|1. Polybius, Histories, 1.4.6-1.4.10, 1.35.2, 1.35.5-1.35.10, 1.57.1, 1.58.1, 1.59.4-1.59.12, 1.60.4-1.60.6, 1.63.4, 29.21, 31.22, 36.17.2-36.17.4, 38.21-38.22, 38.21.2-38.21.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •conventions or themes, moral focus Found in books: Crabb (2020), Luke/Acts and the End of History, 71, 140, 273
| 1.4.6. ὅπερ ἐκ μὲν τῶν κατὰ μέρος γραφόντων τὰς ἱστορίας οὐχ οἷόν τε συνιδεῖν, εἰ μὴ καὶ τὰς ἐπιφανεστάτας πόλεις τις κατὰ μίαν ἑκάστην ἐπελθὼν ἢ καὶ νὴ Δία γεγραμμένας χωρὶς ἀλλήλων θεασάμενος εὐθέως ὑπολαμβάνει κατανενοηκέναι καὶ τὸ τῆς ὅλης οἰκουμένης σχῆμα καὶ τὴν σύμπασαν αὐτῆς θέσιν καὶ τάξιν· ὅπερ ἐστὶν οὐδαμῶς εἰκός. 1.4.7. καθόλου μὲν γὰρ ἔμοιγε δοκοῦσιν οἱ πεπεισμένοι διὰ τῆς κατὰ μέρος ἱστορίας μετρίως συνόψεσθαι τὰ ὅλα παραπλήσιόν τι πάσχειν, ὡς ἂν εἴ τινες ἐμψύχου καὶ καλοῦ σώματος γεγονότος διερριμμένα τὰ μέρη θεώμενοι νομίζοιεν ἱκανῶς αὐτόπται γίνεσθαι τῆς ἐνεργείας αὐτοῦ τοῦ ζῴου καὶ καλλονῆς. 1.4.8. εἰ γάρ τις αὐτίκα μάλα συνθεὶς καὶ τέλειον αὖθις ἀπεργασάμενος τὸ ζῷον τῷ τʼ εἴδει καὶ τῇ τῆς ψυχῆς εὐπρεπείᾳ κἄπειτα πάλιν ἐπιδεικνύοι τοῖς αὐτοῖς ἐκείνοις, ταχέως ἂν οἶμαι πάντας αὐτοὺς ὁμολογήσειν διότι καὶ λίαν πολύ τι τῆς ἀληθείας ἀπελείποντο πρόσθεν καὶ παραπλήσιοι τοῖς ὀνειρώττουσιν ἦσαν. 1.4.9. ἔννοιαν μὲν γὰρ λαβεῖν ἀπὸ μέρους τῶν ὅλων δυνατόν, ἐπιστήμην δὲ καὶ γνώμην ἀτρεκῆ σχεῖν ἀδύνατον. 1.4.10. διὸ παντελῶς βραχύ τι νομιστέον συμβάλλεσθαι τὴν κατὰ μέρος ἱστορίαν πρὸς τὴν τῶν ὅλων ἐμπειρίαν καὶ πίστιν. 1.35.2. καὶ γὰρ τὸ διαπιστεῖν τῇ τύχῃ, καὶ μάλιστα κατὰ τὰς εὐπραγίας, ἐναργέστατον ἐφάνη πᾶσιν τότε διὰ τῶν Μάρκου συμπτωμάτων· 1.35.5. εἷς γὰρ ἄνθρωπος καὶ μία γνώμη τὰ μὲν ἀήττητα πλήθη καὶ πραγματικὰ δοκοῦντʼ εἶναι καθεῖλεν, τὸ δὲ προφανῶς πεπτωκὸς ἄρδην πολίτευμα καὶ τὰς ἀπηλγηκυίας ψυχὰς τῶν δυνάμεων ἐπὶ τὸ κρεῖττον ἤγαγεν. 1.35.6. ἐγὼ δὲ τούτων ἐπεμνήσθην χάριν τῆς τῶν ἐντυγχανόντων τοῖς ὑπομνήμασι διορθώσεως. 1.35.7. δυεῖν γὰρ ὄντων τρόπων πᾶσιν ἀνθρώποις τῆς ἐπὶ τὸ βέλτιον μεταθέσεως, τοῦ τε διὰ τῶν ἰδίων συμπτωμάτων καὶ τοῦ διὰ τῶν ἀλλοτρίων, ἐναργέστερον μὲν εἶναι συμβαίνει τὸν διὰ τῶν οἰκείων περιπετειῶν, ἀβλαβέστερον δὲ τὸν διὰ τῶν ἀλλοτρίων. διὸ τὸν μὲν οὐδέποθʼ ἑκουσίως αἱρετέον, 1.35.8. ἐπεὶ μετὰ μεγάλων πόνων καὶ κινδύνων ποιεῖ τὴν διόρθωσιν, τὸν δʼ ἀεὶ θηρευτέον, ἐπεὶ χωρὶς βλάβης ἔστιν συνιδεῖν ἐν αὐτῷ τὸ βέλτιον. 1.35.9. ἐξ ὧν συνιδόντι καλλίστην παιδείαν ἡγητέον πρὸς ἀληθινὸν βίον τὴν ἐκ τῆς πραγματικῆς ἱστορίας περιγινομένην ἐμπειρίαν· 1.35.10. μόνη γὰρ αὕτη χωρὶς βλάβης ἐπὶ παντὸς καιροῦ καὶ περιστάσεως κριτὰς ἀληθινοὺς ἀποτελεῖ τοῦ βελτίονος. ταῦτα μὲν οὖν ἡμῖν ἐπὶ τοσοῦτον εἰρήσθω. 1.57.1. φῆς τὸν κατὰ μέρος ἀποδοῦναι λόγον· καθάπερ γὰρ ἐπὶ τῶν διαφερόντων πυκτῶν καὶ ταῖς γενναιότησι καὶ ταῖς εὐεξίαις, ὅταν εἰς τὸν ὑπὲρ αὐτοῦ τοῦ στεφάνου συγκαταστάντες καιρὸν διαμάχωνται πληγὴν ἐπὶ πληγῇ τιθέντες ἀδιαπαύστως, λόγον μὲν ἢ πρόνοιαν ἔχειν ὑπὲρ ἑκάστης ἐπιβολῆς καὶ πληγῆς οὔτε τοῖς ἀγωνιζομένοις οὔτε τοῖς θεωμένοις ἐστὶ δυνατόν, 1.58.1. οὐ μὴν ἀλλʼ ὥσπερ ἀγαθὸς βραβευτὴς ἡ τύχη μεταβιβάσασα παραβόλως αὐτοὺς ἐκ τοῦ προειρημένου τόπου καὶ τοῦ προϋπάρχοντος ἀθλήματος εἰς παραβολώτερον ἀγώνισμα καὶ τόπον ἐλάττω συνέκλεισεν. 1.59.4. τὸ μὲν γὰρ πρῶτον ἐξεχώρησαν τῆς θαλάττης εἴξαντες τοῖς ἐκ τῆς τύχης συμπτώμασιν, τὸ δὲ δεύτερον ἐλαττωθέντες τῇ περὶ τὰ Δρέπανα ναυμαχίᾳ· 1.59.5. τότε δὲ τρίτην ἐποιοῦντο ταύτην τὴν ἐπιβολήν, διʼ ἧς νικήσαντες καὶ τὰ περὶ τὸν Ἔρυκα στρατόπεδα τῶν Καρχηδονίων ἀποκλείσαντες τῆς κατὰ θάλατταν χορηγίας τέλος ἐπέθηκαν τοῖς ὅλοις. 1.59.6. ἦν δὲ τῆς ἐπιβολῆς τὸ πλεῖον ψυχομαχία. χορηγία μὲν γὰρ οὐχ ὑπῆρχε πρὸς τὴν πρόθεσιν ἐν τοῖς κοινοῖς, οὐ μὴν ἀλλὰ διὰ τὴν τῶν προεστώτων ἀνδρῶν εἰς τὰ κοινὰ φιλοτιμίαν καὶ γενναιότητα προσευρέθη πρὸς τὴν συντέλειαν. 1.59.7. κατὰ γὰρ τὰς τῶν βίων εὐκαιρίας καθʼ ἕνα καὶ δύο καὶ τρεῖς ὑφίσταντο παρέξειν πεντήρη κατηρτισμένην, ἐφʼ ᾧ τὴν δαπάνην κομιοῦνται, κατὰ λόγον τῶν πραγμάτων προχωρησάντων. 1.59.8. τῷ δὲ τοιούτῳ τρόπῳ ταχέως ἑτοιμασθέντων διακοσίων πλοίων πεντηρικῶν, ὧν ἐποιήσαντο τὴν ναυπηγίαν πρὸς [παράδειγμα] τὴν τοῦ Ῥοδίου ναῦν, μετὰ ταῦτα στρατηγὸν καταστήσαντες Γάϊον Λυτάτιον ἐξέπεμψαν ἀρχομένης τῆς θερείας. 1.59.9. ὃς καὶ παραδόξως ἐπιφανεὶς τοῖς κατὰ τὴν Σικελίαν τόποις τόν τε περὶ τὰ Δρέπανα λιμένα κατέσχε καὶ τοὺς περὶ τὸ Λιλύβαιον ὅρμους, παντὸς ἀνακεχωρηκότος εἰς τὴν οἰκείαν τοῦ τῶν Καρχηδονίων ναυτικοῦ. 1.59.10. συστησάμενος δὲ περὶ τὴν ἐν τοῖς Δρεπάνοις πόλιν ἔργα καὶ τἄλλα πρὸς τὴν πολιορκίαν παρασκευασάμενος, ἅμα μὲν ταύτῃ προσεκαρτέρει τὰ δυνατὰ ποιῶν, 1.59.11. ἅμα δὲ προορώμενος τὴν παρουσίαν τοῦ Καρχηδονίων στόλου καὶ μνημονεύων τῆς ἐξ ἀρχῆς προθέσεως ὅτι μόνως δύναται διὰ τοῦ κατὰ θάλατταν κινδύνου κρίσεως τὰ ὅλα τυχεῖν, οὐκ ἀχρεῖον οὐδʼ ἀργὸν εἴα γίνεσθαι τὸν χρόνον, 1.59.12. ἀλλʼ ἀνʼ ἑκάστην ἡμέραν ἀναπείρας καὶ μελέτας ποιῶν τοῖς πληρώμασιν οἰκείως τῆς ἐπιβολῆς τῇ τε λοιπῇ τῇ κατὰ τὴν δίαιταν ἐπιμελείᾳ προσκαρτερῶν ἀθλητὰς ἀπετέλεσεν πρὸς τὸ προκείμενον ἐν πάνυ βραχεῖ χρόνῳ τοὺς ναύτας. 1.60.4. ὁ δὲ Λυτάτιος συνεὶς τὴν παρουσίαν τῶν περὶ τὸν Ἄννωνα καὶ συλλογισάμενος τὴν ἐπίνοιαν αὐτῶν, ἀναλαβὼν ἀπὸ τοῦ πεζοῦ στρατεύματος τοὺς ἀρίστους ἄνδρας ἔπλευσε πρὸς τὴν Αἰγοῦσσαν νῆσον τὴν πρὸ τοῦ Λιλυβαίου κειμένην. 1.60.5. κἀνταῦθα παρακαλέσας τὰ πρέποντα τῷ καιρῷ τὰς δυνάμεις διεσάφει τοῖς κυβερνήταις ὡς ἐσομένης εἰς τὴν αὔριον ναυμαχίας. 1.60.6. ὑπὸ δὲ τὴν ἑωθινήν, ἤδη τῆς ἡμέρας ὑποφαινούσης, ὁρῶν τοῖς μὲν ἐναντίοις φορὸν ἄνεμον καταρρέοντα καὶ λαμπρόν, σφίσι δὲ δυσχερῆ γινόμενον τὸν ἀνάπλουν πρὸς ἀντίον τὸ πνεῦμα, κοίλης καὶ τραχείας οὔσης τῆς θαλάττης, τὸ μὲν πρῶτον διηπόρει τί δεῖ χρῆσθαι τοῖς παροῦσι. 1.63.4. ὁ μὲν οὖν Ῥωμαίοις καὶ Καρχηδονίοις συστὰς περὶ Σικελίας πόλεμος ἐπὶ τοιούτοις καὶ τοιοῦτον ἔσχε τὸ τέλος, ἔτη πολεμηθεὶς εἴκοσι καὶ τέτταρα συνεχῶς, πόλεμος ὧν ἡμεῖς ἴσμεν ἀκοῇ μαθόντες πολυχρονιώτατος καὶ συνεχέστατος καὶ μέγιστος. 36.17.2. ὧν μὲν νὴ Δίʼ ἀδύνατον ἢ δυσχερὲς τὰς αἰτίας καταλαβεῖν ἄνθρωπον ὄντα, περὶ τούτων ἴσως ἄν τις ἀπορῶν ἐπὶ τὸν θεὸν τὴν ἀναφορὰν ποιοῖτο καὶ τὴν τύχην, οἶον ὄμβρων καὶ νιφετῶν ἐξαισίων ἐπιφορὰ συνεχής, ἢ τἀναντία πάλιν αὐχμῶν καὶ πάγων καὶ διὰ ταῦτα φθορὰ καρπῶν, ὁμοίως λοιμικαὶ διαθέσεις συνεχεῖς, ἄλλα παραπλήσια τούτοις, ὧν οὐκ εὐμαρὲς τὴν αἰτίαν εὑρεῖν. 36.17.3. διόπερ εἰκότως περὶ τῶν τοιούτων ἀκολουθοῦντες ταῖς τῶν πολλῶν δόξαις διὰ τὴν ἀπορίαν, ἱκετεύοντες καὶ θύοντες ἐξιλασκόμενοι τὸ θεῖον, πέμπομεν ἐρησόμενοι τοὺς θεοὺς τί ποτʼ ἂν ἢ λέγουσιν ἢ πράττουσιν ἡμῖν ἄμεινον εἴη καὶ γένοιτο παῦλα τῶν ἐνεστώτων κακῶν. 36.17.4. ὧν δὲ δυνατόν ἐστι τὴν αἰτίαν εὑρεῖν, ἐξ ἧς καὶ διʼ ἣν ἐγένετο τὸ συμβαῖνον, οὐχί μοι δοκεῖ τῶν τοιούτων δεῖν ἐπὶ τὸ θεῖον ποιεῖσθαι τὴν ἀναφοράν. 38.21.2. ταύτης δὲ δύναμιν πραγματικωτέραν καὶ νουνεχεστέραν οὐ ῥᾴδιον εἰπεῖν· 38.21.3. τὸ γὰρ ἐν τοῖς μεγίστοις κατορθώμασι καὶ ταῖς τῶν ἐχθρῶν συμφοραῖς ἔννοιαν λαμβάνειν τῶν οἰκείων πραγμάτων καὶ τῆς ἐναντίας περιστάσεως καὶ καθόλου πρόχειρον ἔχειν ἐν ταῖς ἐπιτυχίαις τὴν τῆς τύχης ἐπισφάλειαν ἀνδρός ἐστι μεγάλου καὶ τελείου καὶ συλλήβδην ἀξίου μνήμης. —
| 29.21. 1. So then often and bitterly did Perseus call to mind the words of Demetrius of Phalerum.,2. For he, in his treatise on Fortune, wishing to give men a striking instance of her mutability asks them to remember the times when Alexander overthrew the Persian empire, and speaks as follows:,3. "For if you consider not countless years or many generations, but merely these last fifty years, you will read in them the cruelty of Fortune.,4. I ask you, do you think that fifty years ago either the Persians and the Persian king or the Macedonians and the king of Macedon, if some god had foretold the future to them, would ever have believed that at the time when we live, the very name of the Persians would have perished utterly â the Persians who were masters of almost the whole world â and that the Macedonians, whose name was formerly almost unknown, would now be the lords of it all?,5. But nevertheless this Fortune, who never compacts with life, who always defeats our reckoning by some novel stroke; she who ever demonstrates her power by foiling our expectations, now also, as it seems to me, makes it clear to all men,,6. by endowing the Macedonians with the whole wealth of Persia, that she has but lent them these blessings until she decides to deal differently with them.",7. And this now happened in the time of Perseus. Surely Demetrius, as if by the mouth of some god, uttered these prophetic words.,8. And I, as I wrote and reflected on the time when the Macedonian monarchy perished, did not think it right to pass over the event without comment, as it was one I witnessed with my own eyes; but I considered it was for me also to say something befitting such an occasion, and recall the words of Demetrius.,9. This utterance of his seems to me to have been more divine than that of a mere man. For nearly a hundred and fifty years ago he uttered the truth about what was to happen afterwards. III. Affairs of Pergamu 31.22. 1. The most striking and splendid proof of the integrity of Lucius Aemilius became manifest to all after his death;,2. for the same high reputation which he had possessed during his life continued when he had departed from it; and this we may say is the best proof there can be of virtue.,3. The man, I say, who had brought to Rome from Spain more gold than any of his contemporaries, who had had at his disposal the vast treasure of Macedonia, and had been at perfect liberty to use all this money as he chose,,4. died so poor that his sons could not pay his wife the whole of her jointure out of the personalty, and without selling some of the real property. of this I have spoken in detail above.,5. We may say that the reputation of those most admired in this respect by the ancient Greeks has been put into shadow.,6. For it is an admirable thing to refuse to touch money offered in the interest of the giver, as Aristeides of Athens and Epaminondas of Thebes are said to have done,,7. how much more admirable is it for one who had a whole kingdom at his sole disposal, and had liberty to do what he wished with it, to covet none of it?,8. If this appears incredible to anyone, I beg him to consider that the present writer is perfectly aware that this work will be perused by Romans above all people, containing as it does an account of their most splendid achievements,,9. and that it is impossible either that they should be ignorant of the facts or disposed to pardon any departure from truth.,10. So that no one would willingly expose himself thus to certain disbelief and contempt.,11. And this should be borne in mind through this whole work, whenever I seem to make any startling statements about Romans. 36.17.2. Now indeed as regards things the causes of which it is impossible or difficult for a mere man to understand, we may perhaps be justified in getting out of the difficulty by setting them down to the action of a god or of chance, I mean such things as exceptionally heavy and continuous rain or snow, or on the other hand the destruction of crops by severe drought or frost, or a persistent outbreak of plague or other similar things of which it is not easy to detect the cause. 36.17.3. So in regard to such matters we naturally bow to public opinion, as we cannot make out why they happen, and attempting by prayer and sacrifice to appease the heavenly powers, we send to ask the gods what we must do and say, to set things right and cause the evil that afflicts us to cease. 36.17.4. But as for matters the efficient and final cause of which it is possible to discover we should not, I think, put them down to divine action. 38.21. 1. Turning round to me at once and grasping my hand Scipio said, "A glorious moment, Polybius; but I have a dread foreboding that some day the same doom will be pronounced on my own country." It would be difficult to mention an utterance more statesmanlike and more profound.,2. For at the moment of our greatest triumph and of disaster to our enemies to reflect on our own situation and on the possible reversal of circumstances, and generally to bear in mind at the season of success the mutability of Fortune, is like a great and perfect man, a man in short worthy to be remembered. (From Appian, Punica, 132) 38.21.2. For at the moment of our greatest triumph and of disaster to our enemies to reflect on our own situation and on the possible reversal of circumstances, and generally to bear in mind at the season of success the mutability of Fortune, is like a great and perfect man, a man in short worthy to be remembered. (From Appian, Punica, 132) 38.22. 1. Scipio, when he looked upon the city as it was utterly perishing and in the last throes of its complete destruction, is said to have shed tears and wept openly for his enemies.,2. After being wrapped in thought for long, and realizing that all cities, nations, and authorities must, like men, meet their doom; that this happened to Ilium, once a prosperous city, to the empires of Assyria, Media, and Persia, the greatest of their time, and to Macedonia itself, the brilliance of which was so recent, either deliberately or the verses escaping him, he said: A day will come when sacred Troy shall perish, And Priam and his people shall be slain. ,3. And when Polybius speaking with freedom to him, for he was his teacher, asked him what he meant by the words, they say that without any attempt at concealment he named his own country, for which he feared when he reflected on the fate of all things human. Polybius actually heard him and recalls it in his history.
|2. Septuagint, 4 Maccabees, 4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •conventions or themes, moral focus Found in books: Crabb (2020), Luke/Acts and the End of History, 233
|3. Septuagint, 2 Maccabees, 2.23-2.32, 4.17, 4.38, 5.12-5.17, 5.21, 7.19, 9.4-9.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Crabb (2020), Luke/Acts and the End of History, 45, 233
| 2.23. all this, which has been set forth by Jason of Cyrene in five volumes, we shall attempt to condense into a single book.' 2.24. For considering the flood of numbers involved and the difficulty there is for those who wish to enter upon the narratives of history because of the mass of material,' 2.25. we have aimed to please those who wish to read, to make it easy for those who are inclined to memorize, and to profit all readers.' 2.26. For us who have undertaken the toil of abbreviating, it is no light matter but calls for sweat and loss of sleep,' 2.27. just as it is not easy for one who prepares a banquet and seeks the benefit of others. However, to secure the gratitude of many we will gladly endure the uncomfortable toil,' 2.28. leaving the responsibility for exact details to the compiler, while devoting our effort to arriving at the outlines of the condensation.' 2.29. For as the master builder of a new house must be concerned with the whole construction, while the one who undertakes its painting and decoration has to consider only what is suitable for its adornment, such in my judgment is the case with us.' 2.30. It is the duty of the original historian to occupy the ground and to discuss matters from every side and to take trouble with details,' 2.31. but the one who recasts the narrative should be allowed to strive for brevity of expression and to forego exhaustive treatment." 2.32. At this point therefore let us begin our narrative, adding only so much to what has already been said; for it is foolish to lengthen the preface while cutting short the history itself.' 4.17. For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear." 4.38. and inflamed with anger, he immediately stripped off the purple robe from Andronicus, tore off his garments, and led him about the whole city to that very place where he had committed the outrage against Onias, and there he dispatched the bloodthirsty fellow. The Lord thus repaid him with the punishment he deserved.' 5.12. And he commanded his soldiers to cut down relentlessly every one they met and to slay those who went into the houses." 5.13. Then there was killing of young and old, destruction of boys, women, and children, and slaughter of virgins and infants.' 5.14. Within the total of three days eighty thousand were destroyed, forty thousand in hand-to-hand fighting; and as many were sold into slavery as were slain.' 5.15. Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.' 5.16. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.' 5.17. Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.' 5.21. So Antiochus carried off eighteen hundred talents from the temple, and hurried away to Antioch, thinking in his arrogance that he could sail on the land and walk on the sea, because his mind was elated.' 7.19. But do not think that you will go unpunished for having tried to fight against God!' 9.4. Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.' 9.5. But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures --' 9.6. and that very justly, for he had tortured the bowels of others with many and strange inflictions.' 9.7. Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.' 9.8. Thus he who had just been thinking that he could command the waves of the sea, in his superhuman arrogance, and imagining that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all.' 9.9. And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.' 9.10. Because of his intolerable stench no one was able to carry the man who a little while before had thought that he could touch the stars of heaven." 9.11. Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment.' 9.12. And when he could not endure his own stench, he uttered these words: 'It is right to be subject to God, and no mortal should think that he is equal to God.' 9.13. Then the abominable fellow made a vow to the Lord, who would no longer have mercy on him, stating' 9.14. that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free;' 9.15. and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;' 9.16. and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;' 9.17. and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God." 9.18. But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content:' 9.19. To his worthy Jewish citizens, Antiochus their king and general sends hearty greetings and good wishes for their health and prosperity.' 9.20. If you and your children are well and your affairs are as you wish, I am glad. As my hope is in heaven,' 9.21. I remember with affection your esteem and good will. On my way back from the region of Persia I suffered an annoying illness, and I have deemed it necessary to take thought for the general security of all.' 9.22. I do not despair of my condition, for I have good hope of recovering from my illness,' 9.23. but I observed that my father, on the occasions when he made expeditions into the upper country, appointed his successor,' 9.24. o that, if anything unexpected happened or any unwelcome news came, the people throughout the realm would not be troubled, for they would know to whom the government was left.' 9.25. Moreover, I understand how the princes along the borders and the neighbors to my kingdom keep watching for opportunities and waiting to see what will happen. So I have appointed my son Antiochus to be king, whom I have often entrusted and commended to most of you when I hastened off to the upper provinces; and I have written to him what is written here.' 9.26. I therefore urge and beseech you to remember the public and private services rendered to you and to maintain your present good will, each of you, toward me and my son.' 9.27. For I am sure that he will follow my policy and will treat you with moderation and kindness.' 9.28. So the murderer and blasphemer, having endured the more intense suffering, such as he had inflicted on others, came to the end of his life by a most pitiable fate, among the mountains in a strange land.'
|4. Diodorus Siculus, Historical Library, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Crabb (2020), Luke/Acts and the End of History, 235
| 16.64. 1. Now the participants in the sacrilege met in this fashion with their just retribution from the deity. And the most renowned cities because of their part in the outrage were later defeated in war by Antipater, and lost at one and the same time their leadership and their freedom.,2. The wives of the Phocian commanders who had worn the gold necklaces taken from Delphi met with punishment befitting their impiety. For one of them who had worn the chain which had belonged to Helen of Troy sank to the shameful life of a courtesan and flung her beauty before any who chose wantonly to abuse it, and another, who put on the necklace of EriphylÃª, had her house set on fire by her eldest son in a fit of madness and was burned alive in it. Thus those who had the effrontery to flout the deity met just retribution in the manner I have described at the hands of the gods,,3. while Philip who rallied to the support of the oracle added continually to his strength from that time on and finally because of his reverence for the gods was appointed commander of all Hellas and acquired for himself the largest kingdom in Europe. Now that we have reported in sufficient detail the events of the Sacred war, we shall return to events of a different nature.
|5. New Testament, Matthew, 18.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •conventions or themes, moral focus Found in books: Crabb (2020), Luke/Acts and the End of History, 156
| 18.7. Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων· ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῷ ἀνθρώπῳ διʼ οὗ τὸ σκάνδαλον ἔρχεται.
| 18.7. "Woe to the world because of occasions of stumbling! For it must be that the occasions come, but woe to that person through whom the occasion comes!
|6. New Testament, Luke, 14.18, 17.1, 21.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •conventions or themes, moral focus Found in books: Crabb (2020), Luke/Acts and the End of History, 156
| 14.18. καὶ ἤρξαντο ἀπὸ μιᾶς πάντες παραιτεῖσθαι. ὁ πρῶτος εἶπεν αὐτῷ Ἀγρὸν ἠγόρασα καὶ ἔχω ἀνάγκην ἐξελθὼν ἰδεῖν αὐτόν· ἐρωτῶ σε, ἔχε με παρῃτημένον. 17.1. Εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ Ἀνένδεκτόν ἐστιν τοῦ τὰ σκάνδαλα μὴ ἐλθεῖν, πλὴν οὐαὶ διʼ οὗ ἔρχεται· 21.23. οὐαὶ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις· ἔσται γὰρ ἀνάγκη μεγάλη ἐπὶ τῆς γῆς καὶ ὀργὴ τῷ λαῷ τούτῳ,
| 14.18. They all as one began to make excuses. "The first said to him, 'I have bought a field, and I must go and see it. Please have me excused.' 17.1. He said to the disciples, "It is impossible that no occasions of stumbling should come, but woe to him through whom they come! 21.23. Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people.
|7. New Testament, Hebrews, 7.27, 9.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •conventions or themes, moral focus Found in books: Crabb (2020), Luke/Acts and the End of History, 156
| 7.27. ὃς οὐκ ἔχει καθʼ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ·?̔τοῦτο γὰρ ἐποίησεν ἐφάπαξ ἑαυτὸν ἀνενέγκας·̓ 9.23. Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας.
| 7.27. who doesn't need, like those high priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself. 9.23. It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these.
|8. New Testament, Philemon, 14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •conventions or themes, moral focus Found in books: Crabb (2020), Luke/Acts and the End of History, 156
|9. New Testament, Acts, 10.24, 13.46, 15.28 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •conventions or themes, moral focus Found in books: Crabb (2020), Luke/Acts and the End of History, 156
| 10.24. τῇ δὲ ἐπαύριον εἰσῆλθεν εἰς τὴν Καισαρίαν· ὁ δὲ Κορνήλιος ἦν προσδοκῶν αὐτοὺς συνκαλεσάμενος τοὺς συγγενεῖς αὐτοῦ καὶ τοὺς ἀναγκαίους φίλους. 13.46. παρρησιασάμενοί τε ὁ Παῦλος καὶ ὁ Βαρνάβας εἶπαν Ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ θεοῦ· ἐπειδὴ ἀπωθεῖσθε ἀὐτὸν καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη· 15.28. ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες, ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας·
| 10.24. On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends. 13.46. Paul and Barnabas spoke out boldly, and said, "It was necessary that God's word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 15.28. For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things:
|10. New Testament, 2 Corinthians, 9.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •conventions or themes, moral focus Found in books: Crabb (2020), Luke/Acts and the End of History, 156
| 9.7. ἕκαστος καθὼς προῄρηται τῇ καρδίᾳ, μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης,ἱλαρὸνγὰρδότηνἀγαπᾷ ὁ θεός.
|11. New Testament, 1 Corinthians, 7.37 (1st cent. CE - 1st cent. CE) Tagged with subjects: •conventions or themes, moral focus Found in books: Crabb (2020), Luke/Acts and the End of History, 156
| 7.37. ὃς δὲ ἕστηκεν ἐν τῇ καρδίᾳ αὐτοῦ ἑδραῖος, μὴ ἔχων ἀνάγκην, ἐξουσίαν δὲ ἔχει περὶ τοῦ ἰδίου θελήματος, καὶ τοῦτο κέκρικεν ἐν τῇ ἰδίᾳ καρδίᾳ, τηρεῖν τὴν ἑαυτοῦ παρθένον, καλῶς ποιήσει·
| 7.37. But he who stands steadfast in his heart,having no necessity, but has power over his own heart, to keep his ownvirgin, does well.
|12. Tacitus, Annals, 1.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •conventions or themes, moral focus Found in books: Crabb (2020), Luke/Acts and the End of History, 77
| 1.10. On the other side it was argued that "filial duty and the critical position of the state had been used merely as a cloak: come to facts, and it was from the lust of dominion that he excited the veterans by his bounties, levied an army while yet a stripling and a subject, subdued the legions of a consul, and affected a leaning to the Pompeian side. Then, following his usurpation by senatorial decree of the symbols and powers of the praetorship, had come the deaths of Hirtius and Pansa, â whether they perished by the enemy's sword, or Pansa by poison sprinkled on his wound, and Hirtius by the hands of his own soldiery, with the Caesar to plan the treason. At all events, he had possessed himself of both their armies, wrung a consulate from the unwilling senate, and turned against the commonwealth the arms which he had received for the quelling of Antony. The proscription of citizens and the assignments of land had been approved not even by those who executed them. Grant that Cassius and the Bruti were sacrificed to inherited enmities â though the moral law required that private hatreds should give way to public utility â yet Pompey was betrayed by the simulacrum of a peace, Lepidus by the shadow of a friendship: then Antony, lured by the Tarentine and Brundisian treaties and a marriage with his sister, had paid with life the penalty of that delusive connexion. After that there had been undoubtedly peace, but peace with bloodshed â the disasters of Lollius and of Varus, the execution at Rome of a Varro, an Egnatius, an Iullus." His domestic adventures were not spared; the abduction of Nero's wife, and the farcical questions to the pontiffs, whether, with a child conceived but not yet born, she could legally wed; the debaucheries of Vedius Pollio; and, lastly, Livia, â as a mother, a curse to the realm; as a stepmother, a curse to the house of the Caesars. "He had left small room for the worship of heaven, when he claimed to be himself adored in temples and in the image of godhead by flamens and by priests! Even in the adoption of Tiberius to succeed him, his motive had been neither personal affection nor regard for the state: he had read the pride and cruelty of his heart, and had sought to heighten his own glory by the vilest of contrasts." For Augustus, a few years earlier, when requesting the Fathers to renew the grant of the tribunician power to Tiberius, had in the course of the speech, complimentary as it was, let fall a few remarks on his demeanour, dress, and habits which were offered as an apology and designed for reproaches. However, his funeral ran the ordinary course; and a decree followed, endowing him a temple and divine rites.
|13. Plutarch, Theseus, 15.1-15.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •conventions or themes, moral focus Found in books: Crabb (2020), Luke/Acts and the End of History, 235
| 15.1. ὀλίγῳ δὲ ὕστερον ἧκον ἐκ Κρήτης τὸ τρίτον οἱ τὸν δασμὸν ἀπάξοντες. ὅτι μὲν οὖν Ἀνδρόγεω περὶ τὴν Ἀττικὴν ἀποθανεῖν δόλῳ δόξαντος, ὅ τε Μίνως πολλὰ κακὰ πολεμῶν εἰργάζετο τοὺς ἀνθρώπους καὶ τὸ δαιμόνιον ἔφθειρε τὴν χώραν (ἀφορία τε γὰρ καὶ νόσος ἐνέσκηψε πολλὴ καὶ ἀνέδυσαν οἱ ποταμοί), καὶ τοῦ θεοῦ προστάξαντος ἱλασαμένοις τὸν Μίνω καὶ διαλλαγεῖσι λωφήσειν τὸ μήνιμα καὶ τῶν κακῶν ἔσεσθαι παῦλαν, ἐπικηρυκευσάμενοι καὶ δεηθέντες ἐποιήσαντο συνθήκας ὥστε πέμπειν διʼ ἐννέα ἐτῶν δασμὸν ἠϊθέους ἑπτὰ καὶ παρθένους τοσαύτας, ὁμολογοῦσιν οἱ πλεῖστοι τῶν συγγραφέων· 15.2. τοὺς δὲ παῖδας εἰς Κρήτην κομιζομένους ὁ μὲν τραγικώτατος μῦθος ἀποφαίνει τὸν Μινώταυρον ἐν τῷ Λαβυρίνθῳ διαφθείρειν, ἢ πλανωμένους αὐτοὺς καὶ τυχεῖν ἐξόδου μὴ δυναμένους ἐκεῖ καταθνήσκειν, τὸν δὲ Μινώταυρον, ὥσπερ Εὐριπίδης φησί,
|14. Anon., 2 Baruch, 67.7-67.8, 82.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •conventions or themes, moral focus Found in books: Crabb (2020), Luke/Acts and the End of History, 233
|15. Valerius Maximus, Memorable Deeds And Sayings, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Crabb (2020), Luke/Acts and the End of History, 76
|16. Tacitus, Histories, 1.1, 1.2.1-1.2.2, 1.12, 1.13.2, 1.16, 1.16.2, 1.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •conventions or themes, moral focus Found in books: Crabb (2020), Luke/Acts and the End of History, 77
|17. Josephus Flavius, Jewish War, 7.453 (1st cent. CE - 1st cent. CE) Tagged with subjects: •conventions or themes, moral focus Found in books: Crabb (2020), Luke/Acts and the End of History, 233
| 7.453. This his distemper grew still a great deal worse and worse continually, and his very entrails were so corroded, that they fell out of his body, and in that condition he died. Thus he became as great an instance of Divine Providence as ever was, and demonstrated that God punishes wicked men.
|18. Josephus Flavius, Jewish Antiquities, 2.284-2.302, 2.307, 2.330, 2.344, 6.181, 6.183, 6.186-6.192, 6.210, 10.241-10.242, 19.4, 19.155-19.156 (1st cent. CE - 1st cent. CE) Tagged with subjects: •conventions or themes, moral focus Found in books: Crabb (2020), Luke/Acts and the End of History, 233
| 2.284. 3. But when the king derided Moses; he made him in earnest see the signs that were done at Mount Sinai. Yet was the king very angry with him and called him an ill man, who had formerly run away from his Egyptian slavery, and came now back with deceitful tricks, and wonders, and magical arts, to astonish him. 2.285. And when he had said this, he commanded the priests to let him see the same wonderful sights; as knowing that the Egyptians were skillful in this kind of learning, and that he was not the only person who knew them, and pretended them to be divine; as also he told him, that when he brought such wonderful sights before him, he would only be believed by the unlearned. Now when the priests threw down their rods, they became serpents. 2.286. But Moses was not daunted at it; and said, “O king, I do not myself despise the wisdom of the Egyptians, but I say that what I do is so much superior to what these do by magic arts and tricks, as divine power exceeds the power of man: but I will demonstrate that what I do is not done by craft, or counterfeiting what is not really true, but that they appear by the providence and power of God.” 2.287. And when he had said this, he cast his rod down upon the ground, and commanded it to turn itself into a serpent. It obeyed him, and went all round, and devoured the rods of the Egyptians, which seemed to be dragons, until it had consumed them all. It then returned to its own form, and Moses took it into his hand again. 2.288. 4. However, the king was no more moved when was done than before; and being very angry, he said that he should gain nothing by this his cunning and shrewdness against the Egyptians;—and he commanded him that was the chief taskmaster over the Hebrews, to give them no relaxation from their labors, but to compel them to submit to greater oppressions than before; 2.289. and though he allowed them chaff before for making their bricks, he would allow it them no longer, but he made them to work hard at brick-making in the day-time, and to gather chaff in the night. Now when their labor was thus doubled upon them, they laid the blame upon Moses, because their labor and their misery were on his account become more severe to them. 2.290. But Moses did not let his courage sink for the king’s threatenings; nor did he abate of his zeal on account of the Hebrews’ complaints; but he supported himself, and set his soul resolutely against them both, and used his own utmost diligence to procure liberty to his countrymen. 2.291. So he went to the king, and persuaded him to let the Hebrews go to Mount Sinai, and there to sacrifice to God, because God had enjoined them so to do. He persuaded him also not to counterwork the designs of God, but to esteem his favor above all things, and to permit them to depart, lest, before he be aware, he lay an obstruction in the way of the divine commands, and so occasion his own suffering such punishments as it was probable any one that counterworked the divine commands should undergo, 2.292. ince the severest afflictions arise from every object to those that provoke the divine wrath against them; for such as these have neither the earth nor the air for their friends; nor are the fruits of the womb according to nature, but every thing is unfriendly and adverse towards them. He said further, that the Egyptians should know this by sad experience; and that besides, the Hebrew people should go out of their country without their consent. 2.293. 1. But when the king despised the words of Moses, and had no regard at all to them, grievous plagues seized the Egyptians; every one of which I will describe, both because no such plagues did ever happen to any other nation as the Egyptians now felt, and because I would demonstrate that Moses did not fail in any one thing that he foretold them; and because it is for the good of mankind, that they may learn this caution—Not to do anything that may displease God, lest he be provoked to wrath, and avenge their iniquities upon them. 2.294. For the Egyptian river ran with bloody water at the command of God, insomuch that it could not be drunk, and they had no other spring of water neither; for the water was not only of the color of blood, but it brought upon those that ventured to drink of it, great pains and bitter torment. 2.295. Such was the river to the Egyptians; but it was sweet and fit for drinking to the Hebrews, and no way different from what it naturally used to be. As the king therefore knew not what to do in these surprising circumstances, and was in fear for the Egyptians, he gave the Hebrews leave to go away; but when the plague ceased, he changed his mind again, end would not suffer them to go. 2.296. 2. But when God saw that he was ungrateful, and upon the ceasing of this calamity would not grow wiser, he sent another plague upon the Egyptians:—An innumerable multitude of frogs consumed the fruit of the ground; the river was also full of them, insomuch that those who drew water had it spoiled by the blood of these animals, as they died in, and were destroyed by, the water; 2.297. and the country was full of filthy slime, as they were born, and as they died: they also spoiled their vessels in their houses which they used, and were found among what they eat and what they drank, and came in great numbers upon their beds. There was also an ungrateful smell, and a stink arose from them, as they were born, and as they died therein. 2.298. Now, when the Egyptians were under the oppression of these miseries, the king ordered Moses to take the Hebrews with him, and be gone. Upon which the whole multitude of the frogs vanished away; and both the land and the river returned to their former natures. 2.299. But as soon as Pharaoh saw the land freed from this plague, he forgot the cause of it, and retained the Hebrews; and, as though he had a mind to try the nature of more such judgments, he would not yet suffer Moses and his people to depart, having granted that liberty rather out of fear than out of any good consideration. 2.300. 3. Accordingly, God punished his falseness with another plague, added to the former; for there arose out of the bodies of the Egyptians an innumerable quantity of lice, by which, wicked as they were, they miserably perished, as not able to destroy this sort of vermin either with washes or with ointments. 2.301. At which terrible judgment the king of Egypt was in disorder, upon the fear into which he reasoned himself, lest his people should be destroyed, and that the manner of this death was also reproachful, so that he was forced in part to recover himself from his wicked temper to a sounder mind, 2.302. for he gave leave for the Hebrews themselves to depart. But when the plague thereupon ceased, he thought it proper to require that they should leave their children and wives behind them, as pledges of their return; whereby he provoked God to be more vehemently angry at him, as if he thought to impose on his providence, and as if it were only Moses, and not God, who punished the Egyptians for the sake of the Hebrews: 2.307. 5. One would think the forementioned calamities might have been sufficient for one that was only foolish, without wickedness, to make him wise, and to make him Sensible what was for his advantage. But Pharaoh, led not so much by his folly as by his wickedness, even when he saw the cause of his miseries, he still contested with God, and willfully deserted the cause of virtue; so he bid Moses take the Hebrews away, with their wives and children, but to leave their cattle behind, since their own cattle were destroyed. 2.330. and, standing in the midst of them, he said, “It is not just of us to distrust even men, when they have hitherto well managed our affairs, as if they would not be the same men hereafter; but it is no better than madness, at this time to despair of the providence of God, by whose power all those things have been performed which he promised, when you expected no such things: 2.344. Nor was there any thing which used to be sent by God upon men, as indications of his wrath, which did not happen at this time, for a dark and dismal night oppressed them. And thus did all these men perish, so that there was not one man left to be a messenger of this calamity to the rest of the Egyptians. 6.181. 3. Now Saul wondered at the boldness and alacrity of David, but durst not presume on his ability, by reason of his age; but said he must on that account be too weak to fight with one that was skilled in the art of war. “I undertake this enterprise,” said David, “in dependence on God’s being with me, for I have had experience already of his assistance; 6.183. In the same manner did I avenge myself on a bear also; and let this adversary of ours be esteemed like one of these wild beasts, since he has a long while reproached our army, and blasphemed our God, who yet will reduce him under my power.” 6.186. But the adversary seeing him come in such a manner, disdained him, and jested upon him, as if he had not such weapons with him as are usual when one man fights against another, but such as are used in driving away and avoiding of dogs; and said, “Dost thou take me not for a man, but a dog?” To which he replied, “No, not for a dog, but for a creature worse than a dog.” This provoked Goliath to anger, who thereupon cursed him by the name of God, and threatened to give his flesh to the beasts of the earth, and to the fowls of the air, to be torn in pieces by them. 6.187. To whom David answered, “Thou comest to me with a sword, and with a spear, and with a breastplate; but I have God for my armor in coming against thee, who will destroy thee and all thy army by my hands for I will this day cut off thy head, and cast the other parts of thy body to the dogs, and all men shall learn that God is the protector of the Hebrews, and that our armor and our strength is in his providence; and that without God’s assistance, all other warlike preparations and power are useless.” 6.188. So the Philistine being retarded by the weight of his armor, when he attempted to meet David in haste, came on but slowly, as despising him, and depending upon it that he should slay him, who was both unarmed and a child also, without any trouble at all. 6.189. 5. But the youth met his antagonist, being accompanied with an invisible assistant, who was no other than God himself. And taking one of the stones that he had out of the brook, and had put into his shepherd’s bag, and fitting it to his sling, he slang it against the Philistine. This stone fell upon his forehead, and sank into his brain, insomuch that Goliath was stunned, and fell upon his face. 6.190. So David ran, and stood upon his adversary as he lay down, and cut off his head with his own sword; for he had no sword himself. 6.191. And upon the fall of Goliath the Philistines were beaten, and fled; for when they saw their champion prostrate on the ground, they were afraid of the entire issue of their affairs, and resolved not to stay any longer, but committed themselves to an ignominious and indecent flight, and thereby endeavored to save themselves from the dangers they were in. But Saul and the entire army of the Hebrews made a shout, and rushed upon them, and slew a great number of them, and pursued the rest to the borders of Garb, and to the gates of Ekron; 6.192. o that there were slain of the Philistines thirty thousand, and twice as many wounded. But Saul returned to their camp, and pulled their fortification to pieces, and burnt it; but David carried the head of Goliath into his own tent, but dedicated his sword to God [at the tabernacle]. 6.210. A man who hath delivered the people of the Hebrews from reproach and derision, which they underwent for forty days together, when he alone had courage enough to sustain the challenge of the adversary, and after that brought as many heads of our enemies as he was appointed to bring, and had, as a reward for the same, my sister in marriage; insomuch that his death would be very sorrowful to us, not only on account of his virtue, but on account of the nearness of our relation; for thy daughter must be injured at the same time that he is slain, and must be obliged to experience widowhood, before she can come to enjoy any advantage from their mutual conversation. 10.241. But Daniel desired that he would keep his gifts to himself; for what is the effect of wisdom and of divine revelation admits of no gifts, and bestows its advantages on petitioners freely; but that still he would explain the writing to him; which denoted that he should soon die, and this because he had not learnt to honor God, and not to admit things above human nature, by what punishments his progenitor had undergone for the injuries he had offered to God; 10.242. and because he had quite forgotten how Nebuchadnezzar was removed to feed among wild beasts for his impieties, and did not recover his former life among men and his kingdom, but upon God’s mercy to him, after many supplications and prayers; who did thereupon praise God all the days of his life, as one of almighty power, and who takes care of mankind. [He also put him in mind] how he had greatly blasphemed against God, and had made use of his vessels amongst his concubines; 19.4. He also asserted his own divinity, and insisted on greater honors to be paid him by his subjects than are due to mankind. He also frequented that temple of Jupiter which they style the Capitol, which is with them the most holy of all their temples, and had boldness enough to call himself the brother of Jupiter. 19.155. “tyrants do indeed please themselves and look big for a while, upon having the power to act unjustly; but do not however go happily out of the world, because they are hated by the virtuous; 19.156. and that Caius, together with all his unhappiness, was become a conspirator against himself, before these other men who attacked him did so; and by becoming intolerable, in setting aside the wise provision the laws had made, taught his dearest friends to treat him as an enemy; insomuch that although in common discourse these conspirators were those that slew Caius, yet that, in reality, he lies now dead as perishing by his own self.”
|21. Anon., 4 Ezra, 8.50 Tagged with subjects: •conventions or themes, moral focus Found in books: Crabb (2020), Luke/Acts and the End of History, 233
| 8.50. For many miseries will affect those who inhabit the world in the last times, because they have walked in great pride.