literary erudition; let us reflect that partly it cannot be admitted, partly cannot be avoided. Learning literature is allowable for believers, rather than teaching; for the principle of learning and of teaching is different. If a believer teach literature, while he is teaching doubtless he commends, while he delivers he affirms, while he recalls he bears testimony to, the praises of idols interspersed therein. He seals the gods themselves with this name; whereas the Law, as we have said, prohibits the names of gods to be pronounced, and this name to be conferred on vanity. Hence the devil gets men's early faith built up from the beginnings of their erudition. Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behooves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities. |
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| 293. Tertullian, On Fasting, Against The Psychics, 1.1, 15.1, 15.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: McGowan (1999) 155; Stanton (2021) 239 |
294. Tertullian, On Prayer, 26 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Cain (2016) 81 | 26. You will not dismiss a brother who has entered your house without prayer.- Have you seen, says Scripture, a brother? You have seen your Lord; - especially a stranger, lest perhaps he be an angel. But again, when received yourself by brethren, you will not make earthly refreshments prior to heavenly, for your faith will immediately be judged. Or else how will you - according to the precept Luke 10:5 - say, Peace to this house, unless you exchange mutual peace with them who are in the house? |
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| 295. Tertullian, On The Pallium, a b c d\n0 2.1 2.1 2 1\n1 '4.3 '4.3 '4 3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Stanton (2021) 233, 235 |
| 296. Tertullian, On The Resurrection of The Flesh, 55.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria, ‘liberal’ tolerance of heresy Found in books: Boulluec (2022) 336, 337 |
| 297. Tertullian, Prescription Against Heretics, 6.6, 24.5-24.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 336, 337; Geljon and Vos (2020) 116; Roskovec and Hušek (2021) 43 |
| 298. Theophilus, To Autolycus, a b c d\n0 1 1 1 None\n1 3 3 3 None\n2 3.7.18 3.7.18 3 7 \n3 2.10 2.10 2 10 \n4 2.13 2.13 2 13 \n5 2.27 2.27 2 27 \n6 '1.9 '1.9 '1 9 \n7 '2.12 '2.12 '2 12 \n8 '2.3 '2.3 '2 3 \n9 '2.7 '2.7 '2 7 \n10 3.4 3.4 3 4 \n11 3.3 3.3 3 3 \n12 3.5 3.5 3 5 \n13 3.15 3.15 3 15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Binder (2012) 81, 82 |
| 299. Apuleius, On Plato, 1.4, 1.5.191 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Hirsch-Luipold (2022) 239; Motta and Petrucci (2022) 82 |
300. Anon., Acts of Thomas, 132, 152, 59 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013) 200 | 59. All the people therefore believed and gave their souls obediently unto the living God and Christ Jesus, rejoicing in the blessed works of the Most High and in his holy service. And they brought much money for the service of the widows: for the apostle had them gathered together in the cities, and unto all of them he sent provision by his own ministers (deacons), both clothes and nourishment. And he himself ceased not preaching and speaking to them and showing that this is Jesus Christ whom the scriptures proclaimed, who is come and was crucified, and raised the third day from the dead. And next he showed them plainly, beginning from the prophets, the things concerning the Christ, that it was necessary that he should come, and that in him should be accomplished all things that were foretold of him. And the fame of him went forth into all the cities and countries, and all that had sick or them that were oppressed by unclean spirits brought them, and some they laid in the way whereby he should pass, and he healed them all by the power of the Lord. Then all that were healed by him said with one accord: Glory be to thee, Jesu, who hast granted us all alike healing through thy servant and apostle Thomas. And now being whole and rejoicing, we beseech thee that we may be of thy flock, and be numbered among thy sheep; receive us therefore, Lord, and impute not unto us our transgressions and our former faults which we committed being in ignorance. |
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| 301. Philostratus The Athenian, On Heroes, a b c d\n0 '33.39 '33.39 '33 39 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 899 |
302. Philostratus The Athenian, Life of Apollonius, 4.8.1, 4.42, 6.19 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Cosgrove (2022) 237; Stanton (2021) 247; Taylor and Hay (2020) 132, 167| 4.42. ἐπεὶ δὲ ὁ Δημήτριος διατεθεὶς πρὸς αὐτόν, ὡς ἐν τοῖς Κορινθιακοῖς λόγοις εἴρηκα, παραγενόμενος ἐς τὴν ̔Ρώμην ὕστερον ἐθεράπευε μὲν τὸν ̓Απολλώνιον, ἐπηφίει δ' αὑτὸν τῷ Νέρωνι, τέχνη ταῦτα ὑπωπτεύθη τοῦ ἀνδρὸς καὶ τὸν Δημήτριον αὐτὸς ἐδόκει καθεικέναι ἐς αὐτά, καὶ πολὺ μᾶλλον, ὁπότε γυμνάσιον μὲν ἐξεποιήθη τῷ Νέρωνι θαυμασιώτατον τῶν ἐκεῖ, λευκὴν δ' ἔθυον ἐν αὐτῷ ἡμέραν Νέρων τε αὐτὸς καὶ ἡ βουλὴ ἡ μεγάλη καὶ τὸ ἱππεῦον τῆς ̔Ρώμης, παρελθὼν δὲ ὁ Δημήτριος ἐς αὐτὸ τὸ γυμνάσιον διεξῆλθε λόγον κατὰ τῶν λουμένων, ὡς ἐκλελυμένων τε καὶ αὑτοὺς χραινόντων, καὶ ἐδείκνυεν, ὅτι περιττὸν ἀνάλωμα εἴη τὰ τοιαῦτα, ἐφ' οἷς ξυνήρατο μὲν αὐτῷ ̔τοῦ̓ μὴ ἀποθανεῖν αὐτίκα τὸ τὸν Νέρωνα εὐφωνότατα ἑαυτοῦ κατὰ τὴν ἡμέραν ἐκείνην ᾅδειν — ᾖδε δὲ ἐν καπηλείῳ πεποιημένῳ ἐς τὸ γυμνάσιον διάζωμα ἔχων γυμνός, ὥσπερ τῶν καπήλων οἱ ἀσελγέστατοι — οὐ μὴν διέφυγεν ὁ Δημήτριος τὸ ἐφ' οἷς εἶπε κινδυνεῦσαι, Τιγελλῖνος γάρ, ὑφ' ᾧ τὸ ξίφος ἦν τοῦ Νέρωνος, ἀπήλαυνεν αὐτὸν τῆς ̔Ρώμης, ὡς τὸ βαλανεῖον κατασκάψαντα οἷς εἶπε, τὸν δ' ̓Απολλώνιον ἀφανῶς ἀνίχνευεν, ὁπότε καὶ αὐτὸς ἐπιλήψιμόν τι καὶ παραβεβλημένον εἴποι. 6.19. “ἐρώτα,” ἔφασαν “ἕπεται γάρ που ἐρωτήσει λόγος.” καὶ ὁ ̓Απολλώνιος “περὶ θεῶν” εἶπεν “ὑμᾶς ἐρήσομαι πρῶτον, τί μαθόντες ἄτοπα καὶ γελοῖα θεῶν εἴδη παραδεδώκατε τοῖς δεῦρο ἀνθρώποις πλὴν ὀλίγων: ὀλίγων γάρ; πάνυ μέντοι ὀλίγων, ἃ σοφῶς καὶ θεοειδῶς ἵδρυται, τὰ λοιπὰ δ' ὑμῶν ἱερὰ ζῴων ἀλόγων καὶ ἀδόξων τιμαὶ μᾶλλον ἢ θεῶν φαίνονται.” δυσχεράνας δὲ ὁ Θεσπεσίων “τὰ δὲ παρ' ὑμῖν” εἶπεν “ἀγάλματα πῶς ἱδρῦσθαι φήσεις;” “ὥς γε” ἔφη “κάλλιστόν τε καὶ θεοφιλέστατον δημιουργεῖν θεούς.” “τὸν Δία που λέγεις” εἶπε “τὸν ἐν τῇ ̓Ολυμπίᾳ καὶ τὸ τῆς ̓Αθηνᾶς ἕδος καὶ τὸ τῆς Κνιδίας τε καὶ τὸ τῆς ̓Αργείας καὶ ὁπόσα ὧδε καλὰ καὶ μεστὰ ὥρας.” “οὐ μόνον” ἔφη “ταῦτα, ἀλλὰ καὶ καθάπαξ τὴν μὲν παρὰ τοῖς ἄλλοις ἀγαλματοποιίαν ἅπτεσθαί φημι τοῦ προσήκοντος, ὑμᾶς δὲ καταγελᾶν τοῦ θείου μᾶλλον ἢ νομίζειν αὐτό.” “οἱ Φειδίαι δὲ” εἶπε:“καὶ οἱ Πραξιτέλεις μῶν ἀνελθόντες ἐς οὐρανὸν καὶ ἀπομαξάμενοι τὰ τῶν θεῶν εἴδη τέχνην αὐτὰ ἐποιοῦντο, ἢ ἕτερόν τι ἦν, ὃ ἐφίστη αὐτοὺς τῷ πλάττειν;” “ἕτερον” ἔφη “καὶ μεστόν γε σοφίας πρᾶγμα.” “ποῖον;” εἶπεν “οὐ γὰρ ἄν τι παρὰ τὴν μίμησιν εἴποις.” “φαντασία” ἔφη “ταῦτα εἰργάσατο σοφωτέρα μιμήσεως δημιουργός: μίμησις μὲν γὰρ δημιουργήσει, ὃ εἶδεν, φαντασία δὲ καὶ ὃ μὴ εἶδεν, ὑποθήσεται γὰρ αὐτὸ πρὸς τὴν ἀναφορὰν τοῦ ὄντος, καὶ μίμησιν μὲν πολλάκις ἐκκρούει ἔκπληξις, φαντασίαν δὲ οὐδέν, χωρεῖ γὰρ ἀνέκπληκτος πρὸς ὃ αὐτὴ ὑπέθετο. δεῖ δέ που Διὸς μὲν ἐνθυμηθέντα εἶδος ὁρᾶν αὐτὸν ξὺν οὐρανῷ καὶ ὥραις καὶ ἄστροις, ὥσπερ ὁ Φειδίας τότε ὥρμησεν, ̓Αθηνᾶν δὲ δημιουργήσειν μέλλοντα στρατόπεδα ἐννοεῖν καὶ μῆτιν καὶ τέχνας καὶ ὡς Διὸς αὐτοῦ ἀνέθορεν. εἰ δὲ ἱέρακα ἢ γλαῦκα ἢ λύκον ἢ κύνα ἐργασάμενος ἐς τὰ ἱερὰ φέροις ἀντὶ ̔Ερμοῦ τε καὶ ̓Αθηνᾶς καὶ ̓Απόλλωνος, τὰ μὲν θηρία καὶ τὰ ὄρνεα ζηλωτὰ δόξει τῶν εἰκόνων, οἱ δὲ θεοὶ παραπολὺ τῆς αὑτῶν δόξης ἑστήξουσιν.” “ἔοικας” εἶπεν “ἀβασανίστως ἐξετάζειν τὰ ἡμέτερα: σοφὸν γάρ, εἴπερ τι Αἰγυπτίων, καὶ τὸ μὴ θρασύνεσθαι ἐς τὰ τῶν θεῶν εἴδη, ξυμβολικὰ δὲ αὐτὰ ποιεῖσθαι καὶ ὑπονοούμενα, καὶ γὰρ ἂν καὶ σεμνότερα οὕτω φαίνοιτο.” γελάσας οὖν ὁ ̓Απολλώνιος “ὦ ἄνθρωποι,” ἔφη “μεγάλα ὑμῖν ἀπολέλαυται τῆς Αἰγυπτίων τε καὶ Αἰθιόπων σοφίας, εἰ σεμνότερον ὑμῶν καὶ θεοειδέστερον κύων δόξει καὶ ἶβις καὶ τράγος, ταῦτα γὰρ Θεσπεσίωνος ἀκούω τοῦ σοφοῦ. σεμνὸν δὲ δὴ ἢ ἔμφοβον τί ἐν τούτοις; τοὺς γὰρ ἐπιόρκους καὶ τοὺς ἱεροσύλους καὶ τὰ βωμολόχα ἔθνη καταφρονεῖν τῶν τοιούτων ἱερῶν εἰκὸς μᾶλλον ἢ δεδιέναι αὐτά, εἰ δὲ σεμνότερα ταῦτα ὑπονοούμενα, πολλῷ σεμνότερον ἂν ἔπραττον οἱ θεοὶ κατ' Αἴγυπτον, εἰ μὴ ἵδρυτό τι αὐτῶν ἄγαλμα, ἀλλ' ἕτερον τρόπον σοφώτερόν τε καὶ ἀπορρητότερον τῇ θεολογίᾳ ἐχρῆσθε: ἦν γάρ που νεὼς μὲν αὐτοῖς ἐξοικοδομῆσαι καὶ βωμοὺς ὁρίζειν καὶ ἃ χρὴ θύειν καὶ ἃ μὴ χρὴ καὶ ὁπηνίκα καὶ ἐφ' ὅσον καὶ ὅ τι λέγοντας ἢ δρῶντας, ἄγαλμα δὲ μὴ ἐσφέρειν, ἀλλὰ τὰ εἴδη τῶν θεῶν καταλείπειν τοῖς τὰ ἱερὰ ἐσφοιτῶσιν, ἀναγράφει γάρ τι ἡ γνώμη καὶ ἀνατυποῦται δημιουργίας κρεῖττον, ὑμεῖς δὲ ἀφῄρησθε τοὺς θεοὺς καὶ τὸ ὁρᾶσθαι καλῶς καὶ τὸ ὑπονοεῖσθαι.” πρὸς ταῦτα ὁ Θεσπεσίων, “ἐγένετό τις” ἔφη “Σωκράτης ̓Αθηναῖος ἀνόητος, ὥσπερ ἡμεῖς, γέρων, ὃς τὸν κύνα καὶ τὸν χῆνα καὶ τὴν πλάτανον θεούς τε ἡγεῖτο καὶ ὤμνυ.” “οὐκ ἀνόητος,” εἶπεν “ἀλλὰ θεῖος καὶ ἀτεχνῶς σοφός, ὤμνυ γὰρ ταῦτα οὐχ' ὡς θεούς, ἀλλ' ἵνα μὴ θεοὺς ὀμνύοι.” | 4.42. Now Demetrius being attracted to Apollonius, as I have said above in my account of the events at Corinth, betook himself subsequently to Rome, and proceeded to court Apollonius, at the same time that he launched out against Nero. In consequence our sage's profession was looked at askance, and he was thought to have set Demetrius on to proceed thus, and the suspicion was increased on the occasion of Nero's completion of the most magnificent gymnasium in Rome: for the auspicious day was being celebrated therein by Nero himself and the great Senate and all the knights of Rome, when Demetrius made his way into the gymnasium itself and delivered himself of a philippic against people who bathed, declaring that they enfeebled and polluted themselves; and he showed that such institutions were a useless expense. He was only saved from immediate death as the penalty of such language by the fact that Nero was in extra good voice when he sang on that day, and he sang in the tavern which adjoined the gymnasium, naked except for a girdle round his waste, like any low tapster. Demetrius, however, did not wholly escape the risk which he had courted by his language; for Tigellinus, to whom Nero had committed the power of life and death, proceeded to banish him from Rome, on the plea that he had ruined and overthrown the bath by the words he used; and he began to dog the steps of Apollonius secretly, in the hope that he would catch him out too in some compromising utterance. 6.19. Ask, they said, for you know question comes first and argument follows on it. It is about the gods that I would like to ask you a question first, namely, what induced you to impart, as your tradition, to the people of this country forms of the gods that are absurd and grotesque in all but a few cases? In a few cases, do I say? I would rather say that in very few are the gods' images fashioned in a wise and god-like manner, for the mass of your shrines seem to have been erected in honor rather of irrational and ignoble animals than of gods. Thespesion, resenting these remarks, said: And your own images in Greece, how are they fashioned? In the way, he replied, in which it is best and most reverent to construct images of the gods. I suppose you allude, said the other, to the statue of Zeus in Olympia, and to the image of Athena and to that of the Cnidian goddess and to that of the Argive goddess and to other images equally beautiful and full of charm? Not only to these, replied Apollonius, but without exception I maintain, that whereas in other lands statuary has scrupulously observed decency and fitness, you rather make ridicule of the gods than really believe in them. Your artists, then, like Phidias, said the other, and like Praxiteles, went up, I suppose, to heaven and took a copy of the forms of the gods, and then reproduced these by their art or was there any other influence which presided over and guided their molding? There was, said Apollonius, and an influence pregt with wisdom and genius. What was that? said the other, for I do not think you can adduce any except imitation. Imagination, said Apollonius, wrought these works, a wiser and subtler artist by far than imitation; for imitation can only create as its handiwork what it has seen, but imagination equally what it has not seen; for it will conceive of its ideal with reference to the reality, and imitation is often baffled by terror, but imagination by nothing; for it marches undismayed to the goal which it has itself laid down. When you entertain a notion of Zeus you must, I suppose, envisage him along with heaven and seasons and stars, as Phidias in his day endeavoured to do, and if you would fashion an image of Athena you must imagine in your mind armies and cunning, and handicrafts, and how she leapt out of Zeus himself. But if you make a hawk or an owl or a wolf or a dog, and put it in your temples instead of Hermes or Athena or Apollo, your animals and your birds may be esteemed and of much price as likenesses, but the gods will be very much lowered in their dignity. I think, said the other, that you criticize our religion very superficially; for if the Egyptians have any wisdom, they show it by their deep respect and reverence in the representation of the gods, and by the circumstance that they fashion their forms as symbols of a profound inner meaning, so as to enhance their solemnity and august character. Apollonius thereon merely laughed and said: My good friends, you have indeed greatly profited by the wisdom of Egypt and Ethiopia, if your dog and your ibis and your goat seem particularly august and god-like, for this is what I learn from Thespesion the sage.But what is there that is august or awe-inspiring in these images? Is it not likely that perjurers and temple-thieves and all the rabble of low jesters will despise such holy objects rather than dread them; and if they are to be held for the hidden meanings which they convey, surely the gods in Egypt would have met with much greater reverence, if no images of them had ever been set up at all, and if you had planned your theology along other lines wiser and more mysterious. For I imagine you might have built temples for them, and have fixed the altars and laid down rules about what to sacrifice and what not, and when and on what scale, and with what liturgies and rites, without introducing any image at all, but leaving it to those who frequented the temples to imagine the images of the gods; for the mind can more or less delineate and figure them to itself better than can any artist; but you have denied to the gods the privilege of beauty both of the outer eye and of an inner suggestion. Thespesion replied and said: There was a certain Athenian, called Socrates, a foolish old man like ourselves, who thought that the dog and the goose and the plane tree were gods and used to swear by them. He was not foolish, said Apollonius, but a divine and unfeignedly wise man; for he did not swear by these objects on the understanding that they were gods, but to save himself from swearing by the gods. |
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303. Anon., Genesis Rabba, 79.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Janowitz (2002) 83| 79.8. וַיַּצֶּב שָׁם מִזְבֵּחַ וַיִּקְרָא לוֹ אֵל (בראשית לג, כ), אָמַר רֵישׁ לָקִישׁ וַיִּקְרָא לוֹ אֵל אֱלֹהֵי יִשְׂרָאֵל, אָמַר אַתָּה אֱלוֹהַּ בָּעֶלְיוֹנִים וַאֲנִי אֱלוֹהַּ בַּתַּחְתּוֹנִים. רַב הוּנָא בְּשֵׁם רֵישׁ לָקִישׁ אָמַר אֲפִלּוּ חַזָּן הַכְּנֶסֶת אֵינוֹ נוֹטֵל שְׂרָרָה לְעַצְמוֹ, וְאַתָּה הָיִיתָ נוֹטֵל שְׂרָרָה לְעַצְמֶךָ, מָחָר בִּתְּךָ יוֹצְאָה וּמִתְעַנָּה, הֲדָא הוּא דִכְתִיב (בראשית לד, א): וַתֵּצֵא דִינָה בַּת לֵאָה. | |
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304. Tertullian, On The Games, 17.1, 28.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Binder (2012) 81, 138; Stanton (2021) 232| 17.1. quod est privatum consistorium inpudicitiae, ubi nihil probatur quam quod alibi non probatur. Ita summa gratia eius de spurcitia plurimum concinnata est, quam Atellanus gesticulatur, quam mimus etiam per muliebres res repraesentat, sensum sexus et pudoris extermis, ut facilius domi quam in scaena erubescant, quam denique pantomimus a pueritia patitur ex corpore, ut artifex esse possit. Ipsa etiam prostibula, publicae libidinis hostiae, in scaena proferuntur, plus miserae in praesentia feminarum, quibus solis latebant, perque omnis aetatis, omnis dignitatis ora transducuntur; locus, stipes, elogium, etiam quibus opus non est, praedicatum etiam (taceo de reliquis) [etiam] quae in tenebris et in speluncis suis delitescere decebat, ne diem contaminarent. Erubescat senatus, erubescant ordines omnes; ipsae illae pudoris sui interemptrices de gestibus suis ad lucem et populum expavescentes semel anno erubescunt.1 Quodsi nobis omnis impudicitia exsecranda est, cur liceat audire quod loqui non licet, cum etiam scurrilitatem et omne vanum verbum iudicatum a deo sciamus? Cur aeque liceat videre quae facere flagitium est? Cur quae ore prolata communicant homi- nem, ea per aures et oculos admissa non videantur hominem communicare, cum spiritui appareant aures et oculi nec possit mundus praestari cuius apparitores inquitur? Habes igitur et theatri interdictionem de interdictione impudicitiae. Si et doctrinam saecularis litteraturae ut stultitiae apud deum deputatam aspernamur, satis praescribitur nobis et de illis speciebus spectaculorum, quae saeculari litteratura lusoriam vel agonisticam scaenam dispungunt. Quodsi sunt tragoediae et comoediae scelerum et libidinum auctrices1 cruentae et lascivae, impiae et prodigae, nullius rei aut atrocis aut vilis commemoratio melior est: quod in facto reicitur, etiam in dicto non est recipiendum. | 20. How vain, then - nay, how desperate - is the reasoning of persons, who, just because they decline to lose a pleasure, hold out that we cannot point to the specific words or the very place where this abstinence is mentioned, and where the servants of God are directly forbidden to have anything to do with such assemblies! I heard lately a novel defense of himself by a certain play-lover. The sun, said he, nay, God Himself, looks down from heaven on the show, and no pollution is contracted. Yes, and the sun, too, pours down his rays into the common sewer without being defiled. As for God, would that all crimes were hid from His eye, that we might all escape judgment! But He looks on robberies too; He looks on falsehoods, adulteries, frauds, idolatries, and these same shows; and precisely on that account we will not look on them, lest the All-seeing see us. You are putting on the same level, O man, the criminal and the judge; the criminal who is a criminal because he is seen, and the Judge who is a Judge because He sees. Are we set, then, on playing the madman outside the circus boundaries? Outside the gates of the theatre are we bent on lewdness, outside the course on arrogance, and outside the amphitheatre on cruelty, because outside the porticoes, the tiers and the curtains, too, God has eyes? Never and nowhere is that free from blame which God ever condemns; never and nowhere is it right to do what you may not do at all times and in all places. It is the freedom of the truth from change of opinion and varying judgments which constitutes its perfection, and gives it its claims to full mastery, unchanging reverence, and faithful obedience. That which is really good or really evil cannot be ought else. But in all things the truth of God is immutable. |
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| 305. Lucian, On Mourning, 3.1, 4.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria, educator •clement of alexandria, representation of the word (logos) of god Found in books: König (2012) 144, 145 |
| 306. Lucian, Hermotimus, Or Sects, '58, 14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 394 |
| 307. Clement of Alexandria, Excerpts From Theodotus, 1, 1.1, 1.3, 2, 3, 4, 5, 6, 6.1-7.3, 7, 7.3, 8, 8.1, 9, 10, 11, 12, 13, 13.4, 14, 15, 16, 17, 18, 19, 19.1, 19.2, 20, 21, 22, 22.1, 22.4, 22.7, 23, 23.4, 23.5, 24, 24.1, 24.2, 25, 25.1, 26, 26.1, 26.2-27.3, 27, 27.1.4, 27.1.11, 27.1.12, 27.1.10, 27.1.9, 27.1.8, 27.1.7, 27.1.6, 27.1.5, 27.1.2, 27.1.1, 27.1.3, 27.3.3, 27.3.4, 27.3.2, 27.3.1, 27.6.3, 28, 29-43.1, 30.1, 32.2, 35.1, 38.2, 41.1, 42.1, 43, 43.2, 43.3, 43.4, 43.5, 43.6, 43.7, 43.8, 43.9, 43.10, 43.11, 43.12, 43.13, 43.14, 43.15, 43.16, 43.17, 43.18, 43.19, 43.20, 43.21, 43.22, 43.23, 43.24, 43.25, 43.26, 43.27, 43.28, 43.29, 43.30, 43.31, 43.32, 43.33, 43.34, 43.35, 43.36, 43.37, 43.38, 43.39, 43.40, 43.41, 43.42, 43.43, 43.44, 43.45, 43.46, 43.47, 43.48, 43.49, 43.50, 43.51, 43.52, 43.53, 43.54, 43.55, 43.56, 43.57, 43.58, 43.59, 43.60, 43.61, 43.62, 43.63, 43.64, 43.65, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 55.1.1, 55.1.2, 56, 56.3, 57, 65.1, 66, 67, 67.1, 68, 69, 70, 71, 72, 73, 74, 75, 76, 76.1, 77, 78, 78.2, 79, 80, 81, 82, 82.1, 82.2, 83, 84, 85, 86 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková (2016) 284 |
| 308. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 4.6, 5.2-5.4, 12.1, 15.3, 20.2, 21.1, 21.3, 26.8, 32.1, 37.4-37.5, 39.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 323, 387, 415, 441; Dijkstra and Raschle (2020) 315; Sorabji (2000) 387; Ward (2022) 63, 191; de Ste. Croix et al. (2006) 357, 358, 359 |
| 309. Clement of Alexandria, Miscellanies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bryan (2018) 209; Wardy and Warren (2018) 209 |
| 310. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 398 |
| 311. Clement of Alexandria, Extracts From The Prophets, 18.2, 23.1-23.3, 25.1, 29.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 271, 284, 343, 395, 405, 423 |
| 312. Alcinous, Handbook of Platonism, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: James (2021) 70 |
| 313. Aristides of Athens, Apology, a b c d\n0 '10.9 '10.9 '10 9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 668 |
| 314. Albinus, Introduction To Plato, '3, '5, '6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 818, 824 |
| 315. Athenagoras, The Resurrection of The Dead, a b c d\n0 2 2 2 None\n1 3 3 3 None\n2 4 4 4 None\n3 5 5 5 None\n4 6 6 6 None\n5 7 7 7 None\n6 8 8 8 None\n7 4.3 4.3 4 3 \n8 4.4 4.4 4 4 \n9 '19.1 '19.1 '19 1 \n10 '18.1 '18.1 '18 1 \n11 '19.3 '19.3 '19 3 \n12 '12.2 '12.2 '12 2 \n13 '12.5 '12.5 '12 5 \n14 14.1 14.1 14 1 \n15 14.2 14.2 14 2 \n16 '1.2 '1.2 '1 2 \n17 '1.5 '1.5 '1 5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stanton (2021) 233 |
| 316. Corpus Hermeticum, Poimandres, 26-28, 30-31, 29 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Janowitz (2002) 83 |
| 317. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos (2020) 80; McGowan (1999) 93; Stanton (2021) 228 |
| 318. Hippolytus, Apostolic Tradition, 23.1-23.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: McGowan (1999) 93, 109 |
319. Hippolytus, Refutation of All Heresies, a b c d\n0 7.24 7.24 7 24\n1 4.13.5 4.13.5 4 13\n2 8.20.1 8.20.1 8 20\n3 4.14.2 4.14.2 4 14\n4 4.12.2 4.12.2 4 12\n.. ... ... .. ..\n58 5.26 5.26 5 26\n59 '10.15 '10.15 '10 15\n60 '1.19 '1.19 '1 19\n61 8.2 8.2 8 2 \n62 8.9 8.9 8 9 \n\n[63 rows x 4 columns] (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Binder (2012) 82, 87 | 7.24. While, however, different questions have arisen among them, a certain (heretic), who himself also was styled Theodotus, and who was by trade a banker, attempted to establish (the doctrine), that a certain Melchisedec constitutes the greatest power, and that this one is greater than Christ. And they allege that Christ happens to be according to the likeness (of this Melchisedec). And they themselves, similarly with those who have been previously spoken of as adherents of Theodotus, assert that Jesus is a (mere) man, and that, in conformity with the same account (already given), Christ descended upon him. There are, however, among the Gnostics diversities of opinion; but we have decided that it would not be worth while to enumerate the silly doctrines of these (heretics), inasmuch as they are (too) numerous and devoid of reason, and full of blasphemy. Now, even those (of the heretics) who are of a more serious turn in regard of the Divinity, and have derived their systems of speculation from the Greeks, must stand convicted (of these charges). But Nicolaus has been a cause of the wide-spread combination of these wicked men. He, as one of the seven (that were chosen) for the diaconate, was appointed by the Apostles. (But Nicolaus) departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food. And when the disciples (of Nicolaus) continued to offer insult to the Holy Spirit, John reproved them in the Apocalypse as fornicators and eaters of things offered unto idols. |
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| 320. Irenaeus, Demonstration of The Apostolic Teaching, 1, 22, 24, 3, 47, 6, 63, 90, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 376 |
| 321. Alexander of Aphrodisias, On Fate, 211.13-211.17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cleanthes, clement of alexandria •clement of alexandria Found in books: Brouwer (2013) 63; Malherbe et al (2014) 628 |
322. Athenagoras, Apology Or Embassy For The Christians, a b c d\n0 2 2 2 None\n1 22 22 22 None\n2 17 17 17 None\n3 26 26 26 None\n4 25.3 25.3 25 3 \n.. ... ... .. .. \n106 12.4 12.4 12 4 \n107 '22 '22 '22 None\n108 '3 '3 '3 None\n109 12.1 12.1 12 1 \n110 3 3 3 None\n\n[111 rows x 4 columns] (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 119 | 2. If, indeed, any one can convict us of a crime, be it small or great, we do not ask to be excused from punishment, but are prepared to undergo the sharpest and most merciless inflictions. But if the accusation relates merely to our name - and it is undeniable, that up to the present time the stories told about us rest on nothing better than the common undiscriminating popular talk, nor has any Christian been convicted of crime - it will devolve on you, illustrious and benevolent and most learned sovereigns, to remove by law this despiteful treatment, so that, as throughout the world both individuals and cities partake of your beneficence, we also may feel grateful to you, exulting that we are no longer the victims of false accusation. For it does not comport with your justice, that others when charged with crimes should not be punished till they are convicted, but that in our case the name we bear should have more force than the evidence adduced on the trial, when the judges, instead of inquiring whether the person arraigned have committed any crime, vent their insults on the name, as if that were itself a crime. But no name in and by itself is reckoned either good or bad; names appear bad or good according as the actions underlying them are bad or good. You, however, have yourselves a clear knowledge of this, since you are well instructed in philosophy and all learning. For this reason, too, those who are brought before you for trial, though they may be arraigned on the gravest charges, have no fear, because they know that you will inquire respecting their previous life, and not be influenced by names if they mean nothing, nor by the charges contained in the indictments if they should be false: they accept with equal satisfaction, as regards its fairness, the sentence whether of condemnation or acquittal. What, therefore, is conceded as the common right of all, we claim for ourselves, that we shall not be hated and punished because we are called Christians (for what has the name to do with our being bad men?), but be tried on any charges which may be brought against us, and either be released on our disproving them, or punished if convicted of crime - not for the name (for no Christian is a bad man unless he falsely profess our doctrines), but for the wrong which has been done. It is thus that we see the philosophers judged. None of them before trial is deemed by the judge either good or bad on account of his science or art, but if found guilty of wickedness he is punished, without thereby affixing any stigma on philosophy (for he is a bad man for not cultivating philosophy in a lawful manner, but science is blameless), while if he refutes the false charges he is acquitted. Let this equal justice, then, be done to us. Let the life of the accused persons be investigated, but let the name stand free from all imputation. I must at the outset of my defense entreat you, illustrious emperors, to listen to me impartially: not to be carried away by the common irrational talk and prejudge the case, but to apply your desire of knowledge and love of truth to the examination of our doctrine also. Thus, while you on your part will not err through ignorance, we also, by disproving the charges arising out of the undiscerning rumour of the multitude, shall cease to be assailed. |
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| 323. Atticus, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 245 |
| 324. Lucian, The Runaways, '15 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 831 |
| 325. Lucian, Demonax, '23, '34, '35, '37, 14, 15, 16, 17, 18, 21, 40, 44176, 41 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 610 |
| 326. Aelius Aristides, Orations, 23.77, 29.30, 48.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria •christians, clement of alexandria on singing of •clement of alexandria, popular singing Found in books: Cosgrove (2022) 237; Russell and Nesselrath (2014) 83; Stanton (2021) 236 |
| 327. Clement of Alexandria, Christ The Educator, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos (2020) 88 |
| 328. Lucian, Alexander The False Prophet, 38 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria, protrepticus Found in books: Nuno et al (2021) 202 |
| 329. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Binder (2012) 138 |
| 330. Lucian, Menippus, Or Descent Into Hades, '21 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 831 |
| 331. Hermas, Mandates, 8.9-8.10, 11.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria •clement of alexandria, ‘liberal’ tolerance of heresy Found in books: Boulluec (2022) 337, 338; Stanton (2021) 183, 184 |
| 332. Herodian, History of The Empire After Marcus, 4.7.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 188 |
| 333. Justin, Dialogue With Trypho, a b c d\n0 35.3 35.3 35 3 \n1 80.4 80.4 80 4 \n2 11 11 11 None\n3 98 98 98 None\n4 39 39 39 None\n5 16 16 16 None\n6 123 123 123 None\n7 9 9 9 None\n8 135 135 135 None\n9 126 126 126 None\n10 141 141 141 None\n11 135.3 135.3 135 3 \n12 134.3 134.3 134 3 \n13 8.1 8.1 8 1 \n14 8.2 8.2 8 2 \n15 4 4 4 None\n16 63.5 63.5 63 5 \n17 14 14 14 None\n18 51 51 51 None\n19 67 67 67 None\n20 '2.6 '2.6 '2 6 \n21 61.2 61.2 61 2 \n22 61.1 61.1 61 1 \n23 110.4 110.4 110 4 \n24 41.1 41.1 41 1 \n25 33.2 33.2 33 2 \n26 35 35 35 None\n27 30 30 30 None\n28 22.9 22.9 22 9 \n29 22 22 22 None\n30 10 10 10 None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 390 |
| 334. Justin, Second Apology, a b c d\n0 7.5 7.5 7 5 \n1 7.6 7.6 7 6 \n2 2.13 2.13 2 13 \n3 '13.5 '13.5 '13 5 \n4 '11 '11 '11 None\n5 '11.6 '11.6 '11 6 \n6 '8.1 '8.1 '8 1 \n7 '8 '8 '8 None\n8 '13.4 '13.4 '13 4 \n9 13.4 13.4 13 4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019) 123, 131 |
| 335. Justin, First Apology, a b c d\n0 2.5 2.5 2 5 \n1 66.4 66.4 66 4 \n2 43.8 43.8 43 8 \n3 43.6 43.6 43 6 \n4 43.5 43.5 43 5 \n5 43.4 43.4 43 4 \n6 43.3 43.3 43 3 \n7 61 61 61 None\n8 67 67 67 None\n9 66 66 66 None\n10 65 65 65 None\n11 64 64 64 None\n12 63 63 63 None\n13 62 62 62 None\n14 14.2 14.2 14 2 \n15 21 21 21 None\n16 '60.6 '60.6 '60 6 \n17 '21.2 '21.2 '21 2 \n18 '46 '46 '46 None\n19 '53.1 '53.1 '53 1 \n20 31.5 31.5 31 5 \n21 53 53 53 None\n22 49 49 49 None\n23 31.6 31.6 31 6 \n24 31.7 31.7 31 7 \n25 26 26 26 None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015) 96 |
336. Pausanias, Description of Greece, a b c d\n0 9.12.4 9.12.4 9 12\n1 9.12.3 9.12.3 9 12\n2 7.4.4 7.4.4 7 4 \n3 8.42.4 8.42.4 8 42\n4 8.42.5 8.42.5 8 42\n5 3.16.1 3.16.1 3 16\n6 8.42.8 8.42.8 8 42\n7 8.42.7 8.42.7 8 42\n8 7.42.3 7.42.3 7 42\n9 8.42.3 8.42.3 8 42\n10 8.42.6 8.42.6 8 42\n11 '9.27.7 '9.27.7 '9 27\n12 9.8.2 9.8.2 9 8 \n13 7.4.19 7.4.19 7 4 \n14 9.33.4 9.33.4 9 33 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gaifman (2012) 130| 9.12.4. λέγεται δὲ καὶ τόδε, ὡς ὁμοῦ τῷ κεραυνῷ βληθέντι ἐς τὸν Σεμέλης θάλαμον πέσοι ξύλον ἐξ οὐρανοῦ· Πολύδωρον δὲ τὸ ξύλον τοῦτο χαλκῷ λέγουσιν ἐπικοσμήσαντα Διόνυσον καλέσαι Κάδμον. πλησίον δὲ Διονύσου ἄγαλμα, καὶ τοῦτο Ὀνασιμήδης ἐποίησε διʼ ὅλου πλῆρες ὑπὸ τοῦ χαλκοῦ· τὸν βωμὸν δὲ οἱ παῖδες εἰργάσαντο οἱ Πραξιτέλους . | 9.12.4. There is also a story that along with the thunderbolt hurled at the bridalchamber of Semele there fell a log from heaven. They say that Polydorus adorned this log with bronze and called it Dionysus Cadmus. Near is an image of Dionysus; Onasimedes made it of solid bronze. The altar was built by the sons of Praxiteles. |
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| 337. Cassius Dio, Roman History, 74.5.4-74.5.5, 80.14.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 188 |
| 338. Hermas, Similitudes, 8.7.6, 8.8.5, 8.10.2, 9.13.5, 9.13.7, 9.17.4, 9.18.3-9.18.4, 9.27.2, 9.28.3-9.28.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •clement of rome, on terminology for heresy •clement of alexandria Found in books: Boulluec (2022) 15; Dijkstra and Raschle (2020) 58; Stanton (2021) 183, 184 |
| 339. Tertullian, On The Soul, 5.6, 8.1, 10.8, 57.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 336, 337; Joosse (2021) 232; Stanton (2021) 235, 238, 239 |
340. Tertullian, On Baptism, 4, 5, 8.1, 12.3, 15, 15.1-16.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 232; Geljon and Vos (2020) 116 | 5. Well, but the nations, who are strangers to all understanding of spiritual powers, ascribe to their idols the imbuing of waters with the self-same efficacy. (So they do) but they cheat themselves with waters which are widowed. For washing is the channel through which they are initiated into some sacred rites- of some notorious Isis or Mithras. The gods themselves likewise they honour by washings. Moreover, by carrying water around, and sprinkling it, they everywhere expiate country-seats, houses, temples, and whole cities: at all events, at the Apollinarian and Eleusinian games they are baptized; and they presume that the effect of their doing that is their regeneration and the remission of the penalties due to their perjuries. Among the ancients, again, whoever had defiled himself with murder, was wont to go in quest of purifying waters. Therefore, if the mere nature of water, in that it is the appropriate material for washing away, leads men to flatter themselves with a belief in omens of purification, how much more truly will waters render that service through the authority of God, by whom all their nature has been constituted! If men think that water is endued with a medicinal virtue by religion, what religion is more effectual than that of the living God? Which fact being acknowledged, we recognise here also the zeal of the devil rivalling the things of God, while we find him, too, practising baptism in his subjects. What similarity is there? The unclean cleanses! The ruiner sets free! The damned absolves! He will, forsooth, destroy his own work, by washing away the sins which himself inspires! These (remarks) have been set down by way of testimony against such as reject the faith; if they put no trust in the things of God, the spurious imitations of which, in the case of God's rival, they do trust in. Are there not other cases too, in which, without any sacrament, unclean spirits brood on waters, in spurious imitation of that brooding of the Divine Spirit in the very beginning? Witness all shady founts, and all unfrequented brooks, and the ponds in the baths, and the conduits in private houses, or the cisterns and wells which are said to have the property of spiriting away, through the power, that is, of a hurtful spirit. Men whom waters have drowned or affected with madness or with fear, they call nymph-caught, or lymphatic, or hydro-phobic. Why have we adduced these instances? Lest any think it too hard for belief that a holy angel of God should grant his presence to waters, to temper them to man's salvation; while the evil angel holds frequent profane commerce with the selfsame element to man's ruin. If it seems a novelty for an angel to be present in waters, an example of what was to come to pass has forerun. An angel, by his intervention, was wont to stir the pool at Bethsaida. They who were complaining of ill-health used to watch for him; for whoever had been the first to descend into them, after his washing, ceased to complain. This figure of corporeal healing sang of a spiritual healing, according to the rule by which things carnal are always antecedent as figurative of things spiritual. And thus, when the grace of God advanced to higher degrees among men, John 1:16-17 an accession of efficacy was granted to the waters and to the angel. They who were wont to remedy bodily defects, now heal the spirit; they who used to work temporal salvation now renew eternal; they who did set free but once in the year, now save peoples in a body daily, death being done away through ablution of sins. The guilt being removed, of course the penalty is removed too. Thus man will be restored for God to His likeness, who in days bygone had been conformed to the image of God; (the image is counted (to be) in his form: the likeness in his eternity:) for he receives again that Spirit of God which he had then first received from His afflatus, but had afterward lost through sin. |
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341. Tertullian, Against The Valentinians, 4.1-4.3, 11.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos (2020) 116 | 1. The Valentinians, who are no doubt a very large body of heretics- comprising as they do so many apostates from the truth, who have a propensity for fables, and no discipline to deter them (therefrom) care for nothing so much as to obscure what they preach, if indeed they (can be said to) preach who obscure their doctrine. The officiousness with which they guard their doctrine is an officiousness which betrays their guilt. Their disgrace is proclaimed in the very earnestness with which they maintain their religious system. Now, in the case of those Eleusinian mysteries, which are the very heresy of Athenian superstition, it is their secrecy that is their disgrace. Accordingly, they previously beset all access to their body with tormenting conditions; and they require a long initiation before they enrol (their members), even instruction during five years for their perfect disciples, in order that they may mould their opinions by this suspension of full knowledge, and apparently raise the dignity of their mysteries in proportion to the craving for them which they have previously created. Then follows the duty of silence. Carefully is that guarded, which is so long in finding. All the divinity, however, lies in their secret recesses: there are revealed at last all the aspirations of the fully initiated, the entire mystery of the sealed tongue, the symbol of virility. But this allegorical representation, under the pretext of nature's reverend name, obscures a real sacrilege by help of an arbitrary symbol, and by empty images obviates the reproach of falsehood! In like manner, the heretics who are now the object of our remarks, the Valentinians, have formed Eleusinian dissipations of their own, consecrated by a profound silence, having nothing of the heavenly in them but their mystery. By the help of the sacred names and titles and arguments of true religion, they have fabricated the vainest and foulest figment for men's pliant liking, out of the affluent suggestions of Holy Scripture, since from its many springs many errors may well emanate. If you propose to them inquiries sincere and honest, they answer you with stern look and contracted brow, and say, The subject is profound. If you try them with subtle questions, with the ambiguities of their double tongue, they affirm a community of faith (with yourself). If you intimate to them that you understand their opinions, they insist on knowing nothing themselves. If you come to a close engagement with them they destroy your own fond hope of a victory over them by a self-immolation. Not even to their own disciples do they commit a secret before they have made sure of them. They have the knack of persuading men before instructing them; although truth persuades by teaching, but does not teach by first persuading. |
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| 342. Anon., Marytrdom of Polycarp, None (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Moss (2012) 70 |
| 343. Galen, On The Use of Parts, 11.14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria •clement of alexandria, on interpretation of scripture •exegesis, in clement of alexandria Found in books: Boulluec (2022) 412 |
| 344. Galen, On The Doctrines of Hippocrates And Plato, 4.66.147, 5.5.3-5.5.21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria, on interpretation of scripture •exegesis, in clement of alexandria •love, love for god compatible with apatheia in clement and many christians, with various causal relations between the two Found in books: Boulluec (2022) 417; Sorabji (2000) 393 |
| 345. Galen, On The Differences of The Pulses, 8.715.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria,christian contemplative (γνωστικός) •clement of alexandria,theological anthropology Found in books: Ward (2022) 163 |
| 346. Clemens Alexandrinus, Adumbrationes, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Černušková (2016) 299, 320 |
| 347. Maximus of Tyre, Dialexeis, 10.2, 11.5, 38.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Gagné (2020) 387; Stanton (2021) 244 |
| 348. Galen, On Anatomical Procedures, 3.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria, ‘liberal’ tolerance of heresy Found in books: Boulluec (2022) 343 |
| 349. Sextus Julius Africanus, Charmed Girdles (Fragments), 18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria, Found in books: Edmonds (2019) 223 |
| 350. Sextus, Outlines of Pyrrhonism, a b c d\n0 1.156 1.156 1 156\n1 1.155 1.155 1 155\n2 1.154 1.154 1 154\n3 1.165 1.165 1 165\n4 1.153 1.153 1 153\n5 1.152 1.152 1 152\n6 1.151 1.151 1 151\n7 1.150 1.150 1 150\n8 1.149 1.149 1 149\n9 1.148 1.148 1 148\n10 1.147 1.147 1 147\n11 1.157 1.157 1 157\n12 1.158 1.158 1 158\n13 1.160 1.160 1 160\n14 1.161 1.161 1 161\n15 1.162 1.162 1 162\n16 1.163 1.163 1 163\n17 1.159 1.159 1 159\n18 1.146 1.146 1 146\n19 1.145 1.145 1 145\n20 1.61 1.61 1 61 \n21 1.90 1.90 1 90 \n22 1.112 1.112 1 112\n23 1.175 1.175 1 175\n24 1.172 1.172 1 172\n25 1.113 1.113 1 113\n26 1.114 1.114 1 114\n27 1.117 1.117 1 117\n28 1.171 1.171 1 171\n29 1.60 1.60 1 60 \n30 1.104 1.104 1 104\n31 2.162 2.162 2 162\n32 2.158 2.158 2 158\n33 2.159 2.159 2 159\n34 2.160 2.160 2 160\n35 2.161 2.161 2 161\n36 2.156 2.156 2 156\n37 2.157 2.157 2 157\n38 2.233 2.233 2 233\n39 1.17 1.17 1 17 \n40 1.16 1.16 1 16 \n41 1.3 1.3 1 3 \n42 1.167 1.167 1 167\n43 1.166 1.166 1 166\n44 1.164 1.164 1 164\n45 1.10 1.10 1 10 \n46 '3.124 '3.124 '3 124\n47 '1.138 '1.138 '1 138 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 384 |
| 351. Sextus, Against The Mathematicians, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 403 |
352. Tertullian, Apology, 2.6-2.8, 5.6, 7.3, 9.9, 9.11, 15.1-15.5, 16.6, 18.1, 21.15-21.16, 35.9, 37.4, 37.6, 38.3, 39.11-39.12, 39.16-39.19, 48.11, 50.13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cosgrove (2022) 320; Geljon and Vos (2020) 88; König (2012) 298; Neusner Green and Avery-Peck (2022) 93, 95; Rizzi (2010) 135; Stanton (2021) 180, 181, 182, 235; Steiner (2001) 91| 2.6. prohibentes. 2.7. oportere. O sententiam necessitate confusam! Negat inquirendos ut innocentes, et mandat puniendos ut nocentes. Parcit et saevit, dissimulat et animadvertit. 2.8. Si damnas, cur non et inquiris? si non inquiris, cur non et absolvis? Latronibus vestigandis per universas provincias militaris statio sortitur. In reos maiestatis et publicos hostes omnis homo miles est; ad socios, ad conscios usque inquisitio extenditur. 5.6. accusatoribus damnatione, et quidem tetriore. Quales ergo leges istae quas adversus nos soli exercent impii, iniusti, turpes, truces, vani, dementes? quas Traianus ex parte frustratus est vetando inquiri Christianos, quas nullus Hadrianus, quamquam omnium curiositatum explorator, nullus Vespasianus, quamquam Iudaeorum debellator, nullus Pius, nullus verus inpressit. 7.3. domestici nostri. 9.9. quemque a suis comedi. Longe excurro. 9.11. proinde ab homine caro pasta de homine. Haec qui editis, quantum abestis a conviviis Christianorum? Minus autem et illi faciunt qui libidine fera humanis membris inhiant, quia vivos vorant? minus humano sanguine ad spurcitiam consecrantur, quia futurum sanguinem lambunt? Non edunt infantes plane, sed magis puberes. 15.1. Hercules famelicos inrisos. Sed et histrionum litterae omnem foeditatem eorum desigt. Luget Sol filium de caelo iactatum Iactantibus vobis, et Cybele pastorum suspirat fastidiosum non erubescentibus vobis, et sustinetis Iovis elogia cantari, et Iunonem, Venerem, Minervam a pastore iudicari. 15.2. 15.3. artem effeminatione productum Minervam aliquam vel Herculem repraesentat, nonne violatur maiestas et divinitas constupratur laudantibus vobis? 15.4. saepe noxii induunt, vidimus aliquando castratum Attin, illum deum ex Pessinunte, et qui vivus ardebat, Herculem induerat. 15.5. cadavera cum malleo deducentem. Singula ista quaeque adhuc investigare quis posset? Si honorem inquietant divinitatis, si maiestatis vestigia obsoletant, de contemptu utique censentur tam eorum qui eiusmodi factitant quam eorum quibus factitant. 16.6. ligno prostant? Pars crucis est omne robur quod erecta statione defigitur. Nos, si forte, integrum et totum deum colimus. Diximus originem deorum vestrorum a plastis de cruce induci. Sed et victorias adoratis, cum in tropaeis cruces intestina sint tropaeorum. 18.1. 21.15. 21.16. salutem, si credidissent, meritum fuit delictum eorum. Ipsi legunt ita scriptum mulctatos se sapientia et intellegentia et oculorum et aurium fruge. 35.9. 37.4. reliquimus templa.1 Cui bello non idonei, non prompti fuissemus, etiam inpares copiis, qui tam libenter trucidamur, si non apud istam disciplinam magis occidi liceret quam occidere? 37.6. discordes solius divortii invidia adversus vos dimicasse. Si enim tanta vis hominum in aliquem orbis remoti sinum abrupissemus a vobis, suffudisset utique dominationem vestram tot' qualiumcumque civium amissio, immo etiam et ipsa destitutione punisset. 38.3. 39.11. 39.12. liberorum causa et alibi creandorum, nescio quidem an invitas. Quid enim de castitate curarent, quam mariti tam facile donaverant? O sapientiae Atticae, o Romanae gravitatis exemplum: lenones philosophus et censor! 39.16. 39.17. pudicis utile est. Ita saturantur, ut qui meminerint etiam per noctem adorandum deum sibi esse; ita fabulantur, ut qui sciant dominum audire. Post aquam manualem et lumina, ut quisque de scripturis sanctis vel de proprio ingenio potest, provocatur in medium deo canere; hinc probatur quomodo biberit. 39.18. 39.19. 48.11. 50.13. | |
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| 353. Minucius Felix, Octavius, a b c d\n0 30.5 30.5 30 5\n1 9.2 9.2 9 2\n2 9.6 9.6 9 6\n3 9.7 9.7 9 7\n4 '22.7 '22.7 '22 7\n5 '23.5 '23.5 '23 5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rizzi (2010) 135 |
| 354. Numenius of Apamea, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 240 |
| 355. Numenius of Apamea, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 240 |
| 356. Novatianus, Treatise Concerning The Trinity, 6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Osborne (2001) 33 |
| 357. Posidonius Olbiopolitanus, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stanton (2021) 256 |
| 358. Nag Hammadi, The Apocryphon of John, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 337 |
| 359. Galen, That The Qualities of The Mind Depend On The Temperament of The Body, 71 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Champion (2022) 12, 13 |
| 360. Gellius, Attic Nights, a b c d\n0 9.4.1 9.4.1 9 4 \n1 9.4.2 9.4.2 9 4 \n2 9.4.3 9.4.3 9 4 \n3 9.4.4 9.4.4 9 4 \n4 9.4.5 9.4.5 9 4 \n5 11.5 11.5 11 5 \n6 17.19 17.19 17 19\n7 '7.14.5 '7.14.5 '7 14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gagné (2020) 387 |
| 361. Pollux, Onomasticon, a b c d\n0 7.95 7.95 7 95\n1 '2.73 '2.73 '2 73 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Edmondson (2008) 188 |
| 362. Clement of Alexandria, Exhortation To The Greeks, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos (2020) 116, 119 |
| 363. Tertullian, To The Martyrs, 3.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Stanton (2021) 180 |
| 364. Tertullian, To The Heathen, a b c d\n0 1.2.9 1.2.9 1 2 \n1 1.8 1.8 1 8 \n2 1.15.7 1.15.7 1 15\n3 1.9.1 1.9.1 1 9 \n4 '2.14 '2.14 '2 14\n5 '2.2 '2.2 '2 2 \n6 '2.10.14 '2.10.14 '2 10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Stanton (2021) 225 |
| 365. Tatian, Oration To The Greeks, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015) 96 |
366. Tertullian, Against Marcion, 1.8, 1.14.3, 1.16, 1.23, 1.24.4, 3.24.3, 4.1.1, 4.40, 5.12.7, 27.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria, alterations to heresy’s link to philosophy •clement of alexandria •exegesis, in clement of alexandria •clement of alexandria, ‘liberal’ tolerance of heresy Found in books: Binder (2012) 81; Boulluec (2022) 302, 308, 336, 337; Klawans (2019) 120, 121; McGowan (1999) 109; Stanton (2021) 180, 235 | 1.8. In the first place, how arrogantly do the Marcionites build up their stupid system, bringing forward a new god, as if we were ashamed of the old one! So schoolboys are proud of their new shoes, but their old master beats their strutting vanity out of them. Now when I hear of a new god, who, in the old world and in the old time and under the old god was unknown and unheard of; whom, (accounted as no one through such long centuries back, and ancient in men's very ignorance of him), a certain Jesus Christ, and none else revealed; whom Christ revealed, they say- Christ himself new, according to them, even, in ancient names - I feel grateful for this conceit of theirs. For by its help I shall at once be able to prove the heresy of their tenet of a new deity. It will turn out to be such a novelty as has made gods even for the heathen by some new and yet again and ever new title for each several deification. What new god is there, except a false one? Not even Saturn will be proved to be a god by all his ancient fame, because it was a novel pretence which some time or other produced even him, when it first gave him godship. On the contrary, living and perfect Deity has its origin neither in novelty nor in antiquity, but in its own true nature. Eternity has no time. It is itself all time. It acts; it cannot then suffer. It cannot be born, therefore it lacks age. God, if old, forfeits the eternity that is to come; if new, the eternity which is past. The newness bears witness to a beginning; the oldness threatens an end. God, moreover, is as independent of beginning and end as He is of time, which is only the arbiter and measurer of a beginning and an end. 1.16. Since, then, that other world does not appear, nor its god either, the only resource left to them is to divide things into the two classes of visible and invisible, with two gods for their authors, and so to claim the invisible for their own, (the supreme) God. But who, except an heretical spirit, could ever bring his mind to believe that the invisible part of creation belongs to him who had previously displayed no visible thing, rather than to Him who, by His operation on the visible world, produced a belief in the invisible also, since it is far more reasonable to give one's assent after some samples (of a work) than after none? We shall see to what author even (your favourite) apostle attributes Colossians 1:16 the invisible creation, when we come to examine him. At present (we withhold his testimony), for we are for the most part engaged in preparing the way, by means of common sense and fair arguments, for a belief in the future support of the Scriptures also. We affirm, then, that this diversity of things visible and invisible must on this ground be attributed to the Creator, even because the whole of His work consists of diversities - of things corporeal and incorporeal; of animate and iimate; of vocal and mute of moveable and stationary; of productive and sterile; of arid and moist; of hot and cold. Man, too, is himself similarly tempered with diversity, both in his body and in his sensation. Some of his members are strong, others weak; some comely, others uncomely; some twofold, others unique; some like, others unlike. In like manner there is diversity also in his sensation: now joy, then anxiety; now love, then hatred; now anger, then calmness. Since this is the case, inasmuch as the whole of this creation of ours has been fashioned with a reciprocal rivalry among its several parts, the invisible ones are due to the visible, and not to be ascribed to any other author than Him to whom their counterparts are imputed, marking as they do diversity in the Creator Himself, who orders what He forbade, and forbids what He ordered; who also strikes and heals. Why do they take Him to be uniform in one class of things alone, as the Creator of visible things, and only them; whereas He ought to be believed to have created both the visible and the invisible, in just the same way as life and death, or as evil things and peace? And verily, if the invisible creatures are greater than the visible, which are in their own sphere great, so also is it fitting that the greater should be His to whom the great belong; because neither the great, nor indeed the greater, can be suitable property for one who seems to possess not even the smallest things. 1.23. Here is another rule for him. All the properties of God ought to be as rational as they are natural. I require reason in His goodness, because nothing else can properly be accounted good than that which is rationally good; much less can goodness itself be detected in any irrationality. More easily will an evil thing which has something rational belonging to it be accounted good, than that a good thing bereft of all reasonable quality should escape being regarded as evil. Now I deny that the goodness of Marcion's god is rational, on this account first, because it proceeded to the salvation of a human creature which was alien to him. I am aware of the plea which they will adduce, that that is rather a primary and perfect goodness which is shed voluntarily and freely upon strangers without any obligation of friendship, on the principle that we are bidden to love even our enemies, such as are also on that very account strangers to us. Now, inasmuch as from the first he had no regard for man, a stranger to him from the first, he settled beforehand, by this neglect of his, that he had nothing to do with an alien creature. Besides, the rule of loving a stranger or enemy is preceded by the precept of your loving your neighbour as yourself; and this precept, although coming from the Creator's law, even you ought to receive, because, so far from being abrogated by Christ, it has rather been confirmed by Him. For you are bidden to love your enemy and the stranger, in order that you may love your neighbour the better. The requirement of the undue is an augmentation of the due benevolence. But the due precedes the undue, as the principal quality, and more worthy of the other, for its attendant and companion. Since, therefore, the first step in the reasonableness of the divine goodness is that it displays itself on its proper object in righteousness, and only at its second stage on an alien object by a redundant righteousness over and above that of scribes and Pharisees, how comes it to pass that the second is attributed to him who fails in the first, not having man for his proper object, and who makes his goodness on this very account defective? Moreover, how could a defective benevolence, which had no proper object whereon to expend itself, overflow on an alien one? Clear up the first step, and then vindicate the next. Nothing can be claimed as rational without order, much less can reason itself dispense with order in any one. Suppose now the divine goodness begin at the second stage of its rational operation, that is to say, on the stranger, this second stage will not be consistent in rationality if it be impaired in any way else. For only then will even the second stage of goodness, that which is displayed towards the stranger, be accounted rational, when it operates without wrong to him who has the first claim. It is righteousness which before everything else makes all goodness rational. It will thus be rational in its principal stage, when manifested on its proper object, if it be righteous. And thus, in like manner, it will be able to appear rational, when displayed towards the stranger, if it be not unrighteous. But what sort of goodness is that which is manifested in wrong, and that in behalf of an alien creature? For perhaps a benevolence, even when operating injuriously, might be deemed to some extent rational, if exerted for one of our own house and home. By what rule, however, can an unjust benevolence, displayed on behalf of a stranger, to whom not even an honest one is legitimately due, be defended as a rational one? For what is more unrighteous, more unjust, more dishonest, than so to benefit an alien slave as to take him away from his master, claim him as the property of another, and suborn him against his master's life; and all this, to make the matter more iniquitous still while he is yet living in his master's house and on his master's garner, and still trembling beneath his stripes? Such a deliverer, I had almost said kidnapper, would even meet with condemnation in the world. Now, no other than this is the character of Marcion's god, swooping upon an alien world, snatching away man from his God, the son from his father, the pupil from his tutor, the servant from his master - to make him impious to his God, undutiful to his father, ungrateful to his tutor, worthless to his master. If, now, the rational benevolence makes man such, what sort of being prithee would the irrational make of him? None I should think more shameless than him who is baptized to his god in water which belongs to another, who stretches out his hands to his god towards a heaven which is another's, who kneels to his god on ground which is another's, offers his thanksgivings to his god over bread which belongs to another, and distributes by way of alms and charity, for the sake of his god, gifts which belong to another God. Who, then, is that so good a god of theirs, that man through him becomes evil; so propitious, too, as to incense against man that other God who is, indeed, his own proper Lord? 4.40. In like manner does He also know the very time it behooved Him to suffer, since the law prefigures His passion. Accordingly, of all the festal days of the Jews He chose the passover. Luke 22:i In this Moses had declared that there was a sacred mystery: It is the Lord's passover. Leviticus 23:5 How earnestly, therefore, does He manifest the bent of His soul: With desire I have desired to eat this passover with you before I suffer. Luke 22:15 What a destroyer of the law was this, who actually longed to keep its passover! Could it be that He was so fond of Jewish lamb? But was it not because He had to be led like a lamb to the slaughter; and because, as a sheep before her shearers is dumb, so was He not to open His mouth, Isaiah 53:7 that He so profoundly wished to accomplish the symbol of His own redeeming blood? He might also have been betrayed by any stranger, did I not find that even here too He fulfilled a Psalm: He who ate bread with me has lifted up his heel against me. And without a price might He have been betrayed. For what need of a traitor was there in the case of one who offered Himself to the people openly, and might quite as easily have been captured by force as taken by treachery? This might no doubt have been well enough for another Christ, but would not have been suitable in One who was accomplishing prophecies. For it was written, The righteous one did they sell for silver. Amos 2:6 The very amount and the destination of the money, which on Judas' remorse was recalled from its first purpose of a fee, and appropriated to the purchase of a potter's field, as narrated in the Gospel of Matthew, were clearly foretold by Jeremiah: And they took the thirty pieces of silver, the price of Him who was valued and gave them for the potter's field. When He so earnestly expressed His desire to eat the passover, He considered it His own feast; for it would have been unworthy of God to desire to partake of what was not His own. Then, having taken the bread and given it to His disciples, He made it His own body, by saying, This is my body, that is, the figure of my body. A figure, however, there could not have been, unless there were first a veritable body. An empty thing, or phantom, is incapable of a figure. If, however, (as Marcion might say,) He pretended the bread was His body, because He lacked the truth of bodily substance, it follows that He must have given bread for us. It would contribute very well to the support of Marcion's theory of a phantom body, that bread should have been crucified! But why call His body bread, and not rather (some other edible thing, say) a melon, which Marcion must have had in lieu of a heart! He did not understand how ancient was this figure of the body of Christ, who said Himself by Jeremiah: I was like a lamb or an ox that is brought to the slaughter, and I knew not that they devised a device against me, saying, Let us cast the tree upon His bread, which means, of course, the cross upon His body. And thus, casting light, as He always did, upon the ancient prophecies, He declared plainly enough what He meant by the bread, when He called the bread His own body. He likewise, when mentioning the cup and making the new testament to be sealed in His blood, Luke 22:20 affirms the reality of His body. For no blood can belong to a body which is not a body of flesh. If any sort of body were presented to our view, which is not one of flesh, not being fleshly, it would not possess blood. Thus, from the evidence of the flesh, we get a proof of the body, and a proof of the flesh from the evidence of the blood. In order, however, that you may discover how anciently wine is used as a figure for blood, turn to Isaiah, who asks, Who is this that comes from Edom, from Bosor with garments dyed in red, so glorious in His apparel, in the greatness of his might? Why are your garments red, and your raiment as his who comes from the treading of the full winepress? The prophetic Spirit contemplates the Lord as if He were already on His way to His passion, clad in His fleshly nature; and as He was to suffer therein, He represents the bleeding condition of His flesh under the metaphor of garments dyed in red, as if reddened in the treading and crushing process of the wine-press, from which the labourers descend reddened with the wine-juice, like men stained in blood. Much more clearly still does the book of Genesis foretell this, when (in the blessing of Judah, out of whose tribe Christ was to come according to the flesh) it even then delineated Christ in the person of that patriarch, saying, He washed His garments in wine, and His clothes in the blood of grapes Genesis 49:11 - in His garments and clothes the prophecy pointed out his flesh, and His blood in the wine. Thus did He now consecrate His blood in wine, who then (by the patriarch) used the figure of wine to describe His blood. |
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367. Tertullian, Against Praxeas, 3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Corrigan and Rasimus (2013) 295 | 3. The simple, indeed, (I will not call them unwise and unlearned,) who always constitute the majority of believers, are startled at the dispensation (of the Three in One), on the ground that their very rule of faith withdraws them from the world's plurality of gods to the one only true God; not understanding that, although He is the one only God, He must yet be believed in with His own οἰκονομία . The numerical order and distribution of the Trinity they assume to be a division of the Unity; whereas the Unity which derives the Trinity out of its own self is so far from being destroyed, that it is actually supported by it. They are constantly throwing out against us that we are preachers of two gods and three gods, while they take to themselves pre-eminently the credit of being worshippers of the One God; just as if the Unity itself with irrational deductions did not produce heresy, and the Trinity rationally considered constitute the truth. We, say they, maintain the Monarchy (or, sole government of God). And so, as far as the sound goes, do even Latins (and ignorant ones too) pronounce the word in such a way that you would suppose their understanding of the μοναρχία ( or Monarchy) was as complete as their pronunciation of the term. Well, then Latins take pains to pronounce the μοναρχία (or Monarchy), while Greeks actually refuse to understand the οἰκονομία, or Dispensation (of the Three in One). As for myself, however, if I have gleaned any knowledge of either language, I am sure that μοναρχία (or Monarchy) has no other meaning than single and individual rule; but for all that, this monarchy does not, because it is the government of one, preclude him whose government it is, either from having a son, or from having made himself actually a son to himself, or from ministering his own monarchy by whatever agents he will. Nay more, I contend that no dominion so belongs to one only, as his own, or is in such a sense singular, or is in such a sense a monarchy, as not also to be administered through other persons most closely connected with it, and whom it has itself provided as officials to itself. If, moreover, there be a son belonging to him whose monarchy it is, it does not immediately become divided and cease to be a monarchy, if the son also be taken as a sharer in it; but it is as to its origin equally his, by whom it is communicated to the son; and being his, it is quite as much a monarchy (or sole empire), since it is held together by two who are so inseparable. Therefore, inasmuch as the Divine Monarchy also is administered by so many legions and hosts of angels, according as it is written, Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him; Daniel 7:10 and since it has not from this circumstance ceased to be the rule of one (so as no longer to be a monarchy), because it is administered by so many thousands of powers; how comes it to pass that God should be thought to suffer division and severance in the Son and in the Holy Ghost, who have the second and the third places assigned to them, and who are so closely joined with the Father in His substance, when He suffers no such (division and severance) in the multitude of so many angels? Do you really suppose that Those, who are naturally members of the Father's own substance, pledges of His love, instruments of His might, nay, His power itself and the entire system of His monarchy, are the overthrow and destruction thereof? You are not right in so thinking. I prefer your exercising yourself on the meaning of the thing rather than on the sound of the word. Now you must understand the overthrow of a monarchy to be this, when another dominion, which has a framework and a state peculiar to itself (and is therefore a rival), is brought in over and above it: when, e.g., some other god is introduced in opposition to the Creator, as in the opinions of Marcion; or when many gods are introduced, according to your Valentinuses and your Prodicuses. Then it amounts to an overthrow of the Monarchy, since it involves the destruction of the Creator. |
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| 368. Pliny The Younger, Letters, 2.11.23, 10.96.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •flavius (clement of alexandria) •clement of alexandria Found in books: Dijkstra and Raschle (2020) 58; Edmondson (2008) 188 |
| 369. Anon., Acts of Andrew, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013) 200 |
| 370. Pliny The Younger, Letters, 2.11.23, 10.96.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •flavius (clement of alexandria) •clement of alexandria Found in books: Dijkstra and Raschle (2020) 58; Edmondson (2008) 188 |
| 371. Marcus Aurelius Emperor of Rome, Meditations, a b c d\n0 4.29 4.29 4 29\n1 2.3 2.3 2 3 \n2 8.50 8.50 8 50\n3 8.49 8.49 8 49\n4 2.11 2.11 2 11\n5 3.4.1 3.4.1 3 4 \n6 5.35 5.35 5 35\n7 7.5.2 7.5.2 7 5 \n8 7.5.3 7.5.3 7 5 \n9 7.55.3 7.55.3 7 55\n10 8.34 8.34 8 34\n11 7.19 7.19 7 19\n12 7.13 7.13 7 13\n13 5.27 5.27 5 27\n14 2.4.2 2.4.2 2 4 \n15 2.3.2 2.3.2 2 3 \n16 4.36 4.36 4 36\n17 7.18 7.18 7 18\n18 7.9 7.9 7 9 \n19 '2.17 '2.17 '2 17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Del Lucchese (2019) 187 |
| 372. Anon., Acts of Peter, 2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Geljon and Vos (2020) 80 |
373. Tertullian, Against The Jews, 13, 25, 3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Binder (2012) 13 | 3. But Abraham, (you say,) was circumcised. Yes, but he pleased God before his circumcision; nor yet did he observe the Sabbath. For he had accepted circumcision; but such as was to be for a sign of that time, not for a prerogative title to salvation. In fact, subsequent patriarchs were uncircumcised, like Melchizedek, who, uncircumcised, offered to Abraham himself, already circumcised, on his return from battle, bread and wine. But again, (you say) the son of Moses would upon one occasion have been choked by an angel, if Zipporah, had not circumcised the foreskin of the infant with a pebble; whence, there is the greatest peril if any fail to circumcise the foreskin of his flesh. Nay, but if circumcision altogether brought salvation, even Moses himself, in the case of his own son, would not have omitted to circumcise him on the eighth day; whereas it is agreed that Zipporah did it on the journey, at the compulsion of the angel. Consider we, accordingly, that one single infant's compulsory circumcision cannot have prescribed to every people, and founded, as it were, a law for keeping this precept. For God, foreseeing that He was about to give this circumcision to the people of Israel for a sign, not for salvation, urges the circumcision of the son of Moses, their future leader, for this reason; that, since He had begun, through him, to give the People the precept of circumcision, the people should not despise it, from seeing this example (of neglect) already exhibited conspicuously in their leader's son. For circumcision had to be given; but as a sign, whence Israel in the last time would have to be distinguished, when, in accordance with their deserts, they should be prohibited from entering the holy city, as we see through the words of the prophets, saying, Your land is desert; your cities utterly burnt with fire; your country, in your sight, strangers shall eat up; and, deserted and subverted by strange peoples, the daughter of Zion shall be derelict, like a shed in a vineyard, and like a watchhouse in a cucumber-field, and as it were a city which is being stormed. Why so? Because the subsequent discourse of the prophet reproaches them, saying, Sons have I begotten and upraised, but they have reprobated me; and again, And if you shall have outstretched hands, I will avert my face from you; and if you shall have multiplied prayers, I will not hear you: for your hands are full of blood; Isaiah 1:15 and again, Woe! sinful nation; a people full of sins; wicked sons; you have quite forsaken God, and have provoked unto indignation the Holy One of Israel. Isaiah 1:4 This, therefore, was God's foresight - that of giving circumcision to Israel, for a sign whence they might be distinguished when the time should arrive wherein their above-mentioned deserts should prohibit their admission into Jerusalem: which circumstance, because it was to be, used to be announced; and, because we see it accomplished, is recognised by us. For, as the carnal circumcision, which was temporary, was in wrought for a sign in a contumacious people, so the spiritual has been given for salvation to an obedient people; while the prophet Jeremiah says, Make a renewal for you, and sow not in thorns; be circumcised to God, and circumcise the foreskin of your heart: and in another place he says, Behold, days shall come, says the Lord, and I will draw up, for the house of Judah and for the house of Jacob, a new testament; not such as I once gave their fathers in the day wherein I led them out from the land of Egypt. Whence we understand that the coming cessation of the former circumcision then given, and the coming procession of a new law (not such as He had already given to the fathers), are announced: just as Isaiah foretold, saying that in the last days the mount of the Lord and the house of God were to be manifest above the tops of the mounts: And it shall be exalted, he says, above the hills; and there shall come over it all nations; and many shall walk, and say, Come, ascend we unto the mount of the Lord, and unto the house of the God of Jacob, Isaiah 2:2-3 - not of Esau, the former son, but of Jacob, the second; that is, of our people, whose mount is Christ, pr cised without concisors' hands, filling every land, shown in the book of Daniel. In short, the coming procession of a new law out of this house of the God of Jacob Isaiah in the ensuing words announces, saying, For from Zion shall go out a law, and the word of the Lord out of Jerusalem, and shall judge among the nations,- that is, among us, who have been called out of the nations -and they shall join to beat their glaives into ploughs, and their lances into sickles; and nations shall not take up glaive against nation, and they shall no more learn to fight. Isaiah 2:3-4 Who else, therefore, are understood but we, who, fully taught by the new law, observe these practices - the old law being obliterated, the coming of whose abolition the action itself demonstrates? For the wont of the old law was to avenge itself by the vengeance of the glaive, and to pluck out eye for eye, and to inflict retaliatory revenge for injury. But the new law's wont was to point to clemency, and to convert to tranquillity the pristine ferocity of glaives and lances, and to remodel the pristine execution of war upon the rivals and foes of the law into the pacific actions of ploughing and tilling the land. Therefore as we have shown above that the coming cessation of the old law and of the carnal circumcision was declared, so, too, the observance of the new law and the spiritual circumcision has shone out into the voluntary obediences of peace. For a people, he says, whom I knew not has served me; in obedience of the ear it has obeyed me. Prophets made the announcement. But what is the people which was ignorant of God, but ours, who in days bygone knew not God? And who, in the hearing of the ear, gave heed to Him, but we, who, forsaking idols, have been converted to God? For Israel- who had been known to God, and who had by Him been upraised in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions, or fed on this world's meats, but fed on angel's loaves - the manna - and sufficiently bound to God by His benefits - forgot his Lord and God, saying to Aaron: Make us gods, to go before us: for that Moses, who ejected us from the land of Egypt, has quite forsaken us; and what has befallen him we know not. And accordingly we, who were not the people of God in days bygone, have been made His people, by accepting the new law above mentioned, and the new circumcision before foretold. |
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| 374. Tertullian, Against Hermogenes, 13.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Stanton (2021) 239 |
| 375. Nag Hammadi, Trimorphic Protennoia, 48.12-48.15, 49.28-49.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Corrigan and Rasimus (2013) 349 |
| 376. Nag Hammadi, Apocalypse of James, 11.14-11.15, 11.20-11.23, 19.13-19.16 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria, on martyrdom Found in books: Moss (2012) 160 |
| 377. Nag Hammadi, Apocalypse of Peter, 72.2, 83.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Linjamaa (2019) 249 |
| 378. Nag Hammadi, Zostrianos, 4.21-5.17, 6.19, 6.20, 7.6, 7.7, 7.8, 7.14, 7.15, 7.20, 7.21, 10.4, 10.5, 14.13, 14.14, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 20.22, 20.23, 20.24, 44.27, 44.28, 44.29, 54.19, 54.20, 64.11-68.26, 66.16, 66.17, 66.23-67.2, 68.1, 68.2, 68.3, 68.4, 68.5, 68.6, 68.7, 73.8, 73.9, 73.10, 73.11, 74.8, 74.9, 74.10, 74.11, 74.12, 74.13, 74.14, 74.15, 74.16, 74.17, 74.18, 74.19, 74.20, 74.21, 75.6, 75.7, 75.8, 75.9, 75.10, 75.11, 75.12, 75.13, 75.14, 75.15, 75.16, 75.17, 75.18, 75.19, 75.20, 75.21, 75.22, 75.23, 75.24, 79.10, 79.11, 79.12, 79.13, 79.14, 79.15, 81.7, 81.8, 81.9, 81.10, 81.11, 81.12, 81.13, 81.14, 81.15, 81.16, 81.17, 81.18, 81.19, 81.20, 82.5, 82.6, 82.7, 82.8, 82.9, 82.10, 82.11, 82.12, 82.13, 84.18, 84.19, 84.20, 84.21, 84.22, 86.15, 86.16, 86.17, 86.18, 86.19, 86.20, 86.21, 86.22, 124.21, 124.22, 129.4, 129.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Williams (2009) 213 |
| 379. Origen, Homilies On Genesis, 1.11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Geljon and Runia (2019) 35 |
| 380. Nag Hammadi, Authoritative Teaching, 32.2-32.11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Corrigan and Rasimus (2013) 352, 359 |
| 381. Nag Hammadi, A Valentinian Exposition, 25.30-26.22, 26.18, 26.19, 26.20, 26.21, 27.29, 27.30, 27.31, 27.32, 27.33, 27.34, 27.35, 27.36, 27.37, 27.38, 37.25, 37.26, 37.27, 37.28, 37.29, 37.30, 37.31, 38.31, 38.38, 38.39 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Williams (2009) 205 |
| 382. Nag Hammadi, Allogenes, 45.8-46.35, 45.33, 45.34, 45.35, 47.38, 49.26, 49.27, 49.28, 49.29, 49.30, 49.31, 49.32, 49.33, 49.34, 49.35, 49.36, 49.37, 49.38, 52.15, 52.16, 52.17, 52.18, 53.31, 53.32, 55.17, 55.18, 55.19, 55.20, 55.21, 55.22, 55.23, 55.24, 55.25, 55.26, 55.27, 55.28, 55.29, 55.30, 55.31, 55.32, 56.14, 56.15, 56.16, 56.17, 56.18, 56.19, 56.20, 58, 58.16, 58.17, 58.18, 58.26-59.26, 59, 59.9, 59.10, 59.11, 59.12, 59.13, 59.14, 59.15, 59.16, 59.17, 59.18, 59.19, 59.20, 59.21, 59.22, 59.23, 59.24, 59.25, 59.26, 60, 60.19, 60.20, 60.21, 60.22, 60.30, 60.31, 60.32, 60.33, 60.34, 60.35, 60.36, 60.37, 61, 64.5, 64.6, 65.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 377, 380 |
| 383. Nag Hammadi, The Tripartite Tractate, a b c d\n0 56.3 56.3 56 3 \n1 51.8-67.34 51.8 51 8 \n2 71.23 71.23 71 23\n3 71.22 71.22 71 22\n4 61.15 61.15 61 15\n.. ... ... .. ..\n105 91.22 91.22 91 22\n106 91.25 91.25 91 25\n107 91.24 91.24 91 24\n108 91.23 91.23 91 23\n109 91.21 91.21 91 21\n\n[110 rows x 4 columns] (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019) 146 |
| 384. Nag Hammadi, The Three Steles of Seth, 125.28-125.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Corrigan and Rasimus (2013) 354 |
| 385. Nag Hammadi, On The Origin of The World, 100.19-101.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Corrigan and Rasimus (2013) 332 |
| 386. Nag Hammadi, The Teachings of Silvanus, 89.10-89.30, 105.13-105.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Corrigan and Rasimus (2013) 349 |
| 387. Nag Hammadi, The Apocalypse of Paul, 22.11-24.1, 22.23-23.26, 24.8, 24.30 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Roskovec and Hušek (2021) 47 |
| 388. Nag Hammadi, The Sophia of Jesus Christ, 3.96.3-3.96.7, 86.16-86.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Corrigan and Rasimus (2013) 390 |
| 389. Nag Hammadi, The Dialogue of The Saviour, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 349 |
| 390. Nag Hammadi, The Gospel of Philip, 56.26-57.22, 69.14-70.9, 70.3, 70.4, 70.5, 70.6, 70.7, 70.8, 70.9, 110 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 449 |
| 391. Nag Hammadi, The Gospel of Thomas, a b c d\n0 14(35.24-25) 14(35.24 14(35 24 \n1 37(39.27-40.2) 37(39.27 37(39 27 \n2 21 21 21 None\n3 37 37 37 None\n4 22 22 22 None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 454 |
| 392. Nag Hammadi, The Gospel of Truth, 19.18-19.20, 20.16-20.34, 20.39, 22.20-22.25, 26.33-26.36 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 349; Linjamaa (2019) 191; Tite (2009) 261 |
| 393. Nag Hammadi, The Hypostasis of The Archons, 87.12-87.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Corrigan and Rasimus (2013) 332 |
| 394. Nag Hammadi, The Interpretation of Knowledge, 15.10-19.37 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Linjamaa (2019) 210 |
| 395. Nag Hammadi, On Baptism A, 41.10-41.12, 41.21-41.23, 41.31, 41.34-41.35, 41.37-41.38 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 232, 234 |
396. Babylonian Talmud, Meilah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Janowitz (2002) 40| 17b. ילך ר' שמעון בן יוחאי שהוא מלומד בנסים ואחריו מי ילך ר"א בר ר' יוסי,אמר להם רבי יוסי ואילו היה אבא חלפתא קיים יכולין אתם לומר לו תן בנך להריגה אמר להם ר' שמעון אילו היה יוחאי אבא קיים יכולין אתם לומר לו תן בנך להריגה,אמר להו רבי יוסי אנא אזלין דלמא עניש ליה ר' שמעון דקא מסתפינא קביל עליה דלא ליענשיה אפילו הכי ענשיה,כשהיו מהלכין בדרך נשאלה שאלה זו בפניהם מנין לדם השרץ שהוא טמא עקם פיו ר' אלעזר בר רבי יוסי ואמר (ויקרא יא, כט) וזה לכם הטמא אמר ליה ר' שמעון מעקימת שפתיך אתה ניכר שתלמיד חכם אתה אל יחזור הבן אצל אביו,יצא לקראתו בן תמליון רצונכם אבוא עמכם בכה ר' שמעון ואמר מה שפחה של בית אבא נזדמן לה מלאך שלש פעמים ואני לא פעם אחת יבא הנס מכל מקום,קדים הוא על בברתיה דקיסר כי מטא התם אמר בן תמליון צא בן תמליון צא וכיון דקרו ליה נפק אזל אמר להון שאילו כל מה דאית לכון למישאל ועיילינהו לגנזיה לשקול כל דבעו אשכחו ההוא איגרא שקלוה וקרעוה,והיינו דאמר רבי אלעזר בר רבי יוסי אני ראיתיה בעיר [רומי] והוו עליה כמה טיפי דמים, big strongמתני׳ /strong /big הפיגול והנותר אין מצטרפין מפני שהן שני שמות השרץ והנבלה וכן הנבלה ובשר המת אין מצטרפין זה עם זה לטמא אפילו בקל שבשניהן, big strongגמ׳ /strong /big אמר רב יהודה אמר שמואל לא שנו אלא לטומאת הידים דמדרבנן היא אבל לענין אכילה מצטרפין דתניא ר' אליעזר אומר (שמות כט, לד) לא יאכל כי קדש הוא כל שבקדש פסול בא הכתוב ליתן לא תעשה על אכילתו, big strongמתני׳ /strong /big האוכל שנטמא באב הטומאה ושנטמא בולד הטומאה מצטרפין זה עם זה לטמא בקל שבשניהם כל האוכלים מצטרפין זה עם זה לפסול הגוייה כבחצי פרס כבמזון,שתי סעודות לעירוב וכביצה לטמא טומאת אוכלין וכגרוגרת להוצאת שבת וככותבת ביום הכפורים כל המשקין מצטרפין זו עם זו לפסול את הגוייה ברביעית וכמלא לוגמא ביום הכפורים, big strongגמ׳ /strong /big תניא רבי שמעון אומר מה טעם שאפשר לשני שיעשה ראשון ומי קא עביד שני ראשון הא לא אפשר,אמר רבא הכי קאמר מי גרם לשני לאו ראשון רב אשי אמר ראשון ושני לגבי שלישי בני חדא ביקתא אינון: | 17b. Let b Rabbi Shimon ben Yoḥai go /b to Rome, b as he is accustomed to /b experiencing b miracles. And who shall go after him, /b i.e., with him? b Rabbi Elazar bar Rabbi Yosei. /b ,When b Rabbi Yosei, /b Rabbi Elazar’s father, heard this suggestion, he b said to /b the Sages: b But if Abba Ḥalafta, /b my father, b were alive, /b would b you be able to say to him: Give your son to be killed? /b If so, how can you ask me to send my son to Rome, where he is likely to be killed? b Rabbi Shimon said to /b the Sages: b If Yoḥai, /b my b father, were alive, /b would b you be able to say to him: Give your son to be killed? /b Nevertheless, I am prepared to risk my life and go to Rome, and if so, Rabbi Elazar bar Rabbi Yosei should accompany me.,Upon hearing this, b Rabbi Yosei said to /b the Sages: If so, b I will go /b in place of my son. I do not want him to go with Rabbi Shimon ben Yoḥai, b as /b this is what b I fear: /b My son Elazar is young and quick to answer, and I am concerned b lest Rabbi Shimon, /b who is hot-tempered, will become angry with him and b punish /b him. Rabbi Shimon b accepted upon himself that he would not punish /b Rabbi Elazar. The Gemara notes that b even so, /b Rabbi Shimon did b punish him /b while they were on their journey.,Why did Rabbi Shimon end up punishing Rabbi Elazar? b When they were walking on the road, this /b following b question was asked before them: From where /b is it derived b with regard to blood of a creeping animal that it is impure? Rabbi Elazar bar Rabbi Yosei twisted his mouth /b to whisper b and said: /b It is derived from the verse: b “And these are they that are impure /b for you among the creeping animals” (Leviticus 11:29). Although Rabbi Elazar tried to whisper so that Rabbi Shimon would not hear, b Rabbi Shimon said to him: From the twisting of your mouth /b and your answer b it is clear /b that b you are a Torah scholar. /b Nevertheless, it is prohibited for a student to issue a ruling of i halakha /i in the presence of his teacher. Therefore, I curse you that b the son will not return /b from this journey b to his father. /b ,The Gemara continues the story: As they were journeying, a demon named b ben Temalyon emerged to greet them. /b He said to them: Do b you wish /b that b I /b will join you and b come with you /b in order to help nullify this decree? When he saw that a demon was coming to help save the Jewish people, b Rabbi Shimon cried and said: What, /b even for b a maidservant of /b my b father’s home, /b Hagar the Egyptian, who was Abraham’s handmaid, b an angel was made available /b to appear b to her three times /b to help her. Each of the three mentions of “and the angel of the Lord said unto her” (Genesis 16:9–11) in the story of Hagar is understood as a reference to a different angel. b But I /b apparently do b not /b deserve assistance from an angel even b one time, /b but only help from a demon. b In any case, let the miracle come /b and save the Jewish people, even if only through a demon.,The demon ben Temalyon went b before /b them and b ascended into the emperor’s daughter /b and possessed her. b When /b Rabbi Shimon ben Yoḥai b arrived there, /b the emperor’s palace, b he said: Ben Temalyon, emerge! Ben Temalyon, emerge! And once /b Rabbi Shimon b called /b to b him, /b ben Temalyon b emerged and left /b the emperor’s daughter, and she was cured. When the emperor saw that Rabbi Shimon had cured his daughter, b he said to them: Ask /b from me b any /b reward b that you want to ask. And he took them up to his treasury to take whatever they wanted. They found that letter /b there that contained the decrees against the Jewish people, and b they took it and tore it /b up, and thereby nullified the decrees.,The Gemara adds: b And this is /b the background for that b which Rabbi Elazar bar Rabbi Yosei said /b ( i Yoma /i 57a): b I saw /b the Curtain of the Sanctuary b in the city of Rome, and on /b the Curtain b were several drops of blood /b from the bull and the goat of Yom Kippur. When the emperor took them into his treasury Rabbi Elazar saw the Temple vessels that the Romans had captured when they conquered Jerusalem, including the Curtain., strong MISHNA: /strong Sacrificial meat that is b i piggul /i and /b sacrificial meat that is b i notar /i do not join together /b to constitute the requisite measure of an olive-bulk, b due to /b the fact b that they /b belong to b two /b separate b categories /b of prohibition. The flesh of the carcass of b the creeping animal and /b the flesh of b the animal carcass, and likewise /b the flesh of b the animal carcass and the flesh of the corpse, do not join together to transmit ritual impurity, /b not b even for the /b more b lenient of the two /b impurities, i.e., the impurity that requires the greater measure., strong GEMARA: /strong b Rav Yehuda says /b that b Shmuel says: /b The mishna b taught /b that i piggul /i and i notar /i do not join together b only with regard to /b the ritual b impurity of the hands /b if one touched them, which b is by rabbinic law. But with regard to /b the b matter of eating, they do join together. As it is taught /b in a i baraita /i that b Rabbi Eliezer says: /b The verse states with regard to leftover sacrificial food from meat and bread: b “It shall not be eaten because it is sacred” /b (Exodus 29:34). This teaches with regard to b anything sacred /b that has been b disqualified /b for whatever reason, that b the verse comes to apply a prohibition with regard to its consumption. /b , strong MISHNA: /strong b The food that became ritually impure /b through contact b with a primary source of ritual impurity, /b thereby assuming first-degree ritual impurity, b and /b the food b that became ritually impure /b through contact b with a secondary source of ritual impurity, /b thereby assuming second-degree ritual impurity, b join together /b to constitute the requisite measure of an egg-bulk b to transmit impurity in accordance with the /b more b lenient of the two, /b i.e., second-degree ritual impurity. b All the /b ritually impure b foods join together /b to constitute the requisite measure b to disqualify the body [ i hageviyya /i ] /b of one who eats b half of a half-loaf-bulk [ i peras /i ] /b of the impure foods from partaking of i teruma /i .,Likewise, all foods join together to constitute the requisite measure b of food /b sufficient for b two meals, to /b establish b a joining of /b Shabbat b boundaries; and /b to form the requisite measure b of an egg-bulk, to render /b an item b impure /b with b the ritual impurity of food; and /b to form the measure b of /b a dried b fig-bulk, /b which establishes liability b for carrying out /b food on b Shabbat; and /b to form the volume b of a large date, /b which establishes liability for eating b on Yom Kippur. All the liquids join together /b to constitute the requisite measure b to disqualify the body of /b one who drinks b a quarter- i log /i /b of ritually impure liquid from partaking of i teruma /i ; b and /b to constitute the measure b of a cheekful, /b which establishes liability for drinking b on Yom Kippur. /b , strong GEMARA: /strong It b is taught /b in a i baraita /i that b Rabbi Shimon says: What is the reason /b that food with first-degree ritual impurity joins together with food that has second-degree ritual impurity? The reason is b that it is possible for /b the food with b second- /b degree impurity b to render /b another food impure with b first- /b degree impurity. The Gemara asks: b But can /b a food with b second- /b degree impurity b render /b another food impure with b first- /b degree impurity? That is b not possible. /b If food impure with second-degree impurity touches other food, it renders that food impure with third-degree impurity, not first-degree impurity., b Rava said /b that b this /b is what Rabbi Shimon b is saying: What caused /b that food to become impure with b second- /b degree impurity? Is it b not /b that it was touched by food with b first- /b degree impurity? Since they share a common source, they join together. b Rav Ashi /b similarly b said: /b Food impure with b first- /b degree impurity b and /b food impure with b second- /b degree impurity, b with regard to /b food impure with b third- /b degree impurity, b are /b considered like b members of one house, /b i.e., they both lead to third-degree impurity, either directly or indirectly, and for this reason they join together. |
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397. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Janowitz (2002) 84| 75b. וקנסתי מיתה על אדם הראשון,מאי (ישעיהו ד, ה) ועל מקראיה אמר רבה א"ר יוחנן לא כירושלים של עולם הזה ירושלים של עולם הבא ירושלים של עולם הזה כל הרוצה לעלות עולה של עולם הבא אין עולין אלא המזומנין לה,ואמר רבה א"ר יוחנן עתידין צדיקים שנקראין על שמו של הקב"ה שנאמר (ישעיהו מג, ז) כל הנקרא בשמי ולכבודי בראתיו יצרתיו אף עשיתיו (וא"ר) שמואל בר נחמני א"ר יוחנן ג' נקראו על שמו של הקב"ה ואלו הן צדיקים ומשיח וירושלים,צדיקים הא דאמרן משיח דכתיב (ירמיהו כג, ו) וזה שמו אשר יקראו ה' צדקנו ירושלים דכתיב (יחזקאל מח, לה) סביב שמונה עשר אלף ושם העיר מיום ה' שמה אל תקרי שמה אלא שמה א"ר אלעזר עתידין צדיקים שאומרים לפניהן קדוש כדרך שאומרים לפני הקב"ה שנאמר (ישעיהו ד, ג) והיה הנשאר בציון והנותר בירושלים קדוש יאמר לו,ואמר רבה א"ר יוחנן עתיד הקב"ה להגביה את ירושלים ג' פרסאות למעלה שנאמר (זכריה יד, י) וראמה וישבה תחתיה מאי תחתיה כתחתיה וממאי דהאי תחתיה תלתא פרסי הויא אמר רבה אמר לי ההוא סבא לדידי חזי לי ירושלים קמייתא ותלתא פרסי הויא,ושמא תאמר יש צער לעלות תלמוד לומר (ישעיהו ס, ח) מי אלה כעב תעופינה וכיונים אל ארובותיהם אמר רב פפא ש"מ האי עיבא תלתא פרסי מידלי,אמר רבי חנינא בר פפא בקש הקדוש ברוך הוא לתת את ירושלים במדה שנאמר (זכריה ב, ו) ואומר אנה אתה הולך ויאמר אלי למוד את ירושלים לראות כמה רחבה וכמה ארכה,אמרו מלאכי השרת לפני הקדוש ברוך הוא רבש"ע הרבה כרכים בראת בעולמך של אומות העולם ולא נתת מדת ארכן ומדת רחבן ירושלים ששמך בתוכה ומקדשך בתוכה וצדיקים בתוכה אתה נותן בה מדה מיד (זכריה ב, ח) ויאמר אליו רוץ דבר אל הנער הלז לאמר פרזות תשב ירושלם מרוב אדם ובהמה בתוכה,אמר ריש לקיש עתיד הקב"ה להוסיף על ירושלם אלף טפף גינואות אלף קפל מגדלים אלף ליצוי בירניות אלף ושני שילה טוטפראות וכל אחת ואחת הויא כצפורי בשלוותה,תניא א"ר יוסי אני ראיתי צפורי בשלוותה והיו בה מאה ושמונים אלף שווקים של מוכרי ציקי קדירה,(יחזקאל מא, ו) והצלעות צלע אל צלע שלש ושלשים פעמים מאי שלש ושלשים פעמים א"ר לוי אמר רב פפי משום ר' יהושע דסכני אם ג' ירושלים הן כל אחת ואחת יש בה שלשים מדורין למעלה אם שלשים ירושלים הן כל אחת ואחת יש בה שלשה מדורין למעלה:,איתמר ספינה רב אמר כיון שמשך כל שהוא קנה ושמואל אמר לא קנה עד שימשוך את כולה,לימא כתנאי כיצד במסירה אחזה בטלפה בשערה באוכף שעליה בשליף שעליה בפרומביא שבפיה בזוג שבצוארה קנאה כיצד במשיכה קורא לה והיא באה או שהכישה במקל ורצתה לפניו כיון שעקרה יד ורגל קנאה רבי אחי ואמרי לה ר' אחא אומר עד שתהלך מלא קומתה,לימא רב דאמר כתנא קמא ושמואל דאמר כרבי אחא אמר לך רב אנא דאמרי אפילו לרבי אחא עד כאן לא קאמר רבי אחא אלא בבעלי חיים דאע"ג דעקרה יד ורגל בדוכתה קיימא אבל ספינה כיון דנדה בה פורתא נדה לה כולה,ושמואל אמר אנא דאמרי אפילו כתנא קמא עד כאן לא קאמר תנא קמא אלא בבעלי חיים דכיון דמיעקרא יד ורגל אידך למיעקר קיימא אבל ספינה אי משיך לה כולה אין אי לא לא,לימא כהני תנאי דתניא ספינה נקנית במשיכה ר' נתן אומר ספינה ואותיות נקנות במשיכה | 75b. b and I decreed death on Adam the first /b man, to demonstrate that he was human and not a god.,§ The Gemara returns to the aforementioned verse: “And the Lord will create over the whole habitation of Mount Zion, and over those who are invited to it, a cloud and smoke by day” (Isaiah 4:5). b What /b is the meaning of the phrase: b “And over those who are invited to it”? Rabba says /b that b Rabbi Yoḥa says: Jerusalem of the World-to-Come is not like Jerusalem of this world. /b With regard to b Jerusalem of this world, anyone who wants to ascend /b there can b ascend. /b With regard to Jerusalem b of the World-to-Come, only those who are invited to it /b can b ascend. /b , b And Rabba says /b that b Rabbi Yoḥa says: /b In the b future, the righteous will be called by the name of the Holy One, Blessed be He; as it is stated: “Every one that is called by My name, and whom I have created for My glory, I have formed him, yea, I have made him” /b (Isaiah 43:7). This indicates that one who was created by God and causes Him glory is called by His name. b And Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yoḥa says: Three were called by the name of the Holy One, Blessed be He, and they are: The righteous, and the Messiah, and Jerusalem. /b ,With regard to b the righteous, this /b is b as we /b have just b said. /b With regard to b the Messiah, /b this is b as it is written: “And this is his name whereby he shall be called, the Lord is our righteousness” /b (Jeremiah 23:6). With regard to b Jerusalem, /b this is b as it is writ-ten: “It shall be eighteen thousand reeds round about. And the name of the city from that day shall be, the Lord is there [ i shamma /i ]” /b (Ezekiel 48:35). b Do not read /b the word as b “there” [ i shamma /i ]; rather, /b read it as: The Lord is b its name [ i shemah /i ]. Rabbi Elazar says: /b In the b future, the righteous will /b have the name: b Holy, recited before them, as one recites before the Holy One, Blessed be He; as it is stated: “And it shall come to pass, that he who is left in Zion, and he who remains in Jerusalem, shall be called holy” /b (Isaiah 4:3)., b And Rabba says /b that b Rabbi Yoḥa says: /b In the b future, the Holy One, Blessed be He, will raise Jerusalem three parasangs upward; as it is stated: “And it shall be lifted up and inhabited in its place” /b (Zechariah 14:10). b What /b is the meaning of the phrase b “in its place”? /b It means b equivalent to its place, /b i.e., Jerusalem will be raised to a height whose measure in parasangs corresponds to the measure of its area in square parasangs. The Gemara asks: b And from where /b is it derived b that the place /b of Jerusalem b was /b an area of b three /b square b parasangs? Rabba said /b that b a certain elder said to me: I saw the initial Jerusalem, /b when it was still extant, b and /b its area b was three /b square b parasangs. /b ,The Gemara continues to discuss the statement of Rabbi Yoḥa: b And lest you say /b that b there is discomfort in ascending /b to a place so high, b the verse states /b in a prophecy depicting the return of the Jewish people to Jerusalem: b “Who are these that fly as a cloud, and as the doves to their cotes” /b (Isaiah 60:8). This indicates that they can easily ascend to Jerusalem, as though they were clouds or doves. b Rav Pappa said: /b Incidentally, one can b learn from /b that statement that b this cloud /b mentioned in the verse b is three parasangs high, /b as it reaches Jerusalem, which will be raised three parasangs., b Rabbi Ḥanina bar Pappa says: The Holy One, Blessed be He, wished to give /b a set b measure for Jerusalem, as it is stated /b in a prophecy of Zechariah: “And I lifted up my eyes and saw, and behold a man with a measuring line in his hand. b Then I said: Where are you going? And he said to me: To measure Jerusalem, to see what is its breadth, and what is its length” /b (Zechariah 2:5–6)., b The ministering angels said before the Holy One, Blessed be He: Master of the Universe, You have created many cities in Your world for the nations of the world, and You did not give the measure of their length or the measure of their width, /b i.e., they are not limited by any set measure, but expand as they develop. With regard to b Jerusalem, which has Your name in it, and Your Temple in it, and righteous people in it, /b will b You give it a measure? Immediately: /b “And, behold, the angel that spoke with me went forth, and another angel went out to meet him, b and said to him: Run, speak to this young man, saying: Jerusalem shall be inhabited without walls for the multitude of men and cattle within it” /b (Zechariah 2:7–8)., b Reish Lakish says: /b In the b future, the Holy One, Blessed be He, will add to Jerusalem one thousand /b times the numerical value of b i tefaf /i /b of b gardens; one thousand /b times the numerical value of b i kefel /i /b of b towers; one thousand /b times the value of b i litzoy /i /b of b fortifications; /b and b one thousand and two /b times the value of b i shilo /i /b of b small houses [ i totpera’ot /i ]. And each and every one /b of these additions b will be like /b the great city of b Tzippori in its prosperity. /b ,The Gemara clarifies the size of the city of Tzippori. b It is taught /b in a i baraita /i that b Rabbi Yosei said: I saw Tzippori in its prosperity, and there were one hundred and eighty thousand markets of sellers of /b meat b sauces in it. /b On this basis, one can estimate the future size of Jerusalem.,In a similar manner, the Gemara interprets the verse: b “And the side-chambers were one over another, three and thirty times” /b (Ezekiel 41:6). b What /b is the meaning of: b “Three and thirty times”? Rabbi Levi says /b that b Rav Pappi says in the name of Rabbi Yehoshua of Sikhnei: If /b in the future b Jerusalem /b will triple in size, so that it occupies b three /b times its former area, then b each and every /b dwelling will b contain thirty stories upward. If /b the area of b Jerusalem /b will be multiplied by b thirty, each and every /b dwelling will b contain three stories above /b every house.,§ The Gemara returns to discuss the mishna, which discusses the acquisition of a ship. b It was stated /b that there was a dispute among i amora’im /i with regard to the manner in which b a ship /b is acquired. b Rav says: Once /b the buyer b has pulled /b the ship and moved it by b any amount, /b he has b acquired /b it. b And Shmuel says: /b He does b not acquire /b it b until he pulls the entire /b ship to the extent that the end of the ship has at least reached the place previously occupied by its front.,The Gemara suggests: b Let us say /b that this dispute b is parallel to /b a dispute between b i tanna’im /i , /b as it is taught in a i baraita /i : b How /b is an animal acquired b through passing? /b If the buyer b grasped it by its hoof, /b or b by its hair, /b or b by the saddle that is on it, /b or b by the load that is on it, /b or b by the bit [ i perumbiyya /i ] in its mouth, /b or b by the bell on its neck, /b he has b acquired it. How /b is an animal acquired b through pulling? /b If b he calls it and it comes, or /b if b he hits it with a stick and it runs before him, once it lifts a foreleg and a hind leg /b from where it was standing, he has b acquired it. Rabbi Aḥai, and some say Rabbi Aḥa, says: /b It is not enough if the animal lifts its hooves. Rather, one does not acquire it b until it walks its full length, /b i.e., it moves both of its forelegs and both of its hindlegs., b Shall we say /b that b Rav, who /b holds that a buyer can acquire the ship even by moving it only a minimal distance, b states /b his ruling b in accordance with /b the opinion of b the first i tanna /i /b that it is enough for the animal to lift two legs; b and Shmuel, who /b holds that the entire ship must be moved, b states /b his ruling b in accordance /b with the opinion of b Rabbi Aḥa /b that the animal must move its full length? The Gemara rejects this suggestion: b Rav /b could have b said to you: I state /b my ruling b even /b in accordance with the opinion of b Rabbi Aḥa, /b since b Rabbi Aḥa states /b his opinion b only with regard to animals, as although it lifted a foreleg and a hind leg, it stands in its place. But /b in the case of b a ship, once a bit of it moves, all of it moves, /b and therefore the buyer acquires it., b And Shmuel /b could b say: I stated /b my ruling b even in accordance with /b the opinion of b the first i tanna /i . The first i tanna /i states /b his opinion b only with regard to animals, as once /b an animal has b lifted a foreleg and a hind leg, the other /b legs b stand /b ready b to be lifted. But /b with regard to b a ship, if he pulls the entire /b ship, b yes, /b he acquires it, but b if /b he does b not /b pull the whole ship, he does b not /b acquire it.,The Gemara offers another suggestion: b Let us say /b that the dispute of Rav and Shmuel is b parallel to /b the dispute between b these i tanna’im /i , as it is taught /b in a i baraita /i : b A ship is acquired by pulling. Rabbi Natan says: A ship and letters, /b i.e., the content of a promissory note, b are acquired by pulling /b the document |
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| 398. Origen, Commentary On Romans, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019) 212 |
| 399. Origen, Philocalia, '9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 909 |
| 400. Origen, Philocalia, '9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 909 |
| 401. Origen, Homilies On Luke, 14.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria, positive use of philosophy •clement of alexandriai,ii Found in books: Boulluec (2022) 319; Hellholm et al. (2010) 1006 |
| 402. Origen, Letter To Africanus, 19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Gera (2014) 13 |
| 403. Origen, Exhortation To Martyrdom, 17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria, on disagreements between sects Found in books: Boulluec (2022) 387 |
| 404. Origen, Homilies On Leviticus, 5.2, 8.6, 10.1, 16.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Dawson (2001) 232; Geljon and Runia (2019) 35 |
| 405. Origen, Selecta In Genesim (Fragmenta E Catenis), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Corrigan and Rasimus (2013) 344 |
| 406. Origen, Fragments On Psalms 1-150, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 348 |
| 407. Origen, Dialogue With Heraclides, 4.27-4.28 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria, on disagreements between sects Found in books: Boulluec (2022) 387 |
| 408. Origen, On First Principles, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos (2020) 117 |
| 409. Origen, On Prayer, 24.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria, reduction of diverse heresies to common errors Found in books: Boulluec (2022) 363 |
410. Origen, Against Celsus, a b c d\n0 5.6 5.6 5 6 \n1 1.16 1.16 1 16\n2 3.31 3.31 3 31\n3 7.42.4 7.42.4 7 42\n4 7.42.5 7.42.5 7 42\n.. ... ... .. ..\n90 6.64 6.64 6 64\n91 6.65 6.65 6 65\n92 3.23 3.23 3 23\n93 4.29 4.29 4 29\n94 6.48 6.48 6 48\n\n[95 rows x 4 columns] (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 123 | 5.6. He next proceeds to make the following statement about the Jews:- The first point relating to the Jews which is fitted to excite wonder, is that they should worship the heaven and the angels who dwell therein, and yet pass by and neglect its most venerable and powerful parts, as the sun, the moon, and the other heavenly bodies, both fixed stars and planets, as if it were possible that 'the whole' could be God, and yet its parts not divine; or (as if it were reasonable) to treat with the greatest respect those who are said to appear to such as are in darkness somewhere, blinded by some crooked sorcery, or dreaming dreams through the influence of shadowy spectres, while those who prophesy so clearly and strikingly to all men, by means of whom rain, and heat, and clouds, and thunder (to which they offer worship), and lightnings, and fruits, and all kinds of productiveness, are brought about - by means of whom God is revealed to them - the most prominent heralds among those beings that are above - those that are truly heavenly angels - are to be regarded as of no account! In making these statements, Celsus appears to have fallen into confusion, and to have penned them from false ideas of things which he did not understand; for it is patent to all who investigate the practices of the Jews, and compare them with those of the Christians, that the Jews who follow the law, which, speaking in the person of God, says, You shall have no other gods before Me: you shall not make unto you an image, nor a likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the waters under the earth; you shall not bow down to them, nor serve them, worship nothing else than the Supreme God, who made the heavens, and all things besides. Now it is evident that those who live according to the law, and worship the Maker of heaven, will not worship the heaven at the same time with God. Moreover, no one who obeys the law of Moses will bow down to the angels who are in heaven; and, in like manner, as they do not bow down to sun, moon, and stars, the host of heaven, they refrain from doing obeisance to heaven and its angels, obeying the law which declares: Lest you lift up your eyes to heaven, and when you see the sun, and the moon, and the stars, even all the host of heaven, should be driven to worship them, and serve them, which the Lord your God has divided unto all nations. |
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| 411. Origen, Commentary On The Song of Songs, 2.128-2.133 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Linjamaa (2019) 77 |
| 412. Origen, Commentary On Matthew, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: James (2021) 70 |
| 413. Longinus Cassius, Prolegomena Ad Hephaestionis Euchiridion, 1.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Motta and Petrucci (2022) 82 |
414. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •clement of alexandria, Found in books: Bay (2022) 236| 7b. א"ר יוחנן משום ר"ש בן יוחי מיום שברא הקב"ה את העולם לא היה אדם שקראו להקב"ה אדון עד שבא אברהם וקראו אדון שנאמר (בראשית טו, ב) ויאמר אדני (אלהים) במה אדע כי אירשנה.,אמר רב אף דניאל לא נענה אלא בשביל אברהם שנא' (דניאל ט, יז) ועתה שמע אלהינו אל תפלת עבדך ואל תחנוניו והאר פניך על מקדשך השמם למען אדני למענך מבעי ליה,אלא למען אברהם שקראך אדון:,וא"ר יוחנן משום ר"ש בן יוחי מנין שאין מרצין לו לאדם בשעת כעסו שנאמר (שמות לג, יד) פני ילכו והנחותי לך:,ואמר ר"י משום ר"ש בן יוחי מיום שברא הקב"ה את עולמו לא היה אדם שהודה להקב"ה עד שבאתה לאה והודתו שנאמר (בראשית כט, לה) הפעם אודה את ה':,ראובן א"ר אלעזר אמרה לאה ראו מה בין בני לבן חמי דאילו בן חמי אע"ג דמדעתיה זבניה לבכירותיה דכתיב (בראשית כה, לג) וימכר את בכרתו ליעקב חזו מה כתיב ביה (בראשית כז, מא) וישטם עשו את יעקב,וכתיב (בראשית כז, לו) ויאמר הכי קרא שמו יעקב ויעקבני זה פעמים וגו',ואילו בני אע"ג דעל כרחיה שקליה יוסף לבכירותיה מניה דכתיב (דברי הימים א ה, א) ובחללו יצועי אביו נתנה בכורתו לבני יוסף אפי' הכי לא אקנא ביה דכתיב (בראשית לז, כא) וישמע ראובן ויצילהו מידם:,רות מאי רות א"ר יוחנן שזכתה ויצא ממנה דוד שריוהו להקב"ה בשירות ותשבחות,מנא לן דשמא גרים אמר רבי אליעזר דאמר קרא (תהלים מו, ט) לכו חזו מפעלות ה' אשר שם שמות בארץ אל תקרי שמות אלא שמות:,וא"ר יוחנן משום רבי שמעון בן יוחי קשה תרבות רעה בתוך ביתו של אדם יותר ממלחמת גוג ומגוג שנאמר (תהלים ג, א) מזמור לדוד בברחו מפני אבשלום בנו וכתיב בתריה (תהלים ג, ב) ה' מה רבו צרי רבים קמים עלי ואילו גבי מלחמת גוג ומגוג כתיב (תהלים ב, א) למה רגשו גוים ולאומים יהגו ריק ואילו מה רבו צרי לא כתיב:,מזמור לדוד בברחו מפני אבשלום בנו מזמור לדוד קינה לדוד מיבעי ליה,אמר ר' שמעון בן אבישלום משל למה הדבר דומה לאדם שיצא עליו שטר חוב קודם שפרעו היה עצב לאחר שפרעו שמח,אף כן דוד כיון שאמר לו הקב"ה (שמואל ב יב, יא) הנני מקים עליך רעה מביתך היה עצב אמר שמא עבד או ממזר הוא דלא חייס עלי כיון דחזא דאבשלום הוא שמח משום הכי אמר מזמור:,וא"ר יוחנן משום ר"ש בן יוחי מותר להתגרות ברשעים בעולם הזה שנאמר (משלי כח, ד) עוזבי תורה יהללו רשע ושומרי תורה יתגרו בם,תניא נמי הכי רבי דוסתאי בר' מתון אומר מותר להתגרות ברשעים בעוה"ז שנא' עוזבי תורה יהללו רשע וגו' ואם לחשך אדם לומר והא כתיב (תהלים לז, א) אל תתחר במרעים אל תקנא בעושי עולה אמור לו מי שלבו נוקפו אומר כן אלא אל תתחר במרעים להיות כמרעים אל תקנא בעושי עולה להיות כעושי עולה,ואומר (משלי כג, יז) אל יקנא לבך בחטאים כי אם ביראת ה' כל היום,איני והאמר ר' יצחק אם ראית רשע שהשעה משחקת לו אל תתגרה בו שנאמר (תהלים י, ה) יחילו דרכיו בכל עת ולא עוד אלא שזוכה בדין שנאמר (תהלים י, ה) מרום משפטיך מנגדו ולא עוד אלא שרואה בצריו שנאמר (תהלים י, ה) כל צורריו יפיח בהם,לא קשיא הא במילי דידיה הא במילי דשמיא,ואיבעית אימא הא והא במילי דשמיא ולא קשיא הא ברשע שהשעה משחקת לו הא ברשע שאין השעה משחקת לו,ואב"א הא והא ברשע שהשעה משחקת לו ולא קשיא הא בצדיק גמור הא בצדיק שאינו גמור דאמר רב הונא מאי דכתיב (חבקוק א, יג) למה תביט בוגדים תחריש בבלע רשע צדיק ממנו וכי רשע בולע צדיק והא כתיב (תהלים לז, לג) ה' לא יעזבנו בידו וכתיב (משלי יב, כא) לא יאונה לצדיק כל און אלא צדיק ממנו בולע צדיק גמור אינו בולע,ואב"א שעה משחקת לו שאני:,וא"ר יוחנן משום רבי שמעון בן יוחי כל הקובע מקום לתפלתו אויביו נופלים תחתיו שנאמר (שמואל ב ז, י) ושמתי מקום לעמי לישראל ונטעתיו ושכן תחתיו ולא ירגז עוד ולא יוסיפו בני עולה לענותו כאשר בראשונה,רב הונא רמי כתיב לענותו וכתיב לכלותו,בתחלה לענותו ולבסוף לכלותו:,וא"ר יוחנן משום רבי שמעון בן יוחי גדולה שמושה של תורה יותר מלמודה שנא' (מלכים ב ג, יא) פה אלישע בן שפט אשר יצק מים על ידי אליהו למד לא נאמר אלא יצק מלמד שגדולה שמושה יותר מלמודה:,א"ל רבי יצחק לרב נחמן מ"ט לא אתי מר לבי כנישתא לצלויי אמר ליה לא יכילנא א"ל לכנפי למר עשרה וליצלי אמר ליה טריחא לי מלתא ולימא ליה מר לשלוחא דצבורא בעידנא דמצלי צבורא ליתי ולודעיה למר,א"ל מאי כולי האי א"ל דאמר ר' יוחנן משום ר"ש בן יוחי | 7b. Until now, the Gemara has cited statements made by Rabbi Yoḥa in the name of the i tanna /i , Rabbi Yosei. Now, the Gemara begins to cite what b Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: From the day that the Holy One, Blessed be He, created the world there was no person who called him “Lord” until Abraham came and called him Lord. As it is stated: “And he said, ‘My Lord, God, by what shall I know that I will inherit it?’” /b (Genesis 15:8).,The Gemara cites another statement extolling that virtue of Abraham is mentioned, as b Rav said: Even Daniel’s prayers were only answered on account of Abraham, as it is stated: “And now listen, God, to the prayer of Your servant and to his supplication; and cause Your face to shine upon Your desolate Temple, for the sake of the Lord” /b (Daniel 9:17). The verse b should have said: /b And cause Your face to shine upon Your desolate Temple, b for Your sake, /b as Daniel was addressing the Lord., b Rather, /b this verse contains an allusion that the prayer should be accepted b for the sake of Abraham, who called You, Lord. /b Daniel utilized that name of God in order to evoke Abraham’s virtue and enhance his prayer., b And Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: From where /b is it derived b that one must not placate a person while /b the person in the throes of b his anger? As it is stated: “My face will go, and I will give you rest” /b (Exodus 33:14)., b And Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: From the day the Holy One, Blessed be He, created the world, no one thanked the Holy One, Blessed be He, until Leah came and thanked Him, as it is stated: /b “And she became pregt and gave birth to a son, and she said, b ‘This time I will give thanks to God,’ /b and thus he was called Judah” (Genesis 29:35).,Tangential to the mention of Leah’s son, Judah, and the reason for his name, the Gemara explains the sources for other names, including b Reuben. Rabbi Elazar said: /b Reuben’s name should be considered a prophecy by Leah, as b Leah said: See [ i re’u /i ] the difference between my son [ i beni /i ] and the son of my father-in-law, /b Esau, son of Isaac. b Even though /b Esau b knowingly sold his birthright /b to his brother Jacob, b as it is written: “And he sold his birthright to Jacob” /b (Genesis 25:33), nonetheless, b behold what is written /b about b him: “And Esau hated Jacob” /b (Genesis 27:41).,Esau was not only angry over Isaac’s blessing, but he was angry about another matter as well, b as it is written: “And he said, ‘Is he not rightly named Jacob, for he has supplanted me twice? /b He took my birthright, and behold, now he has taken my blessing’” (Genesis 27:36). Despite having sold his birthright, he refused to relinquish it., b While my son, /b Reuben, b even though Joseph took his birthright from him by force, as it is written: /b “And the sons of Reuben the firstborn of Israel, for he was the firstborn; b but, since he defiled his father’s bed, his birthright was given to the sons of Joseph, /b son of Israel” (I Chronicles 5:1). b Nevertheless, he was not jealous of him, as it is written /b when Joseph’s brothers sought to kill him: b “And Reuben heard and he saved him from their hands, /b saying ‘Let us not take his life’” (Genesis 37:21).,Continuing on the topic of names, the Gemara asks: b What is /b the meaning of the name b Ruth? Rabbi Yoḥa said: That she had the privilege that David, who inundated the Holy One, Blessed be He, with songs and praises, would descend from her. /b The name Ruth [ i Rut /i ] is etymologically similar in Hebrew to the word inundate [ i riva /i ].,Regarding the basic assumption that these homiletic interpretations of names are allusions to one’s future, the Gemara asks: b From where do we /b derive b that the name affects /b one’s life? b Rabbi Eliezer said /b that b the verse says: “Go, see the works of the Lord, who has made desolations [ i shamot /i ] upon the earth” /b (Psalms 46:9). b Do not read /b the word as b i shamot /i , rather /b as b i shemot /i , names. /b The names given to people are, therefore, “the works of the Lord upon the earth.”, b And Rabbi Yoḥa said /b other aggadic statements b in the name of Rabbi Shimon ben Yoḥai: /b The existence of b wayward /b children b in a person’s home is more troublesome than the war of Gog and Magog, /b the ultimate war, the climax of the travails of Messianic times. b As it is stated: “A Psalm of David, when he fled from his son, Absalom” /b (Psalms 3:1). b And it is written thereafter: “Lord, how numerous are my enemies, many have risen against me” /b (Psalms 3:2). b While concerning the war of Gog and Magog, /b which is alluded to in the second chapter of Psalms, b it is written: “Why are the nations in an uproar? And why do the peoples speak for naught? /b The kings of the earth stand up and the rulers take counsel together, against the Lord, and against His anointed…He that sits in heaven laughs, the Lord mocks them” (Psalms 2:1–4). b Yet /b in this chapter describing the war of Gog and Magog b “how numerous are my enemies” is not written, /b as it is not as difficult as raising a wayward son like Absalom.,Regarding the opening phrase of the psalm, which serves as its title, the Gemara wonders: It is said: b “A Psalm of David, when fleeing his son, Absalom.” A Psalm of David? It should have /b said: b A lament of David. /b , b Rabbi Shimon ben Avishalom said a parable: To what is this similar? /b It is similar b to a person about whom a promissory note was issued /b stating that he must repay a debt to the lender. b Before he repaid it, /b he b was despondent, /b worried how he will manage to repay the debt. b After he repaid it, he was glad. /b , b So too /b was the case with b David. When the Holy One, Blessed be He, told him, /b through Natan the prophet, after the incident with Bathsheba, b “Behold, I will raise up evil against you from your house” /b (II Samuel 12:11), David b was despondent. He said: Perhaps /b it will be b a slave or a i mamzer /i /b who will rise up in my house, a person of such lowly status, who b will have no pity on me. But once /b David b saw that Absalom was the one /b through whom the prophecy was to be fulfilled, b he rejoiced, /b as he was certain that Absalom would show him mercy. b That is why /b David b said a psalm, /b not a lament, thanking God for punishing him in the least severe manner possible., b And Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: One is permitted to provoke the wicked in this world. /b Though the ways of the wicked prosper, one is still permitted to provoke them and need not fear (Maharsha), b as it is stated: “Those who abandon the Torah will praise wickedness, and the keepers of the Torah will fight them” /b (Proverbs 28:4)., b That /b statement b was also taught /b in a i baraita, /i as b Rabbi Dostai, son of Rabbi Matun, says: One is permitted to provoke the wicked in this world, as it is stated: “Those who abandon the Torah will praise wickedness, /b and the keepers of the Torah will fight them.” b And if someone whispered to you, saying, /b on the contrary, b isn’t it /b also b written: “Do not compete with evil-doers, and do not envy the unjust” /b (Psalms 37:1), meaning that one should avoid provoking the wicked, b say to him: /b Only b one whose heart strikes him /b with pangs of conscience over sins that he committed b says this. Rather, /b the true meaning of the verse is: b Do not compete with evil-doers, to be like the evil-doers, and do not envy the unjust to be like the unjust. /b ,The Gemara cites proof from another verse. b And it says: “One shall not envy the unjust, but be in fear of the Lord all the day” /b (Proverbs 23:17). In this context, to envy means to seek to emulate the unjust.,From these verses in Psalms and Proverbs, it would seem that one is encouraged to provoke the wicked. The Gemara asks: b Is this so? Didn’t Rabbi Yitzḥak say: If you see a wicked person upon whom the hour is smiling, do not provoke him. /b As long as he is enjoying good fortune, there is no point in confronting him. b As it is stated: “His ways prosper at all times; /b Your judgments are far beyond him; as for his adversaries, he snorts at them” (Psalms 10:5). The verse teaches us that the ways of the wicked will always succeed. b And not only that, but he emerges victorious in judgment, as it is stated: “Your judgments are far beyond him,” /b meaning that even when he is brought to justice, it does not affect him. b And not only that, but he witnesses his enemies’ /b downfall, b as it is stated: “As for all his adversaries, he snorts at them.” /b ,To resolve this contradiction with regard to whether or not one may provoke the wicked, the Gemara offers several explanations: b This is not difficult, /b as it can be understood that b this, /b which says that one may not provoke the wicked, is referring b to his /b personal b matters, while that, /b which says that it is a mitzva to confront them, is referring b to matters of Heaven. /b , b And if you wish, say /b instead b that this, /b which says not to confront the wicked b and that, /b which says to confront the wicked, are both referring b to matters of Heaven, and, /b nevertheless, b it is not difficult. This, /b which says that one may not provoke the wicked, is referring b to a wicked person upon whom the hour is smiling, /b who is enjoying good fortune. b While that, /b which says that it is a mitzva to confront them, is referring b to a wicked person upon whom the hour is not smiling. /b , b And if you wish, say /b instead b that this, /b which says not to confront b and that, /b which says to confront, are both referring b to a wicked person upon whom the hour is smiling, /b but the question of whether one is permitted to confront him depends on who is confronting him. b And /b nevertheless, this is b not difficult. This, /b which says that it is a mitzva to confront them, is referring b to a completely righteous person, while this, /b which says that one may not confront the wicked, is referring b to one who is not completely righteous, as Rav Huna said: What is /b the meaning of b that which is written: “Why do You look on those who deal treacherously and hold Your peace? When the wicked swallows the man more righteous than he?” /b (Habakkuk 1:13). This verse is difficult to understand. b Do the wicked swallow the righteous? Isn’t it written: /b “The wicked looks to the righteous and seeks to kill him; b the Lord will not leave him in his hand, /b nor allow him to be condemned when he is judged” (Psalms 37:32–33), b and it is written: “No mischief shall befall the righteous” /b (Proverbs 12:21)? b Rather, /b in light of these verses, the verse: “The wicked swallows the man more righteous than he” means: b The /b man who is b more righteous than he, /b but not completely righteous, b he swallows. The completely righteous he does not swallow. /b , b And if you wish, say: /b In general, the wicked cannot swallow the righteous, but b when the hour is smiling upon him, it is different. /b When the wicked are enjoying good fortune, even the righteous can be harmed ( i Birkat Hashem /i )., b And Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: /b Setting a fixed place for prayer is so important that b one who sets a fixed place for his prayer, his enemies fall beneath him, as it is said: “And I will appoint a place for My nation, Israel, and I will plant them, that they may dwell in their own place.” /b Through setting aside a place for prayer, they will merit to b “be disturbed no more; neither shall the children of wickedness afflict them anymore, as in the beginning” /b (II Samuel 7:10).,This verse, cited by the Gemara, leads to an additional point. b Rav Huna raised a contradiction: /b In the book of Samuel, in this verse it is written b : “To afflict them,” /b while in the parallel verse in I Chronicles (17:9) it is written b : “To destroy them.” /b ,The Gemara resolves this contradiction: The enemies of Israel intend first b to afflict them, and, ultimately, /b to b destroy them /b entirely., b And Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: Service of Torah is greater than its study, /b i.e., serving a Torah scholar and spending time in his company is greater than learning Torah from him. Torah study is one component of a Torah life, but one who serves a Torah scholar learns about every aspect of life from his actions. This is derived from the verse that speaks in praise of Elisha, b as it is stated: “Here is Elisha son of Shafat, who poured water over Elijah’s hands” /b (II Kings 3:11). The verse b does not say /b that b he learned /b from Elijah, b rather /b that b he poured /b water, which b teaches /b that b the service of Torah /b represented by Elisha pouring water over Elijah’s hands b is greater than its study. /b ,As a prelude to another of the statements by Rabbi Yoḥa in the name of Rabbi Shimon ben Yoḥai, the Gemara relates the following incident. b Rabbi Yitzḥak said to Rav Naḥman: Why did the Master not come to the synagogue to pray? /b Rav Naḥman b said to him: I was /b weak and b unable /b to come. Rabbi Yitzḥak b said to him: Let the Master gather ten /b individuals, a prayer quorum, at your home b and pray. /b Rav Naḥman b said to him: It is difficult for me /b to impose upon the members of the community to come to my home to pray with me ( i Sefer Mitzvot Gadol /i ). Rabbi Yitzḥak suggested another option: b The Master should tell the congregation /b to send a b messenger when the congregation is praying to come and inform the Master /b so you may pray at the same time.,Rav Naḥman saw that Rabbi Yitzḥak was struggling to find a way for him to engage in communal prayer. b He asked: What is /b the reason for b all this /b fuss? Rabbi Yitzḥak b said to him: As Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: /b |
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415. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Janowitz (2002) 83| 18a. (הושע ג, ה) אחר ישובו בני ישראל ובקשו את ה' אלהיהם ואת דוד מלכם וכיון שבא דוד באתה תפלה שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי,וכיון שבאת תפלה באת עבודה שנאמר עולותיהם וזבחיהם לרצון על מזבחי וכיון שבאת עבודה באתה תודה שנאמר (תהלים נ, כג) זובח תודה יכבדנני,ומה ראו לומר ברכת כהנים אחר הודאה דכתיב (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם וירד מעשות החטאת והעולה והשלמים,אימא קודם עבודה לא ס"ד דכתיב וירד מעשות החטאת וגו' מי כתיב לעשות מעשות כתיב,ולימרה אחר העבודה לא ס"ד דכתיב זובח תודה,מאי חזית דסמכת אהאי סמוך אהאי מסתברא עבודה והודאה חדא מילתא היא,ומה ראו לומר שים שלום אחר ברכת כהנים דכתיב (במדבר ו, כז) ושמו את שמי על בני ישראל ואני אברכם ברכה דהקב"ה שלום שנאמר (תהלים כט, יא) ה' יברך את עמו בשלום,וכי מאחר דמאה ועשרים זקנים ומהם כמה נביאים תקנו תפלה על הסדר שמעון הפקולי מאי הסדיר שכחום וחזר וסדרום,מכאן ואילך אסור לספר בשבחו של הקב"ה דא"ר אלעזר מאי דכתיב (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה למלל גבורות ה' למי שיכול להשמיע כל תהלתו,אמר רבה בר בר חנה א"ר יוחנן המספר בשבחו של הקב"ה יותר מדאי נעקר מן העולם שנאמר (איוב לז, כ) היסופר לו כי אדבר אם אמר איש כי יבלע,דרש ר' יהודה איש כפר גבוריא ואמרי לה איש כפר גבור חיל מאי דכתיב (תהלים סה, ב) לך דומיה תהלה סמא דכולה משתוקא כי אתא רב דימי אמר אמרי במערבא מלה בסלע משתוקא בתרין:,קראה על פה לא יצא וכו': מנלן אמר רבא אתיא זכירה זכירה כתיב הכא והימים האלה נזכרים וכתיב התם (שמות יז, יד) כתב זאת זכרון בספר מה להלן בספר אף כאן בספר,וממאי דהאי זכירה קריאה היא דלמא עיון בעלמא לא סלקא דעתך (דכתיב) (דברים כה, יז) זכור יכול בלב כשהוא אומר לא תשכח הרי שכחת הלב אמור הא מה אני מקיים זכור בפה:,קראה תרגום לא יצא וכו': היכי דמי אילימא דכתיבה מקרא וקרי לה תרגום היינו על פה לא צריכא דכתיבה תרגום וקרי לה תרגום:,אבל קורין אותה ללועזות בלעז וכו': והא אמרת קראה בכל לשון לא יצא רב ושמואל דאמרי תרוייהו בלעז יווני,היכי דמי אילימא דכתיבה אשורית וקרי לה יוונית היינו על פה א"ר אחא א"ר אלעזר שכתובה בלעז יוונית,וא"ר אחא א"ר אלעזר מנין שקראו הקב"ה ליעקב אל שנאמר (בראשית לג, כ) ויקרא לו אל אלהי ישראל דאי סלקא דעתך למזבח קרא ליה יעקב אל ויקרא לו יעקב מיבעי ליה אלא ויקרא לו ליעקב אל ומי קראו אל אלהי ישראל,מיתיבי קראה גיפטית עברית עילמית מדית יוונית לא יצא,הא לא דמיא אלא להא גיפטית לגיפטים עברית לעברים עילמית לעילמים יוונית ליוונים יצא,אי הכי רב ושמואל אמאי מוקמי לה למתני' בלעז יוונית לוקמה בכל לעז [אלא מתניתין כברייתא] וכי איתמר דרב ושמואל בעלמא איתמר רב ושמואל דאמרי תרוייהו לעז יווני לכל כשר,והא קתני יוונית ליוונים אין לכולי עלמא לא אינהו דאמור כרשב"ג דתנן רשב"ג אומר אף ספרים לא התירו שיכתבו אלא יוונית,ולימרו הלכה כרשב"ג אי אמרי הלכה כרשב"ג הוה אמינא הני מילי שאר ספרים אבל מגילה דכתיב בה ככתבם אימא לא קמ"ל:,והלועז ששמע אשורית יצא וכו': והא לא ידע מאי קאמרי מידי דהוה אנשים ועמי הארץ,מתקיף לה רבינא אטו אנן האחשתרנים בני הרמכים מי ידעינן אלא מצות קריאה ופרסומי ניסא הכא נמי מצות קריאה ופרסומי ניסא:,קראה סירוגין יצא וכו': לא הוו ידעי רבנן מאי סירוגין שמעוה לאמתא דבי רבי דקאמרה להו לרבנן דהוי עיילי פסקי פסקי לבי רבי עד מתי אתם נכנסין סירוגין סירוגין,לא הוו ידעי רבנן מאי חלוגלוגות שמעוה לאמתא דבי רבי דאמרה ליה לההוא גברא דהוה קא מבדר פרפחיני עד מתי אתה מפזר חלוגלוגך,לא הוו ידעי רבנן מאי (משלי ד, ח) סלסלה ותרוממך שמעוה לאמתא דבי רבי דהוות אמרה לההוא גברא דהוה מהפך במזייה אמרה ליה עד מתי אתה מסלסל בשערך,לא הוו ידעי רבנן מאי (תהלים נה, כג) השלך על ה' יהבך אמר רבה בר בר חנה זימנא חדא הוה אזילנא בהדי ההוא טייעא וקא דרינא טונא ואמר לי שקול יהביך ושדי אגמלאי,לא הוו ידעי רבנן מאי (ישעיהו יד, כג) וטאטאתיה במטאטא השמד שמעוה לאמתא דבי רבי דהוות אמרה לחברתה שקולי טאטיתא וטאטי ביתא,ת"ר קראה סירוגין יצא | 18a. b “Afterward the children of Israel shall return, and seek the Lord their God and David their king” /b (Hosea 3:5), and consequently, the blessing of the kingdom of David follows the blessing of the building of Jerusalem. b And once /b the scion of b David comes, /b the time for b prayer will come, as it is stated: “I will bring them to My sacred mountain and make them joyful in My house of prayer” /b (Isaiah 56:7). Therefore, the blessing of hearing prayer is recited after the blessing of the kingdom of David., b And after prayer comes, the /b Temple b service will arrive, as it is stated /b in the continuation of that verse: b “Their burnt-offerings and their sacrifices shall be accepted on My altar” /b (Isaiah 56:7). The blessing of restoration of the Temple service follows the blessing of hearing prayer. b And when the /b Temple b service comes, /b with it will also b come thanksgiving, as it is stated: “Whoever sacrifices a thanks-offering honors Me” /b (Psalms 50:23), which teaches that thanksgiving follows sacrifice. Therefore, the blessing of thanksgiving follows the blessing of restoration of the Temple service., b And why did they see /b fit to institute that one b says the Priestly Benediction after /b the blessing of b thanksgiving? As it is written: “And Aaron lifted up his hand toward the people and blessed them, and he came down from sacrificing the sin-offering, and the burnt-offering, and the peace-offerings” /b (Leviticus 9:22), teaching that the Priestly Benediction follows the sacrificial service, which includes the thanks-offering.,The Gemara asks: But the cited verse indicates that Aaron blessed the people and then sacrificed the offerings. Should we not then b say /b the Priestly Benediction b before the /b blessing of the Temple b service? /b The Gemara answers: b It should not enter your mind /b to say this, b as it is written: “And he came down from sacrificing the sin-offering.” Is it written /b that he came down b to sacrifice /b the offerings, implying that after blessing the people Aaron came down and sacrificed the offerings? No, b it is written, “from sacrificing,” /b indicating that the offerings had already been sacrificed.,The Gemara asks: If, as derived from this verse, the Priestly Benediction follows the sacrificial service, the Priestly Benediction should be b said /b immediately b after /b the blessing of restoration of b the /b Temple b service, /b without the interruption of the blessing of thanksgiving. The Gemara rejects this argument: b It should not enter your mind /b to say this, b as it is written: “Whoever sacrifices a thanks-offering /b honors Me,” from which we learn that thanksgiving follows sacrifice, as already explained.,The Gemara asks: b What did you see to rely on this /b verse and juxtapose thanksgiving with sacrifice? b Rely /b rather b on the other /b verse, which indicates that it is the Priestly Benediction that should be juxtaposed with the sacrificial service. The Gemara answers: b It stands to reason /b to have the blessing of thanksgiving immediately following the blessing of the sacrificial service, since the sacrificial b service and thanksgiving, /b which are closely related conceptually, b are one matter. /b , b And why did they see /b fit to institute that one b says /b the blessing beginning with the words: b Grant peace, after the Priestly Benediction? As it is written /b immediately following the Priestly Benediction: b “And they shall put My name upon the children of Israel, and I will bless them” /b (Numbers 6:27). The Priestly Benediction is followed by God’s blessing, and b the blessing of the Holy One, Blessed be He, is peace, as it is stated: “The Lord blesses His people with peace” /b (Psalms 29:11).,The Gemara returns to the i baraita /i cited at the beginning of the discussion: b Now, since /b the i baraita /i teaches that b a hundred and twenty Elders, including many prophets, established the /b i Amida /i b prayer in its /b fixed b order, what /b is it that b Shimon HaPakuli arranged /b in a much later period of time, as related by Rabbi Yoḥa? The Gemara answers: Indeed, the blessings of the i Amida /i prayer were originally arranged by the hundred and twenty members of the Great Assembly, but over the course of time the people b forgot them, and /b Shimon HaPakuli then b arranged them again. /b ,The Gemara comments: These nineteen blessings are a fixed number, and b beyond this it is prohibited /b for one b to declare the praises of the Holy One, Blessed be He, /b by adding additional blessings to the i Amida /i . As b Rabbi Elazar said: What is /b the meaning of that b which is written: “Who can utter the mighty acts of the Lord? Who can declare all His praise?” /b (Psalms 106:2)? It means: b For whom is it fitting to utter the mighty acts of the Lord? /b Only b for one who can declare all His praise. /b And since no one is capable of declaring all of God’s praises, we must suffice with the set formula established by the Sages., b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b With regard to b one who excessively declares the praises of the Holy One, Blessed be He, /b his fate b is /b to be b uprooted from the world, /b as it appears as if he had exhausted all of God’s praises. b As it is stated: “Shall it be told to Him when I speak? If a man says /b it, b he would be swallowed up” /b (Job 37:20). The Gemara interprets the verse as saying: Can all of God’s praises be expressed when I speak? If a man would say such a thing, he would be “swallowed up” as punishment.,The Gemara relates: b Rabbi Yehuda, a man of Kefar Gibboraya, and some say /b he was b a man of Kefar Gibbor Ĥayil, taught: What is /b the meaning of that b which is written: “For You silence is praise” /b (Psalms 65:2)? b The /b best b remedy of all is silence, /b i.e., the optimum form of praising God is silence. The Gemara relates: b When Rav Dimi came /b from Eretz Israel to Babylonia, b he said: In the West, /b Eretz Yisrael, b they say /b an adage: If b a word is /b worth one b i sela /i , silence is /b worth b two. /b ,§ It is taught in the mishna: b If one read /b the Megilla b by heart he has not fulfilled /b his obligation. The Gemara asks: b From where do we /b derive this? b Rava said: /b This is b derived /b by means of a verbal analogy between one instance of the term b remembrance /b and another instance of the term b remembrance. It is written here, /b with regard to the Megilla: b “That these days should be remembered” /b (Esther 9:28), b and it is written elsewhere: “And the Lord said to Moses: Write this for a memorial in the book, /b and rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavens” (Exodus 17:14). b Just as there, /b with regard to Amalek, remembrance is referring specifically to something written b in a book, /b as it is stated, “in the book,” b so too here, /b the Megilla remembrance is through being written b in a book. /b ,The Gemara raises a question: b But from where /b do we know b that this remembrance /b that is stated with regard to Amalek and to the Megilla involves b reading /b it out loud from a book? b Perhaps /b it requires b merely looking into /b the book, reading it silently. The Gemara answers: b It should not enter your mind /b to say this, as it was taught in a i baraita /i : The verse states: b “Remember /b what Amalek did to you” (Deuteronomy 25:17). One b might /b have thought that it suffices for one to remember this silently, b in his heart. /b But this cannot be, since b when it says /b subsequently: b “You shall not forget” /b (Deuteronomy 25:19), b it is /b already b referring to forgetting from the heart. How, /b then, b do I uphold /b the meaning of b “remember”? /b What does this command to remember add to the command to not forget? Therefore, it means that the remembrance must be expressed out loud, b with the mouth. /b ,§ It was taught further in the mishna: b If one read /b the Megilla b in /b Aramaic b translation he has not fulfilled /b his obligation. The Gemara asks: b What are the circumstances /b of this case? b If we say that /b the Megilla b was written in /b the original b biblical text, /b i.e., in Hebrew, b and he read it in /b Aramaic b translation, /b then b this is /b the same as reading it b by heart, /b as he is not reading the words written in the text, and the mishna has already stated that one does not fulfill his obligation by reading the Megilla by heart. The Gemara answers: b No, /b it is b necessary /b to teach this case as well, as it is referring to a case in which the Megilla b was written /b not in the original Hebrew but b in /b Aramaic b translation, and he read it /b as written, b in /b Aramaic b translation. /b ,§ The mishna continues: b However, for those who speak a foreign language, one may read /b the Megilla b in /b that b foreign language. /b The Gemara raises a difficulty: b But didn’t you say /b in the mishna: b If he read it in any /b other b language he has not fulfilled /b his obligation? The Gemara cites the answer of b Rav and Shmuel, who both say: /b When the mishna says: A foreign language, it is referring specifically to b the Greek foreign language, /b which has a unique status with regard to biblical translation.,The Gemara asks: b What are the circumstances /b of the case? b If we say that /b the Megilla b was written in i Ashurit /i , /b i.e., in Hebrew, b and he read it in Greek, this is /b the same as reading it b by heart, /b and the mishna teaches that one does not fulfill his obligation by reading by heart. The Gemara answers: b Rabbi Aḥa said /b that b Rabbi Elazar said: /b The mishna is dealing with a case in which the Megilla b was written in the Greek foreign language /b and was also read in that language.,Apropos statements in this line of tradition, the Gemara adds: b And Rabbi Aḥa /b further b said /b that b Rabbi Elazar said: From where /b is it derived b that the Holy One, Blessed be He, called Jacob El, /b meaning God? b As it is stated: /b “And he erected there an altar, b and he called it El, God of Israel” /b (Genesis 33:20). It is also possible to translate this as: And He, i.e., the God of Israel, called him, Jacob, El. Indeed, it must be understood this way, b as if it enters your mind /b to say that the verse should be understood as saying that b Jacob called the altar El, it should have /b specified the subject of the verb and written: b And Jacob called it /b El. b But /b since the verse is not written this way, the verse must be understood as follows: b He called Jacob El; and who called him El? The God of Israel. /b ,The Gemara returns to discussing languages for reading the Megilla and b raises an objection /b against Rav and Shmuel, who said that one may read the Megilla in Greek but not in other foreign languages. It is taught in a i baraita /i : b If one read /b the Megilla b in Coptic [ i Giptit /i ], i Ivrit /i , Elamite, Median, or Greek, he has not fulfilled /b his obligation, indicating that one cannot fulfill his obligation by reading the Megilla in Greek.,The Gemara answers: The clause in the mishna that teaches that the Megilla may be read in a foreign language to one who speaks that foreign language b is comparable only to that /b which was taught in a different i baraita /i : If one reads the Megilla b in Coptic to Copts, /b in b i Ivrit /i to i Ivrim /i , in Elamite to Elamites, or in Greek to Greeks, he has fulfilled /b his obligation. The Megilla may be read in any language, provided the listener understands that language.,The Gemara asks: But b if so, /b that one who reads the Megilla in a foreign language that he speaks fulfills his obligation, b why did Rav and Shmuel establish the /b ruling of the b mishna as /b referring specifically b to Greek? Let them interpret it /b as referring b to any foreign language /b that one speaks. The Gemara explains: b Rather, the mishna /b is to be understood b like the i baraita /i , /b that one who reads the Megilla in a language that he speaks fulfills his obligation; b and that which was stated /b in the name of b Rav and Shmuel was said /b as a b general /b statement, not relating to the mishna but as an independent ruling, as follows: b Rav and Shmuel both say: The Greek language is acceptable for everyone, /b i.e., anyone who reads the Megilla in Greek has fulfilled his obligation, even if he does not understand Greek.,The Gemara raises a difficulty: b But doesn’t /b the i baraita /i cited above b teach /b that if one reads the Megilla in b Greek to Greeks /b he has fulfilled his obligation? This implies that reading in Greek, b yes, /b this is acceptable for Greeks, but b for everyone /b else, b no, /b it is not. The Gemara answers: Rav and Shmuel disagree with this statement of the i baraita /i , because they b agree with /b the opinion of b Rabban Shimon ben Gamliel. As we learned /b in a mishna ( i Megilla /i 8b): b Rabban Shimon ben Gamliel says: Even /b for b books /b of the Bible, the Sages b did not permit them to be written /b in any foreign language b other than Greek, /b indicating that Greek has a special status, and is treated like the original Hebrew.,The Gemara asks: But if this was the intention of Rav and Shmuel, b let them state /b explicitly: b The i halakha /i is in accordance with /b the opinion of b Rabban Shimon ben Gamliel. /b Why did Rav and Shmuel formulate their statement as if they were issuing a new ruling? The Gemara answers: b Had they said /b simply b that the i halakha /i is in accordance with Rabban Shimon ben Gamliel, I would have said /b that b this applies /b only b to the other books /b of the Bible, b but /b with regard to b the Megilla, of which it is written: “According to their writing,” I would say /b that one does b not /b fulfill his obligation if he reads it in Greek. Therefore they stated their own opinion to b teach us /b that even in the case of the Megilla one fulfills his obligation if he reads it in Greek.,§ It was taught in the mishna: b And one who speaks a foreign language who heard /b the Megilla being read b in i Ashurit /i , /b i.e., in Hebrew, b has fulfilled /b his obligation. The Gemara asks: b But isn’t /b it so that b he does not understand what they are saying? /b Since he does not understand Hebrew, how does he fulfill his obligation? The Gemara answers: b It is just as it is /b with b women and uneducated people; /b they too understand little Hebrew, but nevertheless they fulfill their obligation when they hear the Megilla read in that language., b Ravina strongly objects to /b the premise of the question raised above, i.e., that someone who does not understand the original, untranslated language of the Megilla cannot fulfill his obligation. b Is that to say /b that even b we, /b the Sages, who are very well acquainted with Hebrew, b know /b for certain the meaning of the obscure words b i ha’aḥashteranim benei haramakhim /i /b (Esther 8:10), often translated as: “Used in the royal service, bred from the stud”? b But /b nevertheless, we fulfill the b mitzva of reading /b the Megilla b and publicizing the miracle /b of Purim by reading these words as they appear in the original text. b Here too, /b one who speaks a foreign language who hears the Megilla being read in Hebrew fulfills the b mitzva of reading /b the Megilla b and publicizing the /b Purim b miracle, /b even if he does not understand the words themselves.,§ The mishna continues: b If one reads /b the Megilla b at intervals /b [ b i seirugin /i /b ] b he has fulfilled /b his obligation. The Gemara relates that b the Sages did not know what is /b meant by the word b i seirugin /i . /b One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house saying to the Sages who were entering the house intermittently /b rather than in a single group: b How long are you going to enter i seirugin seirugin /i ? /b As she lived in Rabbi Yehuda HaNasi’s house and certainly heard the most proper Hebrew being spoken, they understood from this that the word i seirugin /i means at intervals.,It is similarly related that b the Sages did not know what is /b meant by the word b i ḥalogelogot /i , /b which appears in various i mishnayot /i and i baraitot /i . One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house saying to a certain man who was scattering purslane: How long will you go on scattering your i ḥalogelogot /i ? /b And from this they understood that i ḥalogelogot /i is purslane.,Likewise, b the Sages did not know what is /b meant by i salseleha /i in the verse: “Get b i wisdom…salseleha /i and it will exalt you” /b (Proverbs 4:7–8). One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house talking to a certain man who was twirling his hair, saying to him: How long will you go on twirling /b [ b i mesalsel /i /b ] b your hair? /b And from this they understood that the verse is saying: Turn wisdom around and around, and it will exalt you.,The Gemara relates additional examples: b The Sages did not know what is /b meant by the word i yehav /i in the verse: b “Cast upon the Lord your i yehav /i ” /b (Psalms 55:23). b Rabba bar bar Ḥana said: One time I was traveling with a certain Arab /b [ b i Tayya’a /i /b ] b and I was carrying a load, and he said to me: Take your i yehav /i and throw it on my camel, /b and I understood that i yehav /i means a load or burden.,And similarly, b the Sages did not know what is /b meant by the word i matatei /i in the verse: b “And I will i tatei /i it with the i matatei /i of destruction” /b (Isaiah 14:23). One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house saying to her friend: Take a i tateita /i and i tati /i the house, /b from which they understood that a i matatei /i is a broom, and the verb i tati /i means to sweep.,On the matter of reading the Megilla with interruptions, b the Sages taught /b the following i baraita /i : b If one reads the Megilla at intervals, /b pausing and resuming at intervals, b he has fulfilled /b his obligation. |
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| 416. Origen, Commentary On Romans, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019) 212 |
| 417. Origen, Commentary On Romans, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019) 212 |
| 418. Origen, Commentary On Genesis, 5.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Penniman (2017) 85 |
| 419. Lactantius, Divine Institutes, a b c d\n0 54.39.8 54.39.8 54 39\n1 '1.20.5 '1.20.5 '1 20\n2 '1.20.36 '1.20.36 '1 20\n3 '5.10.16 '5.10.16 '5 10\n4 '1.9 '1.9 '1 9 \n5 '1.9.8 '1.9.8 '1 9 \n6 1.18.2 1.18.2 1 18\n7 1.18.3 1.18.3 1 18\n8 1.18.15 1.18.15 1 18\n9 1.18.16 1.18.16 1 18\n10 1.18.14 1.18.14 1 18\n11 1.18.17 1.18.17 1 18\n12 1.18.13 1.18.13 1 18\n13 1.18.12 1.18.12 1 18\n14 1.18.4 1.18.4 1 18\n15 1.18.5 1.18.5 1 18\n16 1.18.6 1.18.6 1 18\n17 1.18.7 1.18.7 1 18\n18 1.18.8 1.18.8 1 18\n19 1.18.9 1.18.9 1 18\n20 1.18.10 1.18.10 1 18\n21 1.18.11 1.18.11 1 18\n22 1.21.7 1.21.7 1 21\n23 1.21.8 1.21.8 1 21\n24 '1.21.8 '1.21.8 '1 21\n25 3.23 3.23 3 23\n26 6.15.3 6.15.3 6 15\n27 1.21 1.21 1 21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Gorain (2019) 229 |
| 420. Origen, Commentary On John, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: James (2021) 62 |
| 421. Pamphilus Caesariensis 240-310, Apologia Pro Origene, 177-183, 185-188, 184 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Joosse (2021) 232 |
| 422. Papyri, Papyri Graecae Magicae, 1.126-130, 1.216, 4.220, 4.3007, 4.3008, 4.3009, 4.3010, 4.3011, 4.3012, 4.3013, 4.3014, 4.3015, 4.3016, 4.3017, 4.3018, 4.3019, 4.3020, 4.3021, 4.3022, 4.3023, 4.3024, 4.3025, 4.3026, 4.3027, 4.3028, 4.3029, 4.3030, 4.3031, 4.3032, 4.3033, 4.3034, 4.3035, 4.3036, 4.3037, 4.3038, 4.3039, 4.3040, 4.3041, 4.3042, 4.3043, 4.3044, 4.3045, 4.3046, 4.3047, 4.3048, 4.3049, 4.3050, 4.3051, 4.3052, 4.3053, 4.3054, 4.3055, 4.3056, 4.3057, 4.3058, 4.3059, 4.3060, 4.3061, 4.3062, 4.3063, 4.3064, 4.3065, 4.3066, 4.3067, 4.3068, 4.3069, 4.3070, 4.3071, 4.3072, 4.3073, 4.3074, 4.3075, 4.3076, 4.3077, 4.3078, 4.3079, 4.3080, 4.3081, 4.3082, 4.3083, 4.3084, 4.3085, 4.3086, 7.7, 12.401, 12.402, 12.403, 12.404, 12.405, 12.406, 12.407, 23 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Edmonds (2019) 223 |
| 423. Origen, On Jeremiah (Homilies 1-11), 10.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 387 |
| 424. Origen, Homilies On Numbers, 10.3, 23.2, 25.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Geljon and Runia (2019) 35, 249; Van der Horst (2014) 45 |
| 425. Origen, Homiliae In Genesim (In Catenis), 1.11, 8.4, 8.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Geljon and Runia (2019) 35; Kessler (2004) 84, 112 |
426. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Binder (2012) 42| 91a. אמרה ליה ברתיה שבקיה ואנא מהדרנא ליה שני יוצרים יש בעירנו אחד יוצר מן המים ואחד יוצר מן הטיט איזה מהן משובח א"ל זה שיוצר מן המים א"ל מן המים צר מן הטיט לא כל שכן,דבי ר' ישמעאל תנא ק"ו מכלי זכוכית מה כלי זכוכית שעמלן ברוח בשר ודם נשברו יש להן תקנה בשר ודם שברוחו של הקב"ה על אחת כמה וכמה,א"ל ההוא מינא לר' אמי אמריתו דשכבי חיי והא הוו עפרא ועפרא מי קא חיי א"ל אמשול לך משל למה הדבר דומה למלך בשר ודם שאמר לעבדיו לכו ובנו לי פלטרין גדולים במקום שאין מים ועפר הלכו ובנו אותו לימים נפלו אמר להם חזרו ובנו אותו במקום שיש עפר ומים אמרו לו אין אנו יכולין,כעס עליהם ואמר להן במקום שאין מים ועפר בניתם עכשיו שיש מים ועפר על אחת כמה וכמה ואם אי אתה מאמין צא לבקעה וראה עכבר שהיום חציו בשר וחציו אדמה למחר השריץ ונעשה כלו בשר שמא תאמר לזמן מרובה עלה להר וראה שהיום אין בו אלא חלזון אחד למחר ירדו גשמים ונתמלא כולו חלזונות,א"ל ההוא מינא לגביהא בן פסיסא ווי לכון חייביא דאמריתון מיתי חיין דחיין מיתי דמיתי חיין א"ל ווי לכון חייביא דאמריתון מיתי לא חיין דלא הוו חיי דהוי חיי לא כ"ש א"ל חייביא קרית לי אי קאימנא בעיטנא בך ופשיטנא לעקמותך מינך א"ל אם אתה עושה כן רופא אומן תקרא ושכר הרבה תטול,ת"ר בעשרים וארבעה בניסן איתנטילו דימוסנאי מיהודה ומירושלים כשבאו בני אפריקיא לדון עם ישראל לפני אלכסנדרוס מוקדון אמרו לו ארץ כנען שלנו היא דכתיב (במדבר לד, ב) ארץ כנען לגבולותיה וכנען אבוהון דהנהו אינשי הוה,אמר להו גביהא בן פסיסא לחכמים תנו לי רשות ואלך ואדון עמהן לפני אלכסנדרוס מוקדון אם ינצחוני אמרו הדיוט שבנו נצחתם ואם אני אנצח אותם אמרו להם תורת משה נצחתכם נתנו לו רשות והלך ודן עמהם,אמר להם מהיכן אתם מביאים ראייה אמרו לו מן התורה אמר להן אף אני לא אביא לכם ראייה אלא מן התורה שנאמר (בראשית ט, כה) ויאמר ארור כנען עבד עבדים יהיה לאחיו עבד שקנה נכסים עבד למי ונכסים למי ולא עוד אלא שהרי כמה שנים שלא עבדתונו,אמר להם אלכסנדרוס מלכא החזירו לו תשובה אמרו לו תנו לנו זמן שלשה ימים נתן להם זמן בדקו ולא מצאו תשובה מיד ברחו והניחו שדותיהן כשהן זרועות וכרמיהן כשהן נטועות ואותה שנה שביעית היתה,שוב פעם אחת באו בני מצרים לדון עם ישראל לפני אלכסנדרוס מוקדון אמרו לו הרי הוא אומר (שמות יב, לו) וה' נתן את חן העם בעיני מצרים וישאילום תנו לנו כסף וזהב שנטלתם ממנו,אמר גביהא בן פסיסא לחכמים תנו לי רשות ואלך ואדון עמהן לפני אלכסנדרוס אם ינצחוני אמרו להם הדיוט שבנו נצחתם ואם אני אנצח אותם אמרו להם תורת משה רבינו נצחתכם נתנו לו רשות והלך ודן עמהן,אמר להן מהיכן אתם מביאין ראייה אמרו לו מן התורה אמר להן אף אני לא אביא לכם ראייה אלא מן התורה שנאמר (שמות יב, מ) ומושב בני ישראל אשר ישבו במצרים שלשים שנה וארבע מאות שנה תנו לנו שכר עבודה של ששים ריבוא ששיעבדתם במצרים שלשים שנה וארבע מאות שנה,אמר להן אלכסנדרוס מוקדון החזירו לו תשובה אמרו לו תנו לנו זמן שלשה ימים נתן להם זמן בדקו ולא מצאו תשובה מיד הניחו שדותיהן כשהן זרועות וכרמיהן כשהן נטועות וברחו ואותה שנה שביעית היתה,ושוב פעם אחת באו בני ישמעאל ובני קטורה לדון עם ישראל לפני אלכסנדרוס מוקדון אמרו לו ארץ כנען שלנו ושלכם דכתיב (בראשית כה, יב) ואלה תולדות ישמעאל בן אברהם וכתיב (בראשית כה, יט) אלה תולדות יצחק בן אברהם,אמר להן גביהא בן פסיסא לחכמים תנו לי רשות ואלך ואדון עמהם לפני אלכסנדרוס מוקדון אם ינצחוני אמרו הדיוט שבנו נצחתם ואם אני אנצח אותם אמרו להם תורת משה רבינו נצחתכם נתנו לו רשות הלך ודן עמהן,אמר להם מהיכן אתם מביאין ראייה אמרו לו מן התורה אמר להן אף אני לא אביא ראייה אלא מן התורה שנאמר (בראשית כה, ה) ויתן אברהם את כל אשר לו ליצחק ולבני הפילגשים אשר לאברהם נתן אברהם מתנות אב שנתן אגטין לבניו בחייו ושיגר זה מעל זה כלום יש לזה על זה כלום מאי מתנות אמר ר' ירמיה בר אבא מלמד שמסר להם שם טומאה,אמר ליה אנטונינוס לרבי גוף ונשמה יכולין לפטור עצמן מן הדין כיצד גוף אומר נשמה חטאת שמיום שפירשה ממני הריני מוטל כאבן דומם בקבר ונשמה אומרת גוף חטא שמיום שפירשתי ממנו הריני פורחת באויר כצפור אמר ליה אמשול לך משל למה הדבר דומה למלך בשר ודם שהיה לו פרדס נאה והיה בו | 91a. b The daughter of /b the emperor b said /b to Rabban Gamliel: b Leave him, and I will respond to him /b with a parable. She said: b There are two craftsmen in our city; one fashions /b vessels b from water, and one fashions /b vessels b from mortar. Which is more noteworthy? /b The emperor b said to her: /b It is b that /b craftsman b that fashions /b vessels b from water. /b His daughter b said to him: /b If b he fashions /b a vessel b from the water, all the more so /b is it b not /b clear that he can fashion vessels b from mortar? /b By the same token, if God was able to create the world from water, He is certainly able to resurrect people from dust., b The school of Rabbi Yishmael taught /b that resurrection of the dead b i a fortiori /i from glass vessels: If /b concerning b glass vessels, which are fashioned by the breath of /b those of b flesh and blood, /b who blow and form the vessels, and yet if b they break they can be repaired, /b as they can be melted and subsequently blown again, then with regard to those of b flesh and blood, whose /b souls are a product of b the breath of the Holy One, Blessed be He, all the more so /b can God restore them to life.,The Gemara relates that b a certain heretic said to Rabbi Ami: You say that the dead will live. Aren’t they dust? And does dust come to life? /b Rabbi Ami b said to him: I will tell you a parable. To what is this matter comparable? /b It is comparable b to a flesh-and-blood king who said to his servants: Go and construct for me a great palace [ i palterin /i ] in a place where there is no water and earth /b available. b They went and constructed it. Sometime /b later, the palace b collapsed. /b The king b said to them: Return /b to your labor b and construct /b the palace b in a place where there is earth and water /b available. b They said to him: We are unable /b to do so.,The king b became angry at them and said to them: /b If b in a place where there is no water and earth /b available b you constructed /b a palace, b now that there is water and earth /b available b all the more so /b should you be able to do so. Similarly, concerning man, whom God created i ex nihilo /i , all the more so will God be able to resurrect him from dust. b And if you do not believe /b that a being can be created from dust, b go out to the valley and see an i akhbar /i , /b a creature b that today is half flesh and half earth, /b and b tomorrow /b the being will b develop and all of it will become flesh. Lest you say /b that creation of living creatures is a matter that develops b over an extended period, ascend a mountain and see that today there is only one snail there; /b then ascend b tomorrow, /b after b rain /b will b have fallen, and /b see that b it /b will be b entirely filled with snails. /b ,The Gemara relates that b a certain heretic said to Geviha ben Pesisa: Woe unto you, the wicked, as you say: The dead will come to life. /b The way of the world is that b those /b who are b alive die. /b How can you say b that the dead will come to life? /b Geviha ben Pesisa b said to him: Woe unto you, the wicked, as you say: The dead will not come to life. /b If b those who were not /b in existence b come to life, is it not /b reasonable b all the more so /b that b those who were /b once b alive /b will come to life again? The heretic b said to /b Geviha ben Pesisa angrily: b You called me wicked? If I stand, I will kick you and flatten your hump, /b as Geviha ben Pesisa was a hunchback. Geviha ben Pesisa b said to him /b jocularly: b If you do so, you will be called an expert doctor and will take high wages /b for your services.,§ Apropos Geviha ben Pesisa and his cleverness in debate, the Gemara cites additional incidents where he represented the Jewish people in debates. b The Sages taught /b in i Megillat Ta’anit /i : b On the twenty-fourth /b day b in Nisan /b it is a joyous day, since the b usurpers [ i dimusana’ei /i ] were expelled from Judea and Jerusalem. When the people of Afrikiya came to judgment with the Jewish people before /b the emperor, b Alexander of Macedon, they said to him: The land of Canaan is ours, as it is written: /b “This is the land that shall fall to you as an inheritance, b the land of Canaan according to its borders” /b (Numbers 34:2). b And /b the people of Afrikiya said, referring to themselves: b Canaan is the forefather of these people. /b , b Geviha ben Pesisa said to the Sages: Give me permission and I will go and deliberate with them before Alexander of Macedon. If they will defeat me, say /b to them: b You have defeated an ordinary /b person b from among us, /b and until you overcome our Sages, it is no victory. b And if I will defeat them, say to them: The Torah of Moses defeated you, /b and attribute no significance to me. The Sages b gave him permission, and he went and deliberated with them. /b ,Geviha ben Pesisa b said to them: From where are you citing proof /b that the land of Canaan is yours? b They said to him: From the Torah. /b Geviha ben Pesisa b said to them: I too will cite proof to you only from the Torah, as it is stated: “And he said: Cursed will be Canaan; a slave of slaves shall he be to his brethren” /b (Genesis 9:25). And with regard to b a slave who acquired property, /b the b slave /b belongs b to whom /b and the b property /b belongs b to whom? /b The slave and his property belong to the master. b And moreover, /b it is b several years /b now b that you have not served us. /b Therefore, not only are you not entitled to the land, there are additional debts that must be repaid, as well as a return to enslavement., b Alexander the king said to /b the people of Afrikiya: b Provide /b Geviha ben Pesisa with b a response /b to his claims. b They said to /b Alexander: b Give us time; /b give us b three days /b to consider the matter. The emperor b gave them /b the requested b time /b and b they examined /b the matter b and did not find a response /b to the claims. b Immediately, they fled and abandoned their fields when they /b were b sown and their vineyards when they /b were b planted. /b The Gemara adds: b And /b since b that year was a Sabbatical /b Year, with the accompanying restrictions on agricultural activity, this benefited the Jewish people, as they were able to consume the produce of those fields and vineyards.,The Gemara relates: On b another occasion, the people of Egypt came to judgment with the Jewish people before Alexander of Macedon. /b The Egyptian people b said to /b Alexander: b It says /b in the Torah: b “And the Lord gave the people favor in the eyes of Egypt, and they lent them” /b (Exodus 12:36). b Give us the silver and gold that you took from us; /b you claimed that you were borrowing it and you never returned it., b Geviha ben Pesisa said to the Sages: Give me permission and I will go and deliberate with them before Alexander /b of Macedon. b If they will defeat me, say /b to them: b You have defeated an ordinary /b person b from among us, /b and until you overcome our Sages, it is no victory. b And if I will defeat them, say to them: The Torah of Moses, our teacher, defeated you, /b and attribute no significance to me. The Sages b gave him permission, and he went and deliberated with them. /b ,Geviha ben Pesisa b said to them: From where are you citing proof /b that you are entitled to the silver and gold? b They said to him: From the Torah. /b Geviha ben Pesisa b said to them: I too will cite proof to you only from the Torah, as it is stated: “And the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years” /b (Exodus 12:40), during which they were enslaved to Egypt, engaged in hard manual labor. b Give us the wages for the work /b performed b by /b the b 600,000 /b men above the age of twenty (see Exodus 12:37) b whom you enslaved in Egypt /b for b four hundred and thirty years. /b , b Alexander of Macedon said to /b the people of Egypt: b Provide /b Geviha ben Pesisa with b a response /b to his claims. b They said to him: Give us time; /b give us b three days /b to consider the matter. The emperor b gave them /b the requested b time /b and b they examined /b the matter b and did not find a response /b to the claims. b Immediately, they abandoned their fields when they /b were b sown and their vineyards when they /b were b planted, and fled. /b The Gemara adds: b And that year was a Sabbatical /b Year.,The Gemara relates: b And /b on b another occasion, the descendants of Ishmael and the descendants of Keturah came to judgment with the Jewish people before Alexander of Macedon. They said to /b the Jewish people before Alexander: b The land of Canaan is /b both b ours and yours, as it is written: “And these are the generations of Ishmael, son of Abraham, /b whom Hagar the Egyptian, Sarah’s maidservant, bore unto Abraham” (Genesis 25:12), b and it is written: “And these are the generations of Isaac, son of Abraham” /b (Genesis 25:19). Therefore, the land should be divided between Abraham’s heirs., b Geviha ben Pesisa said to the Sages: Give me permission and I will go and deliberate with them before Alexander of Macedon. If they will defeat me, say /b to them: b You have defeated an ordinary /b person b from among us, /b and until you overcome our Sages, it is no victory. b And if I will defeat them, say to them: The Torah of Moses, our teacher, defeated you, /b and attribute no significance to me. The Sages b gave him permission, and he went and deliberated with them. /b ,Geviha ben Pesisa b said to /b the descendants of Ishmael: b From where are you citing proof /b that the land of Canaan belongs to both you and the Jewish people? b They said to him: From the Torah. /b Geviha ben Pesisa b said to them: I too will cite proof to you only from the Torah, as it is stated: “And Abraham gave all that he had to Isaac. But to the sons of the concubines that Abraham had, Abraham gave gifts, /b and he sent them away from his son, while he yet lived, eastward, to the east country” (Genesis 25:5–6). In the case of b a father who gave a document of bequest [ i agatin /i ] to his sons during his lifetime and sent one /b of the sons b away from the other, does /b the one who was sent away b have any claim against the other? /b The father himself divided his property. The Gemara asks: b What /b were these b gifts /b that Abraham gave to the sons of the concubines? b Rabbi Yirmeya bar Abba says: /b This b teaches that /b Abraham b provided them /b with the b name /b of the supernatural spirit of b impurity, /b enabling them to perform witchcraft.,§ Apropos exchanges with prominent gentile leaders, the Gemara cites an exchange where b Antoninos, /b the Roman emperor, b said to Rabbi /b Yehuda HaNasi: b The body and the soul are able to exempt themselves from judgment /b for their sins. b How so? The body says: The soul sinned, as from the day /b of my death b when it departed from me, I am cast like a silent stone in the grave, /b and do not sin. b And the soul says: The body sinned, as from the day that I departed from it, I am flying in the air like a bird, /b incapable of sin. Rabbi Yehuda HaNasi b said to him: I will tell you a parable. To what is this matter comparable? /b It is comparable b to a king of flesh and blood who had a fine orchard, and in it there were /b |
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| 427. Nag Hammadi, The Paraphrase of Shem, 38.32-39.24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Corrigan and Rasimus (2013) 349 |
| 428. Iamblichus, Protrepticus, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Corrigan and Rasimus (2013) 549 |
| 429. Porphyry, On Statues, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos (2020) 120 |
| 430. Victorinus, Adversus Arium, 1.49.7-1.49.18, 1.49.26-1.49.29, 1.49.36-1.49.37, 1.50.1-1.50.7, 1.50.10-1.50.21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 376 |
| 431. Firmicus Maternus Julius., Matheseos, 6.31.39 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •clement of alexandria, on song at dinner parties •clement of alexandria, song-passing •musicological categories, clement of alexandria on Found in books: Cosgrove (2022) 316 |
| 432. Firmicus Maternus Julius., De Errore Profanarum Religionum, a b c d\n0 '12.8 '12.8 '12 8\n1 '7.6 '7.6 '7 6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 671 |
433. Porphyry, Life of Pythagoras, 41, 12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 348 | 12. In Egypt he lived with the priests, and learned the language and wisdom of the Egyptians, and three kinds of letters, the epistolic, the hieroglyphic, and symbolic, whereof one imitates the common way of speaking, while the others express the sense by allegory and parable. In Arabia he conferred with the King. In Babylon he associated with the other Chaldeans, especially attaching himself to Zabratus, by whom he was purified from the pollutions of this past life, and taught the things which a virtuous man ought to be free. Likewise he heard lectures about Nature, and the principles of wholes. It was from his stay among these foreigners that Pythagoras acquired the greater part of his wisdom. SPAN |
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| 434. Porphyry, Life of Plotinus, 3.32-3.35, 16.1, 23.7-23.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 344, 354, 362 |
| 435. Porphyry, Aids To The Study of The Intelligibles, 34 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Linjamaa (2019) 76 |
| 436. Eusebius of Caesarea, Oration of Constantine, a b c d\n0 '13.4 '13.4 '13 4\n1 '7.4 '7.4 '7 4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 671 |
| 437. Eusebius of Caesarea, Martyrs of Palestine, 10.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •clement of alexandria, alterations to heresy’s link to philosophy •exegesis, in clement of alexandria Found in books: Boulluec (2022) 308 |
| 438. Eusebius of Caesarea, De Theophania (Fragmenta), a b c d\n0 '3.61 '3.61 '3 61\n1 '2.12 '2.12 '2 12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 671 |
| 439. Eusebius of Caesarea, Demonstration of The Gospel, 1.6.32, 1.6.56 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Linjamaa (2019) 191, 219; Motta and Petrucci (2022) 148 |
| 440. Eusebius of Caesarea, Generalis Elementaria Introductio (= Eclogae Propheticae), (3rd cent. CE - 4th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Motta and Petrucci (2022) 138 |
441. Eusebius of Caesarea, Ecclesiastical History, 2.1-2.2, 2.15.1-2.15.2, 2.18.2, 2.23, 2.23.5, 3.3.2, 3.23.3, 3.24.14-3.24.16, 3.30.1, 3.31.3, 4.15.7-4.15.8, 4.15.46, 4.22.9, 4.26.12-4.26.14, 4.29.3, 5.5.3, 5.7, 5.13, 5.16.1, 5.16.21, 5.18.5, 5.19.1-5.19.4, 5.24-5.25, 5.24.6, 5.24.11-5.24.13, 6.3.7, 6.5.11, 6.11, 6.11.6, 6.13.3, 6.13.7, 6.13.9, 6.14-6.15, 6.14.5-6.14.9, 6.20.1, 6.21.4, 6.23, 6.24.11-6.24.14, 6.36.2, 6.46.5, 7.12, 10.4.40, 15.10.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Edelmann-Singer et al (2020) 185; Černušková (2016) 299 | 2.15.2. And they say that Peter — when he had learned, through a revelation of the Spirit, of that which had been done — was pleased with the zeal of the men, and that the work obtained the sanction of his authority for the purpose of being used in the churches. Clement in the eighth book of his Hypotyposes gives this account, and with him agrees the bishop of Hierapolis named Papias. And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he does in the following words: The church that is at Babylon, elected together with you, salutes you; and so does Marcus my son. |
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442. Porphyry, On Abstinence, 2.39.3, 2.40.3, 2.52.4, 2.54-2.55, 4.6-4.8, 4.9.1-4.9.5, 4.17-4.18, 4.18.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 332; Corrigan and Rasimus (2013) 350; Eidinow and Kindt (2015) 464; Sorabji (2000) 348; Taylor and Hay (2020) 119, 132, 167, 321 | 2.54. 54.And that we do not carelessly assert these things, but that what we have said is abundantly confirmed by history, the following narrations sufficiently testify. For in Rhodes, on the sixth day of June, a man was sacrificed to Saturn; which custom having prevailed for a long time, was afterwards changed [into a more human mode of sacrificing]. For one of those men who, by the public decision, had been sentenced to death, was kept in prison till the Saturnalia commenced; but as soon as this festival began, they brought the man out of the gates of the city, opposite to the temple of Aristobulus, and giving him wine to drink, they cut his throat. But in the island which is now called Salamis, but was formerly denominated Coronis, in the month according to the Cyprians Aphrodisius, a man was sacrificed to Agraule, the daughter of Cecrops, and the nymph Agraulis. And this custom continued till the time of Diomed. Afterwards it was changed, so that a man was sacrificed to Diomed. But the temples of Minerva, of Agraule, and Diomed, were contained in one and the same enclosure. The man who was also about to be slain, was first led by young men thrice round the altar, afterwards the priest pierced him with a lance in the stomach, and thus being thrown on the pyre, he was entirely consumed. SPAN 2.55. 55.This sacred institute was, however, abolished by Diphilus, the king of Cyprus, who flourished about the time of Seleucus, the theologist. But Daemon substituted an ox for a man; thus causing the latter sacrifice to be of equal worth with the former. Amosis also abolished the law of sacrificing men in the Egyptian city Heliopolis; the truth of which is testified by Manetho in his treatise on Antiquity and Piety. But the sacrifice was made to Juno, and an investigation took place, as if they were endeavouring to find pure calves, and such as were marked by the impression of a seal. Three men also were sacrificed on the day appointed for this purpose, in the place of whom Amosis ordered them to substitute three waxen images. In Chios likewise, they sacrificed a man to Omadius Bacchus 23, the man being for this purpose torn in pieces; and the same custom, as Eulpis Carystius says, was adopted in |77 Tenedos. To which may be added, that the Lacedaemonians, as Apollodorus says, sacrificed a man to Mars. SPAN 4.6. 6.Chaeremon the Stoic, therefore, in his narration of the Egyptian priests, who, he says, were considered by the Egyptians as philosophers, informs us, that they chose temples, as the places in which they might philosophize. For to dwell with the statues of the Gods is a thing allied to the whole desire, by which the soul tends to the contemplation of their divinities. And from the divine veneration indeed, which was paid to them through dwelling in temples, they obtained security, all men honouring these philosophers, as if they were certain sacred animals. They also led a solitary life, as they only mingled with other men in solemn sacrifices and festivals. But at other times the priests were almost inaccessible to any one who wished to converse with them. For it was requisite that he who approached to them should be first purified, and abstain from many things; and this is as it were a common sacred law respecting the Egyptian priests. But these [philosophic priests], |116 having relinquished every other employment, and human labours,7 gave up the whole of their life to the contemplation and worship of divine natures and to divine inspiration; through the latter, indeed, procuring for themselves, honour, security, and piety; but through contemplation, science; and through both, a certain occult exercise of manners, worthy of antiquity8. For to be always conversant with divine knowledge and inspiration, removes those who are so from all avarice, suppresses the passions, and excites to an intellectual life. But they were studious of frugality in their diet and apparel, and also of continence and endurance, and in all things were attentive to justice and equity. They likewise were rendered venerable, through rarely mingling with other men. For during the time of what are called purifications, they scarcely mingled with their nearest kindred, and those of their own order, nor were they to be seen by anyone, unless it was requisite for the necessary purposes of purification. For the sanctuary was inaccessible to those who were not purified, and they dwelt in holy places for the purpose of performing divine works; but at all other times they associated more freely with those who lived like themselves. They did not, however, associate with any one who was not a religious character. But they were always seen near to the Gods, or the statues of the Gods, the latter of which they were beheld either carrying, or preceding in a sacred procession, or disposing in an orderly manner, with modesty and gravity; each of which operations was not the effect of pride, but an indication of some physical reason. Their venerable gravity also was apparent from their manners. For their walking was orderly, and their aspect sedate; and they were so studious of preserving this gravity of countece, that they did not even wink, when at any time they were unwilling to do so; and they seldom laughed, and when they did, their laughter proceeded no farther than to a smile. But they always kept their hands within their garments. Each likewise bore about him a symbol indicative of the order which he was allotted in sacred concerns; for there were many orders of priests. Their diet also was slender and simple. For, with respect to wine, some of them did not at all drink it, but others drank very little of it, on account of its being injurious to the |117 nerves, oppressive to the head, an impediment to invention, and an incentive to venereal desires. In many other things also they conducted themselves with caution; neither using bread at all in purifications, and at those times in which they were not employed in purifying themselves, they were accustomed to eat bread with hyssop, cut into small pieces. For it is said, that hyssop very much purifies the power of bread. But they, for the most part, abstained from oil, the greater number of them entirely; and if at any time they used it with pot-herbs, they took very little of it, and only as much as was sufficient to mitigate the taste of the herbs. SPAN 4.7. 7.It was not lawful for them therefore to meddle with the esculent and potable substances, which were produced out of Egypt, and this contributed much to the exclusion of luxury from these priests. But they abstained from all the fish that was caught in Egypt, and from such quadrupeds as had solid, or many-fissured hoofs, and from such as were not horned; and likewise from all such birds as were carnivorous. Many of them, however, entirely abstained from all animals; and in purifications this abstinence was adopted by all of them, for then they did not even eat an egg. Moreover, they also rejected other things, without being calumniated for so doing. Thus, for instance, of oxen, they rejected the females, and also such of the males as were twins, or were speckled, or of a different colour, or alternately varied in their form, or which were now tamed, as having been already consecrated to labours, and resembled animals that are honoured, or which were the images of any thing [that is divine], or those that had but one eye, or those that verged to a similitude of the human form. There are also innumerable other observations pertaining to the art of those who are called mosxofragistai, or who stamp calves with a seal, and of which books have been composed. But these observations are still more curious respecting birds; as, for instance, that a turtle should not be eaten; for it is said that a hawk frequently dismisses this bird after he has seized it, and preserves its life, as a reward for having had connexion with it. The Egyptian priests, therefore, that they might not ignorantly meddle with a turtle of this kind, avoided the whole species of those birds. And these indeed were certain common religious ceremonies; but there were different ceremonies, which varied according to the class of the priests that used them, and were adapted to the several divinities. But chastity and purifications were common to all the priests. When also the time arrived in which they were to perform something pertaining to the sacred rites of religion, they spent some days in preparatory ceremonies, some indeed forty-two, but others a greater, and |118 others a less number of days; yet never less than seven days; and during this time they abstained from all animals, and likewise from all pot-herbs and leguminous substances, and, above all, from a venereal connexion with women; for they never at any time had connexion with males. They likewise washed themselves with cold water thrice every day; viz. when they rose from their bed, before dinner, and when they betook themselves to sleep. But if they happened to be polluted in their sleep by the emission of the seed, they immediately purified their body in a bath. They also used cold bathing at other times, but not so frequently as on the above occasion. Their bed was woven from the branches of the palm tree, which they call bais; and their bolster was a smooth semi-cylindric piece of wood. But they exercised themselves in the endurance of hunger and thirst, and were accustomed to paucity of food through the whole of their life. SPAN 4.8. 8.This also is a testimony of their continence, that, though they neither exercised themselves in walking or riding, yet they lived free from disease, and were sufficiently strong for the endurance of modern labours. They bore therefore many burdens in the performance of sacred operations, and accomplished many ministrant works, which required more than common strength. But they divided the night into the observation of the celestial bodies, and sometimes devoted a part of it to offices of purification; and they distributed the day into the worship of the Gods, according to which they celebrated them with hymns thrice or four times, viz. in the morning and evening, when the sun is at his meridian altitude, and when he is declining to the west. The rest of their time they devoted to arithmetical and geometrical speculations, always labouring to effect something, and to make some new discovery, and, in short, continually exercising their skill. In winter nights also they were occupied in the same employments, being vigilantly engaged in literary pursuits, as paying no attention to the acquisition of externals, and being liberated from the servitude of that bad master, excessive expense. Hence their unwearied and incessant labour testifies their endurance, but their continence is manifested by their liberation from the desire of external good. To sail from Egypt likewise, [i.e. to quit Egypt,] was considered by them to be one of the most unholy things, in consequence of their being careful to avoid foreign luxury and pursuits; for this appeared to them to be alone lawful to those who were compelled to do so by regal necessities. Indeed, they were very anxious to continue in the observance of the institutes of their country, and those who were found to have violated them, though but in a small degree were expelled [from the college of the priests]. The |119 true method of philosophizing, likewise, was preserved by the prophets, by the hierostolistae 9, and the sacred scribes, and also by the horologi, or calculators of nativities. But the rest of the priests, and of the pastophori 10, curators of temples, and ministers of the Gods, were similarly studious of purity, yet not so accurately, and with such great continence, as the priests of whom we have been speaking. And such are the particulars which are narrated of the Egyptians, by a man who was a lover of truth, and an accurate writer, and who among the Stoics strenuously and solidly philosophized. SPAN 4.17. 17.For the polity of the Indians being distributed into many parts, there is one tribe among them of men divinely wise, whom the Greeks are accustomed to call Gymnosophists 18. But of these there are two sects, over one of which the Bramins preside, but over the other the Samanaeans. The race of the Bramins, however, receive divine wisdom of this kind by succession, in the same manner as the priesthood. But the Samanaeans are elected, and consist of those who wish to possess divine knowledge. And the particulars respecting them are the following, as the Babylonian Bardesanes 19 narrates, who lived in the times of our fathers, and was familiar with those Indians who, together with Damadamis, were sent to Caesar. All the Bramins originate from one stock; for all of them are derived from one father and one mother. But the Samanaeans are not the offspring of one family, being, as we have said, collected from every nation of Indians. A Bramin, however, is not a subject of any government, nor does he contribute any thing together with others to government. And with respect to those that are philosophers, among these some dwell on mountains, and others about the river Ganges. And those that live on mountains feed on autumnal fruits, and on cows' milk coagulated with herbs. But those that reside near the Ganges, live also on autumnal fruits, which are produced in abundance about that river. The land likewise nearly always bears new fruit, together with much rice, which grows spontaneously, and which they use when there is a deficiency of autumnal fruits. But to taste of any other nutriment, or, in short, to touch animal food, is considered by them as equivalent to extreme impurity and impiety. And this is one of their dogmas. They also worship divinity with piety and purity. They spend the day, and the greater part of the night, in hymns and prayers to the Gods; each of them having a cottage to himself, and living, as much as possible, alone. For the Bramins cannot endure to remain with others, nor to speak much; but when this happens to take place, they afterwards withdraw themselves, and do not speak for many days. They likewise frequently fast. But the Samanaeans are, as we have said, elected. When, however, any one is desirous of being enrolled in their order, he proceeds to the rulers of the city; but abandons the city or village that he inhabited, and the wealth and all the other property |130 that he possessed. Having likewise the superfluities of his body cut off, he receives a garment, and departs to the Samanaeans, but does not return either to his wife or children, if he happens to have any, nor does he pay any attention to them, or think that they at all pertain to him. And, with respect to his children indeed, the king provides what is necessary for them, and the relatives provide for the wife. And such is the life of the Samanaeans. But they live out of the city, and spend the whole day in conversation pertaining to divinity. They have also houses and temples, built by the king, in which they are stewards, who receive a certain emolument from the king, for the purpose of supplying those that dwell in them with nutriment. But their food consists of rice, bread, autumnal fruits, and pot-herbs. And when they enter into their house, the sound of a bell being the signal of their entrance, those that are not Samanaeans depart from it, and the Samanaeans begin immediately to pray. But having prayed, again, on the bell sounding as a signal, the servants give to each Samanaean a platter, (for two of them do not eat out of the same dish,) and feed them with rice. And to him who is in want of a variety of food, a pot-herb is added, or some autumnal fruit. But having eaten as much as is requisite, without any delay they proceed to their accustomed employments. All of them likewise are unmarried, and have no possessions: and so much are both these and the Bramins venerated by the other Indians, that the king also visits them, and requests them to pray to and supplicate the Gods, when any calamity befalls the country, or to advise him how to act. SPAN 4.18. 18.But they are so disposed with respect to death, that they unwillingly endure the whole time of the present life, as a certain servitude to nature, and therefore they hasten to liberate their souls from the bodies [with which they are connected]. Hence, frequently, when they are seen to be well, and are neither oppressed, nor driven to desperation by any evil, they depart from life. And though they previously announce to others that it is their intention to commit suicide, yet no one impedes them; but, proclaiming all those to be happy who thus quit the present life, they enjoin certain things to the domestics and kindred of the dead: so stable and true do they, and also the multitude, believe the assertion to be, that souls [in another life] associate with each other. But as soon as those to whom they have proclaimed that this is their intention, have heard the mandates given to them, they deliver the body to fire, in order that they may separate the soul from the body in the purest manner, and thus they die celebrated by all the Samanaeans. For these men dismiss their dearest friends to death more easily than others part with their fellow-citizens when going the longest journeys. And they lament |131 themselves, indeed, as still continuing in life; but they proclaim those that are dead to be blessed, in consequence of having now obtained an immortal allotment. Nor is there any sophist, such as there is now amongst the Greeks, either among these Samanaeans, or the above-mentioned Bramins, who would be seen to doubt and to say, if all men should imitate you [i.e. should imitate those Samanaeans who commit suicide] what would become of us? Nor through these are human affairs confused. For neither do all men imitate them, and those who have, may be said to have been rather the causes of equitable legislation, than of confusion to the different nations of men. Moreover, the law did not compel the Samanaeans and Bramins to eat animal food, but, permitting others to feed on flesh, it suffered these to be a law to themselves, and venerated them as being superior to law. Nor did the law subject these men to the punishment which it inflicts, as if they were the primary perpetrators of injustice, but it reserved this for others. Hence, to those who ask, what would be the consequence if all men imitated such characters as these, the saying of Pythagoras must be the answer; that if all men were kings, the passage through life would be difficult, yet regal government is not on this account to be avoided. And [we likewise say] that if all men were worthy, no administration of a polity would be found in which the dignity that probity merits would be preserved. Nevertheless, no one would be so insane as not to think that all men should earnestly endeavour to become worthy characters. Indeed, the law grants to the vulgar many other things [besides a fleshly diet], which, nevertheless, it does not grant to a philosopher, nor even to one who conducts the affairs of government in a proper manner. For it does not receive every artist into the administration, though it does not forbid the exercise of any art, nor yet men of every pursuit. But it excludes those who are occupied in vile and illiberal arts,20 and, in short, all those who are destitute of justice and the other virtues, from having any thing to do with the management of public affairs. Thus, likewise, the law does not forbid the vulgar from associating with harlots, on whom at the same time it imposes a fine; but thinks that it is disgraceful and base for men that are moderately good to have any connexion with them. Moreover, the law does not prohibit a man from spending the whole of his life in a tavern, yet at the same time this is most disgraceful even to a man of moderate worth. It appears, therefore, that the same thing must also be said with respect to diet. For that which is permitted |132 to the multitude, must not likewise be granted to the best of men. For the man who is a philosopher, should especially ordain for himself those sacred laws which the Gods, and men who are followers of the Gods, have instituted. But the sacred laws of nations and cities appear to have ordained for sacred men purity, and to have interdicted them animal food. They have also forbidden the multitude to eat certain animals, either from motives of piety, or on account of some injury which would be produced by the food. So that it is requisite either to imitate priests, or to be obedient to the mandates of all legislators; but, in either way, he who is perfectly legal and pious ought to abstain from all animals. For if some who are only partially pious abstain from certain animals, he who is in every respect pious will abstain from all animals. SPAN |
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| 443. Porphyry, Letter To Anebo, 53 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Dillon and Timotin (2015) 96 |
| 444. Eusebius of Caesarea, Preparation For The Gospel, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos (2020) 120 |
| 445. Cyprian, On The Lord'S Prayer, 10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Neusner Green and Avery-Peck (2022) 95 |
| 446. Cyprian, Letters, 81.1.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: de Ste. Croix et al. (2006) 159 |
| 447. Cyprian, Letters, 81.1.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: de Ste. Croix et al. (2006) 159 |
| 448. Iamblichus, Theologoumena Arithmeticae, 3.2-3.3, 9.5-9.6, 9.21-9.22, 13.7, 13.15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 383, 385 |
449. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bryan (2018) 209; Wardy and Warren (2018) 209 | 10.6. It is added that he corresponded with many courtesans, and especially with Leontion, of whom Metrodorus also was enamoured. It is observed too that in his treatise On the Ethical End he writes in these terms: I know not how to conceive the good, apart from the pleasures of taste, sexual pleasures, the pleasures of sound and the pleasures of beautiful form. And in his letter to Pythocles: Hoist all sail, my dear boy, and steer clear of all culture. Epictetus calls him preacher of effeminacy and showers abuse on him.Again there was Timocrates, the brother of Metrodorus, who was his disciple and then left the school. He in the book entitled Merriment asserts that Epicurus vomited twice a day from over-indulgence, and goes on to say that he himself had much ado to escape from those notorious midnight philosophizings and the confraternity with all its secrets; |
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| 450. Arnobius, Against The Gentiles, 3.10, 6.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Pollmann and Vessey (2007) 86 |
| 451. Cyprian, Letters, 81.1.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: de Ste. Croix et al. (2006) 159 |
| 452. Pseudo-Justinus, Exhortation To The Greeks, None (3rd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021) 65, 66 |
| 453. Cyprian, Letters, 81.1.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: de Ste. Croix et al. (2006) 159 |
| 454. Commodianus, Instructiones, 2.21 (3rd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: de Ste. Croix et al. (2006) 159 |
| 455. Plotinus, Enneads, 1.2.7, 1.2.23-1.2.28, 1.6, 1.8.2, 2.4.5, 2.9, 3.1, 3.8-3.9, 4.7-4.8, 5.1.4, 5.1.6-5.1.7, 5.4-5.6, 5.4.7-5.4.8, 5.5.5, 5.8-5.9, 6.2.6, 6.4, 6.6, 6.7.36, 6.9, 15.349 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 310, 311, 332, 344, 347, 349, 350, 353, 354, 356, 357, 358, 359, 360, 361, 362, 370, 371, 372, 373, 374, 376, 378, 379, 381, 584; Edelmann-Singer et al (2020) 237; Linjamaa (2019) 76; Tite (2009) 261 |
| 456. Nag Hammadi, The Letter of Peter To Philip, 8.136.5-8.136.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Corrigan and Rasimus (2013) 332 |
| 457. Athanasius, Against The Pagans, '12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 669 |
| 458. Pseudo Clementine Literature, Homilies, a b c d\n0 5.3.4 5.3.4 5 3 \n1 4.16.2 4.16.2 4 16\n2 224.34 224.34 224 34\n3 '6.16 '6.16 '6 16 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Jonquière (2007) 89 |
| 459. Athanasius, Life of Anthony, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rizzi (2010) 135 |
| 460. Iamblichus, Concerning The Mysteries, 3.14, 7.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Edmonds (2019) 86 |
| 461. Iamblichus, Life of Pythagoras, 7.34, 16.70, 77.27 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 284, 446; Cornelli (2013) 135; Taylor and Hay (2020) 321 |
| 462. Philostratus, Pictures, a b c d\n0 '2.15.5 '2.15.5 '2 15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 899 |
| 463. Gregory of Nyssa, De Mortuis Non Esse Dolendum, 65.24-66.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •clement of alexandriai,ii Found in books: Hellholm et al. (2010) 1206 |
| 464. Gregory of Nazianzus, Letters, 165, 32, 101 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Mitchell and Pilhofer (2019) 126 |
| 465. Augustine, Enchiridion, 28.105 (4th cent. CE - 5th cent. CE) Tagged with subjects: •clement of alexandria, church father, pleasure merely auxiliary to sex and to natural needs, not necessary •lust, lust and pleasure not necessary for sex in clement of alexandria and augustine •pleasure, clement and augustine, does sex require pleasure? Found in books: Sorabji (2000) 407 |
| 466. Gregory of Nazianzus, Letters, 32, 165 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 392 |
| 467. Augustine, Retractiones, 1.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •christians, clement of alexandria on singing of •clement of alexandria, popular singing Found in books: Cosgrove (2022) 238 |
| 468. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 102.10-102.15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 153 |
| 469. Theodoret of Cyrus, Interpretatio In Psalmos, 129.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Osborne (2001) 33 |
470. Theodoret of Cyrus, Ecclesiastical History, 1.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •clement of alexandria Found in books: McGowan (1999) 216 | 1.2. of the church of Rome at this period Silvester held the reins. His predecessor in the see was Miltiades , the successor of that Marcellinus who had so nobly distinguished himself during the persecution. In Antioch, after the death of Tyrannus , when peace began to be restored to the churches, Vitalis received the chief authority, and restored the church in the Pal a which had been destroyed by the tyrants. He was succeeded by Philogonius , who completed all that was wanting in the work of restoration: he had, during the time of Licinius, signalised himself by his zeal for religion. After the administration of Hermon , the government of the church in Jerusalem was committed to Macarius , a man whose character was equal to his name, and whose mind was adorned by every kind of virtue. At this same period also, Alexander, illustrious for his apostolic gifts, governed the church of Constantinople. It was at this time that Alexander, bishop of Alexandria, perceiving that Arius, enslaved by the lust of power, was assembling those who had been taken captive by his blasphemous doctrines, and was holding private meetings, communicated an account of his heresy by letter to the rulers of the principal churches. That the authenticity of my history may not be suspected, I shall now insert in my narrative the letter which he wrote to his namesake, containing, as it does, a clear account of all the facts I have mentioned. I shall also subjoin the letter of Arius, together with the other letters which are necessary to the completeness of this narrative, that they may at once testify to the truth of my work, and make the course of events more clear. The following letter was written by Alexander of Alexandria, to the bishop of the same name as himself. |
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| 471. Gregory of Nyssa, Dialogus De Anima Et Resurrectione, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019) 77 |
| 472. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 393 |
| 473. Cyril of Alexandria, Contra Julianum Imperatorem (Fragmenta), 63 (4th cent. CE - 5th cent. CE) Tagged with subjects: •aristobulus, clement of alexandria •ps.-orpheus, clement of alexandria Found in books: Potter Suh and Holladay (2021) 66, 83 |
| 474. Methodius of Olympus, Symposium, a b c d\n0 '8.14.215 '8.14.215 '8 14 \n1 8.17 8.17 8 17 \n2 232 232 232 None\n3 11 11 11 None\n4 283-4 283 283 None\n5 8.13 8.13 8 13 \n6 205-8 205 205 None\n7 8.2 8.2 8 2 \n8 175 175 175 None\n9 8.1 8.1 8 1 \n10 169-73 169 169 None (4th cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 667 |
| 475. Methodius of Olympus, De Resurrectione, 1.20.4-1.20.5, 1.39.5 (4th cent. CE - 3rd cent. CE) Tagged with subjects: •clement of alexandria Found in books: Corrigan and Rasimus (2013) 344; Stanton (2021) 233 |
| 476. Themistius, Orations, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 63 |
| 477. Theodoret of Cyrus, Cure of The Greek Maladies, 2.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •clement of alexandria, alterations to heresy’s link to philosophy Found in books: Boulluec (2022) 306 |
478. Augustine, The City of God, a b c d\n0 8.4 8.4 8 4 \n1 '6.7 '6.7 '6 7 \n2 '3.11 '3.11 '3 11\n3 '18.19 '18.19 '18 19\n4 '2.14 '2.14 '2 14\n5 '18.12 '18.12 '18 12\n6 14.23 14.23 14 23\n7 14.24 14.24 14 24\n8 14.21 14.21 14 21\n9 14.20 14.20 14 20\n10 14.19 14.19 14 19\n11 14.18 14.18 14 18\n12 14.17 14.17 14 17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 374 | 8.4. But, among the disciples of Socrates, Plato was the one who shone with a glory which far excelled that of the others, and who not unjustly eclipsed them all. By birth, an Athenian of honorable parentage, he far surpassed his fellow disciples in natural endowments, of which he was possessed in a wonderful degree. Yet, deeming himself and the Socratic discipline far from sufficient for bringing philosophy to perfection, he travelled as extensively as he was able, going to every place famed for the cultivation of any science of which he could make himself master. Thus he learned from the Egyptians whatever they held and taught as important; and from Egypt, passing into those parts of Italy which were filled with the fame of the Pythagoreans, he mastered, with the greatest facility, and under the most eminent teachers, all the Italic philosophy which was then in vogue. And, as he had a peculiar love for his master Socrates, he made him the speaker in all his dialogues, putting into his mouth whatever he had learned, either from others, or from the efforts of his own powerful intellect, tempering even his moral disputations with the grace and politeness of the Socratic style. And, as the study of wisdom consists in action and contemplation, so that one part of it may be called active, and the other contemplative - the active part having reference to the conduct of life, that is, to the regulation of morals, and the contemplative part to the investigation into the causes of nature and into pure truth - Socrates is said to have excelled in the active part of that study, while Pythagoras gave more attention to its contemplative part, on which he brought to bear all the force of his great intellect. To Plato is given the praise of having perfected philosophy by combining both parts into one. He then divides it into three parts - the first moral, which is chiefly occupied with action; the second natural, of which the object is contemplation; and the third rational, which discriminates between the true and the false. And though this last is necessary both to action and contemplation, it is contemplation, nevertheless, which lays peculiar claim to the office of investigating the nature of truth. Thus this tripartite division is not contrary to that which made the study of wisdom to consist in action and contemplation. Now, as to what Plato thought with respect to each of these parts - that is, what he believed to be the end of all actions, the cause of all natures, and the light of all intelligences - it would be a question too long to discuss, and about which we ought not to make any rash affirmation. For, as Plato liked and constantly affected the well-known method of his master Socrates, namely, that of dissimulating his knowledge or his opinions, it is not easy to discover clearly what he himself thought on various matters, any more than it is to discover what were the real opinions of Socrates. We must, nevertheless, insert into our work certain of those opinions which he expresses in his writings, whether he himself uttered them, or narrates them as expressed by others, and seems himself to approve of - opinions sometimes favorable to the true religion, which our faith takes up and defends, and sometimes contrary to it, as, for example, in the questions concerning the existence of one God or of many, as it relates to the truly blessed life which is to be after death. For those who are praised as having most closely followed Plato, who is justly preferred to all the other philosophers of the Gentiles, and who are said to have manifested the greatest acuteness in understanding him, do perhaps entertain such an idea of God as to admit that in Him are to be found the cause of existence, the ultimate reason for the understanding, and the end in reference to which the whole life is to be regulated. of which three things, the first is understood to pertain to the natural, the second to the rational, and the third to the moral part of philosophy. For if man has been so created as to attain, through that which is most excellent in him, to that which excels all things - that is, to the one true and absolutely good God, without whom no nature exists, no doctrine instructs, no exercise profits - let Him be sought in whom all things are secure to us, let Him be discovered in whom all truth becomes certain to us, let Him be loved in whom all becomes right to us. |
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| 479. Ambrose, On Noah And The Ark, 108-113, 107 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 36 |
| 480. Ambrosiaster, Quaestiones Veteris Et Novi Testamenti, 44.14, 110.6, 125.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Lunn-Rockliffe (2007) 59, 140 |
| 481. Theodoret of Cyrus, Compendium Against Heresies, 1.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •clement of alexandria, reduction of diverse heresies to common errors Found in books: Boulluec (2022) 364 |
| 482. Socrates Scholasticus, Ecclesiastical History, a b c d\n0 3.7.5 3.7.5 3 7 \n1 '2.42 '2.42 '2 42 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Huttner (2013) 257 |
| 483. Macrobius, Saturnalia, 2.7.17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •clement of alexandria, on song at dinner parties Found in books: Cosgrove (2022) 319 |
| 484. Ambrose, On Faith, To Gratian Augustus, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Lunn-Rockliffe (2007) 59 |
| 485. Cassian, Institutiones, a b c d\n0 '3.39 '3.39 '3 39\n1 '2.62 '2.62 '2 62\n2 '3.83 '3.83 '3 83\n3 '3.88 '3.88 '3 88\n4 '2.64 '2.64 '2 64\n5 '3.91 '3.91 '3 91\n6 6.2 6.2 6 2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 671 |
| 486. Basil of Caesarea, Letters, 140, 2, 261, 269, 28, 300-302, 5-6, 62, 8 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019) 191, 219 |
| 487. Augustine, On The Good of Marriage, 2.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lust, lust and pleasure not necessary for sex in clement of alexandria and augustine Found in books: Sorabji (2000) 406 |
| 488. Augustine, De Baptismo Contra Donatistas, 4.21.28 (4th cent. CE - 5th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Karfíková (2012) 306 |
| 489. Didymus, On The Trinity, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Gagné (2020) 30 |
| 490. Augustine, Against Julian, 1.68, 1.70, 2.122, 4.5.35, 4.11.57, 4.14.67, 4.14.69, 4.19, 4.41, 5.5.20-5.5.22, 5.10.42, 5.14, 5.16, 6.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lust, lust and pleasure not necessary for sex in clement of alexandria and augustine •clement of alexandria, church father, pleasure merely auxiliary to sex and to natural needs, not necessary •pleasure, clement and augustine, does sex require pleasure? •apatheia, freedom from, eradication of, emotion (; clement of alexandria •clement of alexandria, church father, virtues not needed by perfected humans Found in books: Sorabji (2000) 188, 406, 407, 408, 409 |
| 491. Augustine, Contra Duas Epistolas Pelagianorum, 1.17.35 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lust, lust and pleasure not necessary for sex in clement of alexandria and augustine Found in books: Sorabji (2000) 408 |
| 492. Prudentius, On The Crown of Martyrdom, 10.212-10.215, 10.239-10.240, 10.281-10.285 (4th cent. CE - 5th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 669 |
| 493. Didymus, In Genesim, 44.8, 44.9, 44.10, 44.11, 48.26-49.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 249 |
| 494. Prudentius, Apotheosis, '458 (4th cent. CE - 5th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 669 |
495. Augustine, Confessions, 9.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; clement of alexandria •clement of alexandria, church father, virtues not needed by perfected humans Found in books: Sorabji (2000) 188 | 9.10. 23. As the day now approached on which she was to depart this life (which day Thou knew, we did not), it fell out - Thou, as I believe, by Your secret ways arranging it - that she and I stood alone, leaning in a certain window, from which the garden of the house we occupied at Ostia could be seen; at which place, removed from the crowd, we were resting ourselves for the voyage, after the fatigues of a long journey. We then were conversing alone very pleasantly; and, forgetting those things which are behind, and reaching forth unto those things which are before, Philippians 3:13 we were seeking between ourselves in the presence of the Truth, which You are, of what nature the eternal life of the saints would be, which eye has not seen, nor ear heard, neither has entered into the heart of man. But yet we opened wide the mouth of our heart, after those supernal streams of Your fountain, the fountain of life, which is with You; that being sprinkled with it according to our capacity, we might in some measure weigh so high a mystery. 24. And when our conversation had arrived at that point, that the very highest pleasure of the carnal senses, and that in the very brightest material light, seemed by reason of the sweetness of that life not only not worthy of comparison, but not even of mention, we, lifting ourselves with a more ardent affection towards the Selfsame, did gradually pass through all corporeal things, and even the heaven itself, whence sun, and moon, and stars shine upon the earth; yea, we soared higher yet by inward musing, and discoursing, and admiring Your works; and we came to our own minds, and went beyond them, that we might advance as high as that region of unfailing plenty, where You feed Israel for ever with the food of truth, and where life is that Wisdom by whom all these things are made, both which have been, and which are to come; and she is not made, but is as she has been, and so shall ever be; yea, rather, to have been, and to be hereafter, are not in her, but only to be, seeing she is eternal, for to have been and to be hereafter are not eternal. And while we were thus speaking, and straining after her, we slightly touched her with the whole effort of our heart; and we sighed, and there left bound the first-fruits of the Spirit; Romans 8:23 and returned to the noise of our own mouth, where the word uttered has both beginning and end. And what is like Your Word, our Lord, who remains in Himself without becoming old, and makes all things new? Wisdom 7:27 25. We were saying, then, If to any man the tumult of the flesh were silenced - silenced the phantasies of earth, waters, and air - silenced, too, the poles; yea, the very soul be silenced to herself, and go beyond herself by not thinking of herself - silenced fancies and imaginary revelations, every tongue, and every sign, and whatsoever exists by passing away, since, if any could hearken, all these say, We created not ourselves, but were created by Him who abides for ever: If, having uttered this, they now should be silenced, having only quickened our ears to Him who created them, and He alone speak not by them, but by Himself, that we may hear His word, not by fleshly tongue, nor angelic voice, nor sound of thunder, nor the obscurity of a similitude, but might hear Him - Him whom in these we love- without these, like as we two now strained ourselves, and with rapid thought touched on that Eternal Wisdom which remains over all. If this could be sustained, and other visions of a far different kind be withdrawn, and this one ravish, and absorb, and envelope its beholder amid these inward joys, so that his life might be eternally like that one moment of knowledge which we now sighed after, were not this Enter into the joy of Your Lord? Matthew 25:21 And when shall that be? When we shall all rise again; but all shall not be changed. 26. Such things was I saying; and if not after this manner, and in these words, yet, Lord, You know, that in that day when we were talking thus, this world with all its delights grew contemptible to us, even while we spoke. Then said my mother, Son, for myself, I have no longer any pleasure in anything in this life. What I want here further, and why I am here, I know not, now that my hopes in this world are satisfied. There was indeed one thing for which I wished to tarry a little in this life, and that was that I might see you a Catholic Christian before I died. My God has exceeded this abundantly, so that I see you despising all earthly felicity, made His servant - what do I here? |
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| 496. Hilary of Poitiers, On Psalms, 129.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Osborne (2001) 33 |
| 497. Prudentius, Contra Symmachum, a b c d\n0 '1.116 '1.116 '1 116 (4th cent. CE - 5th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 669 |
| 498. Prudentius, Hamartigenia, 402-405, 401 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 668 |
| 499. Scriptores Historiae Augustae, Pertinax, 8.5-8.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •flavius (clement of alexandria) Found in books: Edmondson (2008) 188 |
| 500. Epiphanius, Panarion, 9.22, 9.33-9.34, 23.1.4, 30.30.3, 31.1.1, 31.1.5, 32.3.4, 42.1, 45.2.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 333, 360, 415, 436; Corrigan and Rasimus (2013) 295, 332; Edelmann-Singer et al (2020) 237; Taylor and Hay (2020) 47 |
| 501. Sallustius, On The Gods, '2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Malherbe et al (2014) 848 |
| 502. Didymus, Commentarii In Zachariam, 6.12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Geljon and Vos (2020) 125 |
| 503. Augustine, Commentary On Genesis, 6.25.36, 9.4.8, 9.10.16, 9.10.18-9.10.19, 11.41.56, 13.21.33 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 407 |
504. Augustine, On Christian Doctrine, 2.40 (4th cent. CE - 5th cent. CE) Tagged with subjects: •clement of alexandria Found in books: Joosse (2021) 232 | 2.40. 60. Moreover, if those who are called philosophers, and especially the Platonists, have said anything that is true and in harmony with our faith, we are not only not to shrink from it, but to claim it for our own use from those who have unlawful possession of it. For, as the Egyptians had not only the idols and heavy burdens which the people of Israel hated and fled from, but also vessels and ornaments of gold and silver, and garments, which the same people when going out of Egypt appropriated to themselves, designing them for a better use, not doing this on their own authority, but by the command of God, the Egyptians themselves, in their ignorance, providing them with things which they themselves were not making a good use of; in the same way all branches of heathen learning have not only false and superstitious fancies and heavy burdens of unnecessary toil, which every one of us, when going out under the leadership of Christ from the fellowship of the heathen, ought to abhor and avoid; but they contain also liberal instruction which is better adapted to the use of the truth, and some most excellent precepts of morality; and some truths in regard even to the worship of the One God are found among them. Now these are, so to speak, their gold and silver, which they did not create themselves, but dug out of the mines of God's providence which are everywhere scattered abroad, and are perversely and unlawfully prostituting to the worship of devils. These, therefore, the Christian, when he separates himself in spirit from the miserable fellowship of these men, ought to take away from them, and to devote to their proper use in preaching the gospel. Their garments, also - that is, human institutions such as are adapted to that intercourse with men which is indispensable in this life - we must take and turn to a Christian use. 61. And what else have many good and faithful men among our brethren done? Do we not see with what a quantity of gold and silver and garments Cyprian, that most persuasive teacher and most blessed martyr, was loaded when he came out of Egypt? How much Lactantius brought with him? And Victorinus, and Optatus, and Hilary, not to speak of living men! How much Greeks out of number have borrowed! And prior to all these, that most faithful servant of God, Moses, had done the same thing; for of him it is written that he was learned in all the wisdom of the Egyptians. Acts 7:22 And to none of all these would heathen superstition (especially in those times when, kicking against the yoke of Christ, it was persecuting the Christians) have ever furnished branches of knowledge it held useful, if it had suspected they were about to turn them to the use of worshipping the One God, and thereby overturning the vain worship of idols. But they gave their gold and their silver and their garments to the people of God as they were going out of Egypt, not knowing how the things they gave would be turned to the service of Christ. For what was done at the time of the exodus was no doubt a type prefiguring what happens now. And this I say without prejudice to any other interpretation that may be as good, or better. |
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| 505. Gregory of Nazianzus, De Vita Sua, 2.1.11 (4th cent. CE - 4th cent. CE) Tagged with subjects: |
