|1. Hebrew Bible, Deuteronomy, 4.2, 4.6, 12.31, 18.15, 34.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, criticism of • Abraham, critics of • Celsus, moral critique of bible • Dreams and visions, form criticism/classification, message dreams • Irenaeus, criticism of heretical exegesis generally • canon criticism • canon criticism, formation of • canon criticism, structure of • criticism of Abraham • criticism of Abraham, from Jews • criticism of Abraham, from apostates • historical criticism • methodology, form criticism • temple critique • text criticism
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 123; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 121, 313, 316, 318, 319, 325; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 261, 262; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 3, 17, 82, 125, 127, 140, 210; Feldman (2006), Judaism and Hellenism Reconsidered, 262; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 258; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 68; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 188; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 28; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 104
4.2 וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃
4.2 לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃
4.6 וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃
12.31 לֹא־תַעֲשֶׂה כֵן לַיהוָה אֱלֹהֶיךָ כִּי כָּל־תּוֹעֲבַת יְהוָה אֲשֶׁר שָׂנֵא עָשׂוּ לֵאלֹהֵיהֶם כִּי גַם אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם יִשְׂרְפוּ בָאֵשׁ לֵאלֹהֵיהֶם׃
18.15 נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃
34.4 וַיֹּאמֶר יְהוָה אֵלָיו זֹאת הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָּה הֶרְאִיתִיךָ בְעֵינֶיךָ וְשָׁמָּה לֹא תַעֲבֹר׃'' None
4.2 Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you.
4.6 Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’
12.31 Thou shalt not do so unto the LORD thy God; for every abomination to the LORD, which He hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods.
18.15 A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
34.4 And the LORD said unto him: ‘This is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying: I will give it unto thy seed; I have caused thee to see it with thine eyes, but thou shalt not go over thither.’'' None
|2. Hebrew Bible, Exodus, 4.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Julian (Emperor), criticism of Christian bible • rhetoric, critique of
Found in books: Keener(2005), First-Second Corinthians, 35; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 58
4.10 And Moses said unto the LORD: ‘Oh Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.’'' None
|3. Hebrew Bible, Genesis, 1.26-1.27, 2.18, 2.21-2.22, 3.22, 4.8-4.10, 4.14, 6.1-6.4, 9.1-9.5, 9.24-9.27, 12.8, 15.6, 15.8, 17.9-17.14, 18.1-18.15, 21.3-21.7, 22.11, 22.14-22.15, 32.25 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, criticism of • Book of Judith, criticizes Hasmoneans? • Celsus, criticism of scripture • Celsus, moral critique of bible • Critical edition • Dialectic, criticism of • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, prophetic symbolic dreams • Idolatry, critique • Josephus, critical of martyrdom and suicide • Maase asara harugei malkut, critical toward martyrdom • Magi, criticism as heresy • Old Testament, criticism of • Philosophy, criticized as divided • Porphyry, Origen critiqued by • Scholars, text-critical • Xenophanes, critique of poetic myths • canon criticism, formation of • childist criticism • circumcision, emergence as a critical marker of Jewish identity • critical signs, of Philos colleagues • criticism of Abraham • criticism of martyrdom, 1 maccabees • historical criticism • historical-critical interpretation • historical-critical methods, diachronic development of texts • moral criticism • multiple masculinities theory, narrative criticism • sacrifice, criticism/avoidance of • scholarship, text-critical • source criticism • text criticism
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 249; Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 119, 120, 150; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 110; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 23, 74, 123, 312, 323, 326; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 143, 206, 306, 307; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 435; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 140; Esler (2000), The Early Christian World, 846; Estes (2020), The Tree of Life, 75, 77, 80, 86, 87, 90, 95, 96, 369; Gera (2014), Judith, 420, 421; Hayes (2022), The Literature of the Sages: A Re-Visioning, 255; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 154, 180, 181; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 121, 151, 205, 206; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 121, 122, 155, 163, 180; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 104; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 18, 633; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 115, 116, 117, 166, 218
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׃
2.18 וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃
2.21 וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃ 2.22 וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃
3.22 וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃
4.8 וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃ 4.9 וַיֹּאמֶר יְהוָה אֶל־קַיִן אֵי הֶבֶל אָחִיךָ וַיֹּאמֶר לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי׃' 4.14 הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃
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׃
9.1 וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃
9.1 וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃ 9.2 וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם׃ 9.2 וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל־חַיַּת הָאָרֶץ וְעַל כָּל־עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל־דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ׃ 9.3 כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃ 9.4 אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃ 9.5 וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם׃
9.24 וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה־לוֹ בְּנוֹ הַקָּטָן׃ 9.25 וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃ 9.26 וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 9.27 יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃
12.8 וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית־אֵל וַיֵּט אָהֳלֹה בֵּית־אֵל מִיָּם וְהָעַי מִקֶּדֶם וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה וַיִּקְרָא בְּשֵׁם יְהוָה׃
15.6 וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃
15.8 וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃
17.9 וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם וְאַתָּה אֶת־בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם׃ 17.11 וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם׃ 17.12 וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃ 17.13 הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃ 17.14 וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃
18.1 וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃
18.1 וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.2 וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃ 18.2 וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃ 18.3 וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃ 18.3 וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃ 18.4 יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃ 18.5 וְאֶקְחָה פַת־לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ כִּי־עַל־כֵּן עֲבַרְתֶּם עַל־עַבְדְּכֶם וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ׃ 18.6 וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל־שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת׃ 18.7 וְאֶל־הַבָּקָר רָץ אַבְרָהָם וַיִּקַּח בֶּן־בָּקָר רַךְ וָטוֹב וַיִּתֵּן אֶל־הַנַּעַר וַיְמַהֵר לַעֲשׂוֹת אֹתוֹ׃ 18.8 וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃ 18.9 וַיֹּאמְרוּ אֵלָיו אַיֵּה שָׂרָה אִשְׁתֶּךָ וַיֹּאמֶר הִנֵּה בָאֹהֶל׃
18.11 וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃
18.12 וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃
18.13 וַיֹּאמֶר יְהוָה אֶל־אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי׃
18.14 הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃
18.15 וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃
21.3 וַיִּקְרָא אַבְרָהָם אֶת־שֶׁם־בְּנוֹ הַנּוֹלַד־לוֹ אֲשֶׁר־יָלְדָה־לּוֹ שָׂרָה יִצְחָק׃
21.3 וַיֹּאמֶר כִּי אֶת־שֶׁבַע כְּבָשֹׂת תִּקַּח מִיָּדִי בַּעֲבוּר תִּהְיֶה־לִּי לְעֵדָה כִּי חָפַרְתִּי אֶת־הַבְּאֵר הַזֹּאת׃ 21.4 וַיָּמָל אַבְרָהָם אֶת־יִצְחָק בְּנוֹ בֶּן־שְׁמֹנַת יָמִים כַּאֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים׃ 21.5 וְאַבְרָהָם בֶּן־מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ׃ 21.6 וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃ 21.7 וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו׃
22.11 וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃
22.14 וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא יְהוָה יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יְהוָה יֵרָאֶה׃ 22.15 וַיִּקְרָא מַלְאַךְ יְהוָה אֶל־אַבְרָהָם שֵׁנִית מִן־הַשָּׁמָיִם׃
32.25 וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר׃'' None
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.
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.’
2.21 And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof. 2.22 And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man.
3.22 And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’
4.8 And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. 4.9 And the LORD said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’ 4.10 And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground.
4.14 Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’
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.
9.1 And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth. 9.2 And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered. 9.3 Every moving thing that liveth shall be for food for you; as the green herb have I given you all. 9.4 Only flesh with the life thereof, which is the blood thereof, shall ye not eat. 9.5 And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man.
9.24 And Noah awoke from his wine, and knew what his youngest son had done unto him. 9.25 And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren. 9.26 And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant. 9.27 God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant.
12.8 And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the LORD, and called upon the name of the LORD.
15.6 And he believed in the LORD; and He counted it to him for righteousness.
15.8 And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’
17.9 And God said unto Abraham: ‘And as for thee, thou shalt keep My covet, thou, and thy seed after thee throughout their generations. 17.10 This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised. 17.11 And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covet betwixt Me and you. 17.12 And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed. 17.13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet. 17.14 And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covet.’
18.1 And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day; 18.2 and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth, 18.3 and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant. 18.4 Let now a little water be fetched, and wash your feet, and recline yourselves under the tree. 18.5 And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’ 18.6 And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’ 18.7 And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hastened to dress it. 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. 18.9 And they said unto him: ‘Where is Sarah thy wife?’ And he said: ‘Behold, in the tent.’
18.10 And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.—
18.11 Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—
18.12 And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’
18.13 And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old?
18.14 Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’
18.15 Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’
21.3 And Abraham called the name of his son that was born unto him, whom Sarah bore to him, Isaac. 21.4 And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him. 21.5 And Abraham was a hundred years old, when his son Isaac was born unto him. 21.6 And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’ 21.7 And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.’
22.11 And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’
22.14 And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’ 22.15 And the angel of the LORD called unto Abraham a second time out of heaven,
32.25 And Jacob was left alone; and there wrestled a man with him until the breaking of the day.' ' None
|4. Hebrew Bible, Job, 40.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Gnosticism, orthodox criticism of morality of • historical critical method
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 328; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 198
40.17 יַחְפֹּץ זְנָבוֹ כְמוֹ־אָרֶז גִּידֵי פחדו פַחֲדָיו יְשֹׂרָגוּ׃'' None
40.17 He straineth his tail like a cedar; The sinews of his thighs are knit together.'' None
|5. Hebrew Bible, Leviticus, 11.4-11.8, 12.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Book of Judith, criticizes Hasmoneans? • Clement of Alexandria, moral criticism of heresy • Text criticism • circumcision, emergence as a critical marker of Jewish identity
Found in books: Altmann (2019), Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14, 14; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 351; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 435; Gera (2014), Judith, 421
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׃
12.3 וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃'' None
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.
12.3 And in the eighth day the flesh of his foreskin shall be circumcised.'' None
|6. Hebrew Bible, Malachi, 3.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Critical edition • canon criticism, formation of
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 104; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 165
3.1 הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃3.1 הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃ ' None
3.1 Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts.'' None
|7. Hebrew Bible, Psalms, 41.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Critical edition • Gnosticism, orthodox criticism of morality of • historical criticism • moral formation, frank criticism in
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 249; Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 165; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 328, 329; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 115, 118
41.13 וַאֲנִי בְּתֻמִּי תָּמַכְתָּ בִּי וַתַּצִּיבֵנִי לְפָנֶיךָ לְעוֹלָם׃' ' None
41.13 And as for me, Thou upholdest me because of mine integrity, and settest me before Thy face for ever.' ' None
|8. Hebrew Bible, Isaiah, 29.13, 51.8, 66.1-66.2, 66.6 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Critical edition • Dreams and visions, form criticism/classification, message dreams • Philosophy, criticized as divided • prophetic critique • rhetoric, critique of • temple critique • wealth, material, criticism of
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 115; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 151; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 107; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 67; Keener(2005), First-Second Corinthians, 28; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 69; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 205
29.13 וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃
51.8 כִּי כַבֶּגֶד יֹאכְלֵם עָשׁ וְכַצֶּמֶר יֹאכְלֵם סָס וְצִדְקָתִי לְעוֹלָם תִּהְיֶה וִישׁוּעָתִי לְדוֹר דּוֹרִים׃
66.1 כֹּה אָמַר יְהוָה הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי׃
66.1 שִׂמְחוּ אֶת־יְרוּשָׁלִַם וְגִילוּ בָהּ כָּל־אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל־הַמִּתְאַבְּלִים עָלֶיהָ׃ 66.2 וְאֶת־כָּל־אֵלֶּה יָדִי עָשָׂתָה וַיִּהְיוּ כָל־אֵלֶּה נְאֻם־יְהוָה וְאֶל־זֶה אַבִּיט אֶל־עָנִי וּנְכֵה־רוּחַ וְחָרֵד עַל־דְּבָרִי׃ 66.2 וְהֵבִיאוּ אֶת־כָּל־אֲחֵיכֶם מִכָּל־הַגּוֹיִם מִנְחָה לַיהוָה בַּסּוּסִים וּבָרֶכֶב וּבַצַּבִּים וּבַפְּרָדִים וּבַכִּרְכָּרוֹת עַל הַר קָדְשִׁי יְרוּשָׁלִַם אָמַר יְהוָה כַּאֲשֶׁר יָבִיאוּ בְנֵי יִשְׂרָאֵל אֶת־הַמִּנְחָה בִּכְלִי טָהוֹר בֵּית יְהוָה׃
66.6 קוֹל שָׁאוֹן מֵעִיר קוֹל מֵהֵיכָל קוֹל יְהוָה מְשַׁלֵּם גְּמוּל לְאֹיְבָיו׃'' None
29.13 And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote;
51.8 For the moth shall eat them up like a garment, And the worm shall eat them like wool; But My favour shall be for ever, And My salvation unto all generations.
66.1 Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place? 66.2 For all these things hath My hand made, and so all these things came to be, saith the LORD; but on this man will I look, even on him that is poor and of a contrite spirit, and trembleth at My word.
66.6 Hark! an uproar from the city, Hark! it cometh from the temple, Hark! the LORD rendereth recompense to His enemies.'' None
|9. Hebrew Bible, Jeremiah, 10.7 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Critical edition • Sibylline Oracles, Critique of paganism
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 123; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 44
10.7 מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה כִּי בְכָל־חַכְמֵי הַגּוֹיִם וּבְכָל־מַלְכוּתָם מֵאֵין כָּמוֹךָ׃'' None
10.7 Who would not fear Thee, O king of the nations? For it befitteth Thee; Forasmuch as among all the wise men of the nations, and in all their royalty, There is none like unto Thee.'' None
|10. Hebrew Bible, Joshua, 5.15 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • Old Testament, criticism of
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 529; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 121, 151
5.15 וַיֹּאמֶר שַׂר־צְבָא יְהוָה אֶל־יְהוֹשֻׁעַ שַׁל־נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן׃'' None
5.15 And the captain of the LORD’S host said unto Joshua: ‘Put off thy shoe from off thy foot; for the place whereon thou standest is holy.’ And Joshua did so.'' None
|11. Hesiod, Works And Days, 211 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Gnosticism, orthodox criticism of morality of • form criticism
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 313, 314; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 306
211 νίκης τε στέρεται πρός τʼ αἴσχεσιν ἄλγεα πάσχει.'' None
211 For men: against all evil there shall be'' None
|12. Homer, Iliad, 2.87-2.93, 2.204-2.207, 12.235-12.241 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Antisthenes, Homeric criticism • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Homer, ancient criticism of • Myth, Jewish critique of • criticism, of divination
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 169; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 378, 742; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 216, 234, 253, 254, 270, 271; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 128, 129; Wolfsdorf (2020), Early Greek Ethics, 350
2.87 ἠΰτε ἔθνεα εἶσι μελισσάων ἁδινάων 2.88 πέτρης ἐκ γλαφυρῆς αἰεὶ νέον ἐρχομενάων, 2.89 βοτρυδὸν δὲ πέτονται ἐπʼ ἄνθεσιν εἰαρινοῖσιν· 2.90 αἳ μέν τʼ ἔνθα ἅλις πεποτήαται, αἳ δέ τε ἔνθα· 2.91 ὣς τῶν ἔθνεα πολλὰ νεῶν ἄπο καὶ κλισιάων 2.92 ἠϊόνος προπάροιθε βαθείης ἐστιχόωντο 2.93 ἰλαδὸν εἰς ἀγορήν· μετὰ δέ σφισιν ὄσσα δεδήει
2.204 οὐκ ἀγαθὸν πολυκοιρανίη· εἷς κοίρανος ἔστω, 2.205 εἷς βασιλεύς, ᾧ δῶκε Κρόνου πάϊς ἀγκυλομήτεω 2.206 σκῆπτρόν τʼ ἠδὲ θέμιστας, ἵνά σφισι βουλεύῃσι. 2.207 ὣς ὅ γε κοιρανέων δίεπε στρατόν· οἳ δʼ ἀγορὴν δὲ
12.235 ὃς κέλεαι Ζηνὸς μὲν ἐριγδούποιο λαθέσθαι 12.236 βουλέων, ἅς τέ μοι αὐτὸς ὑπέσχετο καὶ κατένευσε· 12.237 τύνη δʼ οἰωνοῖσι τανυπτερύγεσσι κελεύεις 12.238 πείθεσθαι, τῶν οὔ τι μετατρέπομʼ οὐδʼ ἀλεγίζω 12.239 εἴτʼ ἐπὶ δεξίʼ ἴωσι πρὸς ἠῶ τʼ ἠέλιόν τε, 12.240 εἴτʼ ἐπʼ ἀριστερὰ τοί γε ποτὶ ζόφον ἠερόεντα. 12.241 ἡμεῖς δὲ μεγάλοιο Διὸς πειθώμεθα βουλῇ,'' None
2.87 and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.90 even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered.
2.204 Fellow, sit thou still, and hearken to the words of others that are better men than thou; whereas thou art unwarlike and a weakling, neither to be counted in war nor in counsel. In no wise shall we Achaeans all be kings here. No good thing is a multitude of lords; let there be one lord, 2.205 one king, to whom the son of crooked-counselling Cronos hath vouchsafed the sceptre and judgments, that he may take counsel for his people. Thus masterfully did he range through the host, and they hasted back to the place of gathering from their ships and huts with noise, as when a wave of the loud-resounding sea
12.235 eeing thou biddest me forget the counsels of loud-thundering Zeus, that himself promised me and bowed his head thereto. But thou biddest us be obedient to birds long of wing, that I regard not, nor take thought thereof, whether they fare to the right, toward the Dawn and the sun, 12.239 eeing thou biddest me forget the counsels of loud-thundering Zeus, that himself promised me and bowed his head thereto. But thou biddest us be obedient to birds long of wing, that I regard not, nor take thought thereof, whether they fare to the right, toward the Dawn and the sun, ' "12.240 or to the left toward the murky darkness. nay, for us, let us be obedient to the counsel of great Zeus, that is king over all mortals and immortals. One omen is best, to fight for one's country. Wherefore dost thou fear war and battle? " "12.241 or to the left toward the murky darkness. nay, for us, let us be obedient to the counsel of great Zeus, that is king over all mortals and immortals. One omen is best, to fight for one's country. Wherefore dost thou fear war and battle? "' None
|13. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Temple, Jerusalem, criticism of • critical apparatus
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 146; Hayes (2022), The Literature of the Sages: A Re-Visioning, 22
|14. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hesiod, Heraclitus’ criticism of • religion, Greek, and philosophy, philosophical criticisms and appropriations
Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 48; Wolfsdorf (2020), Early Greek Ethics, 45
|15. Hebrew Bible, Nehemiah, 9.13 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • temple critique
Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 71; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 205
9.13 וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃'' None
9.13 Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments;'' None
|16. Hebrew Bible, Zechariah, 9.7 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Redaction criticism • literary-critical
Found in books: Altmann (2019), Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14, 13; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 130
9.7 וַהֲסִרֹתִי דָמָיו מִפִּיו וְשִׁקֻּצָיו מִבֵּין שִׁנָּיו וְנִשְׁאַר גַּם־הוּא לֵאלֹהֵינוּ וְהָיָה כְּאַלֻּף בִּיהוּדָה וְעֶקְרוֹן כִּיבוּסִי׃'' None
9.7 And I will take away his blood out of his mouth, And his detestable things from between his teeth, And he also shall be a remt for our God; And he shall be as a chief in Judah, And Ekron as a Jebusite.'' None
|17. Herodotus, Histories, 1.37, 1.60-1.61, 1.65, 5.56, 7.12-7.19 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Herodotus, paradoxical or critical statements • critical mode • divination, and literary criticism • manteis, criticisms of • myth-critics
Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 160; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 129, 130; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 151; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 136; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 132, 140, 185, 186, 202, 205, 209; Tor (2017), Mortal and Divine in Early Greek Epistemology, 31
1.37 ταῦτα ἀμείψατο· ἀποχρεωμένων δὲ τούτοισι τῶν Μυσῶν, ἐπεσέρχεται ὁ τοῦ Κροίσου παῖς ἀκηκοὼς τῶν ἐδέοντο οἱ Μυσοί. οὐ φαμένου δὲ τοῦ Κροίσου τόν γε παῖδά σφι συμπέμψειν, λέγει πρὸς αὐτὸν ὁ νεηνίης τάδε. “ὦ πάτερ, τὰ κάλλιστα πρότερον κοτὲ καὶ γενναιότατα ἡμῖν ἦν ἔς τε πολέμους καὶ ἐς ἄγρας φοιτέοντας εὐδοκιμέειν· νῦν δὲ ἀμφοτέρων με τούτων ἀποκληίσας ἔχεις, οὔτε τινὰ δειλίην μοι παριδὼν οὔτε ἀθυμίην νῦν τε τέοισί με χρὴ ὄμμασι ἔς τε ἀγορὴν καὶ ἐξ ἀγορῆς φοιτέοντα φαίνεσθαι; κοῖος μέν τις τοῖσι πολιήτῃσι δόξω εἶναι, κοῖος δέ τις τῇ νεογάμῳ γυναικί; κοίῳ δὲ ἐκείνη δόξει ἀνδρὶ συνοικέειν; ἐμὲ ὦν σὺ ἢ μέτες ἰέναι ἐπὶ τὴν θήρην, ἢ λόγῳ ἀνάπεισον ὅκως μοι ἀμείνω ἐστὶ ταῦτα οὕτω ποιεόμενα.”
1.60 μετὰ δὲ οὐ πολλὸν χρόνον τὠυτὸ φρονήσαντες οἵ τε τοῦ Μεγακλέος στασιῶται καὶ οἱ τοῦ Λυκούργου ἐξελαύνουσί μιν. οὕτω μὲν Πεισίστρατος ἔσχε τὸ πρῶτον Ἀθήνας, καὶ τὴν τυραννίδα οὔκω κάρτα ἐρριζωμένην ἔχων ἀπέβαλε. οἳ δὲ ἐξελάσαντες Πεισίστρατον αὖτις ἐκ νέης ἐπʼ ἀλλήλοισι ἐστασίασαν. περιελαυνόμενος δὲ τῇ στάσι ὁ Μεγακλέης ἐπεκηρυκεύετο Πεισιστράτῳ, εἰ βούλοιτό οἱ τὴν θυγατέρα ἔχειν γυναῖκα ἐπὶ τῇ τυραννίδι. ἐνδεξαμένου δὲ τὸν λόγον καὶ ὁμολογήσαντος ἐπὶ τούτοισι Πεισιστράτου, μηχανῶνται δὴ ἐπὶ τῇ κατόδῳ πρῆγμα εὐηθέστατον, ὡς ἐγὼ εὑρίσκω, μακρῷ, ἐπεί γε ἀπεκρίθη ἐκ παλαιτέρου τοῦ βαρβάρου ἔθνεος τὸ Ἑλληνικὸν ἐὸν καὶ δεξιώτερον καὶ εὐηθείης ἠλιθίου ἀπηλλαγμένον μᾶλλον, εἰ καὶ τότε γε οὗτοι ἐν Ἀθηναίοισι τοῖσι πρώτοισι λεγομένοισι εἶναι Ἑλλήνων σοφίην μηχανῶνται τοιάδε. ἐν τῷ δήμῳ τῷ Παιανιέι ἦν γυνὴ τῇ οὔνομα ἦν Φύη, μέγαθος ἀπὸ τεσσέρων πηχέων ἀπολείπουσα τρεῖς δακτύλους καὶ ἄλλως εὐειδής· ταύτην τὴν γυναῖκα σκευάσαντες πανοπλίῃ, ἐς ἅρμα ἐσβιβάσαντες καὶ προδέξαντες σχῆμα οἷόν τι ἔμελλε εὐπρεπέστατον φανέεσθαι ἔχουσα, ἤλαυνον ἐς τὸ ἄστυ, προδρόμους κήρυκας προπέμψαντες· οἳ τὰ ἐντεταλμένα ἠγόρευον ἀπικόμενοι ἐς τὸ ἄστυ, λέγοντες τοιάδε· “ὦ Ἀθηναῖοι, δέκεσθε ἀγαθῷ νόῳ Πεισίστρατον, τὸν αὐτὴ ἡ Ἀηθναίη τιμήσασα ἀνθρώπων μάλιστα κατάγει ἐς τὴν ἑωυτῆς ἀκρόπολιν.” οἳ μὲν δὴ ταῦτα διαφοιτέοντες ἔλεγον· αὐτίκα δὲ ἔς τε τοὺς δήμους φάτις ἀπίκετο ὡς Ἀθηναίη Πεισίστρατον κατάγει, καὶ οἱ ἐν τῷ ἄστεϊ πειθόμενοι τὴν γυναῖκα εἶναι αὐτὴν τὴν θεὸν προσεύχοντό τε τὴν ἄνθρωπον καὶ ἐδέκοντο Πεισίστρατον. 1.61 ἀπολαβὼν δὲ τὴν τυραννίδα τρόπῳ τῷ εἰρημένῳ ὁ Πεισίστρατος κατὰ τὴν ὁμολογίην τὴν πρὸς Μεγακλέα γενομένην γαμέει τοῦ Μεγακλέος τὴν θυγατέρα. οἷα δὲ παίδων τέ οἱ ὑπαρχόντων νεηνιέων καὶ λεγομένων ἐναγέων εἶναι τῶν Ἀλκμεωνιδέων, οὐ βουλόμενός οἱ γενέσθαι ἐκ τῆς νεογάμου γυναικὸς τέκνα ἐμίσγετό οἱ οὐ κατὰ νόμον. τὰ μέν νυν πρῶτα ἔκρυπτε ταῦτα ἡ γυνή, μετὰ δὲ εἴτε ἱστορεύσῃ εἴτε καὶ οὒ φράζει τῇ ἑωυτῆς μητρί, ἣ δὲ τῷ ἀνδρί. ὀργῇ δὲ ὡς εἶχε καταλλάσσετο τὴν ἔχθρην τοῖσι στασιώτῃσι. μαθὼν δὲ ὁ Πεισίστρατος τὰ ποιεύμενα ἐπʼ ἑωυτῷ ἀπαλλάσσετο ἐκ τῆς χώρης τὸ παράπαν, ἀπικόμενος δὲ ἐς Ἐρέτριαν ἐβουλεύετο ἅμα τοῖσι παισί. Ἱππίεω δὲ γνώμῃ νικήσαντος ἀνακτᾶσθαι ὀπίσω τὴν τυραννίδα, ἐνθαῦτα ἤγειρον δωτίνας ἐκ τῶν πολίων αἵτινές σφι προαιδέοντό κού τι. πολλῶν δὲ μεγάλα παρασχόντων χρήματα, Θηβαῖοι ὑπερεβάλοντο τῇ δόσι τῶν χρημάτων. μετὰ δέ, οὐ πολλῷ λόγῳ εἰπεῖν, χρόνος διέφυ καὶ πάντα σφι ἐξήρτυτο ἐς τὴν κάτοδον· καὶ γὰρ Ἀργεῖοι μισθωτοὶ ἀπίκοντο ἐκ Πελοποννήσου, καὶ Νάξιός σφι ἀνὴρ ἀπιγμένος ἐθελοντής, τῷ οὔνομα ἦν Λύγδαμις, προθυμίην πλείστην παρείχετο, κομίσας καὶ χρήματα καὶ ἄνδρας.
1.65 τοὺς μέν νυν Ἀθηναίους τοιαῦτα τὸν χρόνον τοῦτον ἐπυνθάνετο ὁ Κροῖσος κατέχοντα, τοὺς δὲ Λακεδαιμονίους ἐκ κακῶν τε μεγάλων πεφευγότας καὶ ἐόντας ἤδη τῷ πολέμῳ κατυπερτέρους Τεγεητέων. ἐπὶ γὰρ Λέοντος βασιλεύοντος καὶ Ἡγησικλέος ἐν Σπάρτῃ τοὺς ἄλλους πολέμους εὐτυχέοντες οἱ Λακεδαιμόνιοι πρὸς Τεγεήτας μούνους προσέπταιον. τὸ δὲ ἔτι πρότερον τούτων καί κακονομώτατοι ἦσαν σχεδὸν πάντων Ἑλλήνων κατά τε σφέας αὐτοὺς καὶ ξείνοισι ἀπρόσμικτοι· μετέβαλον δὲ ὧδε ἐς εὐνομίην. Λυκούργου τῶν Σπαρτιητέων δοκίμου ἀνδρὸς ἐλθόντος ἐς Δελφοὺς ἐπὶ τὸ χρηστήριον, ὡς ἐσήιε ἐς τὸ μέγαρον, εὐθὺς ἡ Πυθίη λέγει τάδε. ἥκεις ὦ Λυκόοργε ἐμὸν ποτὶ πίονα νηόν Ζηνὶ φίλος καὶ πᾶσιν Ὀλύμπια δώματʼ ἔχουσι. δίζω ἤ σε θεὸν μαντεύσομαι ἢ ἄνθρωπον. ἀλλʼ ἔτι καὶ μᾶλλον θεὸν ἔλπομαι, ὦ Λυκόοργε. οἳ μὲν δή τινες πρὸς τούτοισι λέγουσι καὶ φράσαι αὐτῷ τὴν Πυθίην τὸν νῦν κατεστεῶτα κόσμον Σπαρτιήτῃσι. ὡς δʼ αὐτοὶ Λακεδαιμόνιοι λέγουσι, Λυκοῦργον ἐπιτροπεύσαντα Λεωβώτεω, ἀδελφιδέου μὲν ἑωυτοῦ βασιλεύοντος δὲ Σπαρτιητέων, ἐκ Κρήτης ἀγαγέσθαι ταῦτα. ὡς γὰρ ἐπετρόπευσε τάχιστα, μετέστησε τὰ νόμιμα πάντα, καὶ ἐφύλαξε ταῦτα μὴ παραβαίνειν· μετὰ δὲ τὰ ἐς πόλεμον ἔχοντα, ἐνωμοτίας καὶ τριηκάδας καὶ συσσίτια, πρός τε τούτοισι τοὺς ἐφόρους καὶ γέροντας ἔστησε Λυκοῦργος.
5.56 ἡ μέν νυν ὄψις τοῦ Ἱππάρχου ἐνυπνίου ἦν ἥδε· ἐν τῇ προτέρῃ νυκτὶ τῶν Παναθηναίων ἐδόκεε ὁ Ἵππαρχος ἄνδρα οἱ ἐπιστάντα μέγαν καὶ εὐειδέα αἰνίσσεσθαι τάδε τὰ ἔπεα. τλῆθι λέων ἄτλητα παθὼν τετληότι θυμῷ· οὐδεὶς ἀνθρώπων ἀδικῶν τίσιν οὐκ ἀποτίσει. ταῦτα δέ, ὡς ἡμέρη ἐγένετο τάχιστα, φανερὸς ἦν ὑπερτιθέμενος ὀνειροπόλοισι· μετὰ δὲ ἀπειπάμενος τὴν ὄψιν ἔπεμπε τὴν πομπήν, ἐν τῇ δὴ τελευτᾷ.
7.12 ταῦτα μὲν ἐπὶ τοσοῦτο ἐλέγετο. μετὰ δὲ εὐφρόνη τε ἐγίνετο καὶ Ξέρξην ἔκνιζε ἡ Ἀρταβάνου γνώμη· νυκτὶ δὲ βουλὴν διδοὺς πάγχυ εὕρισκέ οἱ οὐ πρῆγμα εἶναι στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα. δεδογμένων δέ οἱ αὖτις τούτων κατύπνωσε, καὶ δή κου ἐν τῇ νυκτὶ εἶδε ὄψιν τοιήνδε, ὡς λέγεται ὑπὸ Περσέων· ἐδόκεε ὁ Ξέρξης ἄνδρα οἱ ἐπιστάντα μέγαν τε καὶ εὐειδέα εἰπεῖν “μετὰ δὴ βουλεύεαι, ὦ Πέρσα, στράτευμα μὴ ἄγειν ἐπὶ τὴν Ἑλλάδα, προείπας ἁλίζειν Πέρσας στρατόν; οὔτε ὦν μεταβουλευόμενος ποιέεις εὖ οὔτε ὁ συγγνωσόμενός τοι πάρα· ἀλλʼ ὥσπερ τῆς ἡμέρης ἐβουλεύσαο ποιέειν, ταύτην ἴθι τῶν ὁδῶν.” 7.13 τὸν μὲν ταῦτα εἰπόντα ἐδόκεε ὁ Ξέρξης ἀποπτάσθαι, ἡμέρης δὲ ἐπιλαμψάσης ὀνείρου μὲν τούτου λόγον οὐδένα ἐποιέετο, ὁ δὲ Περσέων συναλίσας τοὺς καὶ πρότερον συνέλεξε, ἔλεξέ σφι τάδε. “ἄνδρες Πέρσαι, συγγνώμην μοι ἔχετε ὅτι ἀγχίστροφα βουλεύομαι· φρενῶν τε γὰρ ἐς τὰ ἐμεωυτοῦ πρῶτα οὔκω ἀνήκω, καὶ οἱ παρηγορεόμενοι ἐκεῖνα ποιέειν οὐδένα χρόνον μευ ἀπέχονται. ἀκούσαντι μέντοι μοι τῆς Ἀρταβάνου γνώμης παραυτίκα μὲν ἡ νεότης ἐπέζεσε, ὥστε ἀεικέστερα ἀπορρῖψαι ἔπεα ἐς ἄνδρα πρεσβύτερον ἢ χρεόν· νῦν μέντοι συγγνοὺς χρήσομαι τῇ ἐκείνου γνώμῃ. ὡς ὦν μεταδεδογμένον μοι μὴ στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα, ἥσυχοι ἔστε.” 7.14 Πέρσαι μὲν ὡς ἤκουσαν ταῦτα, κεχαρηκότες προσεκύνεον. νυκτὸς δὲ γενομένης αὖτις τὠυτὸ ὄνειρον τῷ Ξέρξῃ κατυπνωμένῳ ἔλεγε ἐπιστάν “ὦ παῖ Δαρείου, καὶ δὴ φαίνεαι ἐν Πέρσῃσί τε ἀπειπάμενος τὴν στρατηλασίην καὶ τὰ ἐμὰ ἔπεα ἐν οὐδενὶ ποιησάμενος λόγῳ ὡς παρʼ οὐδενὸς ἀκούσας; εὖ νυν τόδʼ ἴσθι· ἤν περ μὴ αὐτίκα στρατηλατέῃς, τάδε τοι ἐξ αὐτῶν ἀνασχήσει· ὡς καὶ μέγας καὶ πολλὸς ἐγένεο ἐν ὀλίγῳ χρόνῳ, οὕτω καὶ ταπεινὸς ὀπίσω κατὰ τάχος ἔσεαι.” 7.15 Ξέρξης μὲν περιδεὴς γενόμενος τῇ ὄψι ἀνά τε ἔδραμε ἐκ τῆς κοίτης καὶ πέμπει ἄγγελον ἐπὶ Ἀρτάβανον καλέοντα· ἀπικομένῳ δέ οἱ ἔλεγε Ξέρξης τάδε. “Ἀρτάβανε, ἐγὼ τὸ παραυτίκα μὲν οὐκ ἐσωφρόνεον εἴπας ἐς σὲ μάταια ἔπεα χρηστῆς εἵνεκα συμβουλίης· μετὰ μέντοι οὐ πολλὸν χρόνον μετέγνων, ἔγνων δὲ ταῦτα μοι ποιητέα ἐόντα τὰ σὺ ὑπεθήκαο. οὔκων δυνατός τοι εἰμὶ ταῦτα βουλόμενος ποιέειν· τετραμμένῳ γὰρ δὴ καὶ μετεγνωκότι ἐπιφοιτέον ὄνειρον φαντάζεταί μοι οὐδαμῶς συνεπαινέον ποιέειν με ταῦτα· νῦν δὲ καὶ διαπειλῆσαν οἴχεται. εἰ ὦν θεός ἐστι ὁ ἐπιπέμπων καί οἱ πάντως ἐν ἡδονῇ ἐστι γενέσθαι στρατηλασίην ἐπὶ Ἑλλάδα, ἐπιπτήσεται καὶ σοὶ τὠυτὸ τοῦτο ὄνειρον, ὁμοίως καὶ ἐμοὶ ἐντελλόμενον. εὑρίσκω δὲ ὧδʼ ἂν γινόμενα ταῦτα, εἰ λάβοις τὴν ἐμὴν σκευὴν πᾶσαν καὶ ἐνδὺς μετὰ τοῦτο ἵζοιο ἐς τὸν ἐμὸν θρόνον, καὶ ἔπειτα ἐν κοίτῃ τῇ ἐμῇ κατυπνώσειας.” 7.16 Ξέρξης μὲν ταῦτά οἱ ἔλεγε· Ἀρτάβανος δὲ οὐ πρώτῳ κελεύσματι πειθόμενος, οἷα οὐκ ἀξιεύμενος ἐς τὸν βασιλήιον θρόνον ἵζεσθαι, τέλος ὡς ἠναγκάζετο εἴπας τάδε ἐποίεε τὸ κελευόμενον. 7.16 “εἰ δὲ ἄρα μή ἐστι τοῦτο τοιοῦτο οἷον ἐγὼ διαιρέω, ἀλλά τι τοῦ θείου μετέχον, σὺ πᾶν αὐτὸ συλλαβὼν εἴρηκας· φανήτω γὰρ δὴ καὶ ἐμοὶ ὡς καὶ σοὶ διακελευόμενον. φανῆναι δὲ οὐδὲν μᾶλλόν μοι ὀφείλει ἔχοντι τὴν ἐσθῆτα ἢ οὐ καὶ τὴν ἐμήν, οὐδέ τι μᾶλλον ἐν κοίτῃ τῇ σῇ ἀναπαυομένῳ ἢ οὐ καὶ ἐν τῇ ἐμῇ, εἴ πέρ γε καὶ ἄλλως ἐθέλει φανῆναι. οὐ γὰρ δὴ ἐς τοσοῦτό γε εὐηθείης ἀνήκει τοῦτο, ὅ τι δή κοτε ἐστί, τὸ ἐπιφαινόμενόν τοι ἐν τῷ ὕπνῳ, ὥστε δόξει ἐμὲ ὁρῶν σὲ εἶναι, τῇ σῇ ἐσθῆτι τεκμαιρόμενον. εἰ δὲ ἐμὲ μὲν ἐν οὐδενὶ λόγῳ ποιήσεται οὐδὲ ἀξιώσει ἐπιφανῆναι, οὔτε ἢν τὴν ἐμὴν ἐσθῆτα ἔχω οὔτε ἢν τὴν σήν, οὐδὲ ἐπιφοιτήσει, τοῦτο ἤδη μαθητέον ἔσται. εἰ γὰρ δὴ ἐπιφοιτήσει γε συνεχέως, φαίην ἂν καὶ αὐτὸς θεῖον εἶναι. εἰ δέ τοι οὕτω δεδόκηται γίνεσθαι καὶ οὐκ οἶά τε αὐτὸ παρατρέψαι, ἀλλʼ ἤδη δεῖ ἐμὲ ἐν κοίτῃ σῇ κατυπνῶσαι, φέρε, τούτων ἐξ ἐμεῦ ἐπιτελευμένων φανήτω καὶ ἐμοί. μέχρι δὲ τούτου τῇ παρεούσῃ γνώμῃ χρήσομαι.” 7.16 “ἴσον ἐκεῖνο ὦ βασιλεῦ παρʼ ἐμοὶ κέκριται, φρονέειν τε εὖ καὶ τῷ λέγοντι χρηστὰ ἐθέλειν πείθεσθαι· τά σε καὶ ἀμφότερα περιήκοντα ἀνθρώπων κακῶν ὁμιλίαι σφάλλουσι, κατά περ τὴν πάντων χρησιμωτάτην ἀνθρώποισι θάλασσαν πνεύματα φασὶ ἀνέμων ἐμπίπτοντα οὐ περιορᾶν φύσι τῇ ἑωυτῆς χρᾶσθαι. ἐμὲ δὲ ἀκούσαντα πρὸς σεῦ κακῶς οὐ τοσοῦτο ἔδακε λύπη ὅσον γνωμέων δύο προκειμενέων Πέρσῃσι, τῆς μὲν ὕβριν αὐξανούσης, τῆς δὲ καταπαυούσης καὶ λεγούσης ὡς κακὸν εἴη διδάσκειν τὴν ψυχὴν πλέον τι δίζησθαι αἰεὶ ἔχειν τοῦ παρεόντος, τοιουτέων προκειμενέων γνωμέων ὅτι τὴν σφαλερωτέρην σεωυτῷ τε καὶ Πέρσῃσι ἀναιρέο.” 7.16 “νῦν ὦν, ἐπειδὴ τέτραψαι ἐπὶ τὴν ἀμείνω, φῄς τοι μετιέντι τὸν ἐπʼ Ἕλληνας στόλον ἐπιφοιτᾶν ὄνειρον θεοῦ τινος πομπῇ, οὐκ ἐῶντά σε καταλύειν τὸν στόλον. ἀλλʼ οὐδὲ ταῦτα ἐστι, ὦ παῖ, θεῖα. ἐνύπνια γὰρ τὰ ἐς ἀνθρώπους πεπλανημένα τοιαῦτα ἐστὶ οἷά σε ἐγὼ διδάξω, ἔτεσι σεῦ πολλοῖσι πρεσβύτερος ἐών· πεπλανῆσθαι αὗται μάλιστα ἐώθασι αἱ ὄψιες τῶν ὀνειράτων, τά τις ἡμέρης φροντίζει. ἡμεῖς δὲ τὰς πρὸ τοῦ ἡμέρας ταύτην τὴν στρατηλασίην καὶ τὸ κάρτα εἴχομεν μετὰ χεῖρας.” 7.17 τοσαῦτα εἴπας Ἀρτάβανος, ἐλπίζων Ξέρξην ἀποδέξειν λέγοντα οὐδέν, ἐποίεε τὸ κελευόμενον. ἐνδὺς δὲ τὴν Ξέρξεω ἐσθῆτα καὶ ἱζόμενος ἐς τὸν βασιλήιον θρόνον ὡς μετὰ ταῦτα κοῖτον ἐποιέετο, ἦλθέ οἱ κατυπνωμένῳ τὠυτὸ ὄνειρον τὸ καὶ παρὰ Ξέρξην ἐφοίτα, ὑπερστὰν δὲ τοῦ Ἀρταβάνου εἶπε· “ἆρα σὺ δὴ κεῖνος εἶς ὁ ἀποσπεύδων Ξέρξην στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα ὡς δὴ κηδόμενος αὐτοῦ ; ἀλλʼ οὔτε ἐς τὸ μετέπειτα οὔτε ἐς τὸ παραυτίκα νῦν καταπροΐξεαι ἀποτρέπων τὸ χρεὸν γενέσθαι. Ξέρξην δὲ τὰ δεῖ ἀνηκουστέοντα παθεῖν, αὐτῷ ἐκείνῳ δεδήλωται.” 7.18 ταῦτά τε ἐδόκεε Ἀρτάβανος τὸ ὄνειρον ἀπειλέειν καὶ θερμοῖσι σιδηρίοισι ἐκκαίειν αὐτοῦ μέλλειν τοὺς ὀφθαλμούς. καὶ ὃς ἀμβώσας μέγα ἀναθρώσκει, καὶ παριζόμενος Ξέρξῃ, ὡς τὴν ὄψιν οἱ τοῦ ἐνυπνίου διεξῆλθε ἀπηγεόμενος, δεύτερά οἱ λέγει τάδε. “ἐγὼ μέν, ὦ βασιλεῦ, οἶα ἄνθρωπος ἰδὼν ἤδη πολλά τε καὶ μεγάλα πεσόντα πρήγματα ὑπὸ ἡσσόνων, οὐκ ἔων σε τὰ πάντα τῇ ἡλικίῃ εἴκειν, ἐπιστάμενος ὡς κακὸν εἴη τὸ πολλῶν ἐπιθυμέειν, μεμνημένος μὲν τὸν ἐπὶ Μασσαγέτας Κύρου στόλον ὡς ἔπρηξε, μεμνημένος δὲ καὶ τὸν ἐπʼ Αἰθίοπας τὸν Καμβύσεω, συστρατευόμενος δὲ καὶ Δαρείῳ ἐπὶ Σκύθας. ἐπιστάμενος ταῦτα γνώμην εἶχον ἀτρεμίζοντά σε μακαριστὸν εἶναι πρὸς πάντων ἀνθρώπων. ἐπεὶ δὲ δαιμονίη τις γίνεται ὁρμή, καὶ Ἕλληνας, ὡς οἶκε, καταλαμβάνει τις φθορὴ θεήλατος, ἐγὼ μὲν καὶ αὐτὸς τρέπομαι καὶ τὴν γνώμην μετατίθεμαι, σὺ δὲ σήμηνον μὲν Πέρσῃσι τὰ ἐκ τοῦ θεοῦ πεμπόμενα, χρᾶσθαι δὲ κέλευε τοῖσι ἐκ σέο πρώτοισι προειρημένοισι ἐς τὴν παρασκευήν, ποίεε δὲ οὕτω ὅκως τοῦ θεοῦ παραδιδόντος τῶν σῶν ἐνδεήσει μηδέν.” τούτων δὲ λεχθέντων, ἐνθαῦτα ἐπαερθέντες τῇ ὄψι, ὡς ἡμέρη ἐγένετο τάχιστα, Ξέρξης τε ὑπερετίθετο ταῦτα Πέρσῃσι, καὶ Ἀρτάβανος, ὃς πρότερον ἀποσπεύδων μοῦνος ἐφαίνετο, τότε ἐπισπεύδων φανερὸς ἦν. 7.19 ὁρμημένῳ δὲ Ξέρξῃ στρατηλατέειν μετὰ ταῦτα τρίτη ὄψις ἐν τῷ ὕπνῳ ἐγένετο, τὴν οἱ Μάγοι ἔκριναν ἀκούσαντες φέρειν τε ἐπὶ πᾶσαν γῆν δουλεύσειν τέ οἱ πάντας ἀνθρώπους. ἡ δὲ ὄψις ἦν ἥδε· ἐδόκεε ὁ Ξέρξης ἐστεφανῶσθαι ἐλαίης θαλλῷ, ἀπὸ δὲ τῆς ἐλαίης τοὺς κλάδους γῆν πᾶσαν ἐπισχεῖν, μετὰ δὲ ἀφανισθῆναι περὶ τῇ κεφαλῇ κείμενον τὸν στέφανον. κρινάντων δὲ ταῦτα τῶν Μάγων, Περσέων τε τῶν συλλεχθέντων αὐτίκα πᾶς ἀνὴρ ἐς τὴν ἀρχὴν ἑωυτοῦ ἀπελάσας εἶχε προθυμίην πᾶσαν ἐπὶ τοῖσι εἰρημένοισι, θέλων αὐτὸς ἕκαστος τὰ προκείμενα δῶρα λαβεῖν, καὶ Ξέρξης τοῦ στρατοῦ οὕτω ἐπάγερσιν ποιέεται, χῶρον πάντα ἐρευνῶν τῆς ἠπείρου.'' None
1.37 This was his answer, and the Mysians were satisfied with it. But the son of Croesus now entered, having heard what the Mysians had asked for; and when Croesus refused to send his son with them, the young man said, ,“Father, it was once thought very fine and noble for us to go to war and the chase and win renown; but now you have barred me from both of these, although you have seen neither cowardice nor lack of spirit in me. With what face can I now show myself whenever I go to and from the market-place? ,What will the men of the city think of me, and what my newly wedded wife? With what kind of man will she think that she lives? So either let me go to the hunt, or show me by reasoning that what you are doing is best for me.”
1.60 But after a short time the partisans of Megacles and of Lycurgus made common cause and drove him out. In this way Pisistratus first got Athens and, as he had a sovereignty that was not yet firmly rooted, lost it. Presently his enemies who together had driven him out began to feud once more. ,Then Megacles, harassed by factional strife, sent a message to Pisistratus offering him his daughter to marry and the sovereign power besides. ,When this offer was accepted by Pisistratus, who agreed on these terms with Megacles, they devised a plan to bring Pisistratus back which, to my mind, was so exceptionally foolish that it is strange (since from old times the Hellenic stock has always been distinguished from foreign by its greater cleverness and its freedom from silly foolishness) that these men should devise such a plan to deceive Athenians, said to be the subtlest of the Greeks. ,There was in the Paeanian deme a woman called Phya, three fingers short of six feet, four inches in height, and otherwise, too, well-formed. This woman they equipped in full armor and put in a chariot, giving her all the paraphernalia to make the most impressive spectacle, and so drove into the city; heralds ran before them, and when they came into town proclaimed as they were instructed: ,“Athenians, give a hearty welcome to Pisistratus, whom Athena herself honors above all men and is bringing back to her own acropolis.” So the heralds went about proclaiming this; and immediately the report spread in the demes that Athena was bringing Pisistratus back, and the townsfolk, believing that the woman was the goddess herself, worshipped this human creature and welcomed Pisistratus. ' "1.61 Having got back his sovereignty in the manner which I have described, Pisistratus married Megacles' daughter according to his agreement with Megacles. But as he already had young sons, and as the Alcmeonid family were said to be under a curse, he had no wish that his newly-wedded wife bear him children, and therefore had unusual intercourse with her. ,At first the woman hid the fact: presently she told her mother (whether interrogated or not, I do not know) and the mother told her husband. Megacles was very angry to be dishonored by Pisistratus; and in his anger he patched up his quarrel with the other faction. Pisistratus, learning what was going on, went alone away from the country altogether, and came to Eretria where he deliberated with his sons. ,The opinion of Hippias prevailing, that they should recover the sovereignty, they set out collecting contributions from all the cities that owed them anything. Many of these gave great amounts, the Thebans more than any, ,and in course of time, not to make a long story, everything was ready for their return: for they brought Argive mercenaries from the Peloponnese, and there joined them on his own initiative a man of Naxos called Lygdamis, who was most keen in their cause and brought them money and men. " 1.65 So Croesus learned that at that time such problems were oppressing the Athenians, but that the Lacedaemonians had escaped from the great evils and had mastered the Tegeans in war. In the kingship of Leon and Hegesicles at Sparta, the Lacedaemonians were successful in all their other wars but met disaster only against the Tegeans. ,Before this they had been the worst-governed of nearly all the Hellenes and had had no dealings with strangers, but they changed to good government in this way: Lycurgus, a man of reputation among the Spartans, went to the oracle at Delphi . As soon as he entered the hall, the priestess said in hexameter: ,
5.56 Now this was the vision which Hipparchus saw in a dream: in the night before the
7.12 The discussion went that far; then night came, and Xerxes was pricked by the advice of Artabanus. Thinking it over at night, he saw clearly that to send an army against Hellas was not his affair. He made this second resolve and fell asleep; then (so the Persians say) in the night he saw this vision: It seemed to Xerxes that a tall and handsome man stood over him and said, ,“Are you then changing your mind, Persian, and will not lead the expedition against Hellas, although you have proclaimed the mustering of the army? It is not good for you to change your mind, and there will be no one here to pardon you for it; let your course be along the path you resolved upon yesterday.” ' "7.13 So the vision spoke, and seemed to Xerxes to vanish away. When day dawned, the king took no account of this dream, and he assembled the Persians whom he had before gathered together and addressed them thus: ,“Persians, forgive me for turning and twisting in my purpose; I am not yet come to the fullness of my wisdom, and I am never free from people who exhort me to do as I said. It is true that when I heard Artabanus' opinion my youthful spirit immediately boiled up, and I burst out with an unseemly and wrongful answer to one older than myself; but now I see my fault and will follow his judgment. ,Be at peace, since I have changed my mind about marching against Hellas.” " "7.14 When the Persians heard that, they rejoiced and made obeisance to him. But when night came on, the same vision stood again over Xerxes as he slept, and said, “Son of Darius, have you then plainly renounced your army's march among the Persians, and made my words of no account, as though you had not heard them? Know for certain that, if you do not lead out your army immediately, this will be the outcome of it: as you became great and mighty in a short time, so in a moment will you be brought low again.” " '7.15 Greatly frightened by the vision, Xerxes leapt up from his bed, and sent a messenger to summon Artabanus. When he came, Xerxes said, “Artabanus, for a moment I was of unsound mind, and I answered your good advice with foolish words; but after no long time I repented, and saw that it was right for me to follow your advice. ,Yet, though I desire to, I cannot do it; ever since I turned back and repented, a vision keeps coming to haunt my sight, and it will not allow me to do as you advise; just now it has threatened me and gone. ,Now if a god is sending the vision, and it is his full pleasure that there this expedition against Hellas take place, that same dream will hover about you and give you the same command it gives me. I believe that this is most likely to happen, if you take all my apparel and sit wearing it upon my throne, and then lie down to sleep in my bed.” ' "7.16 Xerxes said this, but Artabanus would not obey the first command, thinking it was not right for him to sit on the royal throne; at last he was compelled and did as he was bid, saying first: ,“O king, I judge it of equal worth whether a man is wise or is willing to obey good advice; to both of these you have attained, but the company of bad men trips you up; just as they say that sea, of all things the most serviceable to men, is hindered from following its nature by the blasts of winds that fall upon it. ,It was not that I heard harsh words from you that stung me so much as that, when two opinions were laid before the Persians, one tending to the increase of pride, the other to its abatement, showing how evil a thing it is to teach the heart continual desire of more than it has, of these two opinions you preferred that one which was more fraught with danger to yourself and to the Persians. ,Now when you have turned to the better opinion, you say that, while intending to abandon the expedition against the Greeks, you are haunted by a dream sent by some god, which forbids you to disband the expedition. ,But this is none of heaven's working, my son. The roving dreams that visit men are of such nature as I shall teach you, since I am many years older than you. Those visions that rove about us in dreams are for the most part the thoughts of the day; and in these recent days we have been very busy with this expedition. ,But if this is not as I determine and it has something divine to it, then you have spoken the conclusion of the matter; let it appear to me just as it has to you, and utter its command. If it really wishes to appear, it should do so to me no more by virtue of my wearing your dress instead of mine, and my sleeping in your bed rather than in my own. ,Whatever it is that appears to you in your sleep, surely it has not come to such folly as to infer from your dress that I am you when it sees me. We now must learn if it will take no account of me and not deign to appear and haunt me, whether I am wearing your robes or my own, but will come to you; if it comes continually, I myself would say that it is something divine. ,If you are determined that this must be done and there is no averting it, and I must lie down to sleep in your bed, so be it; this duty I will fulfill, and let the vision appear also to me. But until then I will keep my present opinion.” " "7.17 So spoke Artabanus and did as he was bid, hoping to prove Xerxes' words vain; he put on Xerxes' robes and sat on the king's throne. Then while he slept there came to him in his sleep the same dream that had haunted Xerxes; it stood over him and spoke thus: ,“Are you the one who dissuades Xerxes from marching against Hellas, because you care for him? Neither in the future nor now will you escape with impunity for striving to turn aside what must be. To Xerxes himself it has been declared what will befall him if he disobeys.” " "7.18 With this threat (so it seemed to Artabanus) the vision was about to burn his eyes with hot irons. He leapt up with a loud cry, then sat by Xerxes and told him the whole story of what he had seen in his dream, and next he said: ,“O King, since I have seen, as much as a man may, how the greater has often been brought low by the lesser, I forbade you to always give rein to your youthful spirit, knowing how evil a thing it is to have many desires, and remembering the end of Cyrus' expedition against the Massagetae and of Cambyses' against the Ethiopians, and I myself marched with Darius against the Scythians. ,Knowing this, I judged that you had only to remain in peace for all men to deem you fortunate. But since there is some divine motivation, and it seems that the gods mark Hellas for destruction, I myself change and correct my judgment. Now declare the gods' message to the Persians, and bid them obey your first command for all due preparation. Do this, so that nothing on your part be lacking to the fulfillment of the gods' commission.” ,After this was said, they were incited by the vision, and when daylight came Xerxes imparted all this to the Persians. Artabanus now openly encouraged that course which he alone had before openly discouraged." '7.19 Xerxes was now intent on the expedition and then saw a third vision in his sleep, which the Magi interpreted to refer to the whole earth and to signify that all men should be his slaves. This was the vision: Xerxes thought that he was crowned with an olive bough, of which the shoots spread over the whole earth, and then the crown vanished from off his head where it was set. ,The Magi interpreted it in this way, and immediately every single man of the Persians who had been assembled rode away to his own province and there used all zeal to fulfill the kings command, each desiring to receive the promised gifts. Thus it was that Xerxes mustered his army, searching out every part of the continent. '' None
|18. Plato, Alcibiades Ii, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • prayer, criticism of • prayers, criticisms of
Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 34; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 48
|143a Ζεῦ βασιλεῦ, τὰ μὲν ἐσθλά, φησί, καὶ εὐχομένοις καὶ ἀνεύκτοις ἄμμι δίδου, τὰ δὲ δειλὰ καὶ εὐχομένοις ἀπαλέξειν Anth. Pal. 10.108 κελεύει. ΣΩ. ἐμοὶ μὲν οὖν καλῶς δοκεῖ καὶ ἀσφαλῶς λέγειν ὁ ποιητής· σὺ δʼ εἴ τι ἐν νῷ ἔχεις πρὸς ταῦτα, μὴ σιώπα. ΑΛ. χαλεπόν, ὦ Σώκρατες, ἐστὶν ἀντιλέγειν πρὸς τὰ καλῶς εἰρημένα· ἐκεῖνο δʼ οὖν ἐννοῶ, ὅσων κακῶν αἰτία ἡ ἄγνοια τοῖς ἀνθρώποις, ὁπότε, ὡς ἔοικε, λελήθαμεν ἡμᾶς'' None||143a King Zeus, give unto us what is good, whether we pray or pray not; But what is grievous, even if we pray for it, do thou avert. Anth. Pal. 10.108. Soc. So then, to my mind the poet spoke well and soundly; but if you have thought of an answer to his words, do not be silent. Alc. It is difficult, Socrates, to gainsay what has been well spoken: one thing, however, I do observe —how many evils are caused to men by ignorance, when, as it seems, we are beguiled by her not only into doing,'' None|
|19. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • prayer, criticism of • prayers, criticisms of
Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 68; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 55, 177
|14b ΣΩ. ἦ πολύ μοι διὰ βραχυτέρων, ὦ Εὐθύφρων, εἰ ἐβούλου, εἶπες ἂν τὸ κεφάλαιον ὧν ἠρώτων· ἀλλὰ γὰρ οὐ'' None||14b Socrates. You might, if you wished, Euthyphro, have answered much more briefly the chief part of my question. But it is plain that you do not care to instruct me.'' None|
|20. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Homer, ancient criticism of • Platos criticism of myth • moral criticism • post-mortality belief, critique
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 307; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 378; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 78; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 40
|229c ΣΩ. οὔκ, ἀλλὰ κάτωθεν ὅσον δύʼ ἢ τρία στάδια, ᾗ πρὸς τὸ ἐν Ἄγρας διαβαίνομεν· καὶ πού τίς ἐστι βωμὸς αὐτόθι Βορέου. ΦΑΙ. οὐ πάνυ νενόηκα· ἀλλʼ εἰπὲ πρὸς Διός, ὦ Σώκρατες, σὺ τοῦτο τὸ μυθολόγημα πείθῃ ἀληθὲς εἶναι; ΣΩ. ἀλλʼ εἰ ἀπιστοίην, ὥσπερ οἱ σοφοί, οὐκ ἂν ἄτοπος εἴην, εἶτα σοφιζόμενος φαίην αὐτὴν πνεῦμα Βορέου κατὰ τῶν πλησίον πετρῶν σὺν Φαρμακείᾳ παίζουσαν ὦσαι, καὶ οὕτω δὴ τελευτήσασαν λεχθῆναι ὑπὸ τοῦ Βορέου ἀνάρπαστον'248c λειμῶνος τυγχάνει οὖσα, ἥ τε τοῦ πτεροῦ φύσις, ᾧ ψυχὴ κουφίζεται, τούτῳ τρέφεται. θεσμός τε Ἀδραστείας ὅδε. ἥτις ἂν ψυχὴ θεῷ συνοπαδὸς γενομένη κατίδῃ τι τῶν ἀληθῶν, μέχρι τε τῆς ἑτέρας περιόδου εἶναι ἀπήμονα, κἂν ἀεὶ τοῦτο δύνηται ποιεῖν, ἀεὶ ἀβλαβῆ εἶναι· ὅταν δὲ ἀδυνατήσασα ἐπισπέσθαι μὴ ἴδῃ, καί τινι συντυχίᾳ χρησαμένη λήθης τε καὶ κακίας πλησθεῖσα βαρυνθῇ, βαρυνθεῖσα δὲ πτερορρυήσῃ τε καὶ ἐπὶ τὴν γῆν πέσῃ, τότε νόμος ταύτην ' None||229c Socrates. No, the place is about two or three furlongs farther down, where you cross over to the precinct of Agra ; and there is an altar of Boreas somewhere thereabouts. Phaedrus. I have never noticed it. But, for Heaven’s sake, Socrates, tell me; do you believe this tale is true? Socrates. If I disbelieved, as the wise men do, I should not be extraordinary; then I might give a rational explanation, that a blast of Boreas, the north wind, pushed her off the neighboring rocks as she was playing with Pharmacea, and'248c on which the soul is raised up is nourished by this. And this is a law of Destiny, that the soul which follows after God and obtains a view of any of the truths is free from harm until the next period, and if it can always attain this, is always unharmed; but when, through inability to follow, it fails to see, and through some mischance is filled with forgetfulness and evil and grows heavy, and when it has grown heavy, loses its wings and falls to the earth, then it is the law that this soul ' None|
|21. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Augustine of Hippo, on pagan divination, astrological divination, critique of • Augustine of Hippo, on pagan divination, demonic divination, critique of • astronomy/astrology, Augustine’s critique of • prayers, criticisms of
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 426; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 55
|202e μεταξύ ἐστι θεοῦ τε καὶ θνητοῦ.'' None||202e Through it are conveyed all divination and priestcraft concerning sacrifice and ritual'' None|
|22. Thucydides, The History of The Peloponnesian War, 1.21, 1.21.1 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cassius Dio, modern criticism of • critical mode • readers, critical/resistant
Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 32, 33, 34; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 138, 147; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 12
1.21.1 ἐκ δὲ τῶν εἰρημένων τεκμηρίων ὅμως τοιαῦτα ἄν τις νομίζων μάλιστα ἃ διῆλθον οὐχ ἁμαρτάνοι, καὶ οὔτε ὡς ποιηταὶ ὑμνήκασι περὶ αὐτῶν ἐπὶ τὸ μεῖζον κοσμοῦντες μᾶλλον πιστεύων, οὔτε ὡς λογογράφοι ξυνέθεσαν ἐπὶ τὸ προσαγωγότερον τῇ ἀκροάσει ἢ ἀληθέστερον, ὄντα ἀνεξέλεγκτα καὶ τὰ πολλὰ ὑπὸ χρόνου αὐτῶν ἀπίστως ἐπὶ τὸ μυθῶδες ἐκνενικηκότα, ηὑρῆσθαι δὲ ἡγησάμενος ἐκ τῶν ἐπιφανεστάτων σημείων ὡς παλαιὰ εἶναι ἀποχρώντως.' ' None
1.21.1 On the whole, however, the conclusions I have drawn from the proofs quoted may, I believe, safely be relied on. Assuredly they will not be disturbed either by the lays of a poet displaying the exaggeration of his craft, or by the compositions of the chroniclers that are attractive at truth's expense; the subjects they treat of being out of the reach of evidence, and time having robbed most of them of historical value by enthroning them in the region of legend. Turning from these, we can rest satisfied with having proceeded upon the clearest data, and having arrived at conclusions as exact as can be expected in matters of such antiquity. " " None
|23. Xenophon, The Persian Expedition, 3.1.11 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dreams and visions, form criticism/classification, symbolic dreams • Herakleitos, criticises traditional religiosity
Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 257; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 138
3.1.11 ἐπεὶ δὲ ἀπορία ἦν, ἐλυπεῖτο μὲν σὺν τοῖς ἄλλοις καὶ οὐκ ἐδύνατο καθεύδειν· μικρὸν δʼ ὕπνου λαχὼν εἶδεν ὄναρ. ἔδοξεν αὐτῷ βροντῆς γενομένης σκηπτὸς πεσεῖν εἰς τὴν πατρῴαν οἰκίαν, καὶ ἐκ τούτου λάμπεσθαι πᾶσα.'' None
3.1.11 Now when the time of perplexity came, he was distressed as well as everybody else and was unable to sleep; but, getting at length a little sleep, he had a dream. It seemed to him that there was a clap of thunder and a bolt fell on his father’s house, setting the whole house ablaze. '' None
|24. Xenophon, Memoirs, 1.3.2, 1.4.2, 1.4.4-1.4.18 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • magic, criticisms and punishments of • prayer, criticism of • prayers, criticisms of • religion, Greek, and philosophy, philosophical criticisms and appropriations • rhetoric, critique of • sacrifices, criticisms of
Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 63; Keener(2005), First-Second Corinthians, 28; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 44, 47, 55, 59, 177; Tor (2017), Mortal and Divine in Early Greek Epistemology, 45
1.3.2 καὶ ηὔχετο δὲ πρὸς τοὺς θεοὺς ἁπλῶς τἀγαθὰ διδόναι, ὡς τοὺς θεοὺς κάλλιστα εἰδότας ὁποῖα ἀγαθά ἐστι· τοὺς δʼ εὐχομένους χρυσίον ἢ ἀργύριον ἢ τυραννίδα ἢ ἄλλο τι τῶν τοιούτων οὐδὲν διάφορον ἐνόμιζεν εὔχεσθαι ἢ εἰ κυβείαν ἢ μάχην ἢ ἄλλο τι εὔχοιντο τῶν φανερῶς ἀδήλων ὅπως ἀποβήσοιτο.
1.4.2 λέξω δὲ πρῶτον ἅ ποτε αὐτοῦ ἤκουσα περὶ τοῦ δαιμονίου διαλεγομένου πρὸς Ἀριστόδημον τὸν μικρὸν ἐπικαλούμενον. καταμαθὼν γὰρ αὐτὸν οὔτε θύοντα τοῖς θεοῖς οὔτε μαντικῇ χρώμενον, ἀλλὰ καὶ τῶν ποιούντων ταῦτα καταγελῶντα, εἰπέ μοι, ἔφη, ὦ Ἀριστόδημε, ἔστιν οὕστινας ἀνθρώπους τεθαύμακας ἐπὶ σοφίᾳ; ἔγωγʼ, ἔφη.
1.4.4 πότερά σοι δοκοῦσιν οἱ ἀπεργαζόμενοι εἴδωλα ἄφρονά τε καὶ ἀκίνητα ἀξιοθαυμαστότεροι εἶναι ἢ οἱ ζῷα ἔμφρονά τε καὶ ἐνεργά; πολὺ νὴ Δία οἱ ζῷα, εἴπερ γε μὴ τύχῃ τινί, ἀλλʼ ὑπὸ γνώμης ταῦτα γίγνεται. τῶν δὲ ἀτεκμάρτως ἐχόντων ὅτου ἕνεκα ἔστι καὶ τῶν φανερῶς ἐπʼ ὠφελείᾳ ὄντων πότερα τύχης καὶ πότερα γνώμης ἔργα κρίνεις; πρέπει μὲν τὰ ἐπʼ ὠφελείᾳ γιγνόμενα γνώμης εἶναι ἔργα. 1.4.5 οὐκοῦν δοκεῖ σοι ὁ ἐξ ἀρχῆς ποιῶν ἀνθρώπους ἐπʼ ὠφελείᾳ προσθεῖναι αὐτοῖς διʼ ὧν αἰσθάνονται ἕκαστα, ὀφθαλμοὺς μὲν ὥσθʼ ὁρᾶν τὰ ὁρατά, ὦτα δὲ ὥστʼ ἀκούειν τὰ ἀκουστά; ὀσμῶν γε μήν, εἰ μὴ ῥῖνες προσετέθησαν, τί ἂν ἡμῖν ὄφελος ἦν; τίς δʼ ἂν αἴσθησις ἦν γλυκέων καὶ δριμέων καὶ πάντων τῶν διὰ στόματος ἡδέων, εἰ μὴ γλῶττα τούτων γνώμων ἐνειργάσθη; 1.4.6 πρὸς δὲ τούτοις οὐ δοκεῖ σοι καὶ τάδε προνοίας ἔργοις ἐοικέναι, τὸ ἐπεὶ ἀσθενὴς μέν ἐστιν ἡ ὄψις, βλεφάροις αὐτὴν θυρῶσαι, ἅ, ὅταν μὲν αὐτῇ χρῆσθαί τι δέῃ, ἀναπετάννυται, ἐν δὲ τῷ ὕπνῳ συγκλείεται, ὡς δʼ ἂν μηδὲ ἄνεμοι βλάπτωσιν, ἡθμὸν βλεφαρίδας ἐμφῦσαι, ὀφρύσι τε ἀπογεισῶσαι τὰ ὑπὲρ τῶν ὀμμάτων, ὡς μηδʼ ὁ ἐκ τῆς κεφαλῆς ἱδρὼς κακουργῇ· τὸ δὲ τὴν ἀκοὴν δέχεσθαι μὲν πάσας φωνάς, ἐμπίμπλασθαι δὲ μήποτε· καὶ τοὺς μὲν πρόσθεν ὀδόντας πᾶσι ζῴοις οἵους τέμνειν εἶναι, τοὺς δὲ γομφίους οἵους παρὰ τούτων δεξαμένους λεαίνειν· καὶ στόμα μέν, διʼ οὗ ὧν ἐπιθυμεῖ τὰ ζῷα εἰσπέμπεται, πλησίον ὀφθαλμῶν καὶ ῥινῶν καταθεῖναι· ἐπεὶ δὲ τὰ ἀποχωροῦντα δυσχερῆ, ἀποστρέψαι τοὺς τούτων ὀχετοὺς καὶ ἀπενεγκεῖν ᾗ δυνατὸν προσωτάτω ἀπὸ τῶν αἰσθήσεων· ταῦτα οὕτω προνοητικῶς πεπραγμένα ἀπορεῖς πότερα τύχης ἢ γνώμης ἔργα ἐστίν; 1.4.7 οὐ μὰ τὸν Δίʼ, ἔφη, ἀλλʼ οὕτω γε σκοπουμένῳ πάνυ ἔοικε ταῦτα σοφοῦ τινος δημιουργοῦ καὶ φιλοζῴου τεχνήμασι. τὸ δὲ ἐμφῦσαι μὲν ἔρωτα τῆς τεκνοποιίας, ἐμφῦσαι δὲ ταῖς γειναμέναις ἔρωτα τοῦ ἐκτρέφειν, τοῖς δὲ τραφεῖσι μέγιστον μὲν πόθον τοῦ ζῆν, μέγιστον δὲ φόβον τοῦ θανάτου; ἀμέλει καὶ ταῦτα ἔοικε μηχανήμασί τινος ζῷα εἶναι βουλευσαμένου. 1.4.8 σὺ δὲ σαυτῷ δοκεῖς τι φρόνιμον ἔχειν; ἐρώτα γοῦν καὶ ἀποκρινοῦμαι. ἄλλοθι δὲ οὐδαμοῦ οὐδὲν οἴει φρόνιμον εἶναι; καὶ ταῦτʼ εἰδὼς ὅτι γῆς τε μικρὸν μέρος ἐν τῷ σώματι πολλῆς οὔσης ἔχεις καὶ ὑγροῦ βραχὺ πολλοῦ ὄντος καὶ τῶν ἄλλων δήπου μεγάλων ὄντων ἑκάστου μικρὸν μέρος λαβόντι τὸ σῶμα συνήρμοσταί σοι· νοῦν δὲ μόνον ἄρα οὐδαμοῦ ὄντα σε εὐτυχῶς πως δοκεῖς συναρπάσαι, καὶ τάδε τὰ ὑπερμεγέθη καὶ πλῆθος ἄπειρα διʼ ἀφροσύνην τινά, ὡς οἴει, εὐτάκτως ἔχειν; 1.4.9 μὰ Δίʼ οὐ γὰρ ὁρῶ τοὺς κυρίους, ὥσπερ τῶν ἐνθάδε γιγνομένων τοὺς δημιουργούς. οὐδὲ γὰρ τὴν σαυτοῦ σύγε ψυχὴν ὁρᾷς, ἣ τοῦ σώματος κυρία ἐστίν· ὥστε κατά γε τοῦτο ἔξεστί σοι λέγειν, ὅτι οὐδὲν γνώμῃ, ἀλλὰ τύχῃ πάντα πράττεις. 1.4.10 καὶ ὁ Ἀριστόδημος, οὔτοι, ἔφη, ἐγώ, ὦ Σώκρατες, ὑπερορῶ τὸ δαιμόνιον, ἀλλʼ ἐκεῖνο μεγαλοπρεπέστερον ἡγοῦμαι ἢ ὡς τῆς ἐμῆς θεραπείας προσδεῖσθαι. οὐκοῦν, ἔφη, ὅσῳ μεγαλοπρεπέστερον ὂν ἀξιοῖ σε θεραπεύειν, τοσούτῳ μᾶλλον τιμητέον αὐτό. 1.4.11 εὖ ἴσθι, ἔφη, ὅτι, εἰ νομίζοιμι θεοὺς ἀνθρώπων τι φροντίζειν, οὐκ ἂν ἀμελοίην αὐτῶν. ἔπειτʼ οὐκ οἴει φροντίζειν; οἳ πρῶτον μὲν μόνον τῶν ζῴων ἄνθρωπον ὀρθὸν ἀνέστησαν· ἡ δὲ ὀρθότης καὶ προορᾶν πλέον ποιεῖ δύνασθαι καὶ τὰ ὕπερθεν μᾶλλον θεᾶσθαι καὶ ἧττον κακοπαθεῖν καὶ ὄψιν καὶ ἀκοὴν καὶ στόμα ἐνεποίησαν· ἔπειτα τοῖς μὲν ἄλλοις ἑρπετοῖς πόδας ἔδωκαν, οἳ τὸ πορεύεσθαι μόνον παρέχουσιν, ἀνθρώπῳ δὲ καὶ χεῖρας προσέθεσαν, αἳ τὰ πλεῖστα οἷς εὐδαιμονέστεροι ἐκείνων ἐσμὲν ἐξεργάζονται. 1.4.12 καὶ μὴν γλῶττάν γε πάντων τῶν ζῴων ἐχόντων, μόνην τὴν τῶν ἀνθρώπων ἐποίησαν οἵαν ἄλλοτε ἀλλαχῇ ψαύουσαν τοῦ στόματος ἀρθροῦν τε τὴν φωνὴν καὶ σημαίνειν πάντα ἀλλήλοις ἃ βουλόμεθα. τὸ δὲ καὶ τὰς τῶν ἀφροδισίων ἡδονὰς τοῖς μὲν ἄλλοις ζῴοις δοῦναι περιγράψαντας τοῦ ἔτους χρόνον, ἡμῖν δὲ συνεχῶς μέχρι γήρως ταῦτα παρέχειν. 1.4.13 οὐ τοίνυν μόνον ἤρκεσε τῷ θεῷ τοῦ σώματος ἐπιμεληθῆναι, ἀλλʼ, ὅπερ μέγιστόν ἐστι, καὶ τὴν ψυχὴν κρατίστην τῷ ἀνθρώπῳ ἐνέφυσε. τίνος γὰρ ἄλλου ζῴου ψυχὴ πρῶτα μὲν θεῶν τῶν τὰ μέγιστα καὶ κάλλιστα συνταξάντων ᾔσθηται ὅτι εἰσί; τί δὲ φῦλον ἄλλο ἢ ἄνθρωποι θεοὺς θεραπεύουσι; ποία δὲ ψυχὴ τῆς ἀνθρωπίνης ἱκανωτέρα προφυλάττεσθαι ἢ λιμὸν ἢ δίψος ἢ ψύχη ἢ θάλπη, ἢ νόσοις ἐπικουρῆσαι, ἢ ῥώμην ἀσκῆσαι, ἢ πρὸς μάθησιν ἐκπονῆσαι, ἢ ὅσα ἂν ἀκούσῃ ἢ ἴδῃ ἢ μάθῃ ἱκανωτέρα ἐστὶ διαμεμνῆσθαι; 1.4.14 οὐ γὰρ πάνυ σοι κατάδηλον ὅτι παρὰ τἆλλα ζῷα ὥσπερ θεοὶ ἄνθρωποι βιοτεύουσι, φύσει καὶ τῷ σώματι καὶ τῇ ψυχῇ κρατιστεύοντες; οὔτε γὰρ βοὸς ἂν ἔχων σῶμα, ἀνθρώπου δὲ γνώμην ἐδύνατʼ ἂν πράττειν ἃ ἐβούλετο, οὔθʼ ὅσα χεῖρας ἔχει, ἄφρονα δʼ ἐστί, πλέον οὐδὲν ἔχει. σὺ δʼ ἀμφοτέρων τῶν πλείστου ἀξίων τετυχηκὼς οὐκ οἴει σοῦ θεοὺς ἐπιμελεῖσθαι; ἀλλʼ ὅταν τί ποιήσωσι, νομιεῖς αὐτοὺς σοῦ φροντίζειν; 1.4.15 ὅταν πέμπωσιν, ὥσπερ σὺ φὴς πέμπειν αὐτούς, συμβούλους ὅ τι χρὴ ποιεῖν καὶ μὴ ποιεῖν. ὅταν δὲ Ἀθηναίοις, ἔφη, πυνθανομένοις τι διὰ μαντικῆς φράζωσιν, οὐ καὶ σοὶ δοκεῖς φράζειν αὐτούς, οὐδʼ ὅταν τοῖς Ἕλλησι τέρατα πέμποντες προσημαίνωσιν, οὐδʼ ὅταν πᾶσιν ἀνθρώποις, ἀλλὰ μόνον σὲ ἐξαιροῦντες ἐν ἀμελείᾳ κατατίθενται; 1.4.16 οἴει δʼ ἂν τοὺς θεοὺς τοῖς ἀνθρώποις δόξαν ἐμφῦσαι ὡς ἱκανοί εἰσιν εὖ καὶ κακῶς ποιεῖν, εἰ μὴ δυνατοὶ ἦσαν, καὶ ἀνθρώπους ἐξαπατωμένους τὸν πάντα χρόνον οὐδέποτʼ ἂν αἰσθέσθαι; οὐχ ὁρᾷς ὅτι τὰ πολυχρονιώτατα καὶ σοφώτατα τῶν ἀνθρωπίνων, πόλεις καὶ ἔθνη, θεοσεβέστατά ἐστι, καὶ αἱ φρονιμώταται ἡλικίαι θεῶν ἐπιμελέσταται; 1.4.17 ὠγαθέ, ἔφη, κατάμαθε ὅτι καὶ ὁ σὸς νοῦς ἐνὼν τὸ σὸν σῶμα ὅπως βούλεται μεταχειρίζεται. οἴεσθαι οὖν χρὴ καὶ τὴν ἐν τῷ παντὶ φρόνησιν τὰ πάντα, ὅπως ἂν αὐτῇ ἡδὺ ᾖ, οὕτω τίθεσθαι, καὶ μὴ τὸ σὸν μὲν ὄμμα δύνασθαι ἐπὶ πολλὰ στάδια ἐξικνεῖσθαι, τὸν δὲ τοῦ θεοῦ ὀφθαλμὸν ἀδύνατον εἶναι ἅμα πάντα ὁρᾶν, μηδὲ τὴν σὴν μὲν ψυχὴν καὶ περὶ τῶν ἐνθάδε καὶ περὶ τῶν ἐν Αἰγύπτῳ καὶ ἐν Σικελίᾳ δύνασθαι φροντίζειν, τὴν δὲ τοῦ θεοῦ φρόνησιν μὴ ἱκανὴν εἶναι ἅμα πάντων ἐπιμελεῖσθαι. 1.4.18 ἂν μέντοι, ὥσπερ ἀνθρώπους θεραπεύων γιγνώσκεις τοὺς ἀντιθεραπεύειν ἐθέλοντας καὶ χαριζόμενος τοὺς ἀντιχαριζομένους καὶ συμβουλευόμενος καταμανθάνεις τοὺς φρονίμους, οὕτω καὶ τῶν θεῶν πεῖραν λαμβάνῃς θεραπεύων, εἴ τί σοι θελήσουσι περὶ τῶν ἀδήλων ἀνθρώποις συμβουλεύειν, γνώσει τὸ θεῖον ὅτι τοσοῦτον καὶ τοιοῦτόν ἐστιν ὥσθʼ ἅμα πάντα ὁρᾶν καὶ πάντα ἀκούειν καὶ πανταχοῦ παρεῖναι καὶ ἅμα πάντων ἐπιμελεῖσθαι αὐτούς .'' None
1.3.2 And again, when he prayed he asked simply for good gifts, Cyropaedia I. vi. 5. for the gods know best what things are good. To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain.
1.4.2 I will first state what I once heard him say about the godhead in conversation with Aristodemus the dwarf, as he was called. On learning that he was not known to sacrifice or pray or use divination, and actually made a mock of those who did so, he said: Tell me, Aristodemus, do you admire any human beings for wisdom? I do, he answered.
1.4.4 Which, think you, deserve the greater admiration, the creators of phantoms without sense and motion, or the creators of living, intelligent, and active beings? Oh, of living beings, by far, provided only they are created by design and not mere chance. Suppose that it is impossible to guess the purpose of one creature’s existence, and obvious that another’s serves a useful end, which, in your judgment, is the work of chance, and which of design? Presumably the creature that serves some useful end is the work of design. 1.4.5 Do you not think then that he who created man from the beginning had some useful end in view when he endowed him with his several senses, giving eyes to see visible objects, ears to hear sounds? Would odours again be of any use to us had we not been endowed with nostrils? What perception should we have of sweet and bitter and all things pleasant to the palate had we no tongue in our mouth to discriminate between them? 1.4.6 Besides these, are there not other contrivances that look like the results of forethought? Thus the eyeballs, being weak, are set behind eyelids, that open like doors when we want to see, and close when we sleep: on the lids grow lashes through which the very winds filter harmlessly: above the eyes is a coping of brows that lets no drop of sweat from the head hurt them. The ears catch all sounds, but are never choked with them. Again, the incisors of all creatures are adapted for cutting, the molars for receiving food from them and grinding it. And again, the mouth, through which the food they want goes in, is set near the eyes and nostrils; but since what goes out is unpleasant, the ducts through which it passes are turned away and removed as far as possible from the organs of sense. With such signs of forethought in these arrangements, can you doubt whether they are the works of chance or design? No, of course not. 1.4.7 When I regard them in this light they do look very like the handiwork of a wise and loving creator. What of the natural desire to beget children, the mother’s desire to rear her babe, the child’s strong will to live and strong fear of death? Undoubtedly these, too, look like the contrivances of one who deliberately willed the existence of living creatures. 1.4.8 Do you think you have any wisdom yourself? Oh! Ask me a question and judge from my answer. And do you suppose that wisdom is nowhere else to be found, although you know that you have a mere speck of all the earth in your body and a mere drop of all the water, and that of all the other mighty elements you received, I suppose, just a scrap towards the fashioning of your body? But as for mind, which alone, it seems, is without mass, do you think that you snapped it up by a lucky accident, and that the orderly ranks of all these huge masses, infinite in number, are due, forsooth, to a sort of absurdity? 1.4.9 Yes; for I don’t see the master hand, whereas I see the makers of things in this world. Neither do you see your own soul, Cyropaedia VIII. Vii. 17. which has the mastery of the body; so that, as far as that goes, you may say that you do nothing by design, but everything by chance. Here Aristodemus exclaimed: 1.4.10 Really, Socrates, I don’t despise the godhead. But I think it is too great to need my service. Then the greater the power that deigns to serve you, the more honour it demands of you. 1.4.11 I assure you, that if I believed that the gods pay any heed to man, I would not neglect them. Then do you think them unheeding? In the first place, man is the only living creature that they have caused to stand upright; and the upright position gives him a wider range of vision in front and a better view of things above, and exposes him less to injury. Secondly, to grovelling creatures they have given feet that afford only the power of moving, whereas they have endowed man with hands, which are the instruments to which we chiefly owe our greater happiness. 1.4.12 Again, though all creatures have a tongue, the tongue of man alone has been formed by them to be capable of contact with different parts of the mouth, so as to enable us to articulate the voice and express all our wants to one another. Once more, for all other creatures they have prescribed a fixed season of sexual indulgence; in our case the only time limit they have set is old age. 1.4.13 Nor was the deity content to care for man’s body. What is of yet higher moment, he has implanted in him the noblest type of soul. For in the first place what other creature’s soul has apprehended the existence of gods who set in order the universe, greatest and fairest of things? And what race of living things other than man worships gods? And what soul is more apt than man’s to make provision against hunger and thirst, cold and heat, to relieve sickness and promote health, to acquire knowledge by toil, and to remember accurately all that is heard, seen, or learned? 1.4.14 For is it not obvious to you that, in comparison with the other animals, men live like gods, by nature peerless both in body and in soul? For with a man’s reason and the body of an ox we could not carry out our wishes, and the possession of hands without reason is of little worth. Do you, then, having received the two most precious gifts, yet think that the gods take no care of you? What are they to do, to make you believe that they are heedful of you? 1.4.15 I will believe when they send counsellors, as you declare they do, saying, Do this, avoid that. But when the Athenians inquire of them by divination and they reply, do you not suppose that to you, too, the answer is given? Or when they send portents for warning to the Greeks, or to all the world? Are you their one exception, the only one consigned to neglect? 1.4.16 Or do you suppose that the gods would have put into man a belief in their ability to help and harm, if they had not that power; and that man throughout the ages would never have detected the fraud? Do you not see that the wisest and most enduring of human institutions, cities and nations, are most god-fearing, and that the most thoughtful period of life is the most religious? 1.4.17 Be well assured, my good friend, that the mind within you directs your body according to its will; and equally you must think that Thought indwelling in the Universal disposes all things according to its pleasure. For think not that your eye can travel over many furlongs and yet god’s eye cannot see the the whole world at once; that your soul can ponder on things in Egypt and in Sicily, and god’s thought is not sufficient to pay heed to the whole world at once. 1.4.18 Nay, but just as by serving men you find out who is willing to serve you in return, by being kind who will be kind to you in return, and by taking counsel, discover the masters of thought, so try the gods by serving them, and see whether they will vouchsafe to counsel you in matters hidden from man. Then you will know that such is the greatness and such the nature of the deity that he sees all things Cyropaedia VIII. vii. 22. and hears all things alike, and is present in all places and heedful of all things. '' None
|25. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • magic, criticisms and punishments of • prayer, criticism of • prayers, criticisms of
Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 91; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 46, 55
|26. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Krizan, Mary, materialists, criticism of • Politis, V, predecessors, criticisms of
Found in books: Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 214, 215; Kelsey (2021), Mind and World in Aristotle's De Anima 33
|27. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Xenophanes, criticisms of traditional religious attitudes • divination, and literary criticism
Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 149, 150; Tor (2017), Mortal and Divine in Early Greek Epistemology, 149
|28. Anon., 1 Enoch, 97.8-97.10, 99.3, 100.3 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • source criticism • wealth, critique of
Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 9, 49, 181; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 41
97.8 Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired." '97.9 And now let us do what we purposed: For we have gathered silver,' "97.10 Believe, ye righteous, that the sinners will become a shame And perish in the day of unrighteousness.,Be it known unto you (ye sinners) that the Most High is mindful of your destruction, And the angels of heaven rejoice over your destruction.,What will ye do, ye sinners, And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteous,Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners.,And in those days the prayer of the righteous shall reach unto the Lord, And for you the days of your judgement shall come.,And all the words of your unrighteousness shall be read out before the Great Holy One, And your faces shall be covered with shame, And He will reject every work which is grounded on unrighteousness.,Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you.,Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired.,And now let us do what we purposed: For we have gathered silver,,And many are the husbandmen in our houses.,And our granaries are (brim) full as with water,,Yea and like water your lies shall flow away; For your riches shall not abide But speedily ascend from you;For ye have acquired it all in unrighteousness, And ye shall be given over to a great curse." 99.3 In those days make ready, ye righteous, to raise your prayers as a memorial, And place them as a testimony before the angels, That they may place the sin of the sinners for a memorial before the Most High.
100.3 And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height.'" None
|29. Cicero, On Divination, 2.90-2.91 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustine of Hippo, on pagan divination, astrological divination, critique of • Augustine of Hippo, on pagan divination, earlier critiques of astrology influencing • Cicero, Augustine’s critique of astrology and • Cicero, astrology, critique of • astrometeorology, philosophical criticism of • astronomy/astrology, Augustine’s critique of
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 429, 435; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 6, 83, 84, 85, 86, 196
|sup>2.91 At ii nec totidem annos vixerunt; anno enim Procli vita brevior fuit, multumque is fratri rerum gestarum gloria praestitit. At ego id ipsum, quod vir optumus, Diogenes, Chaldaeis quasi quadam praevaricatione concedit, nego posse intellegi. Etenim cum, ut ipsi dicunt, ortus nascentium luna moderetur, eaque animadvertant et notent sidera natalicia Chaldaei, quaecumque lunae iuncta videantur, oculorum fallacissimo sensu iudicant ea, quae ratione atque animo videre debebant. Docet enim ratio mathematicorum, quam istis notam esse oportebat, quanta humilitate luna feratur terram paene contingens, quantum absit a proxuma Mercurii stella, multo autem longius a Veneris, deinde alio intervallo distet a sole, cuius lumine conlustrari putatur; reliqua vero tria intervalla infinita et inmensa, a sole ad Martis, inde ad Iovis, ab eo ad Saturni stellam, inde ad caelum ipsum, quod extremum atque ultumum mundi est.' ' None||sup>2.91 But they did not live the same number of years, for the life of Procles was shorter by a year than that of his brother and his deeds were far more glorious. But for my part I say that even this concession which our excellent friend Diogenes makes to the Chaldeans in a sort of collusive way, is in itself unintelligible. For the Chaldeans, according to their own statements, believe that a persons destiny is affected by the condition of the moon at the time of his birth, and hence they make and record their observations of the stars which anything in conjunction with the moon on his birthday. As a result, in forming their judgements, they depend on the sense of sight, which is the least trustworthy of the senses, whereas they should employ reason and intelligence. For the science of mathematics which the Chaldeans ought to know, teaches us how close the moon comes to the earth, which indeed it almost touches; how far it is from Mercury, the nearest star; how much further yet it is from Venus; and what a great interval separates it from the sun, which is supposed to give it light. The three remaining distances are beyond computation: from the Sun to Mars, from Mars to Jupiter, from Jupiter to Saturn. Then there is the distance from Saturn to the limits of heaven — the ultimate bounds of space.' ' None|
|30. Cicero, De Finibus, 2.96 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Frank criticism • Plutarch, criticism of Epicureans
Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 208
2.96 \xa0"But I\xa0must 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\xa0write these words,\' he says, \'on the happiest, and the last, day of my life. I\xa0am 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\xa0derive from remembering my theories and discoveries. I\xa0charge you, by the devotion which from your youth up you have displayed towards myself and towards philosophy, to protect the children of Metrodorus.\' <'' None
|31. Cicero, On The Ends of Good And Evil, 2.96 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Frank criticism • Plutarch, criticism of Epicureans
Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 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."" None
2.96 \xa0"But I\xa0must 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\xa0write these words,\' he says, \'on the happiest, and the last, day of my life. I\xa0am 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\xa0derive from remembering my theories and discoveries. I\xa0charge you, by the devotion which from your youth up you have displayed towards myself and towards philosophy, to protect the children of Metrodorus.\' <'' None
|32. Hebrew Bible, Daniel, 5.4, 5.27 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Aristeas, Letter of, Critique of pagan religion • Dreams and visions, form criticism/classification, symbolic dreams • wealth, critique of
Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 122; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 51
5.4 אִשְׁתִּיו חַמְרָא וְשַׁבַּחוּ לֵאלָהֵי דַּהֲבָא וְכַסְפָּא נְחָשָׁא פַרְזְלָא אָעָא וְאַבְנָא׃' ' None
5.4 They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.' ' None
|33. Septuagint, 2 Maccabees, 3.33-3.34 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Book of Judith, criticizes Hasmoneans? • Dreams and visions, form criticism/classification, message dreams
Found in books: Gera (2014), Judith, 421; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 151
3.33 While the high priest was making the offering of atonement, the same young men appeared again to Heliodorus dressed in the same clothing, and they stood and said, 'Be very grateful to Onias the high priest, since for his sake the Lord has granted you your life.'" "3.34 And see that you, who have been scourged by heaven, report to all men the majestic power of God.'Having said this they vanished.'"" None
|34. Septuagint, Judith, 9.2, 9.7-9.8 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Book of Judith, criticizes Hasmoneans? • form criticism • shame, and the critical other • tradition-historical criticism
Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 9; Gera (2014), Judith, 41; Hockey (2019), The Role of Emotion in 1 Peter, 232
9.2 "O Lord God of my father Simeon, to whom thou gavest a sword to take revenge on the strangers who had loosed the girdle of a virgin to defile her, and uncovered her thigh to put her to shame, and polluted her womb to disgrace her; for thou hast said, `It shall not be done\' -- yet they did it.
9.7 "Behold now, the Assyrians are increased in their might; they are exalted, with their horses and riders; they glory in the strength of their foot soldiers; they trust in shield and spear, in bow and sling, and know not that thou art the Lord who crushest wars; the Lord is thy name. 9.8 Break their strength by thy might, and bring down their power in thy anger; for they intend to defile thy sanctuary, and to pollute the tabernacle where thy glorious name rests, and to cast down the horn of thy altar with the sword. '' None
|35. Septuagint, Wisdom of Solomon, 2.23-2.25 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • form criticism • wealth, critique of
Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 13; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 209
2.23 In dishonour was her beauty cast upon the ground.
2.23 for God created man for incorruption,and made him in the image of his own eternity, 2.24 And I saw and entreated the Lord and said, Long enough, O Lord, has Thine hand been heavy on Israel, in bringing the nations upon (them). 2.24 but through the devils envy death entered the world,and those who belong to his party experience it.' ' None
|36. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Epicurus, criticisms of • Frank criticism
Found in books: Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 87; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233
|37. Anon., Sibylline Oracles, 3.97-3.104, 3.229, 3.391, 3.448, 3.508, 3.537, 3.584-3.590, 3.776 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Myth, Jewish critique of • Redaction criticism • Sibylline Oracle, Third, Critique of gentiles • Sibylline Oracles, Critique of paganism • rhetoric, critique of • wealth, critique of
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 169; Keener(2005), First-Second Corinthians, 28; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 271, 272; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 44, 45, 54
3.97 Then all the elements shall be bereft 3.98 of order, when the God who dwells on high 3.99 Shall roll the heaven, even as a scroll is rolled; 3.100 100 And to the mighty earth and sea shall fall 3.101 The entire multiform sky; and there shall flow 3.102 A tireless cataract of raging fire, 3.103 And it shall burn the land, and burn the sea, 3.104 And heavenly sky, and night, and day, and melt
3.229 With evils by a shameful covetousness,
3.391 And famine shall prevail until of king
3.448 From heaven to earth, and from the earth again
3.508 Much-bewailed. Therefore shall that time be called
3.537 Will he make gods stand, empty-headed men,
3.584 Shall come, but lamentable tribal blood 3.585 585 Not easily exhausted, much renowned, 3.586 Shall make thee, impudent one, desolate. 3.587 And thou thyself beside hot ashes stretched, 3.588 As thou in thine own heart didst not foresee, 3.589 Shalt slay thyself. And thou shalt not of men 3.590 590 Be mother, but a nurse of beasts of prey.
3.776 The King immortal, bend the fair white knee'' None
|38. Ovid, Fasti, 1.619-1.628 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • leges Iuliae (Ovid’s critique of) • women, blame and criticism of
Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 325; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 44
1.619 Nam prius Ausonias matres carpenta vehebant 1.620 (haec quoque ab Evandri dicta parente reor); 1.621 mox honor eripitur, matronaque destinat omnis 1.622 ingratos nulla prole novare viros, 1.623 neve daret partus, ictu temeraria caeco 1.624 visceribus crescens excutiebat onus. 1.625 corripuisse patres ausas immitia nuptas, 1.626 ius tamen ereptum restituisse ferunt; 1.627 binaque nunc pariter Tegeaeae sacra parenti 1.628 pro pueris fieri virginibusque iubent,'' None
1.619 (These I think were named after Evander’s mother). 1.620 The honour was later taken from them, so every woman 1.621 Vowed not to renew their ungrateful husband’s line, 1.622 And to avoid giving birth, unwisely, she expelled 1.623 Her womb’s growing burden, using unpredictable force. 1.624 They say the senate reproved the wives for their coldness, 1.625 But restored the right which had been taken from them: 1.626 And they ordered two like festivals for the Tegean mother, 1.627 To promote the birth of both boys and girls. 1.628 It is not lawful to take leather into her shrine,'' None
|39. Philo of Alexandria, On The Confusion of Tongues, 2-10, 13-14, 48 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham, criticism of • Abraham, critics of • Myth, Jewish critique of • criticism of Abraham • criticism of Abraham, from Jews • criticism of Abraham, from apostates • criticism of Abraham, from non-Jews • text criticism, modern
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316, 317; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 166, 167, 168; Feldman (2006), Judaism and Hellenism Reconsidered, 263; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 90
2 Those who are discontented at the constitution under which their fathers have lived, being always eager to blame and to accuse the laws, being impious men, use these and similar instances as foundations for their impiety, saying, "Are ye even now speaking boastfully concerning your precepts, as if they contained the rules of truth itself? For, behold, the books which you call the sacred scriptures do also contain fables, at which you are accustomed to laugh, when you hear others relating to them." 3 And what is the use of devoting our leisure to collecting the fables interspersed in so many places throughout the history of the giving of the law, as if we had especial leisure for the consideration of calumnies, and as if it were not better to attend merely to what is under our hands and before us? ' "4 Certainly, this one fable resembles that which is composed about the Aloadae, who the greatest and most glorious of all poets, Homer, says, had in contemplation to heap the three loftiest mountains on one another, and to build them into one mass, hoping that by this means there would be a road for them, as they were desirous to mount up to heaven, and that by these mountains it would be easy for them to be raised to the height of the sky. And the verses of Homer on this subject are these:-- High on Olympus' top they strove to raise Gigantic Ossa; and on Ossa's heights To place the leafy Pelion, that heaven Might thus become accessible. But Olympus and Ossa and Pelion are the names of mountains. " '5 But instead of these mountains the lawgiver represents a tower as having been built by these men, who, out of ignorance and wicked ambition, were desirous to reach the heaven. Every alienation of mind, then, is grievous; for even if every portion of the whole earth could be built over, a slight foundation is being first laid, and then if a superstructure could be raised in the fashion of a single pillar, it would still be an enormous distance removed from the heavenly sphere, and above all would it be so according to the tenets of those curious philosophers who have affirmed that the earth is the centre of the universe. III. 6 And there is also another story akin to this, related by the deviser of fables, concerning the sameness of language existing among animals: for they say that formerly, all the animals in the world, whether land animals, or aquatic ones, or winged ones, had but one language, and that, just as among men Greeks speak the same language as Greeks, and the present race of barbarians speaks the same language as barbarians, exactly in the same manner every animal was able to converse with every other animal with which it might meet, and with which it did anything, or from which it suffered anything, so that they sympathised with one another at their mutual misfortunes, and rejoiced whenever any of them met with any good fortune; 7 for they could impart their pleasures and their annoyances to one another by their sameness of language, so that they felt pleasure together and pain together; and this similarity of manners and union of feelings lasted, until being sated with the great abundance of good things which they enjoyed, as often happens, they were at last drawn on to a desire of what was unattainable, and even sent an embassy to treat for immortality, requesting to be released from old age, and to be always endowed with the vigour of youth, saying, that already one animal of their body, and that a reptile, the serpent, had received this gift; for he, having put off old age, was allowed again to grow young; and that it was absurd for the more important animals to be left behind by an inferior one, or for their whole body to be distanced by one. 8 However, they suffered the punishment suitable to their audacity, for they immediately were separated in their language, so that, from that time forth, they have not been able to understand one another, by reason of the difference in the dialects into which the one common language of them all had been divided. IV. 9 But he who brings his account nearer the truth, has distinguished between the rational and irrational animals, so that he testifies that identity of language belong to men alone: and this also, as they say, is a fabulous story. And indeed they affirm, that the separation of language into an infinite variety of dialects, which Moses calls the confusion of tongues, was effected as a remedy for sins, in order that men might not be able to cooperate in common for deeds of wickedness through understanding one another; and that they might not, when they were in a manner deprived of all means of communication with one another, be able with united energies to apply themselves to the same actions. ' "10 But this precaution does not appear to have turned out of any use; for since that time, though men have been separated into different nations, and have no longer used one language, nevertheless, land and sea have been repeatedly filled with unspeakable evils. For it was not the languages which were the causes of men's uniting for evil objects, but the emulation and rivalry of their souls in wrong-doing. "
13 For if a man has learnt many dialects, he immediately is looked upon with consideration and respect by those who are also acquainted with them, as being already a friendly person, and contributing no small introduction and means of friendship by reason of his familiarity with words which they too understand; which familiarity very commonly imparts a feeling of security, that one is not likely to suffer any great evil at the hands of such a man. Why, then, did God remove sameness of language from among men as a cause of evils, when it seems it should rather have been established as a most useful thing? V. 14 Those, then, who put these things together, and cavil at them, and raise malicious objections, will be easily refuted separately by those who can produce ready solutions of all such questions as arise from the plain words of the law, arguing in a spirit far from contentious, and not encountering them by sophisms drawn from any other source, but following the connection of natural consequences, which does not permit them to stumble, but which easily puts aside any impediments that arise, so that the course of their arguments proceeds without any interruption or mishap.
48 for every one of them, proposing to himself riches or glory as his object, aims all the actions of his life as so many arrows at it, and neglects equality, and pursues inequality, and repudiates associations, and labours to acquire to himself all the possessions together properly belonging to every one; he is a misanthrope and a hater of all his fellows, making a hypocritical pretence of benevolence, being a companion of a bastard kind of flattery, an enemy of genuine friendship, a foe to truth, a champion of falsehood, slow to do good, swift to do injury, very ready to calumniate, very slow to defend, clever at deceiving, most perjured, most faithless, a slave of anger, yielding to pleasure, a guardian of all that is evil, a destroyer of all that is good. XIII. ' None
|40. Philo of Alexandria, On The Change of Names, 60-61 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham, criticism of • criticism of Abraham • criticism of Abraham, from Jews • criticism of Abraham, from apostates • criticism of Abraham, from non-Jews • scholarship, text-critical
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 315, 316, 317; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 154
60 for it is said in the scripture, "Thy name shall not be called Abram, but Abraham shall thy name be." Some, then, of those persons who are fond of disputes, and who are always eager to affix a stain upon what is irreproachable, on things as well as bodies, and who wage an implacable war against sacred things, while they calumniate everything which does not appear to preserve strict decorum in speech, being the symbols of nature which is always fond of being concealed, perverting it all so as to give it a worse appearance after a very accurate investigation, do especially find fault with the changes of names. '61 And it is only lately that I heard an ungodly and impious man mocking and ridiculing these things, who ventured to say, "Surely they are great and exceeding gifts which Moses says that the Ruler of the universe offers, who, by the addition of one element, the one letter alpha, a superfluous element; and then again adding another element, the letter rho, appears to have bestowed upon men a most marvellous and great benefit; for he has called the wife of Abram Sarrah instead of Sarah, doubling the Rho," and connecting a number of similar arguments without drawing breath, and joking and mocking, he went through many instances. ' None
|41. Philo of Alexandria, On The Virtues, 34, 141, 182 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham, criticism of • Abraham, critics of • criticism of Abraham • criticism of Abraham, from Jews • criticism of Abraham, from apostates • criticism of Abraham, from non-Jews
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316, 317; Feldman (2006), Judaism and Hellenism Reconsidered, 262, 263
34 And the sacred volumes contain the most undeniable proofs of what has been here stated. The most numerous of all nations is that of the Arabians, whose ancient name was the Madienaeans. These people being inimicably disposed towards the Hebrews, for no other cause more than because they honour and worship the highest and mightiest Cause of all things, as being dedicated to the Creator and Father of the universe as his peculiar people, and having tried every imaginable device and exhausted every contrivance to cause them to abandon the worship of the one only true and living God, and to forsake holiness and adopt impiety, thought that if they could do so they should be easily able to get the better of them. But when, in spite of having both done and said innumerable things, they had failed in everything, like dying people who now despair of their safety, they contrived a device of the following nature.
141 Moreover, let wicked sycophants calumniate the whole nation as one given to inhumanity, and our laws as enjoining unsociable and inhuman observances, while the laws do thus openly show compassion on even the herds of cattle, and while the whole nation from its earliest youth is, as far as the disobedient nature of their souls will admit of, brought over by the honest admonitions of the law to a peaceable disposition. 182 for those who come over to this worship become at once prudent, and temperate, and modest, and gentle, and merciful, and humane, and venerable, and just, and magimous, and lovers of truth, and superior to all considerations of money or pleasure; just as, on the contrary, one may see that those who forsake the holy laws of God are intemperate, shameless, unjust, disreputable, weak-minded, quarrelsome, companions of falsehood and perjury, willing to sell their liberty for luxurious eating, for strong wine, for sweetmeats, and for beauty, for pleasures of the belly and of the parts below the belly; the miserable end of all which enjoyment is ruin to both body and soul. ' None
|42. Philo of Alexandria, On The Contemplative Life, 8-9 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Egypt, criticised in ancient sources • Sibylline Oracles, Critique of paganism • Theriomorphism, trademark institution of Egypt, criticized by authors
Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 31; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 44
8 for as for the customs of the Egyptians, it is not creditable even to mention them, for they have introduced irrational beasts, and those not merely such as are domestic and tame, but even the most ferocious of wild beasts to share the honours of the gods, taking some out of each of the elements beneath the moon, as the lion from among the animals which live on the earth, the crocodile from among those which live in the water, the kite from such as traverse the air, and the Egyptian iris. '9 And though they actually see that these animals are born, and that they are in need of food, and that they are insatiable in voracity and full of all sorts of filth, and moreover poisonous and devourers of men, and liable to be destroyed by all kinds of diseases, and that in fact they are often destroyed not only by natural deaths, but also by violence, still they, civilised men, worship these untameable and ferocious beasts; though rational men, they worship irrational beasts; though they have a near relationship to the Deity, they worship creatures unworthy of being compared even to some of the beasts; though appointed as rulers and masters, they worship creatures which are by nature subjects and slaves. II. ' None
|43. Philo of Alexandria, On The Life of Moses, 1.248, 2.34 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham, criticism of • Abraham, critics of • Irenaeus, criticism of heretical exegesis generally • criticism of Abraham • criticism of Abraham, from Jews • criticism of Abraham, from non-Jews • text criticism
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 317; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 261, 262; Feldman (2006), Judaism and Hellenism Reconsidered, 261; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 36, 37
1.248 for they had already related to their neighbours, as to persons in accordance with themselves, and cherishing the same thoughts, all the misfortunes and also all the agreeable pieces of good fortune which had happened to them, not knowing that they had proceeded to a great degree of iniquity, and that they were full of unfriendly, and hostile, and malicious thoughts towards them, so that they were like to grieve at their good fortune, but to rejoice at any thing of a contrary tendency.
2.34 So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. '' None
|44. Philo of Alexandria, Against Flaccus, 19-20, 29, 52, 141 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham, criticism of • Abraham, critics of • Egypt, criticised in ancient sources • Myth, Jewish critique of • Theriomorphism, trademark institution of Egypt, criticized by authors • criticism of Abraham • criticism of Abraham, from Jews • criticism of Abraham, from non-Jews
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 315, 317, 322; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 187; Feldman (2006), Judaism and Hellenism Reconsidered, 262; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 39, 40, 239
19 but they, for they persisted in their ill-will, being reconciled with him only in words and in appearance, but in their actions and in their hearts they bore him incurable enmity, and though only pretending a genuine friendship towards him, like actors in a theatre, they drew him over wholly to their side; and so the governor became a subject, and the subjects became the governor, advancing the most unprofitable opinions, and immediately confirming and insisting upon them; 20 for they became executors of all the plans which they had devised, treating him like a mute person on the stage, as one who was only, by way of making up the show, inscribed with the title of authority, being themselves a lot of Dionysiuses, demagogues, and of Lampos, a pack of cavillers and word-splitters; and of Isidoruses, sowers of sedition, busy-bodies, devisers of evil, troublers of the state; for this is the name which has, at last, been given to them. ' "
29 But the men of Alexandria being ready to burst with envy and ill-will (for the Egyptian disposition is by nature a most jealous and envious one and inclined to look on the good fortune of others as adversity to itself), and being at the same time filled with an ancient and what I may in a manner call an innate enmity towards the Jews, were indigt at any one's becoming a king of the Jews, no less than if each individual among them had been deprived of an ancestral kingdom of his own inheritance. " 52 We have been describing the evidence of hostile and unfriendly men, who seek to injure us with such artifice, that even when injuring us they may not appear to have been acting iniquitously, and yet that we who are injured by them cannot resist with safety to ourselves; for, my good men, it does not contribute to the honour of the emperor to abrogate the laws, to disturb the national customs of a people, to insult those who live in the same country, and to teach those who dwell in other cities to disregard uimity and tranquillity. VIII.
141 And when every one, as was very natural, was indigt at this, and when the city was mightily offended, that the folly of some individuals should attach to it so as to dim its reputation, Flaccus determined to send for some of the most honourable men of the people, and, on the next day to bring forward before them those who had distributed the bribes, that he might investigate the truth about Isidorus, and also that he might make a defence of his own system of government, and prove that he had been unjustly calumniated; and when they heard the proclamation there came not only the magistrates but also the whole city, except that portion which was about to be convicted of having been the agents of corruption or the corrupted. And they who had been employed in this honourable service, being raised up on the platform, '' None
|45. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Ancient critics • literary criticism
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 23; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 8
|46. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Orpheus,, critical reception of songs of • criticism, literary, biographical
Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 86; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 108
|47. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Pompeius Magnus, Cn. (Pompey), criticized by Helvius Mancia • Porphyry, predicts the demise of Christianity, historical criticism • frankness, contrasted with harsh criticism
Found in books: Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 115; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 69; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
|48. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Metamorphoses (Ovid), contemporary critical reputation of • audience, critical reputation of Ovid’s works • criticism, of Augustus’ politics
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 239; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 9, 12
|49. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham, criticism of • Abraham, critics of • criticism of Abraham • criticism of Abraham, from Jews • criticism of Abraham, from non-Jews
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 317; Feldman (2006), Judaism and Hellenism Reconsidered, 261
|50. Ignatius, To The Trallians, 10.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Judaism, Christian criticism of • Old Testament, criticism of
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 198; Esler (2000), The Early Christian World, 518
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. '' None
|51. Josephus Flavius, Jewish Antiquities, 11.326-11.328, 17.151-17.155, 20.100 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abraham, criticism of • Abraham, critics of • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Incubation (Christian), criticisms of dream-divination at tombs • Josephus, critical of martyrdom and suicide • Julian, criticism of Christians sleeping at tombs • Temple, Jerusalem, criticism of • criticism of Abraham • criticism of Abraham, from Jews • criticism of Abraham, from apostates • criticism of martyrdom, Josephus
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 144; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316; Feldman (2006), Judaism and Hellenism Reconsidered, 261; Hayes (2022), The Literature of the Sages: A Re-Visioning, 22; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 157; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 110
11.326 ὁ δ' ἀρχιερεὺς ̓Ιαδδοῦς τοῦτ' ἀκούσας ἦν ἐν ἀγωνίᾳ καὶ δέει, πῶς ἀπαντήσει τοῖς Μακεδόσιν ἀμηχανῶν ὀργιζομένου τοῦ βασιλέως ἐπὶ τῇ πρότερον ἀπειθείᾳ. παραγγείλας οὖν ἱκεσίαν τῷ λαῷ καὶ θυσίαν τῷ θεῷ μετ' αὐτοῦ προσφέρων ἐδεῖτο ὑπερασπίσαι τοῦ ἔθνους καὶ τῶν ἐπερχομένων κινδύνων ἀπαλλάξαι." '11.327 κατακοιμηθέντι δὲ μετὰ τὴν θυσίαν ἐχρημάτισεν αὐτῷ κατὰ τοὺς ὕπνους ὁ θεὸς θαρρεῖν καὶ στεφανοῦντας τὴν πόλιν ἀνοίγειν τὰς πύλας, καὶ τοὺς μὲν ἄλλους λευκαῖς ἐσθῆσιν, αὐτὸν δὲ μετὰ τῶν ἱερέων ταῖς νομίμοις στολαῖς ποιεῖσθαι τὴν ὑπάντησιν μηδὲν προσδοκῶντας πείσεσθαι δεινὸν προνοουμένου τοῦ θεοῦ. 11.328 διαναστὰς δὲ ἐκ τοῦ ὕπνου ἔχαιρέν τε μεγάλως αὐτὸς καὶ τὸ χρηματισθὲν αὐτῷ πᾶσι μηνύσας καὶ ποιήσας ὅσα κατὰ τοὺς ὕπνους αὐτῷ παρηγγέλη τὴν τοῦ βασιλέως παρουσίαν ἐξεδέχετο.' "
17.151 ἦν γὰρ τῷ ̔Ηρώδῃ τινὰ πραγματευθέντα παρὰ τὸν νόμον, ἃ δὴ ἐπεκάλουν οἱ περὶ τὸν ̓Ιούδαν καὶ Ματθίαν. κατεσκευάκει δὲ ὁ βασιλεὺς ὑπὲρ τοῦ μεγάλου πυλῶνος τοῦ ναοῦ ἀνάθημα καὶ λίαν πολυτελές, ἀετὸν χρύσεον μέγαν: κωλύει δὲ ὁ νόμος εἰκόνων τε ἀναστάσεις ἐπινοεῖν καί τινων ζῴων ἀναθέσεις ἐπιτηδεύεσθαι τοῖς βιοῦν κατ' αὐτὸν προῃρημένοις." "17.152 ὥστε ἐκέλευον οἱ σοφισταὶ τὸν ἀετὸν κατασπᾶν: καὶ γὰρ εἴ τις γένοιτο κίνδυνος τῷ εἰς θάνατον ἀνακειμένῳ, πολὺ τῆς ἐν τῷ ζῆν ἡδονῆς λυσιτελεστέραν φαίνεσθαι τὴν προστιθεμένην ἀρετὴν ὑπ' αὐτοῦ τοῖς ἐπὶ σωτηρίᾳ καὶ φυλακῇ τοῦ πατρίου μελλήσουσι τελευτᾶν διὰ τὸ ἀίδιον τοῦ ἐπαινεῖσθαι φήμην κατασκευασαμένους ἔν τε τοῖς νῦν ἐπαινεθήσεσθαι καὶ τοῖς ἐσομένοις ἀειμνημόνευτον καταλείπειν τὸν βίον." "17.153 καίτοι γε καὶ τοῖς ἀκινδύνως διαιτωμένοις ἄφυκτον εἶναι τὴν συμφοράν, ὥστε καλῶς ἔχειν τοῖς ἀρετῆς ὀριγνωμένοις τὸ κατεψηφισμένον αὐτοῦ μετ' ἐπαίνων καὶ τιμῶν δεχομένοις ἀπιέναι τοῦ βίου." "17.154 φέρειν γὰρ κούφισιν πολλὴν τὸ ἐπὶ καλοῖς ἔργοις ὧν μνηστῆρα τὸν κίνδυνον εἶναι τελευτᾶν, καὶ ἅμα υἱέσι τῶν αὐτῶν καὶ ὁπόσοι τοῦ συγγενοῦς καταλείποιντο ἄνδρες γυναῖκες καὶ τοῖσδε περιποιῆσαι ὄφελος εὐκλείᾳ τῇ ἀπ' αὐτῶν." '17.155 Καὶ οἱ μὲν τοιούτοις λόγοις ἐξῆραν τοὺς νέους. ἀφικνεῖται δὲ λόγος εἰς αὐτοὺς τεθνάναι φράζων τὸν βασιλέα καὶ συνέπραττε τοῖς σοφισταῖς. καὶ μέσης ἡμέρας ἀνελθόντες κατέσπων τε καὶ πελέκεσιν ἐξέκοψαν τὸν ἀετὸν πολλῶν ἐν τῷ ἱερῷ διατριβόντων.' " None
11.326 and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; 11.327 whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. 11.328 Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king.
17.151 for Herod had caused such things to be made which were contrary to the law, of which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose to live according to it, to erect images or representations of any living creature. 17.152 So these wise men persuaded their scholars to pull down the golden eagle; alleging, that although they should incur any danger, which might bring them to their deaths, the virtue of the action now proposed to them would appear much more advantageous to them than the pleasures of life; since they would die for the preservation and observation of the law of their fathers; since they would also acquire an everlasting fame and commendation; since they would be both commended by the present generation, and leave an example of life that would never be forgotten to posterity; 17.153 ince that common calamity of dying cannot be avoided by our living so as to escape any such dangers; that therefore it is a right thing for those who are in love with a virtuous conduct, to wait for that fatal hour by such behavior as may carry them out of the world with praise and honor; 17.154 and that this will alleviate death to a great degree, thus to come at it by the performance of brave actions, which bring us into danger of it; and at the same time to leave that reputation behind them to their children, and to all their relations, whether they be men or women, which will be of great advantage to them afterward. 17.155 3. And with such discourses as this did these men excite the young men to this action; and a report being come to them that the king was dead, this was an addition to the wise men’s persuasions; so, in the very middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while a great number of the people were in the temple.' ' None
|52. Josephus Flavius, Jewish War, 1.650-1.652, 3.351-3.354 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Josephus, critical of martyrdom and suicide • Temple, Jerusalem, criticism of • canon criticism, formation of • criticism of martyrdom, Josephus
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 144; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 207; Hayes (2022), The Literature of the Sages: A Re-Visioning, 22; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 157
|sup>1.651 ̔́Αμα δὲ τοῖς ἐκείνων λόγοις διεφημίσθη καὶ θνήσκειν ὁ βασιλεύς, ὥστε θαρραλεώτερον ἥπτοντο τῆς ἐπιχειρήσεως οἱ νέοι. μέσης γοῦν ἡμέρας καὶ πολλῶν κατὰ τὸ ἱερὸν ἀναστρεφομένων σχοίνοις παχείαις καθιμήσαντες σφᾶς αὐτοὺς ἀπὸ τοῦ τέγους τὸν χρυσοῦν ἀετὸν ἐξέκοπτον πελέκεσιν.' "1.652 ἠγγέλθη δ' εὐθέως τῷ βασιλέως στρατηγῷ, κἀκεῖνος μετὰ χειρὸς οὐκ ὀλίγης ἀναδραμὼν περὶ τεσσαράκοντα νεανίας συλλαμβάνει καὶ κατήγαγεν πρὸς βασιλέα." "|
3.351 ὡς δ' ὅ τε Νικάνωρ προσέκειτο λιπαρῶν καὶ τὰς ἀπειλὰς τοῦ πολεμίου πλήθους ὁ ̓Ιώσηπος ἔμαθεν, ἀνάμνησις αὐτὸν τῶν διὰ νυκτὸς ὀνείρων εἰσέρχεται, δι' ὧν ὁ θεὸς τάς τε μελλούσας αὐτῷ συμφορὰς προεσήμαινεν ̓Ιουδαίων καὶ τὰ περὶ τοὺς ̔Ρωμαίων βασιλεῖς ἐσόμενα." '3.352 ἦν δὲ καὶ περὶ κρίσεις ὀνείρων ἱκανὸς συμβαλεῖν τὰ ἀμφιβόλως ὑπὸ τοῦ θείου λεγόμενα, τῶν γε μὴν ἱερῶν βίβλων οὐκ ἠγνόει τὰς προφητείας ὡς ἂν αὐτός τε ὢν ἱερεὺς καὶ ἱερέων ἔγγονος: 3.353 ὧν ἐπὶ τῆς τότε ὥρας ἔνθους γενόμενος καὶ τὰ φρικώδη τῶν προσφάτων ὀνείρων σπάσας φαντάσματα προσφέρει τῷ θεῷ λεληθυῖαν εὐχήν, 3.354 κἀπειδὴ τὸ ̓Ιουδαίων, ἔφη, φῦλον ὀκλάσαι δοκεῖ σοι τῷ κτίσαντι, μετέβη δὲ πρὸς ̔Ρωμαίους ἡ τύχη πᾶσα, καὶ τὴν ἐμὴν ψυχὴν ἐπελέξω τὰ μέλλοντα εἰπεῖν, δίδωμι μὲν ̔Ρωμαίοις τὰς χεῖρας ἑκὼν καὶ ζῶ, μαρτύρομαι δὲ ὡς οὐ προδότης, ἀλλὰ σὸς εἶμι διάκονος.”' ' None
|sup>1.651 3. At the same time that these men made this speech to their disciples, a rumor was spread abroad that the king was dying, which made the young men set about the work with greater boldness; they therefore let themselves down from the top of the temple with thick cords, and this at midday, and while a great number of people were in the temple, and cut down that golden eagle with axes. 1.652 This was presently told to the king’s captain of the temple, who came running with a great body of soldiers, and caught about forty of the young men, and brought them to the king. |
3.351 And now, as Nicanor lay hard at Josephus to comply, and he understood how the multitude of the enemies threatened him, he called to mind the dreams which he had dreamed in the nighttime, whereby God had signified to him beforehand both the future calamities of the Jews, and the events that concerned the Roman emperors. 3.352 Now Josephus was able to give shrewd conjectures about the interpretation of such dreams as have been ambiguously delivered by God. Moreover, he was not unacquainted with the prophecies contained in the sacred books, as being a priest himself, and of the posterity of priests: 3.353 and just then was he in an ecstasy; and setting before him the tremendous images of the dreams he had lately had, he put up a secret prayer to God, 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.”' ' None
|53. Josephus Flavius, Against Apion, 1.42, 2.54-2.55 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Irenaeus, criticism of heretical exegesis generally • Quellenkritik (source criticism) • canon criticism, formation of
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 261, 262; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 211; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 157; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 39
1.42 δῆλον δ' ἐστὶν ἔργῳ, πῶς ἡμεῖς πρόσιμεν τοῖς ἰδίοις γράμμασι: τοσούτου γὰρ αἰῶνος ἤδη παρῳχηκότος οὔτε προσθεῖναί τις οὐδὲν οὔτε ἀφελεῖν αὐτῶν οὔτε μεταθεῖναι τετόλμηκεν, πᾶσι δὲ σύμφυτόν ἐστιν εὐθὺς ἐκ πρώτης γενέσεως ̓Ιουδαίοις τὸ νομίζειν αὐτὰ θεοῦ δόγματα καὶ τούτοις ἐμμένειν καὶ ὑπὲρ αὐτῶν, εἰ δέοι, θνήσκειν ἡδέως." 2.54 ελεπηαντι ενιμ ρελινθυεντες σιβι απποσιτος ιυδαεος ιμπετυ φαξτο συπερ αμιξος ειυς μυλτος εχ ιπσις ιντερεμερυντ. ετ ποστ ηαεξ πτολομαευς θυιδεμ ασπεξτυμ τερριβιλεμ ξοντεμπλατυς εστ προηιβεντεμ σε, υτ ιλλις νοξερετ 2.55 ηομινιβυς, ξονξυβινα υερο συα ξαρισσιμα, θυαμ αλιι θυιδεμ ιτηαξαμ, αλιι υερο ηιρενεν δενομιναντ, συππλιξαντε νε τανταμ ιμπιετατεμ περαγερετ, ει ξονξεσσιτ ετ εχ ηις θυαε ιαμ εγερατ υελ αξτυρυς ερατ παενιτεντιαμ εγιτ. υνδε ρεξτε ηανξ διεμ ιυδαει αλεχανδρια ξονστιτυτι εο θυοδ απερτε α δεο σαλυτεμ προμερυερυντ ξελεβραρε νοσξυντυρ.'" None
1.42 and how firmly we have given credit to those books of our own nation, is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it becomes natural to all Jews, immediately and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and, if occasion be, willingly to die for them.
2.54 for these elephants left the Jews who were exposed to them, and fell violently upon Physco’s friends, and slew a great number of them; nay, after this, Ptolemy saw a terrible ghost, which prohibited his hurting those men; 2.55 his very concubine, whom he loved so well (some call her Ithaca, and others Irene), making supplication to him, that he would not perpetrate so great a wickedness. So he complied with her request, and repented of what he either had already done, or was about to do; whence it is well known that the Alexandrian Jews do with good reason celebrate this day, on the account that they had thereon been vouchsafed such an evident deliverance from God. '' None
|54. New Testament, 1 Peter, 4.13-4.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • idolatry, Christian criticism of • shame, and the critical other
Found in books: Esler (2000), The Early Christian World, 871; Hockey (2019), The Role of Emotion in 1 Peter, 240, 241, 242, 243, 244, 245
4.13 ἀλλὰ καθὸ κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν χαίρετε, ἵνα καὶ ἐν τῇ ἀποκαλύψει τῆς δόξης αὐτοῦ χαρῆτε ἀγαλλιώμενοι. 4.14 εἰὀνειδίζεσθεἐν ὀνόματιΧριστοῦ,μακάριοι, ὅτι τὸ τῆς δόξης καὶτὸ τοῦ θεοῦ πνεῦμα ἐφʼὑμᾶςἀναπαύεται.'' None
4.13 But because you are partakers of Christ's sufferings, rejoice; that at the revelation of his glory also you may rejoice with exceeding joy. " '4.14 If you are insulted for the name of Christ, blessed are you; because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified. '" None
|55. New Testament, 1 Corinthians, 1.22, 1.24, 2.9, 2.15, 3.1, 4.4, 6.5, 6.9-6.11, 6.18, 8.1, 8.7, 8.9-8.10, 9.19-9.20, 10.14, 10.25-10.29, 11.23-11.25, 13.12, 14.19, 15.3-15.8, 15.51-15.55, 16.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aristeas, Letter of, Critique of pagan religion • Augustine of Hippo, on pagan divination, earlier critiques of astrology influencing • Basil of Caesarea, astrology, critique of • Clement of Alexandria, additional criticism of sects • Clement of Alexandria, moral criticism of heresy • Gnosticism, orthodox criticism of morality of • Greeks, as critics of Christianity • Historical criticism • Irenaeus, criticism of heretical exegesis generally • Old Testament, criticism of • Redaction criticism • church, criticism of • faith, criticism of • historical criticism • idolatry, Christian criticism of • letter, form criticism • moral criticism • moral formation, frank criticism in • philosophers, Christian analogy and critique • source criticism • textual criticism • vision, as mode of knowing, ancient critiques of sensory/visual perception
Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 6, 7, 131, 132, 133, 134, 135, 164, 165, 166, 167, 168, 170, 171, 186; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 430, 468; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 103, 131, 262, 263, 293, 294, 295, 323, 348, 448, 449, 529, 549; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 330; Esler (2000), The Early Christian World, 871; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 254; Nasrallah (2019), Archaeology and the Letters of Paul, 17; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 84; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 518; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 350, 396; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 329, 330, 331, 336, 337, 343
1.22 ἐπειδὴ καὶ Ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ Ἕλληνες σοφίαν ζητοῦσιν·
1.24 αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν.
2.9 ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν
2.15 ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντα, αὐτὸς δὲ ὑπʼ οὐδενὸς ἀνακρίνεται.
3.1 Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ.
4.4 οὐδὲν γὰρ ἐμαυτῷ σύνοιδα, ἀλλʼ οὐκ ἐν τούτῳ δεδικαίωμαι, ὁ δὲ ἀνακρίνων με κύριός ἐστιν.
6.5 οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφὸς ὃς δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ,
6.9 ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ κληρονομήσουσιν; Μὴ πλανᾶσθε· οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται 6.10 οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσιν. 6.11 Καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν.
6.18 φεύγετε τὴν πορνείαν· πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει.
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;
9.19 Ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω· 9.20 καὶ ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, ἵνα Ἰουδαίους κερδήσω· τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω·
10.14 Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
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;
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 1
1.24 Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25 Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν.
3.12 βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην.
14.19 ἀλλὰ ἐν ἐκκλησίᾳ θέλω πέντε λόγους τῷ νοΐ μου λαλῆσαι, ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ.
15.3 παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς, 15.4 καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς, 15.5 καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα· 15.6 ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν· 15.7 ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν· 15.8 ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί.
15.51 ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα, 15.52 ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα. 15.53 δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. 15.54 ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται τὴν ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος. 15.55 ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον;
16.12 Περὶ δὲ Ἀπολλὼ τοῦ ἀδελφοῦ, πολλὰ παρεκάλεσα αὐτὸν ἵνα ἔλθῃ πρὸς ὑμᾶς μετὰ τῶν ἀδελφῶν· καὶ πάντως οὐκ ἦν θέλημα ἵνα νῦν ἔλθῃ, ἐλεύσεται δὲ ὅταν εὐκαιρήσῃ.' ' None
1.22 For Jews ask for signs,Greeks seek after wisdom,
1.24 but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God.
2.9 But as it is written,"Things which an eye didn\'t see, and an ear didn\'t hear,Which didn\'t enter into the heart of man,These God has prepared for those who love him."
2.15 But he who is spiritual discerns allthings, and he himself is judged by no one.' "
3.1 Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ." 4.4 For I know nothing against myself. Yet I am notjustified by this, but he who judges me is the Lord.' "
6.5 I say this to move you to shame. Isn't there even one wise manamong you who would be able to decide between his brothers?" "
6.9 Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals," '6.10 nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 6.11 Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God.
6.18 Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body.
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?" 9.19 For though I was free fromall, I brought myself under bondage to all, that I might gain the more. 9.20 To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law;
10.14 Therefore, my beloved, flee fromidolatry.
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?" 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. 1
1.24 When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 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."
3.12 For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known.
14.19 However in the assembly I wouldrather speak five words with my understanding, that I might instructothers also, than ten thousand words in another language.
15.3 For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures, 15.4 that he was buried, that he wasraised on the third day according to the Scriptures, 15.5 and that heappeared to Cephas, then to the twelve. 15.6 Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 15.7 Then he appeared to James, then to allthe apostles, 15.8 and last of all, as to the child born at the wrongtime, he appeared to me also.
15.51 Behold, I tell you a mystery. We will not all sleep, but wewill all be changed, 15.52 in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53 For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54 But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory." 15.55 "Death, where is your sting?Hades, where is your victory?"
16.12 Now concerning Apollos, the brother, I begged him much tocome to you with the brothers; and it was not at all his desire to comenow; but he will come when he has an opportunity.' ' None
|56. New Testament, 1 Thessalonians, 3.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Xenophon, criticism of • moral formation, frank criticism in
Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 165; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 281
3.2 καὶ ἐπέμψαμεν Τιμό θεον, τὸν ἀδελφὸν ἡμῶν καὶ διάκονον τοῦ θεοῦ ἐν τῷ εὐαγγελίῳ τοῦ χριστοῦ, εἰς τὸ στηρίξαι ὑμᾶς καὶ παρακαλέσαιὑπὲρ τῆς πίστεως ὑμῶν'' None
3.2 and sent Timothy, our brother and God's servant in the gospel of Christ, to establish you, and to comfort you concerning your faith; "" None
|57. New Testament, 1 Timothy, 4.3, 5.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Acts of Thomas, as critiquing or negating gender constructions • Clement of Alexandria, moral criticism of heresy • Judaism, Christian criticism of • Xenophon, criticism of
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 346; Esler (2000), The Early Christian World, 236; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 41; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 281, 481, 483, 484, 486
4.3 κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν.
5.9 Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸς γυνή,' ' None
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.
5.9 Let no one be enrolled as a widow under sixty years old, having been the wife of one man, ' ' None
|58. New Testament, 2 Peter, 3.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Irenaeus, criticism of gnostic exegesis • Judaism, Christian criticism of
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 229; Esler (2000), The Early Christian World, 236
3.16 ὡς καὶ ἐν πάσαις ἐπιστολαῖς λαλῶν ἐν αὐταῖς περὶ τούτων, ἐν αἷς ἐστὶν δυσνόητά τινα, ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι στρεβλοῦσιν ὡς καὶ τὰς λοιπὰς γραφὰς πρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν.'' None
3.16 as also in all of his letters, speaking in them of these things. In those are some things hard to be understood, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction. '' None
|59. New Testament, 2 Timothy, 3.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Irenaeus, criticism of gnostic search • Xenophon, criticism of • text(ual) criticism, apparatus
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 252, 253; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 123, 281
3.7 πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα.'' None
3.7 always learning, and never able to come to the knowledge of the truth. '' None
|60. New Testament, Acts, 1.11, 2, 2.25, 2.26, 3.14, 3.15, 3.16, 3.18, 4.25, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 5.36, 5.37, 5.38, 5.39, 5.40, 5.42, 7.41, 7.44, 7.45, 7.46, 7.47, 7.48, 7.49, 7.50, 7.54-8.1, 7.55, 7.56, 7.59, 7.60, 8, 8.1, 8.5, 8.10, 8.16, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 8.40, 10.1-11.18, 10.9, 10.24, 10.38, 11.19, 11.20, 11.26, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 15, 15.2, 15.20, 15.29, 16.10, 16.16, 16.17, 16.19, 16.20, 16.21, 17.29, 17.31, 18.24, 18.25, 19.23, 21.4, 21.11, 21.12, 21.13, 21.21, 21.34, 23.8, 24.15, 27.18 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Criteria in textual criticism, Author’s style • Criteria in textual criticism, Discourse analysis • Criteria in textual criticism, Lectio difficilior • Critical edition • Dreams and visions, form criticism • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Form criticism • Form criticism, Form-critical • Gnosticism, orthodox criticism of morality of • Idolatry, critique • Methodology, source criticism • Old Testament, criticism of • Philosophy, criticized as divided • Redaction criticism • Temple (Jerusalem), Stephen’s criticism • alternative source-critical explanations, relevance of fable features for • alternative source-critical explanations, stylistic evidence • critical race theory (CRT) • forgiveness prayer the text-critical problem • idolatry, Christian criticism of • methodology, form criticism • methodology, redaction-critical • methodology, source-critical • methods of interpretation, ancient historical criticism • moral formation, frank criticism in • myth, criticism • redaction criticism • rhetoric, critique of • soliloquy, source critical value of • source criticism • source-critical • temple critique • textual criticism • vision, as mode of knowing, ancient critiques of sensory/visual perception • wealth, critique of
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 124, 125; Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 166; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 470; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 10, 49, 66, 67, 68, 70, 71, 73, 123, 227; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 67, 133, 200, 322, 323; Crabb (2020), Luke/Acts and the End of History, 302, 308, 328; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, 86, 88, 89, 90, 260, 265, 271, 273; Esler (2000), The Early Christian World, 176, 871, 872; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 95; Keener(2005), First-Second Corinthians, 28, 35; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 205; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 12, 13, 18, 19, 68, 69, 70, 101, 102, 103, 155; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 2, 17, 135, 161; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 633; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 140, 144; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 471, 483, 484, 509, 510, 518; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 547; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 14, 30, 35, 96, 173
1.11 οἳ καὶ εἶπαν Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναλημφθεὶς ἀφʼ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν.
25 Δαυεὶδ γὰρ λέγει εἰς αὐτόν
3.14 ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν,
15 τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, οὗ ἡμεῖς μάρτυρές ἐσμεν.
3.16 καὶ τῇ πίστει τοῦ ὀνόματος αὐτοῦ τοῦτον ὃν θεωρεῖτε καὶ οἴδατε ἐστερέωσεν τὸ ὄνομα αὐτοῦ, καὶ ἡ πίστις ἡ διʼ αὐτοῦ ἔδωκεν αὐτῷ τὴν ὁλοκληρίαν ταύτην ἀπέναντι πάντων ὑμῶν.
8 ὁ δὲ θεὸς ἃ προκατήγγειλεν διὰ στόματος πάντων τῶν προφητῶν παθεῖν τὸν χριστὸν αὐτοῦ ἐπλήρωσεν οὕτως. 4.
25 τὰ ἐν αὐτοῖς, ὁ τοῦ πατρὸς ἡμῶν διὰ πνεύματος ἁγίου στόματος Δαυεὶδ παιδός σου εἰπών
5.17 Ἀναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων,
8 ἐπλήσθησαν ζήλου καὶ ἐπέβαλον τὰς χεῖρας ἐπὶ τοὺς ἀποστόλους καὶ ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ.
5.19 Ἄγγελος δὲ Κυρίου διὰ νυκτὸς ἤνοιξε τὰς θύρας τῆς φυλακῆς ἐξαγαγών τε αὐτοὺς εἶπεν 5.
20 Πορεύεσθε καὶ σταθέντες λαλεῖτε ἐν τῷ ἱερῷ τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης. 5.
21 ἀκούσαντες δὲ εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ ἱερὸν καὶ ἐδίδασκον. Παραγενόμενος δὲ ὁ ἀρχιερεὺς καὶ οἱ σὺν αὐτῷ συνεκάλεσαν τὸ συνέδριον καὶ πᾶσαν τὴν γερουσίαν τῶν υἱῶν Ἰσραήλ, καὶ ἀπέστειλαν εἰς τὸ δεσμωτήριον ἀχθῆναι αὐτούς. 5.
2 οἱ δὲ παραγενόμενοι ὑπηρέται οὐχ εὗρον αὐτοὺς ἐν τῇ φυλακῇ, ἀναστρέψαντες δὲ ἀπήγγειλαν λέγοντες ὅτι 5.
23 Τὸ δεσμωτήριον εὕρομεν κεκλεισμένον ἐν πάσῃ ἀσφαλείᾳ καὶ τοὺς φύλακας ἑστῶτας ἐπὶ τῶν θυρῶν, ἀνοίξαντες δὲ ἔσω οὐδένα εὕρομεν. 5.
24 ὡς δὲ ἤκουσαν τοὺς λόγους τούτους ὅ τε στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχιερεῖς, διηπόρουν περὶ αὐτῶν τί ἂν γένοιτο τοῦτο. 5.
25 Παραγενόμενος δέ τις ἀπήγγειλεν αὐτοῖς ὅτι Ἰδοὺ οἱ ἄνδρες οὓς ἔθεσθε ἐν τῇ φυλακῇ εἰσὶν ἐν τῷ ἱερῷ ἑστῶτες καὶ διδάσκοντες τὸν λαόν. 5.
26 τότε ἀπελθὼν ὁ στρατηγὸς σὺν τοῖς ὑπηρέταις ἦγεν αὐτούς, οὐ μετὰ βίας, ἐφοβοῦντο γὰρ τὸν λαόν, μὴ λιθασθῶσιν· ἀγαγόντες 5.
27 δὲ αὐτοὺς ἔστησαν ἐν τῷ συνεδρίῳ. καὶ ἐπηρώτησεν αὐτοὺς ὁ ἀρχιερεὺς 5.
8 λέγων Παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῷ ὀνόματι τούτῳ, καὶ ἰδοὺ πεπληρώκατε τὴν Ἰερουσαλὴμ τῆς διδαχῆς ὑμῶν, καὶ βούλεσθε ἐπαγαγεῖν ἐφʼ ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου. 5.
29 ἀποκριθεὶς δὲ Πέτρος καὶ οἱ ἀπόστολοι εἶπαν Πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις.
5.30 ὁ θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Ἰησοῦν, ὃν ὑμεῖς διεχειρίσασθεκρεμάσαντες ἐπὶ ξύλου·
5.31 τοῦτον ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσεν τῇ δεξιᾷ αὐτοῦ, τοῦ δοῦναι μετάνοιαν τῷ Ἰσραὴλ καὶ ἄφεσιν ἁμαρτιῶν· 5.3
2 καὶ ἡμεῖς ἐσμὲν μάρτυρες τῶν ῥημάτων τούτων, καὶ τὸ πνεῦμα τὸ ἅγιον ὃ ἔδωκεν ὁ θεὸς τοῖς πειθαρχοῦσιν αὐτῷ.
5.33 οἱ δὲ ἀκούσαντες διεπρίοντο καὶ ἐβούλοντο ἀνελεῖν αὐτούς.
5.34 Ἀναστὰς δέ τις ἐν τῷ συνεδρίῳ Φαρισαῖος ὀνόματι Γαμαλιήλ, νομοδιδάσκαλος τίμιος παντὶ τῷ λαῷ, ἐκέλευσεν ἔξω βραχὺ τοὺς ἀνθρώπους ποιῆσαι,
5.35 εἶπέν τε πρὸς αὐτούς Ἄνδρες Ἰσραηλεῖται, προσέχετε ἑαυτοῖς ἐπὶ τοῖς ἀνθρώποις τούτοις τί μέλλετε πράσσειν.
5.36 πρὸ γὰρ τούτων τῶν ἡμερῶν ἀνέστη Θευδᾶς, λέγων εἶναί τινα ἑαυτόν, ᾧ προσεκλίθη ἀνδρῶν ἀριθμὸς ὡς τετρακοσίων· ὃς ἀνῃρέθη, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διελύθησαν καὶ ἐγένοντο εἰς οὐδέν.
5.37 μετὰ τοῦτον ἀνέστη Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς καὶ ἀπέστησε λαὸν ὀπίσω αὐτοῦ· κἀκεῖνος ἀπώλετο, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διεσκορπίσθησαν.
8 καὶ τὰ νῦν λέγω ὑμῖν, ἀπόστητε ἀπὸ τῶν ἀνθρώπων τούτων καὶ ἄφετε αὐτούς·?̔ὅτι ἐὰν ᾖ ἐξ ἀνθρώπων ἡ βουλὴ αὕτη ἢ τὸ ἔργον τοῦτο, καταλυθήσεται·
5.39 εἰ δὲ ἐκ θεοῦ ἐστίν, οὐ δυνήσεσθε καταλῦσαι αὐτούς·̓ μή ποτε καὶ θεομάχοι εὑρεθῆτε.
5.40 ἐπείσθησαν δὲ αὐτῷ, καὶ προσκαλεσάμενοι τοὺς ἀποστόλους δείραντες παρήγγειλαν μὴ λαλεῖν ἐπὶ τῷ ὀνόματι τοῦ Ἰησοῦ καὶ ἀπέλυσαν. 5.4
2 πᾶσάν τε ἡμέραν ἐν τῷ ἱερῷ καὶ κατʼ οἶκον οὐκ ἐπαύοντο διδάσκοντες καὶ εὐαγγελιζόμενοι τὸν χριστὸν Ἰησοῦν.
7.41 καὶ ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῷ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν.
7.44 Ἡ σκηνὴ τοῦ μαρτυρίου ἦν τοῖς πατράσιν ἡμῶν ἐν τῇ ἐρήμῳ, καθὼς διετάξατο ὁ λαλῶν τῷ Μωυσῇ ποιῆσαι αὐτὴνκατὰ τὸν τύπον ὃν ἑωράκει,
7.45 ἣν καὶ εἰσήγαγον διαδεξάμενοι οἱ πατέρες ἡμῶν μετὰ Ἰησοῦ ἐν τῇ κατασχέσει τῶν ἐθνῶν ὧν ἐξῶσεν ὁ θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν ἕως τῶν ἡμερῶν Δαυείδ·
7.46 ὃς εὗρεν χάριν ἐνώπιον τοῦ θεοῦ καὶ ᾐτήσατο εὑρεῖν σκήνωμα τῷ θεῷ Ἰακώβ.
7.47 Σολομῶν δὲ οἰκοδόμησεν αὐτῷ οἶκον.
8 ἀλλʼ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει
7.55 ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ,
7.56 καὶ εἶπεν Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ.
7.59 καὶ ἐλιθοβόλουν τὸν Στέφανον ἐπικαλούμενον καὶ λέγοντα Κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου·
7.60 θεὶς δὲ τὰ γόνατα ἔκραξεν φωνῇ μεγάλῃ Κύριε, μὴ στήσῃς αὐτοῖς ταύτην τὴν ἁμαρτίαν· καὶ τοῦτο εἰπὼν ἐκοιμήθη.
8.1 Σαῦλος δὲ ἦν συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ.Ἐγένετο δὲ ἐν ἐκείνῃ τῇ ἡμέρᾳ διωγμὸς μέγας ἐπὶ τὴν ἐκκλησίαν τὴν ἐν Ἰεροσολύμοις· πάντες δὲ διεσπάρησαν κατὰ τὰς χώρας τῆς Ἰουδαίας καὶ Σαμαρίας πλὴν τῶν ἀποστόλων.
8.5 Φίλιππος δὲ κατελθὼν εἰς τὴν πόλιν τῆς Σαμαρίας ἐκήρυσσεν αὐτοῖς τὸν χριστόν.'
8.10 ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες Οὗτός ἐστιν ἡ Δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη.
8.16 γὰρ ἦν ἐπʼ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ.
26 Ἄγγελος δὲ Κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος.
27 καὶ ἀναστὰς ἐπορεύθη, καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ,
8 ἦν δὲ ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαίαν.
29 εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ.
8.30 προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις;
8.31 ὁ δὲ εἶπεν Πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸνΦίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ.
2 ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη
8.34 ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός;
8.35 ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν.
8.36 ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος Ἰδοὺ ὕδωρ· τί κωλύει με βαπτισθῆναι;
8 καὶ ἐκέλευσεν στῆναι τὸ ἅρμα, καὶ κατέ βησαν ἀμφότεροι εἰς τὸ ὕδωρ ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν.
8.39 ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα Κυρίου ἥρπασεν τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος, ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων.
8.40 Φίλιππος δὲ εὑρέθη εἰς Ἄζωτον, καὶ διερχόμενος εὐηγγελίζετο τὰς πόλεις πάσας ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Καισαρίαν.
10.9 Τῇ δὲ ἐπαύριον ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων ἀνέβη Πέτρος ἐπὶ τὸ δῶμα προσεύξασθαι περὶ ὥραν ἕκτην. 10.
24 τῇ δὲ ἐπαύριον εἰσῆλθεν εἰς τὴν Καισαρίαν· ὁ δὲ Κορνήλιος ἦν προσδοκῶν αὐτοὺς συνκαλεσάμενος τοὺς συγγενεῖς αὐτοῦ καὶ τοὺς ἀναγκαίους φίλους. 10.3
8 Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡςἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμεν͂ος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετʼ αὐτοῦ·
11.19 Οἱ μὲν οὖν διασπαρέντες ἀπὸ τῆς θλίψεως τῆς γενομένης ἐπὶ Στεφάνῳ διῆλθον ἕως Φοινίκης καὶ Κύπρου καὶ Ἀντιοχείας, μηδενὶ λαλοῦντες τὸν λόγον εἰ μὴ μόνον Ἰουδαίοις. 11.
20 Ἦσαν δέ τινες ἐξ αὐτῶν ἄνδρες Κύπριοι καὶ Κυρηναῖοι, οἵτινες ἐλθόντες εἰς Ἀντιόχειαν ἐλάλουν καὶ πρὸς τοὺς Ἑλληνιστάς, εὐαγγελιζόμενοι τὸν κύριον Ἰησοῦν. 11.
26 καὶ εὑρὼν ἤγαγεν εἰς Ἀντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαὶ τε πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς. 1
2.1 Κατʼ ἐκεῖνον δὲ τὸν καιρὸν ἐπέβαλεν Ἡρῴδης ὁ βασιλεὺς τὰς χεῖρας κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας. 1
2 ἀνεῖλεν δὲ Ἰάκωβον τὸν ἀδελφὸν Ἰωάνου μαχαίρῃ· 1
2.3 ἰδὼν δὲ ὅτι ἀρεστόν ἐστιν τοῖς Ἰουδαίοις προσέθετο συλλαβεῖν καὶ Πέτρον, (ἦσαν δὲ ἡμέραι τῶν ἀζύμων) 1
2.4 ὃν καὶ πιάσας ἔθετο εἰς φυλακήν, παραδοὺς τέσσαρσιν τετραδίοις στρατιωτῶν φυλάσσειν αὐτόν, βουλόμενος μετὰ τὸ πάσχα ἀναγαγεῖν αὐτὸν τῷ λαῷ. 1
2.5 ὁ μὲν οὖν Πέτρος ἐτηρεῖτο ἐν τῇ φυλακῇ· προσευχὴ δὲ ἦν ἐκτενῶς γινομένη ὑπὸ τῆς ἐκκλησίας πρὸς τὸν θεὸν περὶ αὐτοῦ. 1
2.6 Ὅτε δὲ ἤμελλεν προσαγαγεῖν αὐτὸν ὁ Ἡρῴδης, τῇ νυκτὶ ἐκείνῃ ἦν ὁ Πέτρος κοιμώμενος μεταξὺ δύο στρατιωτῶν δεδεμένος ἁλύσεσιν δυσίν, φύλακές τε πρὸ τῆς θύρας ἐτήρουν τὴν φυλακήν. 1
2.7 καὶ ἰδοὺ ἄγγελος Κυρίου ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῷ οἰκήματι· πατάξας δὲ τὴν πλευρὰν τοῦ Πέτρου ἤγειρεν αὐτὸν λέγων Ἀνάστα ἐν τάχει· καὶ ἐξέπεσαν αὐτοῦ αἱ ἁλύσεις ἐκ τῶν χειρῶν. 1
8 εἶπεν δὲ ὁ ἄγγελος πρὸς αὐτόν Ζῶσαι καὶ ὑπόδησαι τὰ σανδάλιά σου· ἐποίησεν δὲ οὕτως. καὶ λέγει αὐτῷ Περιβαλοῦ τὸ ἱμάτιόν σου καὶ ἀκολούθει μοι· 1
2.9 καὶ ἐξελθὼν ἠκολούθει, καὶ οὐκ ᾔδει ὅτι ἀληθές ἐστιν τὸ γινόμενον διὰ τοῦ ἀγγέλου, ἐδόκει δὲ ὅραμα βλέπειν. 1
2.10 διελθόντες δὲ πρώτην φυλακὴν καὶ δευτέραν ἦλθαν ἐπὶ τὴν πύλην τὴν σιδηρᾶν τὴν φέρουσαν εἰς τὴν πόλιν, ἥτις αὐτομάτη ἠνοίγη αὐτοῖς, καὶ ἐξελθόντες προῆλθον ῥύμην μίαν, καὶ εὐθέως ἀπέστη ὁ ἄγγελος ἀπʼ αὐτοῦ. 1
2.11 καὶ ὁ Πέτρος ἐν ἑαυτῷ γενόμενος εἶπεν Νῦν οἶδα ἀληθῶς ὅτι ἐξαπέστειλεν ὁ κύριος τὸν ἄγγελον αὐτοῦ καὶ ἐξείλατό με ἐκ χειρὸς Ἡρῴδου καὶ πάσης τῆς προσδοκίας τοῦ λαοῦ τῶν Ἰουδαίων.
2 γενομένης δὲ στάσεως καὶ ζητήσεως οὐκ ὀλίγης τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ πρὸς αὐτοὺς ἔταξαν ἀναβαίνειν Παῦλον καὶ Βαρνάβαν καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρους εἰς Ἰερουσαλὴμ περὶ τοῦ ζητήματος τούτου.
20 ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ πνικτοῦ καὶ τοῦ αἵματος·
29 ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. Ἔρρωσθε.
16.10 ὡς δὲ τὸ ὅραμα εἶδεν, εὐθέως ἐζητήσαμεν ἐξελθεῖν εἰς Μακεδονίαν, συνβιβάζοντες ὅτι προσκέκληται ἡμᾶς ὁ θεὸς εὐαγγελίσασθαι αὐτούς.
16.16 Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις
16.17 αὐτῆς μαντευομένη· αὕτη κατακολουθοῦσα τῷ Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας.
16.19 Ἰδόντες δὲ οἱ κύριοι αὐτῆς ὅτι ἐξῆλθεν ἡ ἐλπὶς τῆς ἐργασίας αὐτῶν ἐπιλαβόμενοι τὸν Παῦλον καὶ τὸν Σίλαν εἵλκυσαν εἰς τὴν ἀγορὰν ἐπὶ τοὺς ἄρχοντας, 16.
20 καὶ προσαγαγόντες αὐτοὺς τοῖς στρατηγοῖς εἶπαν Οὗτοι οἱ ἄνθρωποι ἐκταράσσουσιν ἡμῶν τὴν πόλιν Ἰουδαῖοι ὑπάρχοντες, 16.
21 καὶ καταγγέλλουσιν ἔθη ἃ οὐκ ἔξεστιν ἡμῖν παραδέχεσθαι οὐδὲ ποιεῖν Ῥωμαίοις οὖσιν. 17.
29 γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον.
17.31 καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν. 1
24 Ἰουδαῖος δέ τις Ἀπολλὼς ὀνόματι, Ἀλεξανδρεὺς τῷ γένει, ἀνὴρ λόγιος, κατήντησεν εἰς Ἔφεσον, δυνατὸς ὢν ἐν ταῖς γραφαῖς. 1
25 οὗτος ἦν κατηχημένος τὴν ὁδὸν τοῦ κυρίου, καὶ ζέων τῷ πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Ἰησοῦ, ἐπιστάμενος μόνον τὸ βάπτισμα Ἰωάνου. 19.
23 Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ.
21.4 ἀνευρόντες δὲ τοὺς μαθητὰς ἐπεμείναμεν αὐτοῦ ἡμέρας ἑπτά, οἵτινες τῷ Παύλῳ ἔλεγον διὰ τοῦ πνεύματος μὴ ἐπιβαίνειν εἰς Ἰεροσόλυμα.
1.11 καὶ ἐλθὼν πρὸς ἡμᾶς καὶ ἄρας τὴν ζώνην τοῦ Παύλου δήσας ἑαυτοῦ τοὺς πόδας καὶ τὰς χεῖρας εἶπεν Τάδε λέγει τὸ πνεῦμα τὸ ἅγιον Τὸν ἄνδρα οὗ ἐστὶν ἡ ζώνη αὕτη οὕτως δήσουσιν ἐν Ἰερουσαλὴμ οἱ Ἰουδαῖοι καὶ παραδώσουσιν εἰς χεῖρας ἐθνῶν.
2 ὡς δὲ ἠκούσαμεν ταῦτα, παρεκαλοῦμεν ἡμεῖς τε καὶ οἱ ἐντόπιοι τοῦ μὴ ἀναβαίνειν αὐτὸν εἰς Ἰερουσαλήμ.
21.13 τότε ἀπεκρίθη ὁ Παῦλος Τί ποιεῖτε κλαίοντες καὶ συνθρύπτοντές μου τὴν καρδίαν; ἐγὼ γὰρ οὐ μόνον δεθῆναι ἀλλὰ καὶ ἀποθανεῖν εἰς Ἰερουσαλὴμ ἑτοίμως ἔχω ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου Ἰησοῦ.
21 κατηχήθησαν δὲ περὶ σοῦ ὅτι ἀποστασίαν διδάσκεις ἀπὸ Μωυσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους, λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα μηδὲ τοῖς ἔθεσιν περιπατεῖν.
21.34 ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ· μὴ δυναμένου δὲ αὐτοῦ γνῶναι τὸ ἀσφαλὲς διὰ τὸν θόρυβον ἐκέλευσεν ἄγεσθαι αὐτὸν εἰς τὴν παρεμβολήν.
8 Σαδδουκαῖοι γὰρ λέγουσιν μὴ εἶναι ἀνάστασιν μήτε ἄγγελον μήτε πνεῦμα, Φαρισαῖοι δὲ ὁμολογοῦσιν τὰ ἀμφότερα.
15 ἐλπίδα ἔχων εἰς τὸν θεόν, ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι δικαίων τε καὶ ἀδίκων· ' None
1.11 who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky."
25 For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. " 2.
26 Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope;
3.14 But you denied the Holy and Righteous One, and asked for a murderer to be granted to you,
15 and killed the Prince of life, whom God raised from the dead, whereof we are witnesses.
3.16 By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all.
8 But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. ' "4.
25 who by the mouth of your servant, David, said, 'Why do the nations rage, And the peoples plot a vain thing? " 5.17 But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy,
8 and laid hands on the apostles, and put them in public custody.
5.19 But an angel of the Lord opened the prison doors by night, and brought them out, and said, 5.
20 "Go stand and speak in the temple to the people all the words of this life." 5.
21 When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. ' "5.
2 But the officers who came didn't find them in the prison. They returned and reported, " '5.
23 "We found the prison shut and locked, and the guards standing before the doors, but when we had opened it up, we found no one inside!" 5.
24 Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what might become of this. 5.
25 One came and told them, "Behold, the men whom you put in prison are in the temple, standing and teaching the people." 5.
26 Then the captain went with the officers, and brought them without violence, for they were afraid that the people might stone them. 5.
27 When they had brought them, they set them before the council. The high priest questioned them, 5.
8 saying, "Didn\'t we strictly charge you not to teach in this name? Behold, you have filled Jerusalem with your teaching, and intend to bring this man\'s blood on us." 5.
29 But Peter and the apostles answered, "We must obey God rather than men.
5.30 The God of our fathers raised up Jesus, whom you killed, hanging him on a tree.
5.31 God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins. 5.3
2 We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him."
5.33 But they, when they heard this, were cut to the heart, and determined to kill them.
5.34 But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to take the apostles out a little while.
5.35 He said to them, "You men of Israel, be careful concerning these men, what you are about to do.
5.36 For before these days Theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nothing.
5.37 After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad.
8 Now I tell you, refrain from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown.
5.39 But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God!"
5.40 They agreed with him. Summoning the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go. 5.4
2 Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ.
7.41 They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands.
7.44 "Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen;
7.45 which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David,
7.46 who found favor in the sight of God, and asked to find a habitation for the God of Jacob.
7.47 But Solomon built him a house. ' "
8 However, the Most High doesn't dwell in temples made with hands, as the prophet says, " "
7.49 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? " "
7.50 Didn't my hand make all these things?' " 7.55 But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,
7.56 and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!"
7.59 They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit!"
7.60 He kneeled down, and cried with a loud voice, "Lord, don\'t hold this sin against them!" When he had said this, he fell asleep.
8.1 Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles.
8.5 Philip went down to the city of Samaria, and proclaimed to them the Christ. '
8.10 to whom they all listened, from the least to the greatest, saying, "This man is that great power of God."
8.16 for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus.
26 But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert."
27 He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship.
8 He was returning and sitting in his chariot, and was reading the prophet Isaiah.
29 The Spirit said to Philip, "Go near, and join yourself to this chariot."
8.30 Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?"
8.31 He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him.
2 Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn\'t open his mouth.
8.33 In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth."
8.34 The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?"
8.35 Philip opened his mouth, and beginning from this Scripture, preached to him Jesus.
8.36 As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?"
8 He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. ' "
8.39 When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. "
8.40 But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea.
10.9 Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.
24 On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends. 10.3
8 even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him.
11.19 They therefore who were scattered abroad by the oppression that arose about Stephen traveled as far as Phoenicia, Cyprus, and Antioch, speaking the word to no one except only to Jews. 11.
20 But there were some of them, men of Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Greeks, preaching the Lord Jesus. 11.
26 When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 1
2.1 Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 1
2 He killed James, the brother of John, with the sword. 1
2.3 When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread. 1
2.4 When he had captured him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover. 1
2.5 Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 1
2.6 The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison. 1
2.7 Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands. 1
8 The angel said to him, "Put on your clothes, and tie on your sandals." He did so. He said to him, "Put on your cloak, and follow me."' "1
2.9 He went out, and followed him. He didn't know that what was done by the angel was real, but thought he saw a vision. " '1
2.10 When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and passed on through one street, and immediately the angel departed from him. 1
2.11 When Peter had come to himself, he said, "Now I truly know that the Lord has sent out his angel and delivered me out of the hand of Herod, and from everything the Jewish people were expecting."
2 Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question.
20 but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.
29 that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell."
16.10 When he had seen the vision, immediately we sought to go out to Macedonia, concluding that the Lord had called us to preach the gospel to them.
16.16 It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling.
16.17 The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!"
16.19 But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers. 16.
20 When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city, 16.
21 and set forth customs which it is not lawful for us to accept or to observe, being Romans." 17.
29 Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man.
17.31 because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead." 1
24 Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures. 1
25 This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. 19.
23 About that time there arose no small stir concerning the Way. ' "
21.4 Having found disciples, we stayed there seven days. These said to Paul through the Spirit, that he should not go up to Jerusalem.
1.11 Coming to us, and taking Paul\'s belt, he bound his own feet and hands, and said, "Thus says the Holy Spirit: \'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.\'"
2 When we heard these things, both we and they of that place begged him not to go up to Jerusalem.
21.13 Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus."
21 They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. ' "
21.34 Some shouted one thing, and some another, among the crowd. When he couldn't find out the truth because of the noise, he commanded him to be brought into the barracks. " 23.
8 For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these.
15 having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust. ' None
|61. New Testament, Apocalypse, 1.3, 1.13-1.20, 2.7, 2.11, 2.14-2.17, 2.20-2.23, 2.25, 3.2-3.3, 13.9, 13.18, 15.3-15.4, 20.6, 21.7, 22.17-22.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria, additional criticism of sects • Criteria in textual criticism, Atticisation • Criteria in textual criticism, Scribal tendencies • Critical edition • Dreams and visions, form criticism/classification, prophetic symbolic dreams • Gnosticism, orthodox criticism of morality of • Irenaeus, criticism of heretical exegesis generally • Redaction criticism • childist interpretation, and feminist criticism • critical apparatus • feminist criticism • historical-critical interpretation • idolatry, Christian criticism of • methodology, form criticism • redaction criticism • textual criticism • wealth, critique of
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 123; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 53, 55, 137, 146; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128, 129, 261, 262, 448; Crabb (2020), Luke/Acts and the End of History, 328; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 26; Esler (2000), The Early Christian World, 871, 872; Estes (2020), The Tree of Life, 382; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 9, 142, 197, 209; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 206; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 84; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 30
1.3 μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα, ὁ γὰρ καιρὸς ἐγγύς.
1.13 καὶ ἐν μέσῳ τῶν λυχνιῶνὅμοιον υἱὸν ἀνθρώπου, ἐνδεδυμένον ποδήρηκαὶπεριεζωσμένονπρὸς τοῖς μαστοῖς ζώνην χρυσᾶν· 1.14 ἡ δὲκεφαλὴ αὐτοῦκαὶαἱ τρίχες λευκαὶ ὡς ἔριονλευκόν,ὡς χιών, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡςφλὸξ πυρός, 1.15 καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ, ὡς ἐν καμίνῳ πεπυρωμένης,καὶ ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν, 1.16 καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά, καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη, καὶ ἡ ὄψις αὐτοῦ ὡςὁ ἥλιοςφαίνειἐν τῇ δυνάμει αὐτοῦ. 1.17 Καὶ ὅτε εἶδον αὐτόν, ἔπεσα πρὸς τοὺς πόδας αὐτοῦ ὡς νεκρός· καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπʼ ἐμὲ λέγωνΜὴ φοβοῦ· ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος,καὶ ὁ ζῶν, 1.18 — καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμὶ εἰς τοὺς αἰῶνας τῶν αἰώνων, — καὶ ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾄδου. 1.19 γράψον οὖν ἃ εἶδες καὶ ἃ εἰσὶν καὶἃ μέλλει γίνεσθαι μετὰ ταῦτα. 1.20 τὸ μυστήριον τῶν ἑπτὰ ἀστέρων οὓς εἶδες ἐπὶ τῆς δεξιᾶς μου, καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς· οἱ ἑπτὰ ἀστέρες ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν εἰσίν, καὶ αἱ λυχνίαι αἱἑπτὰ ἑπτὰ ἐκκλησίαι εἰσίν.
2.7 Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷφαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς,ὅ ἐστινἐν τῷ παραδείσῳ τοῦ θεοῦ.
2.11 Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Ὁ νικῶν οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου.
2.14 ἀλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴνΒαλαάμ,ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιοντῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι· 2.15 οὕτως ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν Νικολαϊτῶν ὁμοίως. 2.16 μετανόησον οὖν· εἰ δὲ μή, ἔρχομαί σοι ταχύ, καὶ πολεμήσω μετʼ αὐτῶν ἐν τῇ ῥομφαίᾳ τοῦ στόματός μου. 2.17 Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷ τοῦ μάννα τοῦ κεκρυμμένου, καὶ δώσω αὐτῷ ψῆφον λευκήν, καὶ ἐπὶ τὴν ψῆφονὄνομα καινὸνγεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων.
2.20 ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλουςπορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα. 2.21 καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ, καὶ οὐ θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς. ἰδοὺ βάλλω αὐτὴν εἰς κλίνην, 2.22 καὶ τοὺς μοιχεύοντας μετʼ αὐτῆς εἰς θλίψιν μεγάλην, ἐὰν μὴ μετανοήσουσιν ἐκ τῶν ἔργων αὐτῆς· 2.23 καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ· καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁἐραυνῶν νεφροὺς καὶ καρδίας,καὶδώσωὑμῖνἑκάστῳ κατὰ τὰ ἔργαὑμῶν.
2.25 πλὴν ὃ ἔχετε κρατήσατε ἄχρι οὗ ἂν ἥξω.
3.2 γίνου γρηγορῶν, καὶ στήρισον τὰ λοιπὰ ἃ ἔμελλον ἀποθανεῖν, οὐ γὰρ εὕρηκά σου ἔργα πεπληρωμένα ἐνώπιον τοῦ θεοῦ μου· 3.3 μνημόνευε οὖν πῶς εἴληφας καὶ ἤκουσας καὶ τήρει, καὶ μετανόησον· ἐὰν οὖν μὴ γρηγορήσῃς, ἥξω ὡς κλέπτης, καὶ οὐ μὴ γνῷς ποίαν ὥραν ἥξω ἐπὶ σέ·
13.9 Εἴ τις ἔχει οὖς ἀκουσάτω.
13.18 Ὧδε ἡ σοφία ἐστίν· ὁ ἔχων νοῦν ψηφισάτω τὸν ἀριθμὸν τοῦ θηρίου, ἀριθμὸς γὰρ ἀνθρώπου ἐστίν· καὶ ὁ ἀριθμὸς αὐτοῦ ἑξακόσιοι ἑξήκοντα ἕξ.
15.3 καὶᾁδουσιν τὴν ᾠδὴν Μωυσέως τοῦ δούλου τοῦ θεοῦκαὶ τὴν ᾠδὴν τοῦ ἀρνίου λέγοντες Μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου, κύριε, ὁ θεός, ὁ παντοκράτωρ· δίκαιαι καὶ ἀληθιναὶ αἱ ὁδοί σου, ὁ βασιλεὺς τῶν αἰώνων· 15.4 τίς οὐ μὴ φοβηθῇ, κύριε, καὶ δοξάσει τὸ ὄνομά σου, ὅτι μόνος ὅσιος; ὅτι πάντα τὰ ἔθνη ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιόν σου, ὅτι τὰ δικαιώματά σου ἐφανερώθησαν.
20.6 μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλʼ ἔσονταιἱερεῖς τοῦ θεοῦκαὶ τοῦ χριστοῦ, καὶ βασιλεύσουσιν μετʼ αὐτοῦ τὰ χίλια ἔτη.
21.7 ὁ νικῶν κληρονομήσει ταῦτα, καὶἔσομαι αὐτῷ θεὸς καὶ αὐτὸς ἔσται μοι υἱός.
22.17 Καὶ τὸ πνεῦμα καὶ ἡ νύμφη λέγουσιν Ἔρχου· καὶ ὁ ἀκούων εἰπάτω Ἔρχου· καὶὁ διψῶν ἐρχέσθω,ὁ θέλων λαβέτωὕδωρ ζωῆς δωρεάν. 22.18 Μαρτυρῶ ἐγὼ παντὶ τῷ ἀκούοντιτοὺς λόγουςτῆς προφητείας τοῦ βιβλίου τούτου· ἐάν τιςἐπιθῇ ἐπ̓αὐτά, ἐπιθήσει ὁ θεὸςἐπʼ αὐτὸντὰς πληγὰς τὰς γεγραμμένας ἐν τῷ βιβλίῳ τούτῳ·' ' None
1.3 Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand.
1.13 And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest. 1.14 His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. 1.15 His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters. 1.16 He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest. 1.17 When I saw him, I fell at his feet like a dead man. He laid his right hand on me, saying, "Don\'t be afraid. I am the first and the last, 1.18 and the Living one. I was dead, and behold, I am alive forevermore. Amen. I have the keys of Death and of Hades. 1.19 Write therefore the things which you have seen, and the things which are, and the things which will happen hereafter; 1.20 the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies.
2.7 He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God.' "
2.11 He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won't be harmed by the second death." 2.14 But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.15 So you also have some who hold to the teaching of the Nicolaitans in the same way. 2.16 Repent therefore, or else I am coming to you quickly, and I will make war against them with the sword of my mouth. 2.17 He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it.
2.20 But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 2.21 I gave her time to repent, but she refuses to repent of her sexual immorality. 2.22 Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works. 2.23 I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds.
2.25 Nevertheless that which you have, hold firmly until I come.
3.2 Wake up, and keep the things that remain, which you were about to throw away, for I have found no works of yours perfected before my God.' "3.3 Remember therefore how you have received and heard. Keep it, and repent. If therefore you won't watch, I will come as a thief, and you won't know what hour I will come upon you." 13.9 If anyone has an ear, let him hear.
13.18 Here is wisdom. He who has understanding, let him calculate the number of the beast, for it is the number of a man. His number is six hundred sixty-six.
15.3 They sang the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and marvelous are your works, Lord God, the Almighty; Righteous and true are your ways, you King of the nations.' "15.4 Who wouldn't fear you, Lord, And glorify your name? For you only are holy. For all the nations will come and worship before you. For your righteous acts have been revealed." 20.6 Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years.
21.7 He who overcomes, I will give him these things. I will be his God, and he will be my son.
22.17 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. 22.18 I testify to everyone who hears the words of the prophecy of this book, if anyone adds to them, may God add to him the plagues which are written in this book.' ' None
|62. New Testament, Colossians, 2.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Irenaeus, criticism of gnostic exegesis • rhetoric, critique of
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 226; Keener(2005), First-Second Corinthians, 28
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·'' None
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. "" None
|63. New Testament, Galatians, 3.10, 3.13, 5.21, 6.3, 6.6, 6.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Criteria in textual criticism • Criteria in textual criticism, Lectio difficilior • Critical edition • Gnosticism, orthodox criticism of morality of • Historical criticism • Irenaeus, criticism of gnostic exegesis • Old Testament, criticism of • idolatry, Christian criticism of • moral formation, frank criticism in • rhetoric, critique of • source criticism
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 107; Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 7, 166, 169; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128, 129, 229, 529; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 14; Esler (2000), The Early Christian World, 871; Keener(2005), First-Second Corinthians, 28; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 518; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 396
3.10 Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν ὑπὸ κατάραν εἰσίν, γέγραπται γὰρ ὅτι Ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά.
3.13 Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα, ὅτι γέγραπταιἘπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου,
5.21 φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν.
6.3 εἰ γὰρ δοκεῖ τις εἶναί τι μηδὲν ὤν, φρεναπατᾷ ἑαυτόν·
6.6 Κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς.
6.12 Ὅσοι θέλουσιν εὐπροσωπῆσαι ἐν σαρκί, οὗτοι ἀναγκάζουσιν ὑμᾶς περιτέμνεσθαι, μόνον ἵνα τῷ σταυρῷ τοῦ χριστοῦ Ἰησοῦ — μὴ διώκωνται·'' None
3.10 For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn\'tcontinue in all things that are written in the book of the law, to dothem."
3.13 Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree,"
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.
6.3 For if a man thinkshimself to be something when he is nothing, he deceives himself.
6.6 But let him who is taught in the word share all goodthings with him who teaches.
6.12 As many as desire to look good in the flesh, they compel you tobe circumcised; only that they may not be persecuted for the cross ofChrist. '' None
|64. New Testament, Philippians, 4.9, 4.11, 4.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • frank criticism (parrēsia) • moral formation, frank criticism in • textual criticism
Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 166; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 61; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 105
4.9 ἃ καὶ ἐμάθετε καὶ παρελάβετε καὶ ἠκούσατε καὶ εἴδετε ἐν ἐμοί, ταῦτα πράσσετε· καὶ ὁ θεὸς τῆς εἰρήνης ἔσται μεθʼ ὑμῶν.
4.11 οὐχ ὅτι καθʼ ὑστέρησιν λέγω, ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὶ αὐτάρκης εἶναι· οἶδα καὶ ταπεινοῦσθαι,
4.23 Ἡ χάρις τοῦ κυρίου Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν.'' None
4.9 The things which you learned, received, heard, and saw in me: do these things, and the God of peace will be with you.
4.11 Not that I speak in respect to lack, for I have learned in whatever state I am, to be content in it.
4.23 The grace of the Lord Jesus Christ be with you all. Amen. '' None
|65. New Testament, Romans, 1.7, 1.16, 1.20, 2.16, 2.18, 3.9-3.12, 7.18, 8.15, 11.33, 15.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Celsus, criticism of creation sequence • Criteria in textual criticism • Criteria in textual criticism, Lectio difficilior • Form criticism • Greeks, as critics of Christianity • Historical criticism • Irenaeus, criticism of gnostic exegesis • Methodology, form criticism • Padua, paganism, critique of category of • church, criticism of • moral criticism • moral formation, frank criticism in • rhetoric, critique of • source criticism • textual criticism • vision, as mode of knowing, ancient critiques of sensory/visual perception
Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 166, 167, 168; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 470; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 234, 243, 354, 355, 541; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 14; Keener(2005), First-Second Corinthians, 35; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 6; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 2; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 136; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 77, 78, 79, 80; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 518; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 348, 350; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330, 331, 340
1.7 πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς θεοῦ, κλητοῖς ἁγίοις· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.
1.16 οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστὶν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι·
1.20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους,
2.16 ἐν ᾗ ἡμέρᾳ κρίνει ὁ θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων κατὰ τὸ εὐαγγέλιόν μου διὰ Χριστοῦ Ἰησοῦ.
2.18 καὶ γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου,
3.9 Τί οὖν; προεχόμεθα; οὐ πάντως, προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφʼ ἁμαρτίαν εἶναι, 3.10 καθὼς γέγραπται ὅτι 3.11 οὐκ ἔστιν ἐκζητῶν τὸν θεόν· 3.12
7.18 οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ·
8.15 οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν
11.33 Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ.
15.14 Πέπεισμαι δέ, ἀδελφοί μου, καὶ αὐτὸς ἐγὼ περὶ ὑμῶν, ὅτι καὶ αὐτοὶ μεστοί ἐστε ἀγαθωσύνης, πεπληρωμένοι πάσης τῆς γνώσεως, δυνάμενοι καὶ ἀλλήλους νουθετεῖν.' ' None
1.7 to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
1.16 For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.
1.20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse.
2.16 in the day when God will judge the secrets of men, according to my gospel, by Jesus Christ.
2.18 and know his will, and approve the things that are excellent, being instructed out of the law,
3.9 What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.10 As it is written, "There is no one righteous. No, not one. 3.11 There is no one who understands. There is no one who seeks after God. 3.12 They have all turned aside. They have together become unprofitable. There is no one who does good, No, not, so much as one."' "
7.18 For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. " 8.15 For you didn\'t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!"
11.33 Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!
15.14 I myself am also persuaded about you, my brothers, that you yourselves are full of goodness, filled with all knowledge, able also to admonish others. ' ' None
|66. New Testament, Titus, 1.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Greeks, as critics of Christianity • wealth, critique of
Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 148; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 336
1.13 ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. διʼ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως,'' None
1.13 This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith, '' None
|67. New Testament, Luke, 1.1-1.4, 1.46, 1.48, 1.51, 2.49, 3.15, 4.16-4.21, 4.23, 6.27-6.30, 6.32-6.37, 6.39-6.49, 7.36-7.50, 10.18, 10.25-10.37, 11.3, 11.9, 11.37, 11.45, 11.52, 12.33-12.40, 12.54, 12.56, 13.9, 14.7-14.24, 16.19-16.31, 18.1-18.17, 18.22, 20.27, 20.38, 21.20, 21.23, 21.29-21.31, 21.33, 22.69, 24.13-24.35 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Alexandria, school of, Antiochene criticism of • Christian, critique of traditional gods • Clement of Alexandria, additional criticism of sects • Criteria in textual criticism, Lectio difficilior • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Form criticism, Form-critical • Gnosticism, orthodox criticism of morality of • Irenaeus, criticism of gnostic search • Judaism, Christian criticism of • Lukan Fable Collection, alternative source-critical explanations for • Methodology, redaction criticism • Methodology, source criticism • Pharisees, criticism of, for hypocrisy • Philosophy, criticized as divided • Redaction criticism • alternative source-critical explanations • alternative source-critical explanations, parable collection theory • alternative source-critical explanations, relevance of fable features for • alternative source-critical explanations, stylistic evidence • contents of, source critical value of • deconstructive criticism • forgiveness prayer the text-critical problem • form criticism • historical criticism • methodology, form criticism • methodology, redaction-critical • methodology, source-critical • moral criticism • redaction criticism • shift from promythium, source critical value of • soliloquy, source critical value of • source criticism • source-critical • textual criticism • vision, as mode of knowing, ancient critiques of sensory/visual perception • wealth, critique of • wealth, material, criticism of
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 468; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 152; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49, 50, 56, 60, 123, 227; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 67, 252, 295, 448, 451, 541, 543; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 97; Crabb (2020), Luke/Acts and the End of History, 13, 302, 308, 319, 320, 328; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 187; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 209; Esler (2000), The Early Christian World, 236; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 94, 95; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 172; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 101; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 151, 161; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 120, 121, 122, 140; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 298, 299, 300, 303, 312, 316, 320, 321, 334, 335, 453, 454, 467, 469, 470, 471, 472, 473, 474, 475, 476, 481, 482, 483, 486, 488, 490, 493, 500, 502, 503, 505, 506, 507, 508, 509, 510, 511, 512, 513, 514, 515, 516, 517, 518, 519, 520; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 547; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 199
1.1 ΕΠΕΙΔΗΠΕΡ ΠΟΛΛΟΙ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων, 1.2 καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου, 1.3 ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, 1.4 ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν.
1.46 Καὶ εἶπεν Μαριάμ Μεγαλύνει ἡ ψυχή μου τὸν κύριον,
1.48 ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ, ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί·
1.51 Ἐποίησεν κράτος ἐν βραχίονι αὐτοῦ, διεσκόρπισεν ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν·
2.49 καὶ εἶπεν πρὸς αὐτούς Τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με;
3.15 Προσδοκῶντος δὲ τοῦ λαοῦ καὶ διαλογιζομένων πάντων ἐν ταῖς καρδίαις αὐτῶν περὶ τοῦ Ἰωάνου, μή ποτε αὐτὸς εἴη ὁ χριστός,
4.16 Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17 καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον 4.18 Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19 κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20 καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21 ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.
4.23 καὶ εἶπεν πρὸς αὐτούς Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν — Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου.
6.27 Ἀλλὰ ὑμῖν λέγω τοῖς ἀκούουσιν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς, 6.28 εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, προσεύχεσθε περὶ τῶν ἐπηρεαζόντων ὑμᾶς. 6.29 τῷ τύπτοντί σε ἐπὶ τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην, καὶ ἀπὸ τοῦ αἴροντός σου τὸ ἱμάτιον καὶ τὸν χιτῶνα μὴ κωλύσῃς. 6.30 παντὶ αἰτοῦντί σε δίδου, καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει.
6.32 καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ γὰρ οἱ ἁμαρτωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσιν. 6.33 καὶ γὰρ ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσιν. 6.34 καὶ ἐὰν δανίσητε παρʼ ὧν ἐλπίζετε λαβεῖν, ποία ὑμῖν χάρις ἐστίν; καὶ ἁμαρτωλοὶ ἁμαρτωλοῖς δανίζουσιν ἵνα ἀπολάβωσιν τὰ ἴσα. 6.35 πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ Ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς. 6.36 Γίνεσθε οἰκτίρμονες καθὼς ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν· 6.37 καὶ μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε· καὶ μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθῆτε. ἀπολύετε, καὶ ἀπολυθήσεσθε·
6.39 Εἶπεν δὲ καὶ παραβολὴν αὐτοῖς Μήτι δύναται τυφλὸς τυφλὸν ὁδηγεῖν; οὐχὶ ἀμφότεροι εἰς βόθυνον ἐμπεσοῦνται; 6.40 οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον, κατηρτισμένος δὲ πᾶς ἔσται ὡς ὁ διδάσκαλος αὐτοῦ. 6.41 Τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ δοκὸν τὴν ἐν τῷ ἰδίῳ ὀφθαλμῷ οὐ κατανοεῖς; 6.42 πῶς δύνασαι λέγειν τῷ ἀδελφῷ σου Ἀδελφέ, ἄφες ἐκβάλω τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ σου, αὐτὸς τὴν ἐν τῷ ὀφθαλμῷ σοῦ δοκὸν οὐ βλέπων; ὑποκριτά, ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σοῦ, καὶ τότε διαβλέψεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου ἐκβαλεῖν. 6.43 Οὐ γὰρ ἔστιν δένδρον καλὸν ποιοῦν καρπὸν σαπρόν, οὐδὲ πάλιν δένδρον σαπρὸν ποιοῦν καρπὸν καλόν. ἕκαστον γὰρ δένδρον ἐκ τοῦ ἰδίου καρποῦ γινώσκεται· 6.44 οὐ γὰρ ἐξ ἀκανθῶν συλλέγουσιν σῦκα, οὐδὲ ἐκ βάτου σταφυλὴν τρυγῶσιν. 6.45 ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προφέρει τὸ ἀγαθόν, καὶ ὁ πονηρὸς ἐκ τοῦ πονηροῦ προφέρει τὸ πονηρόν· ἐκ γὰρ περισσεύματος καρδίας λαλεῖ τὸ στόμα αὐτοῦ. 6.46 Τί δέ με καλεῖτε Κύριε κύριε, καὶ οὐ ποιεῖτε ἃ λέγω; 6.47 πᾶς ὁ ἐρχόμενος πρός με καὶ ἀκούων μου τῶν λόγων καὶ ποιῶν αὐτούς, ὑποδείξω ὑμῖν τίνι ἐστὶν ὅμοιος· 6.48 ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομοῦντι οἰκίαν ὃς ἔσκαψεν καὶ ἐβάθυνεν καὶ ἔθηκεν θεμέλιον ἐπὶ τὴν πέτραν· πλημμύρης δὲ γενομένης προσέρηξεν ὁ ποταμὸς τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἴσχυσεν σαλεῦσαι αὐτὴν διὰ τὸ καλῶς οἰκοδομῆσθαι αὐτήν. 6.49 ὁ δὲ ἀκούσας καὶ μὴ ποιήσας ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομήσαντι οἰκίαν ἐπὶ τὴν γῆν χωρὶς θεμελίου, ᾗ προσέρηξεν ὁ ποταμός, καὶ εὐθὺς συνέπεσεν, καὶ ἐγένετο τὸ ῥῆγμα τῆς οἰκίας ἐκείνης μέγα.
7.36 Ἠρώτα δέ τις αὐτὸν τῶν Φαρισαίων ἵνα φάγῃ μετʼ αὐτοῦ· καὶ εἰσελθὼν εἰς τὸν οἶκον τοῦ Φαρισαίου κατεκλίθη. 7.37 Καὶ ἰδοὺ γυνὴ ἥτις ἦν ἐν τῇ πόλει ἁμαρτωλός, καὶ ἐπιγνοῦσα ὅτι κατάκειται ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου; κομίσασα ἀλάβαστρον μύρου 7.38 καὶ στᾶσα ὀπίσω παρὰ τοὺς πόδας αὐτοῦ κλαίουσα, τοῖς δάκρυσιν ἤρξατο βρέχειν τοὺς πόδας αὐτοῦ καὶ ταῖς θριξὶν τῆς κεφαλῆς αὐτῆς ἐξέμασσεν, καὶ κατεφίλει τοὺς πόδας αὐτοῦ καὶ ἤλειφεν τῷ μύρῳ. 7.39 Ἰδὼν δὲ ὁ Φαρισαῖος ὁ καλέσας αὐτὸν εἶπεν ἐν ἑαυτῷ λέγων Οὗτος εἰ ἦν ὁ προφήτης, ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ γυνὴ ἥτις ἅπτεται αὐτοῦ, ὅτι ἁμαρτωλός ἐστιν. 7.40 καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν Σίμων, ἔχω σοί τι εἰπεῖν. ὁ δέ Διδάσκαλε, εἰπέ, φησίν. δύο χρεοφιλέται ἦσαν δανιστῇ τινί· 7.41 ὁ εἷς ὤφειλεν δηνάρια πεντακόσια, ὁ δὲ ἕτερος πεντήκοντα. 7.42 μὴ ἐχόντων αὐτῶν ἀποδοῦναι ἀμφοτέροις ἐχαρίσατο. τίς οὖν αὐτῶν πλεῖον ἀγαπήσει αὐτόν; 7.43 ἀποκριθεὶς Σίμων εἶπεν Ὑπολαμβάνω ὅτι ᾧ τὸ πλεῖον ἐχαρίσατο. ὁ δὲ εἶπεν αὐτῷ Ὀρθῶς ἔκρινας. 7.44 καὶ στραφεὶς πρὸς τὴν γυναῖκα τῷ Σίμωνι ἔφη Βλέπεις ταύτην τὴν γυναῖκα; εἰσῆλθόν σου εἰς τὴν οἰκίαν, ὕδωρ μοι ἐπὶ πόδας οὐκ ἔδωκας· αὕτη δὲ τοῖς δάκρυσιν ἔβρεξέν μου τοὺς πόδας καὶ ταῖς θριξὶν αὐτῆς ἐξέμαξεν. 7.45 φίλημά μοι οὐκ ἔδωκας· αὕτη δὲ ἀφʼ ἧς εἰσῆλθον οὐ διέλιπεν καταφιλοῦσά μου τοὺς πόδας. 7.46 ἐλαίῳ τὴν κεφαλήν μου οὐκ ἤλειψας· αὕτη δὲ μύρῳ ἤλειψεν τοὺς πόδας μου. 7.47 οὗ χάριν, λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ. 7.48 εἶπεν δὲ αὐτῇ Ἀφέωνταί σου αἱ ἁμαρτίαι. 7.49 καὶ ἤρξαντο οἱ συνανακείμενοι λέγειν ἐν ἑαυτοῖς Τίς οὗτός ἐστιν ὃς καὶ ἁμαρτίας ἀφίησιν; 7.50 εἶπεν δὲ πρὸς τὴν γυναῖκα Ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην.
10.18 εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα.
10.25 Καὶ ἰδοὺ νομικός τις ἀνέστη ἐκπειράζων αὐτὸν λέγων Διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; 10.26 ὁ δὲ εἶπεν πρὸς αὐτόν Ἐν τῷ νόμῳ τί γέγραπται; πῶς ἀναγινώσκεις; 10.27 ὁ δὲ ἀποκριθεὶς εἶπεν Ἀγαπήσεις Κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐν ὅλη τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύι σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου, καὶ τὸν πλησίον σου ὡς σεαυτόν. 10.28 εἶπεν δὲ αὐτῷ Ὀρθῶς ἀπεκρίθης· τοῦτο ποίει καὶ ζήσῃ. 10.29 Ὁ δὲ θέλων δικαιῶσαι ἑυντὸν εἶπεν πρὸς τὸν Ἰησοῦν Καὶ τίς ἐστίν μου πλησίον; 10.30 ὑπολαβὼν ὁ Ἰησοῦς εἶπεν Ἄνθρωπός τις κατέβαινεν ἀπὸ Ἰερουσαλὴμ εἰς Ἰερειχὼ καὶ λῃσταῖς περιέπεσεν, οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον ἀφέντες ἡμιθανῆ. 10.31 κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν ἐν τῇ ὁδῷ ἐκείνῃ, καὶ ἰδὼν αὐτὸν ἀντιπαρῆλθεν· 10.32 ὁμοίως δὲ καὶ Λευείτης κατὰ τὸν τόπον ἐλθὼν καὶ ἰδὼν ἀντιπαρῆλθεν. 10.33 Σαμαρείτης δέ τις ὁδεύων ἦλθεν κατʼ αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη, 10.34 καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ. 10.35 καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν δύο δηνάρια ἔδωκεν τῷ πανδοχεῖ καὶ εἶπεν Ἐπιμελήθητι αὐτοῦ, καὶ ὅτι ἂν προσδαπανήσῃς ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι. 10.36 τίς τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς; 10.37 ὁ δὲ εἶπεν Ὁ ποιήσας τὸ ἔλεος μετʼ αὐτοῦ. εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς Πορεύου καὶ σὺ ποίει ὁμοίως.
11.3 τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθʼ ἡμέραν·
11.9 Κἀγὼ ὑμῖν λέγω, αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.
11.37 Ἐν δὲ τῷ λαλῆσαι ἐρωτᾷ αὐτὸν Φαρισαῖος ὅπως ἀριστήσῃ παρʼ αὐτῷ· εἰσελθὼν δὲ ἀνέπεσεν.
11.45 Ἀποκριθεὶς δέ τις τῶν νομικῶν λέγει αὐτῷ Διδάσκαλε, ταῦτα λέγων καὶ ἡμᾶς ὑβρίζεις.
11.52 οὐαὶ ὑμῖν τοῖς νομικοῖς, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώσεως· αὐτοὶ οὐκ εἰσήλθατε καὶ τοὺς εἰσερχομένους ἐκωλύσατε.
12.33 Πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημοσύνην· ποιήσατε ἑαυτοῖς βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς, 12.34 ὅπου κλέπτης οὐκ ἐγγίζει οὐδὲ σὴς διαφθείρει· ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν, ἐκεῖ καὶ ἡ καρδία ὑμῶν ἔσται. 12.35 Ἔστωσαν ὑμῶν αἱ ὀσφύες περιεζωσμέναι καὶ οἱ λύχνοι καιόμενοι, 12.36 καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν πότε ἀναλύσῃ ἐκ τῶν γάμων, ἵνα ἐλθόντος καὶ κρούσαντος εὐθέως ἀνοίξωσιν αὐτῷ. 12.37 μακάριοι οἱ δοῦλοι ἐκεῖνοι, οὓς ἐλθὼν ὁ κύριος εὑρήσει γρηγοροῦντας· ἀμὴν λέγω ὑμῖν ὅτι περιζώσεται καὶ ἀνακλινεῖ αὐτοὺς καὶ παρελθὼν διακονήσει αὐτοῖς. 12.38 κἂν ἐν τῇ δευτέρᾳ κἂν ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ καὶ εὕρῃ οὕτως, μακάριοί εἰσιν ἐκεῖνοι. 12.39 τοῦτο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ ὥρᾳ ὁ κλεπτης ἔρχεται, ἐγρηγόρησεν ἂν καὶ οὐκ ἀφῆκεν διορυχθῆναι τὸν οἶκον αὐτοῦ. 12.40 καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται. Εἶπεν δὲ ὁ Πέτρος Κύριε,
12.56 ὑποκριταί, τὸ πρόσωπον τῆς γῆς καὶ τοῦ οὐρανοῦ οἴδατε δοκιμάζειν, τὸν καιρὸν δὲ τοῦτον πῶς οὐκ οἴδατε δοκιμάζειν;
13.9 καὶ βάλω κόπρια· κἂν μὲν ποιήσῃ καρπὸν εἰς τὸ μέλλον— εἰ δὲ μήγε, ἐκκόψεις αὐτήν.
14.7 Ἔλεγεν δὲ πρὸς τοὺς κεκλημένους παραβολήν, ἐπέχων πῶς τὰς πρωτοκλισίας ἐξελέγοντο, 14.8 λέγων πρὸς αὐτούς Ὅταν κληθῇς ὑπό τινος εἰς γάμους, μὴ κατακλιθῇς εἰς τὴν πρωτοκλισίαν, μή ποτε ἐντιμότερός σου ᾖ κεκλημένος ὑπʼ αὐτοῦ, 14.9 καὶ ἐλθὼν ὁ σὲ καὶ αὐτὸν καλέσας ἐρεῖ σοι Δὸς τούτῳ τόπον, καὶ τότε ἄρξῃ μετὰ αἰσχύνης τὸν ἔσχατον τόπον κατέχειν. 14.10 ἀλλʼ ὅταν κληθῇς πορευθεὶς ἀνάπεσε εἰς τὸν ἔσχατον τόπον, ἵνα ὅταν ἔλθῃ ὁ κεκληκώς σε ἐρεῖ σοι Φίλε, προσανάβηθι ἀνώτερον· τότε ἔσται σοι δόξα ἐνώπιον πάντων τῶν συνανακειμένων σοι. 14.11 ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται. 14.12 Ἔλεγεν δὲ καὶ τῷ κεκληκότι αὐτόν Ὅταν ποιῇς ἄριστον ἢ δεῖπνον, μὴ φώνει τοὺς φίλους σου μηδὲ τοὺς ἀδελφούς σου μηδὲ τοὺς συγγενεῖς σου μηδὲ γείτονας πλουσίους, μή ποτε καὶ αὐτοὶ ἀντικαλέσωσίν σε καὶ γένηται ἀνταπόδομά σοι. 14.13 ἀλλʼ ὅταν δοχὴν ποιῇς, κάλει πτωχούς, ἀναπείρους, χωλούς, τυφλούς· 14.14 καὶ μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι, ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων. 14.15 Ἀκούσας δέ τις τῶν συνανακειμένων ταῦτα εἶπεν αὐτῷ Μακάριος ὅστις φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ θεοῦ. 1
4.16 ὁ δὲ εἶπεν αὐτῷ Ἄνθρωπός τις ἐποίει δεῖπνον μέγα, καὶ ἐκάλεσεν πολλούς, 14.17 καὶ ἀπέστειλεν τὸν δοῦλον αὐτοῦ τῇ ὥρᾳ τοῦ δείπνου εἰπεῖν τοῖς κεκλημένοις Ἔρχεσθε ὅτι ἤδη ἕτοιμά ἐστιν. 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. 14.19 καὶ ἕτερος εἶπεν Ζεύγη βοῶν ἠγόρασα πέντε καὶ πορεύομαι δοκιμάσαι αὐτά· ἐρωτῶ σε, ἔχε με παρῃτημένον. 14.20 καὶ ἕτερος εἶπεν Γυναῖκα ἔγημα καὶ διὰ τοῦτο οὐ δύναμαι ἐλθεῖν. 14.21 καὶ παραγενόμενος ὁ δοῦλος ἀπήγγειλεν τῷ κυρίῳ αὐτοῦ ταῦτα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἶπεν τῷ δούλῳ αὐτοῦ Ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὧδε. 14.22 καὶ εἶπεν ὁ δοῦλος Κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν. 1
4.23 καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος· 14.24 λέγω γὰρ ὑμῖν ὅτι οὐδεὶς τῶν ἀνδρῶν ἐκείνων τῶν κεκλημένων γεύσεταί μου τοῦ δείπνου.
16.19 Ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθʼ ἡμέραν λαμπρῶς. 16.20 πτωχὸς δέ τις ὀνόματι Λάζαρος ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ εἱλκωμένος 16.21 καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου· ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ. 16.22 ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον Ἀβραάμ· ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη. 16.23 καὶ ἐν τῷ ᾄδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, ὁρᾷ Ἀβραὰμ ἀπὸ μακρόθεν καὶ Λάζαρον ἐν τοῖς κόλποις αὐτοῦ. 16.24 καὶ αὐτὸς φωνήσας εἶπεν Πάτερ Ἀβραάμ, ἐλέησόν με καὶ πέμψον Λάζαρον ἴνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ. 16.25 εἶπεν δὲ Ἀβραάμ Τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά· νῦν δὲ ὧδε παρακαλεῖται σὺ δὲ ὀδυνᾶσαι. 16.26 καὶ ἐν πᾶσι τούτοις μεταξὺ ἡμῶν καὶ ὑμῶν χάσμα μέγα ἐστήρικται, ὅπως οἱ θέλοντες διαβῆναι ἔνθεν πρὸς ὑμᾶς μὴ δύνωνται, μηδὲ ἐκεῖθεν πρὸς ἡμᾶς διαπερῶσιν. 1
6.27 εἶπεν δέ Ἐρωτῶ σε οὖν, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου, 16.28 ἔχω γὰρ πέντε ἀδελφούς, ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου. 16.29 λέγει δὲ Ἀβραάμ Ἔχουσι Μωυσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν. 16.30 ὁ δὲ εἶπεν Οὐχί, πάτερ Ἀβραάμ, ἀλλʼ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν. 16.31 εἶπεν δὲ αὐτῷ Εἰ Μωυσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδʼ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται.
18.1 Ἔλεγεν δὲ παραβολὴν αὐτοῖς πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι αὐτοὺς καὶ μὴ ἐνκακεῖν, 18.2 λέγων Κριτής τις ἦν ἔν τινι πόλει τὸν θεὸν μὴ φοβούμενος καὶ ἄνθρωπον μὴ ἐντρεπόμενος. 18.3 χήρα δὲ ἦν ἐν τῇ πόλει ἐκείνῃ καὶ ἤρχετο πρὸς αὐτὸν λέγουσα Ἐκδίκησόν με ἀπὸ τοῦ ἀντιδίκου μου. 18.4 καὶ οὐκ ἤθελεν ἐπὶ χρόνον, μετὰ ταῦτα δὲ εἶπεν ἐν ἑαυτῷ Εἰ καὶ τὸν θεὸν οὐ φοβοῦμαι οὐδὲ ἄνθρωπον ἐντρέπομαι, 18.5 διά γε τὸ παρέχειν μοι κόπον τὴν χήραν ταύτην ἐκδικήσω αὐτήν, ἵνα μὴ εἰς τέλος ἐρχομένη ὑπωπιάζῃ με. 18.6 Εἶπεν δὲ ὁ κύριος Ἀκούσατε τί ὁ κριτὴς τῆς ἀδικίας λέγει· 18.7 ὁ δὲ θεὸς οὐ μὴ ποιήσῃ τὴν ἐκδίκησιν τῶν ἐκλεκτῶν αὐτοῦ τῶν βοώντων αὐτῷ ἡμέρας καὶ νυκτός, καὶ μακροθυμεῖ ἐπʼ αὐτοῖς; 18.8 λέγω ὑμῖν ὅτι ποιήσει τὴν ἐκδίκησιν αὐτῶν ἐν τάχει. πλὴν ὁ υἱὸς τοῦ ἀνθρώπου ἐλθὼν ἆρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς; 18.9 Εἶπεν δὲ καὶ πρός τινας τοὺς πεποιθότας ἐφʼ ἑαυτοῖς ὅτι εἰσὶν δίκαιοι καὶ ἐξουθενοῦντας τοὺς λοιποὺς τὴν παραβολὴν ταύτην.
18.10 Ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι, εἷς Φαρισαῖος καὶ ὁ ἕτερος τελώνης.
18.11 ὁ Φαρισαῖος σταθεὶς ταῦτα πρὸς ἑαυτὸν προσηύχετο Ὁ θεός, εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί, ἢ καὶ ὡς οὗτος ὁ τελώνης·
18.12 νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατεύω πάντα ὅσα κτῶμαι.
18.13 ὁ δὲ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν, ἀλλʼ ἔτυπτε τὸ στῆθος ἑαυτοῦ λέγων Ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ.
18.14 λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ παρʼ ἐκεῖνον· ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται.
18.15 Προσέφερον δὲ αὐτῷ καὶ τὰ βρέφη ἵνα αὐτῶν ἅπτηται· ἰδόντες δὲ οἱ μαθηταὶ ἐπετίμων αὐτοῖς.
18.16 ὁ δὲ Ἰησοῦς προσεκαλέσατο αὐτὰ λέγων Ἄφετε τὰ παιδία ἔρχεσθαι πρός με καὶ μὴ κωλύετε αὐτά, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ.
18.17 ἀμὴν λέγω ὑμῖν, ὃς ἂν μὴ δέξηται τὴν βασιλείαν τοῦ θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν.
18.22 ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἔτι ἕν σοι λείπει· πάντα ὅσα ἔχεις πώλησον καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν τοῖς οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι.
20.27 Προσελθόντες δέ τινες τῶν Σαδδουκαίων, οἱ λέγοντες ἀνάστασιν μὴ εἶναι, ἐπηρώτησαν αὐτὸν λέγοντες
20.38 θεὸς δὲ οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων, πάντες γὰρ αὐτῷ ζῶσιν.
21.20 Ὅταν δὲ ἴδητε κυκλουμένην ὑπὸ στρατοπέδων Ἰερουσαλήμ, τότε γνῶτε ὅτι ἤγγικεν ἡ ἐρήμωσις αὐτῆς.
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,
21.29 Καὶ εἶπεν παραβολὴν αὐτοῖς Ἴδετε τὴν συκῆν καὶ πάντα τὰ δένδρα· 21.31 οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἡ βασιλεία τοῦ θεοῦ.
21.33 ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται.
22.69 ἀπὸ τοῦ νῦν δὲ ἔσται ὁ υἱὸς τοῦ ἀνθρώπου καθήμενος ἐκ δεξιῶν τῆς δυνάμεως τοῦ θεοῦ.
24.13 Καὶ ἰδοὺ δύο ἐξ αὐτῶν ἐν αὐτῇ τῇ ἡμέρᾳ ἦσαν πορευόμενοι εἰς κώμην ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ Ἰερουσαλήμ, ᾗ ὄνομα Ἐμμαούς, 24.14 καὶ αὐτοὶ ὡμίλουν πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων τούτων. 24.15 καὶ ἐγένετο ἐν τῷ ὁμιλεῖν αὐτοὺς καὶ συνζητεῖν καὶ αὐτὸς Ἰησοῦς ἐγγίσας συνεπορεύετο αὐτοῖς, 2
4.16 οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν. 24.17 εἶπεν δὲ πρὸς αὐτούς Τίνες οἱ λόγοι οὗτοι οὓς ἀντιβάλλετε πρὸς ἀλλήλους περιπατοῦντες; καὶ ἐστάθησαν σκυθρωποί. 24.18 ἀποκριθεὶς δὲ εἷς ὀνόματι Κλεόπας εἶπεν πρὸς αὐτόν Σὺ μόνος παροικεῖς Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις; 24.19 καὶ εἶπεν αὐτοῖς Ποῖα; οἱ δὲ εἶπαν αὐτῷ Τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ, 24.20 ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρίμα θανάτου καὶ ἐσταύρωσαν αὐτόν. 24.21 ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφʼ οὗ ταῦτα ἐγένετο. 24.22 ἀλλὰ καὶ γυναῖκές τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς, γενόμεναι ὀρθριναὶ ἐπὶ τὸ μνημεῖον 2
4.23 καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ ἦλθαν λέγουσαι καὶ ὀπτασίαν ἀγγέλων ἑωρακέναι, οἳ λέγουσιν αὐτὸν ζῇν. 24.24 καὶ ἀπῆλθάν τινες τῶν σὺν ἡμῖν ἐπὶ τὸ μνημεῖον, καὶ εὗρον οὕτως καθὼς αἱ γυναῖκες εἶπον, αὐτὸν δὲ οὐκ εἶδον. 24.25 καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται· 24.26 οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; 24.27 καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 24.28 Καὶ ἤγγισαν εἰς τὴν κώμην οὗ ἐπορεύοντο, καὶ αὐτὸς προσεποιήσατο πορρώτερον πορεύεσθαι. 24.29 καὶ παρεβιάσαντο αὐτὸν λέγοντες Μεῖνον μεθʼ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶν καὶ κέκλικεν ἤδη ἡ ἡμέρα. καὶ εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς. 24.30 Καὶ ἐγένετο ἐν τῷ κατακλιθῆναι αὐτὸν μετʼ αὐτῶν λαβὼν τὸν ἄρτον εὐλόγησεν καὶ κλάσας ἐπεδίδου αὐτοῖς· 24.31 αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν· καὶ αὐτὸς ἄφαντος ἐγένετο ἀπʼ αὐτῶν. 24.32 καὶ εἶπαν πρὸς ἀλλήλους Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς; 24.33 Καὶ ἀναστάντες αὐτῇ τῇ ὥρᾳ ὑπέστρεψαν εἰς Ἰερουσαλήμ, καὶ εὗρον ἠθροισμένους τοὺς ἕνδεκα καὶ τοὺς σὺν αὐτοῖς, 24.34 λέγοντας ὅτι ὄντως ἠγέρθη ὁ κύριος καὶ ὤφθη Σίμωνι. 24.35 καὶ αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῷ καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου.' ' None
1.1 Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us, 1.2 even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, 1.3 it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4 that you might know the certainty concerning the things in which you were instructed.
1.46 Mary said, "My soul magnifies the Lord.
1.48 For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed.
1.51 He has shown strength with his arm. He has scattered the proud in the imagination of their heart.
2.49 He said to them, "Why were you looking for me? Didn\'t you know that I must be in my Father\'s house?"
3.15 As the people were in expectation, and all men reasoned in their hearts concerning John, whether perhaps he was the Christ,
4.16 He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17 The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18 "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19 And to proclaim the acceptable year of the Lord." 4.20 He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21 He began to tell them, "Today, this Scripture has been fulfilled in your hearing."
4.23 He said to them, "Doubtless you will tell me this parable, \'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.\'"
6.27 "But I tell you who hear: love your enemies, do good to those who hate you, 6.28 bless those who curse you, and pray for those who insult you. ' "6.29 To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. " "6.30 Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. " 6.32 If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33 If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34 If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35 But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 6.36 Therefore be merciful, Even as your Father is also merciful. ' "6.37 Don't judge, And you won't be judged. Don't condemn, And you won't be condemned. Set free, And you will be set free. " 6.39 He spoke a parable to them. "Can the blind guide the blind? Won\'t they both fall into a pit? 6.40 A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. ' "6.41 Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye? " "6.42 Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye. " '6.43 For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. ' "6.44 For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. " '6.45 The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks. 6.46 "Why do you call me, \'Lord, Lord,\' and don\'t do the things which I say? 6.47 Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 6.48 He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 6.49 But he who hears, and doesn\'t do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great." ' "
7.36 One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. " "7.37 Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. " '7.38 Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39 Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner." 7.40 Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on." 7.41 "A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42 When they couldn\'t pay, he forgave them both. Which of them therefore will love him most?" 7.43 Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly." 7.44 Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45 You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. ' "7.46 You didn't anoint my head with oil, but she has anointed my feet with ointment. " '7.47 Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little." 7.48 He said to her, "Your sins are forgiven." 7.49 Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins?" 7.50 He said to the woman, "Your faith has saved you. Go in peace."
10.18 He said to them, "I saw Satan having fallen like lightning from heaven.
10.25 Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?" 10.26 He said to him, "What is written in the law? How do you read it?" 10.27 He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself." 10.28 He said to him, "You have answered correctly. Do this, and you will live." 10.29 But he, desiring to justify himself, asked Jesus, "Who is my neighbor?" 10.30 Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31 By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32 In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33 But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion, 10.34 came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. ' "10.35 On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' " '10.36 Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?" 10.37 He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise."
11.3 Give us day by day our daily bread.
11.9 "I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you.
11.37 Now as he spoke, a certain Pharisee asked him to dine with him. He went in, and sat at the table.
11.45 One of the lawyers answered him, "Teacher, in saying this you insult us also."
11.52 Woe to you lawyers! For you took away the key of knowledge. You didn\'t enter in yourselves, and those who were entering in, you hindered."' "
12.33 Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. " '12.34 For where your treasure is, there will your heart be also. 12.35 "Let your loins be girded and your lamps burning. 12.36 Be like men watching for their lord, when he returns from the marriage feast; that, when he comes and knocks, they may immediately open to him. 12.37 Blessed are those servants, whom the lord will find watching when he comes. Most assuredly I tell you, that he will dress himself, and make them recline, and will come and serve them. 12.38 They will be blessed if he comes in the second or third watch, and finds them so. 12.39 But know this, that if the master of the house had known in what hour the thief was coming, he would have watched, and not allowed his house to be broken into. 12.40 Therefore be ready also, for the Son of Man is coming in an hour that you don\'t expect him."' "
12.56 You hypocrites! You know how to interpret the appearance of the earth and the sky, but how is it that you don't interpret this time? " 13.9 If it bears fruit, fine; but if not, after that, you can cut it down.\'"
14.7 He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them, 14.8 "When you are invited by anyone to a marriage feast, don\'t sit in the best seat, since perhaps someone more honorable than you might be invited by him, ' "14.9 and he who invited both of you would come and tell you, 'Make room for this person.' Then you would begin, with shame, to take the lowest place. " "14.10 But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, 'Friend, move up higher.' Then you will be honored in the presence of all who sit at the table with you. " '14.11 For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted." 14.12 He also said to the one who had invited him, "When you make a dinner or a supper, don\'t call your friends, nor your brothers, nor your kinsmen, nor rich neighbors, or perhaps they might also return the favor, and pay you back. 14.13 But when you make a feast, ask the poor, the maimed, the lame, or the blind; 14.14 and you will be blessed, because they don\'t have the resources to repay you. For you will be repaid in the resurrection of the righteous." 14.15 When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God!" 1
4.16 But he said to him, "A certain man made a great supper, and he invited many people. ' "14.17 He sent out his servant at supper time to tell those who were invited, 'Come, for everything is ready now.' " '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.\ '14.19 "Another said, \'I have bought five yoke of oxen, and I must go try them out. Please have me excused.\ '14.20 "Another said, \'I have married a wife, and therefore I can\'t come.\ '14.21 "That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, \'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.\ '14.22 "The servant said, \'Lord, it is done as you commanded, and there is still room.\ '1
4.23 "The lord said to the servant, \'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 14.24 For I tell you that none of those men who were invited will taste of my supper.\'"
16.19 "Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20 A certain beggar, named Lazarus, was laid at his gate, full of sores, ' "16.21 and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. " "16.22 It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. " '16.23 In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. ' "16.24 He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' " '16.25 "But Abraham said, \'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. ' "16.26 Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' " '1
6.27 "He said, \'I ask you therefore, father, that you would send him to my father\'s house; ' "16.28 for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' " '16.29 "But Abraham said to him, \'They have Moses and the prophets. Let them listen to them.\ '16.30 "He said, \'No, father Abraham, but if one goes to them from the dead, they will repent.\ '16.31 "He said to him, \'If they don\'t listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.\'"
18.1 He also spoke a parable to them that they must always pray, and not give up, 18.2 saying, "There was a judge in a certain city who didn\'t fear God, and didn\'t respect man. ' "18.3 A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' " "18.4 He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man, " '18.5 yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.\'" 18.6 The Lord said, "Listen to what the unrighteous judge says. ' "18.7 Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? " '18.8 I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?" 18.9 He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others.
18.10 "Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. ' "
18.11 The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. " "
18.12 I fast twice a week. I give tithes of all that I get.' " "
18.13 But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' " 18.14 I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted."
18.15 They were also bringing their babies to him, that he might touch them. But when the disciples saw it, they rebuked them.
18.16 Jesus summoned them, saying, "Allow the little children to come to me, and don\'t hinder them, for the Kingdom of God belongs to such as these.
18.17 Most assuredly, I tell you, whoever doesn\'t receive the Kingdom of God like a little child, he will in no way enter into it."
18.22 When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have, and distribute it to the poor. You will have treasure in heaven. Come, follow me."
20.27 Some of the Sadducees came to him, those who deny that there is a resurrection.
20.38 Now he is not the God of the dead, but of the living, for all are alive to him."
21.20 "But when you see Jerusalem surrounded by armies, then know that its desolation is at hand.
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.
21.29 He told them a parable. "See the fig tree, and all the trees. 21.31 Even so you also, when you see these things happening, know that the Kingdom of God is near.
21.33 Heaven and earth will pass away, but my words will by no means pass away.
22.69 From now on, the Son of Man will be seated at the right hand of the power of God."
24.13 Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14 They talked with each other about all of these things which had happened. 24.15 It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 2
4.16 But their eyes were kept from recognizing him. 24.17 He said to them, "What are you talking about as you walk, and are sad?" 24.18 One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn\'t know the things which have happened there in these days?" 24.19 He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20 and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21 But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22 Also, certain women of our company amazed us, having arrived early at the tomb; ' "2
4.23 and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. " '24.24 Some of us went to the tomb, and found it just like the women had said, but they didn\'t see him." 24.25 He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26 Didn\'t the Christ have to suffer these things and to enter into his glory?" 24.27 Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28 They drew near to the village, where they were going, and he acted like he would go further. 24.29 They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30 It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31 Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32 They said one to another, "Weren\'t our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?" 24.33 Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them, 24.34 saying, "The Lord is risen indeed, and has appeared to Simon!" 24.35 They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. ' ' None
|68. New Testament, Mark, 1.7, 2.1-2.12, 3.8, 3.11, 3.13-3.17, 3.27, 4.31, 5.25-5.41, 6.7-6.13, 8.2, 8.6, 8.11-8.12, 9.5, 9.22, 10.44, 12.1-12.4, 13.7-13.8, 13.14, 13.19, 13.24-13.25, 13.28-13.37, 14.20, 14.34-14.37, 14.51, 14.53-14.72, 16.6-16.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Celsus, criticism of scripture • Criteria in textual criticism, Atticisation • Criteria in textual criticism, Author’s style • Criteria in textual criticism, Semitism • Form criticism, Form-critical • Historical criticism • Lukan Fable Collection, alternative source-critical explanations for • Old Testament, criticism of • Redaction criticism • Schweitzer, Quest, Narrative criticism • Schweitzer, Quest, Redaction criticism • alternative source-critical explanations • alternative source-critical explanations, relevance of fable features for • alternative source-critical explanations, stylistic evidence • childist criticism • childist interpretation, and narrative criticism • deconstructive criticism • feminist criticism • form criticism • historical criticism • methodology, form criticism • modern scholarship on divine sonship insights from narrative criticism • multiple masculinities theory, narrative criticism • narrative criticism, in biblical analysis • prayer, criticism of • redaction criticism • rhetoric, critique of • soliloquy, source critical value of • source criticism • source-critical • textual criticism • wealth, critique of
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55, 56; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 529; Crabb (2020), Luke/Acts and the End of History, 302, 308, 320; Dillon and Timotin (2015), Platonic Theories of Prayer, 63; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 138, 139; Esler (2000), The Early Christian World, 846; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 92, 94; Keener(2005), First-Second Corinthians, 28, 228; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 12, 13, 14; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 538; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 299, 300, 332, 474, 480, 482, 483, 486, 487, 491, 495, 511, 512; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 533, 547; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 170, 171, 172, 174, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226
1.7 καὶ ἐκήρυσσεν λέγων Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω μου, οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ·
2.1 Καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ διʼ ἡμερῶν ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν· 2.2 καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοῖς τὸν λόγον. 2.3 καὶ ἔρχονται φέροντες πρὸς αὐτὸν παραλυτικὸν αἰρόμενον ὑπὸ τεσσάρων. 2.4 καὶ μὴ δυνάμενοι προσενέγκαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσι τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέκειτο. 2.5 καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ Τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι. 2.6 ἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι καὶ διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν 2.7 Τί οὗτος οὕτω λαλεῖ; βλασφημεῖ· τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός; 2.8 καὶ εὐθὺς ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ ὅτι οὕτως διαλογίζονται ἐν ἑαυτοῖς λέγει αὐτοῖς Τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν; 2.9 τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ Ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν Ἐγείρου καὶ ἆρον τὸν κράβαττόν σου καὶ περιπάτει;
2.10 ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς — λέγει τῷ παραλυτικῷ
2.11 Σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου.
2.12 καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν λέγοντας ὅτι Οὕτως οὐδέποτε εἴδαμεν.
3.8 καὶ ἀπὸ τῆς Ἰουδαίας καὶ ἀπὸ Ἰεροσολύμων καὶ ἀπὸ τῆς Ἰδουμαίας καὶ πέραν τοῦ Ἰορδάνου καὶ περὶ Τύρον καὶ Σιδῶνα, πλῆθος πολύ, ἀκούοντες ὅσα ποιεῖ ἦλθαν πρὸς αὐτόν.
3.11 καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν ἐθεώρουν, προσέπιπτον αὐτῷ καὶ ἔκραζον λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ.
3.13 Καὶ ἀναβαίνει εἰς τὸ ὄρος καὶ προσκαλεῖται οὓς ἤθελεν αὐτός, καὶ ἀπῆλθον πρὸς αὐτόν. 3.14 καὶ ἐποίησεν δώδεκα, οὓς καὶ ἀποστόλους ὠνόμασεν, ἵνα ὦσιν μετʼ αὐτοῦ καὶ ἵνα ἀποστέλλῃ αὐτοὺς κηρύσσειν 3.15 καὶ ἔχειν ἐξουσίαν ἐκβάλλειν τὰ δαιμόνια· 3.16 καὶ ἐποίησεν τοὺς δώδεκα ?̔καὶ ἐπέθηκεν ὄνομα τῷ Σίμωνιʼ Πέτρον, 3.17 καὶ Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάνην τὸν ἀδελφὸν τοῦ Ἰακώβου ?̔καὶ ἐπέθηκεν αὐτοῖς ὄνομα Βοανηργές, ὅ ἐστιν Υἱοὶ Βροντῆς̓,
3.27 ἀλλʼ οὐ δύναται οὐδεὶς εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ εἰσελθὼν τὰ σκεύη αὐτοῦ διαρπάσαι ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει.
4.31 ὡς κόκκῳ σινάπεως, ὃς ὅταν σπαρῇ ἐπὶ τῆς γῆς, μικρότερον ὂν πάντων τῶν σπερμάτων τῶν ἐπὶ τῆς γῆς —
5.25 καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος δώδεκα ἔτη 5.26 καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν καὶ δαπανήσασα τὰ παρʼ αὐτῆς πάντα καὶ μηδὲν ὠφεληθεῖσα ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλθοῦσα, 5.27 ἀκούσασα τὰ περὶ τοῦ Ἰησοῦ, ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν ἥψατο τοῦ ἱματίου αὐτοῦ· 5.28 ἔλεγεν γὰρ ὅτι Ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ σωθήσομαι. 5.29 καὶ εὐθὺς ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς, καὶ ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος. 5.30 καὶ εὐθὺς ὁ Ἰησοῦς ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν ἐπιστραφεὶς ἐν τῷ ὄχλῳ ἔλεγεν Τίς μου ἥψατο τῶν ἱματίων; 5.31 καὶ ἔλεγον αὐτῷ οἱ μαθηταὶ αὐτοῦ Βλέπεις τὸν ὄχλον συνθλίβοντά σε, καὶ λέγεις Τίς μου ἥψατο; 5.32 καὶ περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν. 5.33 ἡ δὲ γυνὴ φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν αὐτῇ, ἦλθεν καὶ προσέπεσεν αὐτῷ καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν. 5.34 ὁ δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου. 5.35 Ἔτι αὐτοῦ λαλοῦντος ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου λέγοντες ὅτι Ἡ θυγάτηρ σου ἀπέθανεν· τί ἔτι σκύλλεις τὸν διδάσκαλον; 5.36 ὁ δὲ Ἰησοῦς παρακούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ Μὴ φοβοῦ, μόνον πίστευε. 5.37 καὶ οὐκ ἀφῆκεν οὐδένα μετʼ αὐτοῦ συνακολουθῆσαι εἰ μὴ τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάνην τὸν ἀδελφὸν Ἰακώβου. 5.38 καὶ ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ θεωρεῖ θόρυβον καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά, 5.39 καὶ εἰσελθὼν λέγει αὐτοῖς Τί θορυβεῖσθε καὶ κλαίετε; τὸ παιδίον οὐκ ἀπέθανεν ἀλλὰ καθεύδει. 5.40 καὶ κατεγέλων αὐτοῦ. αὐτὸς δὲ ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετʼ αὐτοῦ, καὶ εἰσπορεύεται ὅπου ἦν τὸ παιδίον· 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, 6.8 καὶ παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν εἰ μὴ ῥάβδον μόνον, μὴ ἄρτον, μὴ πήραν, μὴ εἰς τὴν ζώνην χαλκόν, 6.9 ἀλλὰ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσασθαι δύο χιτῶνας. 6.10 καὶ ἔλεγεν αὐτοῖς Ὅπου ἐὰν εἰσέλθητε εἰς οἰκίαν, ἐκεῖ μένετε ἕως ἂν ἐξέλθητε ἐκεῖθεν. 6.11 καὶ ὃς ἂν τόπος μὴ δέξηται ὑμᾶς μηδὲ ἀκούσωσιν ὑμῶν, ἐκπορευόμενοι ἐκεῖθεν ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν εἰς μαρτύριον αὐτοῖς. 6.12 Καὶ ἐξελθόντες ἐκήρυξαν ἵνα μετανοῶσιν, 6.13 καὶ δαιμόνια πολλὰ ἐξέβαλλον, καὶ ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους καὶ ἐθεράπευον.
8.2 Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν·
8.6 καὶ παραγγέλλει τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς· καὶ λαβὼν τοὺς ἑπτὰ ἄρτους εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς αὐτοῦ ἵνα παρατιθῶσιν καὶ παρέθηκαν τῷ ὄχλῳ.
8.11 Καὶ ἐξῆλθον οἱ Φαρισαῖοι καὶ ἤρξαντο συνζητεῖν αὐτῷ, ζητοῦντες παρʼ αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ, πειράζοντες αὐτόν. 8.12 καὶ ἀναστενάξας τῷ πνεύματι αὐτοῦ λέγει Τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον; ἀμὴν λέγω, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον.
9.5 καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν.
9.22 καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλʼ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφʼ ἡμᾶς.
10.44 καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων δοῦλος·
2.1 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.
13.7 ὅταν δὲ ἀκούσητε πολέμους καὶ ἀκοὰς πολέμων, μὴ θροεῖσθε· δεῖ γενέσθαι, ἀλλʼ οὔπω τὸ τέλος. 1
3.8 ἐγερθήσεται γὰρ ἔθνος ἐπʼ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, ἔσονται σεισμοὶ κατὰ τόπους, ἔσονται λιμοί· ἀρχὴ ὠδίνων ταῦτα.
13.14 Ὅταν δὲ ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως ἑστηκότα ὅπου οὐ δεῖ, ὁ ἀναγινώσκων νοείτω, τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη,
13.19 ἔσονται γὰρ αἱ ἡμέραι ἐκεῖναι θλίψις οἵα οὐ γέγονεν τοιαύτη ἀπʼ ἀρχῆς κτίσεως ἣν ἔκτισεν ὁ θεὸς ἕως τοῦ νῦν καὶ οὐ μὴ γένηται.
13.24 Ἀλλὰ ἐν ἐκείναις ταῖς ἡμέραις μετὰ τὴν θλίψιν ἐκείνην ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, 13.25 καὶ οἱ ἀστέρες ἔσονται ἐκ τοῦ οὐρανοῦ πίπτοντες, καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται.
13.28 Ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν· ὅταν ἤδη ὁ κλάδος αὐτῆς ἁπαλὸς γένηται καὶ ἐκφύῃ τὰ φύλλα, γινώσκετε ὅτι ἐγγὺς τὸ θέρος ἐστίν· 13.29 οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. 13.31 ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ παρελεύσονται. 13.32 Περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατήρ. 13.33 βλέπετε ἀγρυπνεῖτε, οὐκ οἴδατε γὰρ πότε ὁ καιρός ἐστιν· 13.34 ὡς ἄνθρωπος ἀπόδημος ἀφεὶς τὴν οἰκίαν αὐτοῦ καὶ δοὺς τοῖς δούλοις αὐτοῦ τὴν ἐξουσίαν, ἑκάστῳ τὸ ἔργον αὐτοῦ, καὶ τῷ θυρωρῷ ἐνετείλατο ἵνα γρηγορῇ. 13.35 γρηγορεῖτε οὖν, οὐκ οἴδατε γὰρ πότε ὁ κύριος τῆς οἰκίας ἔρχεται, ἢ ὀψὲ ἢ μεσονύκτιον ἢ ἀλεκτοροφωνίας ἢ πρωί, 13.36 μὴ ἐλθὼν ἐξέφνης εὕρῃ ὑμᾶς καθεύδοντας· 13.37 ὃ δὲ ὑμῖν λέγω πᾶσιν λέγω, γρηγορεῖτε.
14.20 ὁ δὲ εἶπεν αὐτοῖς Εἷς τῶν δώδεκα, ὁ ἐμβαπτόμενος μετʼ ἐμοῦ εἰς τὸ ἓν τρύβλιον·
14.34 καὶ λέγει αὐτοῖς Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε. 14.35 καὶ προελθὼν μικρὸν ἔπιπτεν ἐπὶ τῆς γῆς, καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπʼ αὐτοῦ ἡ ὥρα, 14.36 καὶ ἔλεγεν Ἀββά ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ· ἀλλʼ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ. 14.37 καὶ ἔρχεται καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῷ Πέτρῳ Σίμων, καθεύδεις; οὐκ ἴσχυσας μίαν ὥραν γρηγορῆσαι;
14.51 Καὶ νεανίσκος τις συνηκολούθει αὐτῷ περιβεβλημένος σινδόνα ἐπὶ γυμνοῦ, καὶ κρατοῦσιν αὐτόν,
14.53 Καὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ συνέρχονται πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς. 14.54 καὶ ὁ Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ ἕως ἔσω εἰς τὴν αὐλὴν τοῦ ἀρχιερέως, καὶ ἦν συνκαθήμενος μετὰ τῶν ὑπηρετῶν καὶ θερμαινόμενος πρὸς τὸ φῶς. 14.55 οἱ δὲ ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον ἐζήτουν κατὰ τοῦ Ἰησοῦ μαρτυρίαν εἰς τὸ θανατῶσαι αὐτόν, καὶ οὐχ ηὕρισκον· 14.56 πολλοὶ γὰρ ἐψευδομαρτύρουν κατʼ αὐτοῦ, καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν. 14.57 καί τινες ἀναστάντες ἐψευδομαρτύρουν κατʼ αὐτοῦ λέγοντες 14.58 ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω· 14.59 καὶ οὐδὲ οὕτως ἴση ἦν ἡ μαρτυρία αὐτῶν. 14.60 καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησεν τὸν Ἰησοῦν λέγων Οὐκ ἀποκρίνῃ οὐδέν, τί οὗτοί σου καταμαρτυροῦσιν; 14.61 ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν. πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῷ Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ εὐλογητοῦ; 14.62 ὁ δὲ Ἰησοῦς εἶπεν Ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ. 14.63 ὁ δὲ ἀρχιερεὺς διαρήξας τοὺς χιτῶνας αὐτοῦ λέγει Τί ἔτι χρείαν ἔχομεν μαρτύρων; 14.64 ἠκούσατε τῆς βλασφημίας; τί ὑμῖν φαίνεται; οἱ δὲ πάντες κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου. 14.65 Καὶ ἤρξαντό τινες ἐμπτύειν αὐτῷ καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῷ Προφήτευσον, καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔλαβον. 14.66 Καὶ ὄντος τοῦ Πέτρου κάτω ἐν τῇ αὐλῇ ἔρχεται μία τῶν παιδισκῶν τοῦ ἀρχιερέως, 14.67 καὶ ἰδοῦσα τὸν Πέτρον θερμαινόμενον ἐμβλέψασα αὐτῷ λέγει Καὶ σὺ μετὰ τοῦ Ναζαρηνοῦ ἦσθα τοῦ Ἰησοῦ· 14.68 ὁ δὲ ἠρνήσατο λέγων Οὔτε οἶδα οὔτε ἐπίσταμαι σὺ τί λέγεις, καὶ ἐξῆλθεν ἔξω εἰς τὸ προαύλιον. 14.69 καὶ ἡ παιδίσκη ἰδοῦσα αὐτὸν ἤρξατο πάλιν λέγειν τοῖς παρεστῶσιν ὅτι Οὗτος ἐξ αὐτῶν ἐστίν. 14.70 ὁ δὲ πάλιν ἠρνεῖτο. καὶ μετὰ μικρὸν πάλιν οἱ παρεστῶτες ἔλεγον τῷ Πέτρῳ Ἀληθῶς ἐξ αὐτῶν εἶ, καὶ γὰρ Γαλιλαῖος εἶ· 14.71 ὁ δὲ ἤρξατο ἀναθεματίζειν καὶ ὀμνύναι ὅτι Οὐκ οἶδα τὸν ἄνθρωπον τοῦτον ὃν λέγετε. 14.72 καὶ εὐθὺς ἐκ δευτέρου ἀλέκτωρ ἐφώνησεν· καὶ ἀνεμνήσθη ὁ Πέτρος τὸ ῥῆμα ὡς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Πρὶν ἀλέκτορα δὶς φωνῆσαι τρίς με ἀπαρνήσῃ, καὶ ἐπιβαλὼν ἔκλαιεν.
16.6 ὁ δὲ λέγει αὐταῖς Μὴ ἐκθαμβεῖσθε· Ἰησοῦν ζητεῖτε τὸν Ναζαρηνὸν τὸν ἐσταυρωμένον· ἠγέρθη, οὐκ ἔστιν ὧδε· ἴδε ὁ τόπος ὅπου ἔθηκαν αὐτόν· 1
6.7 ἀλλὰ ὑπάγετε εἴπατε τοῖς μαθηταῖς αὐτοῦ καὶ τῷ Πέτρῳ ὅτι Προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν· ἐκεῖ αὐτὸν ὄψεσθε, καθὼς εἶπεν ὑμῖν.' ' None
1.7 He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen.
2.1 When he entered again into Capernaum after some days, it was heard that he was in the house. 2.2 Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 2.3 Four people came, carrying a paralytic to him. 2.4 When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on. 2.5 Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you." 2.6 But there were some of the scribes sitting there, and reasoning in their hearts, 2.7 "Why does this man speak blasphemies like that? Who can forgive sins but God alone?" 2.8 Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts? ' "2.9 Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' " 2.10 But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic --
2.11 "I tell you, arise, take up your mat, and go to your house."
2.12 He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this!"
3.8 from Jerusalem, from Idumaea, beyond the Jordan, and those from around Tyre and Sidon. A great multitude, hearing what great things he did, came to him.
3.11 The unclean spirits, whenever they saw him, fell down before him, and cried, "You are the Son of God!"
3.13 He went up into the mountain, and called to himself those whom he wanted, and they went to him. 3.14 He appointed twelve, that they might be with him, and that he might send them out to preach, 3.15 and to have authority to heal sicknesses and to cast out demons: 3.16 Simon, to whom he gave the name Peter; 3.17 James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder;
3.27 But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house. ' "
4.31 It's like a grain of mustard seed, which, when it is sown in the earth, though it is less than all the seeds that are on the earth, " 5.25 A certain woman, who had an issue of blood for twelve years, 5.26 and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse, 5.27 having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.28 For she said, "If I just touch his clothes, I will be made well." 5.29 Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 5.30 Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes?" 5.31 His disciples said to him, "You see the multitude pressing against you, and you say, \'Who touched me?\'" 5.32 He looked around to see her who had done this thing. 5.33 But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. 5.34 He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease." 5.35 While he was still speaking, they came from the synagogue ruler\'s house saying, "Your daughter is dead. Why bother the Teacher any more?" 5.36 But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don\'t be afraid, only believe." 5.37 He allowed no one to follow him, except Peter, James, and John the brother of James. ' "5.38 He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. " '5.39 When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep." 5.40 They laughed him to scorn. But he, having put them all out, took the father of the child and her mother and those who were with him, and went in where the child was lying. 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. 6.8 He charged them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse, 6.9 but to wear sandals, and not put on two tunics. 6.10 He said to them, "Wherever you enter into a house, stay there until you depart from there. 6.11 Whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. Assuredly, I tell you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!" 6.12 They went out and preached that people should repent. 6.13 They cast out many demons, and anointed many with oil who were sick, and healed them.
8.2 "I have compassion on the multitude, because they have stayed with me now three days, and have nothing to eat.
8.6 He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude.
8.11 The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him. 8.12 He sighed deeply in his spirit, and said, "Why does this generation seek a sign? Most assuredly I tell you, no sign will be given to this generation."
9.5 Peter answered Jesus, "Rabbi, it is good for us to be here. Let\'s make three tents: one for you, one for Moses, and one for Elijah."
9.22 often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us."
10.44 Whoever of you wants to become first among you, shall be servant of all.
2.1 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.
13.7 "When you hear of wars and rumors of wars, don\'t be troubled. For those must happen, but the end is not yet. 1
3.8 For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places. There will be famines and troubles. These things are the beginning of birth pains.
13.14 But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains,
13.19 For in those days there will be oppression, such as there has not been the like from the beginning of the creation which God created until now, and never will be.
13.24 But in those days, after that oppression, the sun will be darkened, the moon will not give its light, 13.25 the stars will be falling from the sky, and the powers that are in the heavens will be shaken.
13.28 "Now from the fig tree, learn this parable. When the branch has now become tender, and puts forth its leaves, you know that the summer is near; 13.29 even so you also, when you see these things coming to pass, know that it is near, at the doors. 13.31 Heaven and earth will pass away, but my words will not pass away. 13.32 But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father. ' "13.33 Watch, keep alert, and pray; for you don't know when the time is. " '13.34 "It is like a man, traveling to another country, having left his house, and given authority to his servants, and to each one his work, and also commanded the doorkeeper to keep watch. ' "13.35 Watch therefore, for you don't know when the lord of the house is coming, whether at evening, or at midnight, or when the rooster crows, or in the morning; " '13.36 lest coming suddenly he might find you sleeping. 13.37 What I tell you, I tell all: Watch."
14.20 He answered them, "It is one of the twelve, he who dips with me in the dish.
14.34 He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch." 14.35 He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36 He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire." 14.37 He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn\'t you watch one hour?
14.51 A certain young man followed him, having a linen cloth thrown around himself, over his naked body. The young men grabbed him,
14.53 They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.54 Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming himself in the light of the fire. 14.55 Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. ' "14.56 For many gave false testimony against him, and their testimony didn't agree with each other. " '14.57 Some stood up, and gave false testimony against him, saying, 14.58 "We heard him say, \'I will destroy this temple that is made with hands, and in three days I will build another made without hands.\'" 14.59 Even so, their testimony did not agree. 14.60 The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you?" 14.61 But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed?" 14.62 Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky." 14.63 The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64 You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. 14.65 Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands. 14.66 As Peter was in the courtyard below, one of the maids of the high priest came, 14.67 and seeing Peter warming himself, she looked at him, and said, "You were also with the Nazarene, Jesus!" 14.68 But he denied it, saying, "I neither know, nor understand what you are saying." He went out on the porch, and the cock crowed. 14.69 The maid saw him, and began again to tell those who stood by, "This is one of them." 14.70 But he again denied it. After a little while again those who stood by said to Peter, "You truly are one of them, for you are a Galilean, and your speech shows it." 14.71 But he began to curse, and to swear, "I don\'t know this man of whom you speak!" 14.72 The cock crowed the second time. Peter remembered the word, how that Jesus said to him, "Before the cock crows twice, you will deny me three times." When he thought about that, he wept.
16.6 He said to them, "Don\'t be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him! 1
6.7 But go, tell his disciples and Peter, \'He goes before you into Galilee. There you will see him, as he said to you.\'"' ' None
|69. New Testament, Matthew, 3.17, 4.3, 4.6, 5.16-5.17, 5.21-5.22, 5.27-5.28, 5.34, 5.43-5.45, 6.9-6.10, 6.12, 6.19-6.21, 7.7-7.8, 7.11, 7.21, 16.17, 16.19, 18.10, 18.14, 22.13, 22.30, 24.15, 24.43-24.51, 25.1, 25.11, 25.13, 25.29-25.30 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aristotelianism, criticism of • Christian, critique of traditional gods • Clement of Alexandria, additional criticism of sects • Clement of Alexandria, moral criticism of heresy • Criteria in textual criticism • Critical edition • Dialectic, criticism of • Dreams and visions, form criticism/classification, message dreams • Irenaeus, criticism of gnostic exegesis • Irenaeus, criticism of gnostic search • Irenaeus, criticism of heretical exegesis generally • Methodology, redaction criticism • Old Testament, criticism of • alternative source-critical explanations, relevance of fable features for • alternative source-critical explanations, stylistic evidence • form criticism • methodology, form criticism • moral criticism, role in development of heresiology • redaction criticism • soliloquy, source critical value of • source criticism • source-critical • textual criticism • vision, as mode of knowing, ancient critiques of sensory/visual perception • wealth, critique of • wealth, material, criticism of
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 107; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 468; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 151, 152; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 10, 54, 55, 72; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 139, 211, 213, 234, 240, 247, 252, 253, 255, 349, 357, 448, 451; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 97; Crabb (2020), Luke/Acts and the End of History, 302; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 20, 21, 22; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 94; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 209; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 205; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 120, 121; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 300, 474, 481, 482, 488, 491, 492, 510, 515, 516
3.17 καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.
4.3 Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται.
4.6 καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.
5.16 οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. 5.17 Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι·
5.21 Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 5.22 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός.
5.27 Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.
5.34 Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ·
5.43 Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44 Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45 ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους.
6.9 Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10 ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς·
6.12 καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν·
6.19 Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν· 6.20 θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν· 6.21 ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται καὶ ἡ καρδία σου.
7.7 Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 7.8 πᾶς γὰρ ὁ αἰτῶν λαμβάνει καὶ ὁ ζητῶν εὑρίσκει καὶ τῷ κρούοντι ἀνοιγήσεται.
7.11 εἰ οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν.
7.21 Οὐ πᾶς ὁ λέγων μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς.
16.17 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλʼ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς·
6.19 δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς.
18.10 Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων, λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.
18.14 οὕτως οὐκ ἔστιν θέλημα ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν οὐρανοῖς ἵνα ἀπόληται ἓν τῶν μικρῶν τούτων.
22.13 τότε ὁ βασιλεὺς εἶπεν τοῖς διακόνοις Δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
22.30 ἐν γὰρ τῇ ἀναστάσει οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλʼ ὡς ἄγγελοι ἐν τῷ οὐρανῷ εἰσίν·
24.15 Ὅταν οὖν ἴδητε τὸ Βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ ἀναγινώσκων νοείτω,
24.43 ἐκεῖνο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ φυλακῇ ὁ κλέπτης ἔρχεται, ἐγρηγόρησεν ἂν καὶ οὐκ ἂν εἴασεν διορυχθῆναι τὴν οὶκίαν αὐτοῦ. 24.44 διὰ τοῦτο καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ οὐ δοκεῖτε ὥρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται. 24.45 Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος ὃν κατέστησεν ὁ κύριος ἐπὶ τῆς οἰκετείας αὐτοῦ τοῦ δοῦναι αὐτοῖς τὴν τροφὴν ἐν καιρῷ; 24.46 μακάριος ὁ δοῦλος ἐκεῖνος ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει οὕτως ποιοῦντα· 24.47 ἀμὴν λέγω ὑμῖν ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. 24.48 ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ Χρονίζει μου ὁ κύριος, 24.49 καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ, ἐσθίῃ δὲ καὶ πίνῃ μετὰ τῶν μεθυόντων, 24.50 ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει, 24.51 καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
25.1 Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, αἵτινες λαβοῦσαι τὰς λαμπάδας ἑαυτῶν ἐξῆλθον εἰς ὑπάντησιν τοῦ νυμφίου.
25.11 ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι Κύριε κύριε, ἄνοιξον ἡμῖν·
25.13 Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν.
25.29 τῷ γὰρ ἔχοντι παντὶ δοθήσεται καὶ περισσευθήσεται· τοῦ δὲ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται ἀπʼ αὐτοῦ. 25.30 καὶ τὸν ἀχρεῖον δοῦλον ἐκβάλετε εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.'' None
3.17 Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased."
4.3 The tempter came and said to him, "If you are the Son of God, command that these stones become bread."
4.6 and said to him, "If you are the Son of God, throw yourself down, for it is written, \'He will give his angels charge concerning you.\' and, \'On their hands they will bear you up, So that you don\'t dash your foot against a stone.\'"
5.16 Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 5.17 "Don\'t think that I came to destroy the law or the prophets. I didn\'t come to destroy, but to fulfill.
5.21 "You have heard that it was said to the ancient ones, \'You shall not murder;\' and \'Whoever shall murder shall be in danger of the judgment.\ "5.22 But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. " 5.27 "You have heard that it was said, \'You shall not commit adultery;\ '5.28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. ' "
5.34 but I tell you, don't swear at all: neither by heaven, for it is the throne of God; " 5.43 "You have heard that it was said, \'You shall love your neighbor, and hate your enemy.\ '5.44 But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45 that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. ' "
6.9 Pray like this: 'Our Father in heaven, may your name be kept holy. " '6.10 Let your kingdom come. Let your will be done, as in heaven, so on earth.
6.12 Forgive us our debts, as we also forgive our debtors.
6.19 "Don\'t lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; ' "6.20 but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal; " '6.21 for where your treasure is, there your heart will be also.
7.7 "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 7.8 For everyone who asks receives. He who seeks finds. To him who knocks it will be opened.
7.11 If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! ' "
7.21 Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. " 16.17 Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.
6.19 I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven."' "
18.10 See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. " 18.14 Even so it is not the will of your Father who is in heaven that one of these little ones should perish. ' "
22.13 Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' " "
22.30 For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven. " 24.15 "When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand),
24.43 But know this, that if the master of the house had known in what watch of the night the thief was coming, he would have watched, and would not have allowed his house to be broken into. ' "24.44 Therefore also be ready, for in an hour that you don't expect, the Son of Man will come. " '24.45 "Who then is the faithful and wise servant, whom his lord has set over his household, to give them their food in due season? 24.46 Blessed is that servant whom his lord finds doing so when he comes. 24.47 Most assuredly I tell you that he will set him over all that he has. ' "24.48 But if that evil servant should say in his heart, 'My lord is delaying his coming,' " '24.49 and begins to beat his fellow-servants, and eat and drink with the drunken, ' "24.50 the lord of that servant will come in a day when he doesn't expect it, and in an hour when he doesn't know it, " '24.51 and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be.
25.1 "Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. ' "
25.11 Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' " "
25.13 Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. " 25.29 For to everyone who has will be given, and he will have abundance, but from him who has not, even that which he has will be taken away. ' "25.30 Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.' "' None
|70. Plutarch, Artaxerxes, 8.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • criticism, Plutarch’s • literary criticism
Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 6; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 23
8.1 τὴν δὲ μάχην ἐκείνην πολλῶν μὲν ἀπηγγελκότων, Ξενοφῶντος δὲ μονονουχὶ δεικνύοντος ὄψει, καὶ τοῖς πράγμασιν, ὡς οὐ γεγενημένοις, ἀλλὰ γινομένοις, ἐφιστάντος ἀεὶ τὸν ἀκροατὴν ἐμπαθῆ καὶ συγκινδυνεύοντα διὰ Τὴν ἐνάργειαν, οὐκ ἔστι νοῦν ἔχοντος ἐπεξηγεῖσθαι, πλὴν ὅσα τῶν ἀξίων λόγου παρῆλθεν εἰπεῖν ἐκεῖνον.'' None
8.1 '' None
|71. Plutarch, Nicias, 1.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Literary criticism • criticism, Plutarch’s • literary criticism • readers, critical/resistant • sources, Plutarch’s use or criticism of • δεινός and δεινότης, as term applied by ancient literary critics to Thucydides
Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 6, 30; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 23; Joho (2022), Style and Necessity in Thucydides, 14; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 391
1.1 ἐπεὶ δοκοῦμεν οὐκ ἀτόπως τῷ Νικίᾳ τὸν Κράσσον παραβάλλειν, καὶ τὰ Παρθικὰ παθήματα τοῖς Σικελικοῖς, ὥρα παραιτεῖσθαι καὶ παρακαλεῖν ὑπὲρ ἐμοῦ τοὺς ἐντυγχάνοντας τοῖς συγγράμμασι τούτοις, ὅπως ἐπὶ ταῖς διηγήσεσιν αἷς Θουκυδίδης, αὐτὸς αὑτοῦ περὶ ταῦτα παθητικώτατος, ἐναργέστατος, ποικιλώτατος γενόμενος, ἀμιμήτως ἐξενήνοχε, μηδὲν ἡμᾶς ὑπολάβωσι πεπονθέναι Τιμαίῳ πάθος ὅμοιον,'' None
1.1 '' None
|72. Tacitus, Histories, 5.5.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Abraham, critics of • Tacitus, on the Britons, criticizes Jewish proselytes
Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 263; Isaac (2004), The invention of racism in classical antiquity, 453
5.5.1 \xa0Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean."" None
|73. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustine of Hippo, on pagan divination, demonic divination, critique of • Augustine of Hippo, on pagan divination, limits of human autopsy as basis for critique • luxuria, critique of • vision, as mode of knowing, Augustine’s critique of demonic divination and
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 440; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 159
|74. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • criticism and polemic
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 136, 188; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 46, 47
|75. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • criticism, Plutarch’s • literary criticism
Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 6; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 23
|76. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • frank criticism (parrēsia) • textual criticism
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 61; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 75
|77. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Methodology, sociological criticism • wealth, critique of
Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 205; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 286
|78. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • Herakleitos, criticises traditional religiosity • readers, critical/resistant
Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 143; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 257; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 186
|79. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • divorce, criticisms of • men, blame and criticisms of • sources, Plutarch’s use or criticism of
Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 131
|80. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Literary criticism • literary criticism
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 23; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 391
|81. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cimon, Athenians’ criticism of • Herodotus, paradoxical or critical statements • Plutarch, role as critic • comedy, comic poets, Plutarch’s criticism of • criticism • criticism, Plutarch’s • criticism, Plutarch’s stance towards others’ • criticism, readers’ exercise of • readers, critical/resistant
Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 159, 160, 166, 168; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 130; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 111, 112
|82. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Fabius Maximus, Romans’ criticism of • criticism • criticism, Plutarch’s stance towards others’ • criticism, and counter-suggestibility • criticism, contemporary to the story narrated, exercised by onlookers • criticism, readers’ exercise of • myth-critics • readers, critical/resistant
Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 39, 40, 41, 53, 98, 99, 100; Tor (2017), Mortal and Divine in Early Greek Epistemology, 31, 32
|83. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Antisthenes, Homeric criticism • divination, and literary criticism
Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 153; Wolfsdorf (2020), Early Greek Ethics, 365
|84. Anon., Acts of Thomas, 27 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • sacrifice, criticism/avoidance of • textual criticism
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 191
27 And the apostle arose and sealed them. And the Lord was revealed unto them by a voice, saying: Peace be unto you brethren. And they heard his voice only, but his likeness they saw not, for they had not yet received the added sealing of the seal (Syr. had not been baptized). And the apostle took the oil and poured it upon their heads and anointed and chrismed them, and began to say (Syr. And Judas went up and stood upon the edge of the cistern and poured oil upon their heads and said): Come, thou holy name of the Christ that is above every name. Come, thou power of the Most High, and the compassion that is perfect. Come, gift (charism) of the Most High. Come, compassionate mother. Come, communion of the male. Come, she that revealeth the hidden mysteries. Come, mother of the seven houses, that thy rest may be in the eighth house. Come, elder of the five members, mind, thought, reflection, consideration, reason; communicate with these young men. Come, holy spirit, and cleanse their reins and their heart, and give them the added seal, in the name of the Father and Son and Holy Ghost. And when they were sealed, there appeared unto them a youth holding a lighted torch, so that their lamps became dim at the approach of the light thereof. And he went forth and was no more seen of them. And the apostle said unto the Lord: Thy light, O Lord, is not to be contained by us, and we are not able to bear it, for it is too great for our sight. And when the dawn came and it was morning, he brake bread and made them partakers of the eucharist of the Christ. And they were glad and rejoiced. And many others also, believing, were added to them, and came into the refuge of the Saviour.'' None
|85. Irenaeus, Refutation of All Heresies, 1.26.2, 1.27 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Irenaeus, criticism of heretical exegesis generally • Judaism, Christian criticism of • Magi, criticism as heresy • moral criticism, role in development of heresiology
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 83, 257, 258, 456; Esler (2000), The Early Christian World, 235, 237
1.26.2 Those who are called Ebionites agree that the world was made by God; but their opinions with respect to the Lord are similar to those of Cerinthus and Carpocrates. They use the Gospel according to Matthew only, and repudiate the Apostle Paul, maintaining that he was an apostate from the law. As to the prophetical writings, they endeavour to expound them in a somewhat singular manner: they practise circumcision, persevere in the observance of those customs which are enjoined by the law, and are so Judaic in their style of life, that they even adore Jerusalem as if it were the house of God.' ' None
|86. Justin, First Apology, 67.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Judaism, Christian criticism of • Magi, criticism as heresy • Old Testament, criticism of • methodology, form criticism • textual criticism
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55, 56, 57; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 85, 199, 205; Esler (2000), The Early Christian World, 237
|sup>26 And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you. "58 And, as we said before, the devils put forward Marcion of Pontus, who is even now teaching men to deny that God is the maker of all things in heaven and on earth, and that the Christ predicted by the prophets is His Son, and preaches another god besides the Creator of all, and likewise another son. And this man many have believed, as if he alone knew the truth, and laugh at us, though they have no proof of what they say, but are carried away irrationally as lambs by a wolf, and become the prey of atheistical doctrines, and of devils. For they who are called devils attempt nothing else than to seduce men from God who made them, and from Christ His first-begotten; and those who are unable to raise themselves above the earth they have riveted, and do now rivet, to things earthly, and to the works of their own hands; but those who devote themselves to the contemplation of things divine, they secretly beat back; and if they have not a wise sober-mindedness, and a pure and passionless life, they drive them into godlessness. ' "|
67.3 And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration. ' None
|87. Tertullian, On Idolatry, 3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Critics of religion • idolatry, Christian criticism of
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 63; Esler (2000), The Early Christian World, 747
3 Idol in ancient times there was none. Before the artificers of this monstrosity had bubbled into being, temples stood solitary and shrines empty, just as to the present day in some places traces of the ancient practice remain permanently. Yet idolatry used to be practised, not under that name, but in that function; for even at this day it can be practised outside a temple, and without an idol. But when the devil introduced into the world artificers of statues and of images, and of every kind of likenesses, that former rude business of human disaster attained from idols both a name and a development. Thenceforward every art which in any way produces an idol instantly became a fount of idolatry. For it makes no difference whether a moulder cast, or a carver grave, or an embroiderer weave the idol; because neither is it a question of material, whether an idol be formed of gypsum, or of colors, or of stone, or of bronze, or of silver, or of thread. For since even without an idol idolatry is committed, when the idol is there it makes no difference of what kind it be, of what material, or what shape; lest any should think that only to be held an idol which is consecrated in human shape. To establish this point, the interpretation of the word is requisite. Eidos, in Greek, signifies form; eidolon, derived diminutively from that, by an equivalent process in our language, makes formling. Every form or formling, therefore, claims to be called an idol. Hence idolatry is all attendance and service about every idol. Hence also, every artificer of an idol is guilty of one and the same crime, unless, the People which consecrated for itself the likeness of a calf, and not of a man, fell short of incurring the guilt of idolatry. '' None
|88. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aristotelianism, criticism of • Xenophanes, criticisms of traditional religious attitudes • religion, Greek, and philosophy, philosophical criticisms and appropriations
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 141; Tor (2017), Mortal and Divine in Early Greek Epistemology, 42
|89. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hades, underworld, image of Hades, critique • Magi, criticism as heresy
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 216; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 69
|90. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria, additional criticism of sects • Gnosticism, orthodox criticism of morality of • church, criticism of
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 295, 449; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 329
|91. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Gnosticism, orthodox criticism of morality of • church, criticism of
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 293; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 328
|92. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • prayer, criticism of • sacrifice, criticism/avoidance of
Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 30, 31; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 75
|93. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Herodian, Dio, implicit criticism of • Lucian, historiography, criticism of • criticism • criticism, Plutarch’s • criticism, Plutarch’s stance towards others’ • literary criticism • readers, critical/resistant
Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29, 159; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 8; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 26
|94. Diogenes Laertius, Lives of The Philosophers, 1.111, 9.52, 10.119 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aristotelianism, criticism of • Frank criticism • Gnosticism, orthodox criticism of morality of • Idolatry, critique • Philodemus, Epicurean, On frank criticism • Xenophanes, criticisms of traditional religious attitudes • religion, Greek, and philosophy, philosophical criticisms and appropriations
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 141, 329; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 633; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196; Tor (2017), Mortal and Divine in Early Greek Epistemology, 42, 151
1.111 The Athenians voted him a talent in money and a ship to convey him back to Crete. The money he declined, but he concluded a treaty of friendship and alliance between Cnossos and Athens.So he returned home and soon afterwards died. According to Phlegon in his work On Longevity he lived one hundred and fifty-seven years; according to the Cretans two hundred and ninety-nine years. Xenophanes of Colophon gives his age as 154, according to hearsay.He wrote a poem On the Birth of the Curetes and Corybantes and a Theogony, 5000 lines in all; another on the building of the Argo and Jason's voyage to Colchis in 6500 lines." "
9.52 For this introduction to his book the Athenians expelled him; and they burnt his works in the market-place, after sending round a herald to collect them from all who had copies in their possession.He was the first to exact a fee of a hundred minae and the first to distinguish the tenses of verbs, to emphasize the importance of seizing the right moment, to institute contests in debating, and to teach rival pleaders the tricks of their trade. Furthermore, in his dialectic he neglected the meaning in favour of verbal quibbling, and he was the father of the whole tribe of eristical disputants now so much in evidence; insomuch that Timon too speaks of him asProtagoras, all mankind's epitome,Cunning, I trow, to war with words." 10.119 Nor, again, will the wise man marry and rear a family: so Epicurus says in the Problems and in the De Natura. Occasionally he may marry owing to special circumstances in his life. Some too will turn aside from their purpose. Nor will he drivel, when drunken: so Epicurus says in the Symposium. Nor will he take part in politics, as is stated in the first book On Life; nor will he make himself a tyrant; nor will he turn Cynic (so the second book On Life tells us); nor will he be a mendicant. But even when he has lost his sight, he will not withdraw himself from life: this is stated in the same book. The wise man will also feel grief, according to Diogenes in the fifth book of his Epilecta.'" None
|95. Eusebius of Caesarea, Ecclesiastical History, 2.23.4, 4.9, 6.19.8 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Augustine, criticism of Porphyry • Judaism, Christian criticism of • Old Testament, criticism of • Porphyry, Origen critiqued by • grammarian, contrast with logical critic • philosophers, Christian analogy and critique • sacrifice, criticism/avoidance of
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 110; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 103; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 104; Esler (2000), The Early Christian World, 237; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 35; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 149; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 219
2.23.4 James, the brother of the Lord, succeeded to the government of the Church in conjunction with the apostles. He has been called the Just by all from the time of our Saviour to the present day; for there were many that bore the name of James.
6.19.8 For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chaeremon the Stoic, and of Cornutus. Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures.' ' None
|96. Origen, Commentary On Matthew, 13.23 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Sacrifice, critique of • moral criticism
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 542, 543; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 394
13.23 Next we must test accurately the meaning of the word necessity in the passage, For there is a necessity that the occasions come, Matthew 18:7 and to the like effect in Luke, It is 'inadmissible' but that occasions of stumbling should come, Luke 18:1 instead of impossible. And as it is necessary that that which is mortal should die, and it is impossible but that it should die, and as it must needs be that he who is in the body should be fed, for it is impossible for one who is not fed to live, so it is necessary and impossible but that occasions of stumbling should arise, since there is a necessity also that wickedness should exist before virtue in men, from which wickedness stumbling-blocks arise; for it is impossible that a man should be found altogether sinless, and who, without sin, has attained to virtue. For the wickedness in the evil powers, which is the primal source of the wickedness among men, is altogether eager to work through certain instruments against the men in the world. And perhaps also the wicked powers are more exasperated when they are cast out by the word of Jesus, and their worship is lessened, their customary sacrifices not being offered unto them; and there is a necessity that these offenses come; but there is no necessity that they should come through any particular one; wherefore the woe falls on the man through whom the stumbling-block comes, as he has given a place to the wicked power whose purpose it is to create a stumbling-block. But do not suppose that by nature, and from constitution, there are certain stumbling-blocks which seek out men through whom they come; for as God did not make death, so neither did He create stumbling-blocks; but free-will begot the stumbling-blocks in some who did not wish to endure toils for virtue. "" None
|97. Origen, Against Celsus, 1.9, 1.38, 1.57, 3.23, 4.2, 4.38, 4.51, 5.61, 6.49-6.50, 6.60 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aristotelianism, criticism of • Celsus, criticism of creation sequence • Celsus, criticism of scripture • Christianity, critiques of • Magi, criticism as heresy • Philosophy, criticized as divided • Porphyry, Origen critiqued by • Redaction criticism • moral criticism
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 110; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 127, 470, 471, 477, 543; Esler (2000), The Early Christian World, 846; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 173, 174, 175; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 327; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 136
1.9 He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrt, and soothsayers, and Mithr, and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as among such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, Do not examine, but believe! and, Your faith will save you! And he alleges that such also say, The wisdom of this life is bad, but that foolishness is a good thing! To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolic signification, (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and (so) to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works or not to have allowed themselves to be converted on the strength of mere faith, but (to have waited) until they could give themselves to a thorough examination of the (necessary) reasons. For it is manifest that, (on such a plan), all men, with very few exceptions, would not obtain this (amelioration of conduct) which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them (to virtue), and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts? ' "
1.38 But, moreover, taking the history, contained in the Gospel according to Matthew, of our Lord's descent into Egypt, he refuses to believe the miraculous circumstances attending it, viz., either that the angel gave the divine intimation, or that our Lord's quitting Judea and residing in Egypt was an event of any significance; but he invents something altogether different, admitting somehow the miraculous works done by Jesus, by means of which He induced the multitude to follow Him as the Christ. And yet he desires to throw discredit on them, as being done by help of magic and not by divine power; for he asserts that he (Jesus), having been brought up as an illegitimate child, and having served for hire in Egypt, and then coming to the knowledge of certain miraculous powers, returned from thence to his own country, and by means of those powers proclaimed himself a god. Now I do not understand how a magician should exert himself to teach a doctrine which persuades us always to act as if God were to judge every man for his deeds; and should have trained his disciples, whom he was to employ as the ministers of his doctrine, in the same belief. For did the latter make an impression upon their hearers, after they had been so taught to work miracles; or was it without the aid of these? The assertion, therefore, that they did no miracles at all, but that, after yielding their belief to arguments which were not at all convincing, like the wisdom of Grecian dialectics, they gave themselves up to the task of teaching the new doctrine to those persons among whom they happened to take up their abode, is altogether absurd. For in what did they place their confidence when they taught the doctrine and disseminated the new opinions? But if they indeed wrought miracles, then how can it be believed that magicians exposed themselves to such hazards to introduce a doctrine which forbade the practice of magic? " 1.57 The Jew, moreover, in the treatise, addresses the Saviour thus: If you say that every man, born according to the decree of Divine Providence, is a son of God, in what respect should you differ from another? In reply to whom we say, that every man who, as Paul expresses it, is no longer under fear, as a schoolmaster, but who chooses good for its own sake, is a son of God; but this man is distinguished far and wide above every man who is called, on account of his virtues, a son of God, seeing He is, as it were, a kind of source and beginning of all such. The words of Paul are as follow: For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, whereby we cry, Abba, Father. But, according to the Jew of Celsus, countless individuals will convict Jesus of falsehood, alleging that those predictions which were spoken of him were intended of them. We are not aware, indeed, whether Celsus knew of any who, after coming into this world, and having desired to act as Jesus did, declared themselves to be also the sons of God, or the power of God. But since it is in the spirit of truth that we examine each passage, we shall mention that there was a certain Theudas among the Jews before the birth of Christ, who gave himself out as some great one, after whose death his deluded followers were completely dispersed. And after him, in the days of the census, when Jesus appears to have been born, one Judas, a Galilean, gathered around him many of the Jewish people, saying he was a wise man, and a teacher of certain new doctrines. And when he also had paid the penalty of his rebellion, his doctrine was overturned, having taken hold of very few persons indeed, and these of the very humblest condition. And after the times of Jesus, Dositheus the Samaritan also wished to persuade the Samaritans that he was the Christ predicted by Moses; and he appears to have gained over some to his views. But it is not absurd, in quoting the extremely wise observation of that Gamaliel named in the book of Acts, to show how those persons above mentioned were strangers to the promise, being neither sons of God nor powers of God, whereas Christ Jesus was truly the Son of God. Now Gamaliel, in the passage referred to, said: If this counsel or this work be of men, it will come to nought (as also did the designs of those men already mentioned after their death); but if it be of God, you cannot overthrow this doctrine, lest haply you be found even to fight against God. There was also Simon the Samaritan magician, who wished to draw away certain by his magical arts. And on that occasion he was successful; but now-a-days it is impossible to find, I suppose, thirty of his followers in the entire world, and probably I have even overstated the number. There are exceedingly few in Palestine; while in the rest of the world, through which he desired to spread the glory of his name, you find it nowhere mentioned. And where it is found, it is found quoted from the Acts of the Apostles; so that it is to Christians that he owes this mention of himself, the unmistakeable result having proved that Simon was in no respect divine.
3.23 But we, in proving the facts related of our Jesus from the prophetic Scriptures, and comparing afterwards His history with them, demonstrate that no dissoluteness on His part is recorded. For even they who conspired against Him, and who sought false witnesses to aid them, did not find even any plausible grounds for advancing a false charge against Him, so as to accuse Him of licentiousness; but His death was indeed the result of a conspiracy, and bore no resemblance to the death of Æsculapius by lightning. And what is there that is venerable in the madman Dionysus, and his female garments, that he should be worshipped as a god? And if they who would defend such beings betake themselves to allegorical interpretations, we must examine each individual instance, and ascertain whether it is well founded, and also in each particular case, whether those beings can have a real existence, and are deserving of respect and worship who were torn by the Titans, and cast down from their heavenly throne. Whereas our Jesus, who appeared to the members of His own troop - for I will take the word that Celsus employs - did really appear, and Celsus makes a false accusation against the Gospel in saying that what appeared was a shadow. And let the statements of their histories and that of Jesus be carefully compared together. Will Celsus have the former to be true, but the latter, although recorded by eye-witnesses who showed by their acts that they clearly understood the nature of what they had seen, and who manifested their state of mind by what they cheerfully underwent for the sake of His Gospel, to be inventions? Now, who is there that, desiring to act always in conformity with right reason, would yield his assent at random to what is related of the one, but would rush to the history of Jesus, and without examination refuse to believe what is recorded of Him?
4.2 But that certain Christians and (all) Jews should maintain, the former that there has already descended, the latter that there will descend, upon the earth a certain God, or Son of a God, who will make the inhabitants of the earth righteous, is a most shameless assertion, and one the refutation of which does not need many words. Now here he appears to pronounce correctly regarding not certain of the Jews, but all of them, that they imagine that there is a certain (God) who will descend upon the earth; and with regard to Christians, that certain of them say that He has already come down. For he means those who prove from the Jewish Scriptures that the advent of Christ has already taken place, and he seems to know that there are certain heretical sects which deny that Christ Jesus was predicted by the prophets. In the preceding pages, however, we have already discussed, to the best of our ability, the question of Christ having been the subject of prophecy, and therefore, to avoid tautology, we do not repeat much that might be advanced upon this head. Observe, now, that if he had wished with a kind of apparent force to subvert faith in the prophetic writings, either with regard to the future or past advent of Christ, he ought to have set forth the prophecies themselves which we Christians and Jews quote in our discussions with each other. For in this way he would have appeared to turn aside those who are carried away by the plausible character of the prophetic statements, as he regards it, from assenting to their truth, and from believing, on account of these prophecies, that Jesus is the Christ; whereas now, being unable to answer the prophecies relating to Christ, or else not knowing at all what are the prophecies relating to Him, he brings forward no prophetic declaration, although there are countless numbers which refer to Christ; but he thinks that he prefers an accusation against the prophetic Scriptures, while he does not even state what he himself would call their plausible character! He is not, however, aware that it is not at all the Jews who say that Christ will descend as a God, or the Son of a God, as we have shown in the foregoing pages. And when he asserts that he is said by us to have already come, but by the Jews that his advent as Messiah is still future, he appears by the very charge to censure our statement as one that is most shameless, and which needs no lengthened refutation. ' "
4.38 In the next place, as it is his object to slander our Scriptures, he ridicules the following statement: And God caused a deep sleep to fall upon Adam, and he slept: and He took one of his ribs, and closed up the flesh instead thereof. And the rib, which He had taken from the man, made He a woman, and so on; without quoting the words, which would give the hearer the impression that they are spoken with a figurative meaning. He would not even have it appear that the words were used allegorically, although he says afterwards, that the more modest among Jews and Christians are ashamed of these things, and endeavour to give them somehow an allegorical signification. Now we might say to him, Are the statements of your inspired Hesiod, which he makes regarding the woman in the form of a myth, to be explained allegorically, in the sense that she was given by Jove to men as an evil thing, and as a retribution for the theft of the fire; while that regarding the woman who was taken from the side of the man (after he had been buried in deep slumber), and was formed by God, appears to you to be related without any rational meaning and secret signification? But is it not uncandid, not to ridicule the former as myths, but to admire them as philosophical ideas in a mythical dress, and to treat with contempt the latter, as offending the understanding, and to declare that they are of no account? For if, because of the mere phraseology, we are to find fault with what is intended to have a secret meaning, see whether the following lines of Hesiod, a man, as you say, inspired, are not better fitted to excite laughter:- 'Son of Iapetus!' with wrathful heart Spoke the cloud-gatherer: 'Oh, unmatched in art! Exult in this the flame retrieved, And do you triumph in the god deceived? But you, with the posterity of man, Shall rue the fraud whence mightier ills began; I will send evil for your stealthy fire, While all embrace it, and their bane desire.' The sire, who rules the earth, and sways the pole, Had said, and laughter fill'd his secret soul. He bade the artist-god his hest obey, And mould with tempering waters ductile clay: Infuse, as breathing life and form began, The supple vigour, and the voice of man: Her aspect fair as goddesses above, A virgin's likeness, with the brows of love. He bade Minerva teach the skill that dyes The web with colors, as the shuttle flies; He called the magic of Love's Queen to shed A nameless grace around her courteous head; Instil the wish that longs with restless aim, And cares of dress that feed upon the frame: Bade Hermes last implant the craft refined of artful manners, and a shameless mind. He said; their king th' inferior powers obeyed: The fictile likeness of a bashful maid Rose from the temper'd earth, by Jove's behest, Under the forming god; the zone and vest Were clasp'd and folded by Minerva's hand: The heaven-born graces, and persuasion bland Deck'd her round limbs with chains of gold: the hours of loose locks twined her temples with spring flowers. The whole attire Minerva's curious care Form'd to her shape, and fitted to her air. But in her breast the herald from above, Full of the counsels of deep thundering Jove, Wrought artful manners, wrought perfidious lies, And speech that thrills the blood, and lulls the wise. Her did th' interpreter of gods proclaim, And named the woman with Pandora's name; Since all the gods conferr'd their gifts, to charm, For man's inventive race, this beauteous harm. Moreover, what is said also about the casket is fitted of itself to excite laughter; for example:- Whilome on earth the sons of men abode From ills apart, and labour's irksome load, And sore diseases, bringing age to man; Now the sad life of mortals is a span. The woman's hands a mighty casket bear; She lifts the lid; she scatters griefs in air: Alone, beneath the vessel's rims detained, Hope still within th' unbroken cell remained, Nor fled abroad; so will'd cloud-gatherer Jove: The woman's hand had dropp'd the lid above. Now, to him who would give to these lines a grave allegorical meaning (whether any such meaning be contained in them or not), we would say: Are the Greeks alone at liberty to convey a philosophic meaning in a secret covering? Or perhaps also the Egyptians, and those of the Barbarians who pride themselves upon their mysteries and the truth (which is concealed within them); while the Jews alone, with their lawgiver and historians, appear to you the most unintelligent of men? And is this the only nation which has not received a share of divine power, and which yet was so grandly instructed how to rise upwards to the uncreated nature of God, and to gaze on Him alone, and to expect from Him alone (the fulfilment of) their hopes? " 4.51 Celsus appears to me to have heard that there are treatises in existence which contain allegorical explanations of the law of Moses. These however, he could not have read; for if he had he would not have said: The allegorical explanations, however, which have been devised are much more shameful and absurd than the fables themselves, inasmuch as they endeavour to unite with marvellous and altogether insensate folly things which cannot at all be made to harmonize. He seems to refer in these words to the works of Philo, or to those of still older writers, such as Aristobulus. But I conjecture that Celsus has not read their books, since it appears to me that in many passages they have so successfully hit the meaning (of the sacred writers), that even Grecian philosophers would have been captivated by their explanations; for in their writings we find not only a polished style, but exquisite thoughts and doctrines, and a rational use of what Celsus imagines to be fables in the sacred writings. I know, moreover, that Numenius the Pythagorean- a surpassingly excellent expounder of Plato, and who held a foremost place as a teacher of the doctrines of Pythagoras - in many of his works quotes from the writings of Moses and the prophets, and applies to the passages in question a not improbable allegorical meaning, as in his work called Epops, and in those which treat of Numbers and of Place. And in the third book of his dissertation on The Good, he quotes also a narrative regarding Jesus - without, however, mentioning His name - and gives it an allegorical signification, whether successfully or the reverse I may state on another occasion. He relates also the account respecting Moses, and Jannes, and Jambres. But we are not elated on account of this instance, though we express our approval of Numenius, rather than of Celsus and other Greeks, because he was willing to investigate our histories from a desire to acquire knowledge, and was (duly) affected by them as narratives which were to be allegorically understood, and which did not belong to the category of foolish compositions.
5.61 After the above remarks he proceeds as follows: Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came. Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philosophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are among us some who deny that our God is the same as that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, I thank my God, whom I serve from my forefathers with a pure conscience. And let it be admitted also, that there is a third class who call certain persons carnal, and others spiritual,- I think he here means the followers of Valentinus - yet what does this avail against us, who belong to the Church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution? And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicureans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the disciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law - and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings - what does that avail by way of charge against such as belong to the Church, and whom Celsus has styled those of the multitude? He adds, also, that certain of the Christians are believers in the Sibyl, having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists.
6.49 Let us notice now what follows, where, expressing in a single word his opinion regarding the Mosaic cosmogony, without offering, however, a single argument in its support, he finds fault with it, saying: Moreover, their cosmogony is extremely silly. Now, if he had produced some credible proofs of its silly character, we should have endeavoured to answer them; but it does not appear to me reasonable that I should be called upon to demonstrate, in answer to his mere assertion, that it is not silly. If any one, however, wishes to see the reasons which led us to accept the Mosaic account, and the arguments by which it may be defended, he may read what we have written upon Genesis, from the beginning of the book up to the passage, And this is the book of the generation of men, where we have tried to show from the holy Scriptures themselves what the heaven was which was created in the beginning; and what the earth, and the invisible part of the earth, and that which was without form; and what the deep was, and the darkness that was upon it; and what the water was, and the Spirit of God which was borne over it; and what the light which was created, and what the firmament, as distinct from the heaven which was created in the beginning; and so on with the other subjects that follow. Celsus has also expressed his opinion that the narrative of the creation of man is exceedingly silly, without stating any proofs, or endeavouring to answer our arguments; for he had no evidence, in my judgment, which was fitted to overthrow the statement that man has been made in the image of God. He does not even understand the meaning of the Paradise that was planted by God, and of the life which man first led in it; and of that which resulted from accident, when man was cast forth on account of his sin, and was settled opposite the Paradise of delight. Now, as he asserts that these are silly statements, let him turn his attention not merely to each one of them (in general), but to this in particular, He placed the cherubim, and the flaming sword, which turned every way, to keep the way of the tree of life, and say whether Moses wrote these words with no serious object in view, but in the spirit of the writers of the old Comedy, who have sportively related that Prœtus slew Bellerophon, and that Pegasus came from Arcadia. Now their object was to create laughter in composing such stories; whereas it is incredible that he who left behind him laws for a whole nation, regarding which he wished to persuade his subjects that they were given by God, should have written words so little to the purpose, and have said without any meaning, He placed the cherubim, and the flaming sword, which turned every way, to keep the way of the tree of life, or made any other statement regarding the creation of man, which is the subject of philosophic investigation by the Hebrew sages. 6.50 In the next place, Celsus, after heaping together, simply as mere assertions, the varying opinions of some of the ancients regarding the world, and the origin of man, alleges that Moses and the prophets, who have left to us our books, not knowing at all what the nature of the world is, and of man, have woven together a web of sheer nonsense. If he had shown, now, how it appeared to him that the holy Scriptures contained sheer nonsense, we should have tried to demolish the arguments which appeared to him to establish their nonsensical character; but on the present occasion, following his own example, we also sportively give it as our opinion that Celsus, knowing nothing at all about the nature of the meaning and language of the prophets, composed a work which contained sheer nonsense, and boastfully gave it the title of a true discourse. And since he makes the statements about the days of creation ground of accusation - as if he understood them clearly and correctly, some of which elapsed before the creation of light and heaven, and sun, and moon, and stars, and some of them after the creation of these - we shall only make this observation, that Moses must then have forgotten that he had said a little before, that in six days the creation of the world had been finished, and that in consequence of this act of forgetfulness he subjoins to these words the following: This is the book of the creation of man, in the day when God made the heaven and the earth! But it is not in the least credible, that after what he had said respecting the six days, Moses should immediately add, without a special meaning, the words, in the day that God made the heavens and the earth; and if any one thinks that these words may be referred to the statement, In the beginning God made the heaven and the earth, let him observe that before the words, Let there be light, and there was light, and these, God called the light day, it has been stated that in the beginning God made the heaven and the earth. ' ' None
|98. Porphyry, Life of Pythagoras, 34-36 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Sacrifice, critique of • sacrifice, criticism/avoidance of • sacrifices, criticisms of
Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 71; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 69; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 397
34 As to food, his breakfast was chiefly of honey; at dinner he used bread made of millet, barley or herbs, raw and boiled. Only rarely did he eat the flesh of victims; nor did he take this from every part of the anatomy. When he intended to sojourn in the sanctuaries of the divinities, he would eat no more than was necessary to still hunger and thirst. To quiet hunger, he made a mixture of poppy seed and sesame, the skin of a sea-onion, well washed, till entirely drained of the outward juice; of the flower of the daffodil, and the leaves of mallows, of paste of barley and pea; taking an equal weight of which, and chopping it small, with Hymettian honey he made it into mass. Against thirst he took the seed of cucumbers, and the best dried raisins, extracting the seeds, and the flower of coriander, and the seeds of mallows, purselain, scraped cheese, meal and cream; these he made up with wild honey. 35 He claimed that this diet had, by Demeter, been taught to Hercules, when he was sent into the Libyan deserts. This preserved his body in an unchanging condition; not at one time well, and at another time sick, nor at one time fat, and at another lean. Pythagoras's countece showed the same constancy was in his soul also. For he was neither more elated by pleasure, nor dejected by grief, and no one ever saw him either rejoicing or mourning. 36 When Pythagoras sacrificed to the Gods, he did not use offensive profusion, but offered no more than barley bread, cakes and myrrh; least of all, animals, unless perhaps cocks and pigs. When he discovered the proposition that the square on the hypotenuse of a right angled triangle was equal to the squares on the sides containing the right angle, he is said to have sacrificed an ox, although the more accurate say that this ox was made of flour.
|99. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • historical criticism • moral criticism
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 13
|100. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Redaction criticism • sacrifice, criticism/avoidance of
Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 181; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 106
|101. Augustine, The City of God, 10.11 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustine, criticism of Porphyry • John Chrysostom, as critic of paideia
Found in books: Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 272; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 260
10.11 It was a better tone which Porphyry adopted in his letter to Anebo the Egyptian, in which, assuming the character of an inquirer consulting him, he unmasks and explodes these sacrilegious arts. In that letter, indeed, he repudiates all demons, whom he maintains to be so foolish as to be attracted by the sacrificial vapors, and therefore residing not in the ether, but in the air beneath the moon, and indeed in the moon itself. Yet he has not the boldness to attribute to all the demons all the deceptions and malicious and foolish practices which justly move his indignation. For, though he acknowledges that as a race demons are foolish, he so far accommodates himself to popular ideas as to call some of them benigt demons. He expresses surprise that sacrifices not only incline the gods, but also compel and force them to do what men wish; and he is at a loss to understand how the sun and moon, and other visible celestial bodies - for bodies he does not doubt that they are - are considered gods, if the gods are distinguished from the demons by their incorporeality; also, if they are gods, how some are called beneficent and others hurtful, and how they, being corporeal, are numbered with the gods, who are incorporeal. He inquires further, and still as one in doubt, whether diviners and wonderworkers are men of unusually powerful souls, or whether the power to do these things is communicated by spirits from without. He inclines to the latter opinion, on the ground that it is by the use of stones and herbs that they lay spells on people, and open closed doors, and do similar wonders. And on this account, he says, some suppose that there is a race of beings whose property it is to listen to men - a race deceitful, full of contrivances, capable of assuming all forms, simulating gods, demons, and dead men, - and that it is this race which bring about all these things which have the appearance of good or evil, but that what is really good they never help us in, and are indeed unacquainted with, for they make wickedness easy, but throw obstacles in the path of those who eagerly follow virtue; and that they are filled with pride and rashness, delight in sacrificial odors, are taken with flattery. These and the other characteristics of this race of deceitful and malicious spirits, who come into the souls of men and delude their senses, both in sleep and waking, he describes not as things of which he is himself convinced, but only with so much suspicion and doubt as to cause him to speak of them as commonly received opinions. We should sympathize with this great philosopher in the difficulty he experienced in acquainting himself with and confidently assailing the whole fraternity of devils, which any Christian old woman would unhesitatingly describe and most unreservedly detest. Perhaps, however, he shrank from offending Anebo, to whom he was writing, himself the most eminent patron of these mysteries, or the others who marvelled at these magical feats as divine works, and closely allied to the worship of the gods. However, he pursues this subject, and, still in the character of an inquirer, mentions some things which no sober judgment could attribute to any but malicious and deceitful powers. He asks why, after the better class of spirits have been invoked, the worse should be commanded to perform the wicked desires of men; why they do not hear a man who has just left a woman's embrace, while they themselves make no scruple of tempting men to incest and adultery; why their priests are commanded to abstain from animal food for fear of being polluted by the corporeal exhalations, while they themselves are attracted by the fumes of sacrifices and other exhalations; why the initiated are forbidden to touch a dead body, while their mysteries are celebrated almost entirely by means of dead bodies; why it is that a man addicted to any vice should utter threats, not to a demon or to the soul of a dead man, but to the sun and moon, or some of the heavenly bodies, which he intimidates by imaginary terrors, that he may wring from them a real boon - for he threatens that he will demolish the sky, and such like impossibilities - that those gods, being alarmed, like silly children, with imaginary and absurd threats, may do what they are ordered. Porphyry further relates that a man, Ch remon, profoundly versed in these sacred or rather sacrilegious mysteries, had written that the famous Egyptian mysteries of Isis and her husband Osiris had very great influence with the gods to compel them to do what they were ordered, when he who used the spells threatened to divulge or do away with these mysteries, and cried with a threatening voice that he would scatter the members of Osiris if they neglected his orders. Not without reason is Porphyry surprised that a man should utter such wild and empty threats against the gods - not against gods of no account, but against the heavenly gods, and those that shine with sidereal light - and that these threats should be effectual to constrain them with resistless power, and alarm them so that they fulfill his wishes. Not without reason does he, in the character of an inquirer into the reasons of these surprising things, give it to be understood that they are done by that race of spirits which he previously described as if quoting other people's opinions - spirits who deceive not, as he said, by nature, but by their own corruption, and who simulate gods and dead men, but not, as he said, demons, for demons they really are. As to his idea that by means of herbs, and stones, and animals, and certain incantations and noises, and drawings, sometimes fanciful, and sometimes copied from the motions of the heavenly bodies, men create upon earth powers capable of bringing about various results, all that is only the mystification which these demons practise on those who are subject to them, for the sake of furnishing themselves with merriment at the expense of their dupes. Either, then, Porphyry was sincere in his doubts and inquiries, and mentioned these things to demonstrate and put beyond question that they were the work, not of powers which aid us in obtaining life, but of deceitful demons; or, to take a more favorable view of the philosopher, he adopted this method with the Egyptian who was wedded to these errors, and was proud of them, that he might not offend him by assuming the attitude of a teacher, nor discompose his mind by the altercation of a professed assailant, but, by assuming the character of an inquirer, and the humble attitude of one who was anxious to learn, might turn his attention to these matters, and show how worthy they are to be despised and relinquished. Towards the conclusion of his letter, he requests Anebo to inform him what the Egyptian wisdom indicates as the way to blessedness. But as to those who hold intercourse with the gods, and pester them only for the sake of finding a runaway slave, or acquiring property, or making a bargain of a marriage, or such things, he declares that their pretensions to wisdom are vain. He adds that these same gods, even granting that on other points their utterances were true, were yet so ill-advised and unsatisfactory in their disclosures about blessedness, that they cannot be either gods or good demons, but are either that spirit who is called the deceiver, or mere fictions of the imagination. "" None
|102. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Sacrifice, critique of • sacrifice, criticism/avoidance of • sacrifices, Jesus critical of
Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 148; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 395, 396; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 176
|103. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Eunapius of Sardis, as critic of Christianity • rhetoric, critique of
Found in books: Keener(2005), First-Second Corinthians, 28; Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 292
|104. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Christian, critique of traditional gods • Themistius, criticising Plato
Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 143; Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 251
|105. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Jerome, textual criticism • critical discernment
Found in books: Esler (2000), The Early Christian World, 1159; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 115
|106. Anon., Letter of Aristeas, 4, 30, 137, 143, 150, 159, 192, 200, 207, 266, 270, 311
Tagged with subjects: • Aristeas, Letter of, Critique of pagan religion • Form criticism • Irenaeus, criticism of heretical exegesis generally • critical signs • critical signs, in biblical verses • methodology, redaction-critical • methodology, source-critical • rhetoric, critique of • text criticism • text-critical signs
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 227; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 261, 262; Keener(2005), First-Second Corinthians, 28, 35; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 4; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 27, 34; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46, 51, 55; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 147, 148
4 laws are written on leather parchments in Jewish characters. This embassy then I undertook with enthusiasm, having first of all found an opportunity of pleading with the king on behalf of the Jewish captives who had been transported from Judea to Egypt by the king's father, when he first obtained possession of this city and conquered the land of Egypt. It is worth while that I should tell" 30 and I now have the following proposal to lay before you. The books of the law of the Jews (with some few others) are absent from the library. They are written in the Hebrew characters and language and have been carelessly interpreted, and do not represent the original text as I am
137 did not themselves create the substance of the thing, and so it is a vain and foolish thing for people to make gods of men like themselves. For in our times there are many who are much more inventive and much more learned than the men of former days who have been deified, and yet they would never come to worship them. The makers and authors of these myths think that they are'1
43 rules of purity, affecting alike what we eat, or drink, or touch, or hear, or see. For though, speaking generally, all things are alike in their natural constitution, since they are all governed by one and the same power, yet there is a deep reason in each individual case why we abstain from the use of certain things and enjoy the common use of others. For the sake of illustration I will run over one or two
150 characters should be destroyed to the same extent? Wherefore all the rules which he has laid down with regard to what is permitted in the case of these birds and other animals, he has enacted with the object of teaching us a moral lesson. For the division of the hoof and the separation of the claws are intended to teach us that we must discriminate between our individual actions with a view
159 God. And upon our hands, too, he expressly orders the symbol to be fastened, clearly showing that we ought to perform every act in righteousness, remembering (our own creation), and above all the' "
192 offenders. And you will do this if you watch the method by which God acts. The petitions of the worthy are always fulfilled, while those who fail to obtain an answer to their prayers are informed by means of dreams or events of what was harmful in their requests and that God does not smite them according to their sins or the greatness of His strength, but acts with forbearance towards them.'" "
200 When all had signified by their applause their agreement with the answer, the king said to the philosophers (for not a few of them were present), 'It is my opinion that these men excel in virtue and possess extraordinary knowledge, since on the spur of the moment they have given fitting answers to these questions which I have put to them, and have all made God the starting-point of their words.'" "
207 The king received the answer with great delight and looking at another said, 'What is the teaching of wisdom?' And the other replied, 'As you wish that no evil should befall you, but to be a partaker of all good things, so you should act on the same principle towards your subjects and offenders, and you should mildly admonish the noble and good. For God draws all men to himself by his benignity.'" "
266 The king praised him and inquired of another, What is the goal of speech? And he replied, 'To convince your opponent by showing him his mistakes in a well-ordered array of arguments. For in this way you will win your hearer, not by opposing him, but by bestowing praise upon him with a view to persuading him. And it is by the power of God that persuasion is accomplished.'" "
270 The king gave his confirmation to the answer, and asked the next man, To whom ought men to entrust themselves? 'To those,' he replied, who serve you from goodwill and not from fear or self-interest, thinking only of their own gain. For the one is the sign of love, the other the mark of ill-will and time-serving. For the man who is always watching, for his own gain is a traitor at heart. But you possess the affection of all your subjects by the help of the good counsel which God bestows upon you.'" 311 alteration should be made in it. And when the whole company expressed their approval, they bade them pronounce a curse in accordance with their custom upon any one who should make any alteration either by adding anything or changing in any way whatever any of the words which had been written or making any omission. This was a very wise precaution to ensure that the book might be preserved for all the future time unchanged.' "' None
|107. Demosthenes, Orations, 19.185
Tagged with subjects: • decrees, critique of • democracy, Athenian, and noble lies, as rhetorics first critic
Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 240; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 105
19.185 For in those polities, I take it, everything is done promptly at the word of command; but with you, first the Council must be informed, and must adopt a provisional resolution,—and even that not at any time, but only after written notice given to marshals and embassies; then the Council must convene an Assembly, but only on a statutory date. Then the most honest debaters have to make good their advantage and argue down an ignorant or dishonest opposition; '' None