1. Hebrew Bible, Deuteronomy, 2.25, 7.12, 20.12-20.18, 25.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Enemy,, of Israel • Sect, enemies of • crush/ shatter enemy • enemies, • mutilation of enemies
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 51, 89; Gera (2014), Judith, 186, 212, 412; Schiffman (1983), Testimony and the Penal Code, 188; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 265, 268
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2.25 הַיּוֹם הַזֶּה אָחֵל תֵּת פַּחְדְּךָ וְיִרְאָתְךָ עַל־פְּנֵי הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם אֲשֶׁר יִשְׁמְעוּן שִׁמְעֲךָ וְרָגְזוּ וְחָלוּ מִפָּנֶיךָ׃
7.12 וְהָיָה עֵקֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאֵלֶּה וּשְׁמַרְתֶּם וַעֲשִׂיתֶם אֹתָם וְשָׁמַר יְהוָה אֱלֹהֶיךָ לְךָ אֶת־הַבְּרִית וְאֶת־הַחֶסֶד אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ׃
20.12 וְאִם־לֹא תַשְׁלִים עִמָּךְ וְעָשְׂתָה עִמְּךָ מִלְחָמָה וְצַרְתָּ עָלֶיהָּ׃ 20.13 וּנְתָנָהּ יְהוָה אֱלֹהֶיךָ בְּיָדֶךָ וְהִכִּיתָ אֶת־כָּל־זְכוּרָהּ לְפִי־חָרֶב׃ 20.14 רַק הַנָּשִׁים וְהַטַּף וְהַבְּהֵמָה וְכֹל אֲשֶׁר יִהְיֶה בָעִיר כָּל־שְׁלָלָהּ תָּבֹז לָךְ וְאָכַלְתָּ אֶת־שְׁלַל אֹיְבֶיךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃ 20.15 כֵּן תַּעֲשֶׂה לְכָל־הֶעָרִים הָרְחֹקֹת מִמְּךָ מְאֹד אֲשֶׁר לֹא־מֵעָרֵי הַגּוֹיִם־הָאֵלֶּה הֵנָּה׃ 20.16 רַק מֵעָרֵי הָעַמִּים הָאֵלֶּה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לֹא תְחַיֶּה כָּל־נְשָׁמָה׃ 20.17 כִּי־הַחֲרֵם תַּחֲרִימֵם הַחִתִּי וְהָאֱמֹרִי הַכְּנַעֲנִי וְהַפְּרִזִּי הַחִוִּי וְהַיְבוּסִי כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ׃ 20.18 לְמַעַן אֲשֶׁר לֹא־יְלַמְּדוּ אֶתְכֶם לַעֲשׂוֹת כְּכֹל תּוֹעֲבֹתָם אֲשֶׁר עָשׂוּ לֵאלֹהֵיהֶם וַחֲטָאתֶם לַיהוָה אֱלֹהֵיכֶם׃
25.19 וְהָיָה בְּהָנִיחַ יְהוָה אֱלֹהֶיךָ לְךָ מִכָּל־אֹיְבֶיךָ מִסָּבִיב בָּאָרֶץ אֲשֶׁר יְהוָה־אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ תִּמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם לֹא תִּשְׁכָּח׃'' None | sup>
2.25 This day will I begin to put the dread of thee and the fear of thee upon the peoples that are under the whole heaven, who, when they hear the report of thee, shall tremble, and be in anguish because of thee.’
7.12 And it shall come to pass, because ye hearken to these ordices, and keep, and do them, that the LORD thy God shall keep with thee the covet and the mercy which He swore unto thy fathers,
20.12 And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it. 20.13 And when the LORD thy God delivereth it into thy hand, thou shalt smite every male thereof with the edge of the sword; 20.14 but the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take for a prey unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee. 20.15 Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. 20.16 Howbeit of the cities of these peoples, that the LORD thy God giveth thee for an inheritance, thou shalt save alive nothing that breatheth, 20.17 but thou shalt utterly destroy them: the Hittite, and the Amorite, the Canaanite, and the Perizzite, the Hivite, and the Jebusite; as the LORD thy God hath commanded thee; 20.18 that they teach you not to do after all their abominations, which they have done unto their gods, and so ye sin against the LORD your God.
25.19 Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget.'' None |
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2. Hebrew Bible, Exodus, 7.21, 15.3, 15.7, 17.16, 23.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Enemy,, Divine • Enemy,, of Israel • Seth, enemy of Osiris • Yetzer, national enemy • crush/ shatter enemy • enemies,
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 189, 365, 379; Gera (2014), Judith, 90, 212, 223, 297, 315, 450, 454; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 139; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 208; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 275, 276
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7.21 וְהַדָּגָה אֲשֶׁר־בַּיְאֹר מֵתָה וַיִּבְאַשׁ הַיְאֹר וְלֹא־יָכְלוּ מִצְרַיִם לִשְׁתּוֹת מַיִם מִן־הַיְאֹר וַיְהִי הַדָּם בְּכָל־אֶרֶץ מִצְרָיִם׃
15.3 יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃
15.7 וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃
17.16 וַיֹּאמֶר כִּי־יָד עַל־כֵּס יָהּ מִלְחָמָה לַיהוָה בַּעֲמָלֵק מִדֹּר דֹּר׃
23.5 כִּי־תִרְאֶה חֲמוֹר שֹׂנַאֲךָ רֹבֵץ תַּחַת מַשָּׂאוֹ וְחָדַלְתָּ מֵעֲזֹב לוֹ עָזֹב תַּעֲזֹב עִמּוֹ׃'' None | sup>
7.21 And the fish that were in the river died; and the river became foul, and the Egyptians could not drink water from the river; and the blood was throughout all the land of Egypt.
15.3 The LORD is a man of war, The LORD is His name.
15.7 And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble.
17.16 And he said: ‘The hand upon the throne of the LORD: the LORD will have war with Amalek from generation to generation.’
23.5 If thou see the ass of him that hateth thee lying under its burden, thou shalt forbear to pass by him; thou shalt surely release it with him.'' None |
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3. Hebrew Bible, Leviticus, 19.17-19.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Enemies, enmity • Enemy,, of Israel • Hatred (of enemies, outsiders) • Love-your-enemy • Sect, enemies of • enemies • enemy love as a Christian proprium • love, of enemies
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 74, 162, 211; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 144; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 182; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 111, 112, 113, 119; Schiffman (1983), Testimony and the Penal Code, 99; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221
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19.17 לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃' ' None | sup>
19.17 Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. 19.18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.' ' None |
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4. Hebrew Bible, Numbers, 14.4, 14.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Enemy,, of Israel • crush/ shatter enemy • mutilation of enemies
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 84; Gera (2014), Judith, 222, 412
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14.4 וַיַּשְׁכִּמוּ בַבֹּקֶר וַיַּעֲלוּ אֶל־רֹאשׁ־הָהָר לֵאמֹר הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר יְהוָה כִּי חָטָאנוּ׃
14.4 וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה׃
14.15 וְהֵמַתָּה אֶת־הָעָם הַזֶּה כְּאִישׁ אֶחָד וְאָמְרוּ הַגּוֹיִם אֲשֶׁר־שָׁמְעוּ אֶת־שִׁמְעֲךָ לֵאמֹר׃'' None | sup>
14.4 And they said one to another: ‘Let us make a captain, and let us return into Egypt.’
14.15 now if Thou shalt kill this people as one man, then the nations which have heard the fame of Thee will speak, saying:'' None |
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5. Hebrew Bible, Proverbs, 15.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Sect, enemies of • enemies
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 162; Schiffman (1983), Testimony and the Penal Code, 99
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15.12 לֹא יֶאֱהַב־לֵץ הוֹכֵחַ לוֹ אֶל־חֲכָמִים לֹא יֵלֵךְ׃'' None | sup>
15.12 A scorner loveth not to be reproved; He will not go unto the wise.'' None |
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6. Hebrew Bible, Psalms, 2.1, 44.14, 59.6, 74.18, 110.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Enemies, enmity • Enemy,, Divine • Enemy,, of Israel • Enemy,, of King • Leviathan, as enemy metaphor • crush/ shatter enemy • enemies • enemies, clemency toward ones, of Qumran community • mutilation of enemies
Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 33; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 38, 43, 44, 66, 68, 84, 372; Gera (2014), Judith, 131, 393; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 203; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 61, 67; Wilson (2012), The Sentences of Sextus, 200
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2.1 וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃
2.1 לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃
44.14 תְּשִׂימֵנוּ חֶרְפָּה לִשְׁכֵנֵינוּ לַעַג וָקֶלֶס לִסְבִיבוֹתֵינוּ׃
59.6 וְאַתָּה יְהוָה־אֱלֹהִים צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הָקִיצָה לִפְקֹד כָּל־הַגּוֹיִם אַל־תָּחֹן כָּל־בֹּגְדֵי אָוֶן סֶלָה׃
74.18 זְכָר־זֹאת אוֹיֵב חֵרֵף יְהוָה וְעַם נָבָל נִאֲצוּ שְׁמֶךָ׃
110.1 לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃' ' None | sup>
2.1 Why are the nations in an uproar? And why do the peoples mutter in vain?
44.14 Thou makest us a taunt to our neighbours, a scorn and a derision to them that are round about us.
59.6 Thou therefore, O LORD God of hosts, the God of Israel, arouse Thyself to punish all the nations; show no mercy to any iniquitous traitors. Selah
74.18 Remember this, how the enemy hath reproached the LORD, And how a base people have blasphemed Thy name.' "
110.1 A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'" ' None |
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7. Hebrew Bible, Isaiah, 24.21, 34.2 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Enemy,, of Israel • crush/ shatter enemy • divine beings, enemies of God • heaven, enemies in • prayer, of forgiveness for enemies
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 140; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 130; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 89; Gera (2014), Judith, 223; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 97
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24.21 וְהָיָה בַּיּוֹם הַהוּא יִפְקֹד יְהוָה עַל־צְבָא הַמָּרוֹם בַּמָּרוֹם וְעַל־מַלְכֵי הָאֲדָמָה עַל־הָאֲדָמָה׃
34.2 כִּי קֶצֶף לַיהוָה עַל־כָּל־הַגּוֹיִם וְחֵמָה עַל־כָּל־צְבָאָם הֶחֱרִימָם נְתָנָם לַטָּבַח׃' ' None | sup>
24.21 And it shall come to pass in that day, That the LORD will punish the host of the high heaven on high, And the kings of the earth upon the earth.
34.2 For the LORD hath indignation against all the nations, And fury against all their host; He hath utterly destroyed them, He hath delivered them to the slaughter.' ' None |
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8. Hebrew Bible, Jeremiah, 25.31, 40.2-40.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Assyrians, treatment of defeated enemies • Enemy,, of Israel • crush/ shatter enemy
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 971; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 84; Gera (2014), Judith, 143, 214
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25.31 בָּא שָׁאוֹן עַד־קְצֵה הָאָרֶץ כִּי רִיב לַיהוָה בַּגּוֹיִם נִשְׁפָּט הוּא לְכָל־בָּשָׂר הָרְשָׁעִים נְתָנָם לַחֶרֶב נְאֻם־יְהוָה׃
40.2 וַיִּקַּח רַב־טַבָּחִים לְיִרְמְיָהוּ וַיֹּאמֶר אֵלָיו יְהוָה אֱלֹהֶיךָ דִּבֶּר אֶת־הָרָעָה הַזֹּאת אֶל־הַמָּקוֹם הַזֶּה׃ 40.3 וַיָּבֵא וַיַּעַשׂ יְהוָה כַּאֲשֶׁר דִּבֵּר כִּי־חֲטָאתֶם לַיהוָה וְלֹא־שְׁמַעְתֶּם בְּקוֹלוֹ וְהָיָה לָכֶם דבר הַדָּבָר הַזֶּה׃'' None | sup>
25.31 A noise is come even to the end of the earth; For the LORD hath a controversy with the nations, He doth plead with all flesh; As for the wicked, He hath given them to the sword, Saith the LORD.
40.2 And the captain of the guard took Jeremiah, and said unto him: ‘The LORD thy God pronounced this evil upon this place; 40.3 and the LORD hath brought it, and done according as He spoke; because ye have sinned against the LORD, and have not hearkened to His voice, therefore this thing is come upon you.'' None |
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9. Hebrew Bible, Joshua, 2.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Enemy,, of Israel • crush/ shatter enemy
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 51; Gera (2014), Judith, 212
| sup>
2.10 For we have heard how the LORD dried up the water of the Red Sea before you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were beyond the Jordan, unto Sihon and to Og, whom ye utterly destroyed.'' None |
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10. Homer, Iliad, 4.376-4.377 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • enemy, • enemy/enemies
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 468; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 40
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4.376 ἤτοι μὲν γὰρ ἄτερ πολέμου εἰσῆλθε Μυκήνας 4.377 ξεῖνος ἅμʼ ἀντιθέῳ Πολυνείκεϊ λαὸν ἀγείρων·'' None | sup>
4.376 met him, neither saw him; but men say that he was pre-eminent over all. Once verily he came to Mycenae, not as an enemy, but as a guest, in company with godlike Polyneices, to gather a host; for in that day they were waging a war against the sacred walls of Thebe, and earnestly did they make prayer that glorious allies be granted them; 4.377 met him, neither saw him; but men say that he was pre-eminent over all. Once verily he came to Mycenae, not as an enemy, but as a guest, in company with godlike Polyneices, to gather a host; for in that day they were waging a war against the sacred walls of Thebe, and earnestly did they make prayer that glorious allies be granted them; '' None |
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11. Hebrew Bible, Ezekiel, 28.1-28.10 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • crush/ shatter enemy • divine beings, enemies of God • enemies
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 79; Gera (2014), Judith, 222; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 97
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28.1 וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃
28.1 מוֹתֵי עֲרֵלִים תָּמוּת בְּיַד־זָרִים כִּי אֲנִי דִבַּרְתִּי נְאֻם אֲדֹנָי יְהוִה׃ 28.2 בֶּן־אָדָם אֱמֹר לִנְגִיד צֹר כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן גָּבַהּ לִבְּךָ וַתֹּאמֶר אֵל אָנִי מוֹשַׁב אֱלֹהִים יָשַׁבְתִּי בְּלֵב יַמִּים וְאַתָּה אָדָם וְלֹא־אֵל וַתִּתֵּן לִבְּךָ כְּלֵב אֱלֹהִים׃ 28.3 הִנֵּה חָכָם אַתָּה מדנאל מִדָּנִיֵּאל כָּל־סָתוּם לֹא עֲמָמוּךָ׃ 28.4 בְּחָכְמָתְךָ וּבִתְבוּנָתְךָ עָשִׂיתָ לְּךָ חָיִל וַתַּעַשׂ זָהָב וָכֶסֶף בְּאוֹצְרוֹתֶיךָ׃ 28.5 בְּרֹב חָכְמָתְךָ בִּרְכֻלָּתְךָ הִרְבִּיתָ חֵילֶךָ וַיִּגְבַּהּ לְבָבְךָ בְּחֵילֶךָ׃ 28.6 לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה יַעַן תִּתְּךָ אֶת־לְבָבְךָ כְּלֵב אֱלֹהִים׃ 28.7 לָכֵן הִנְנִי מֵבִיא עָלֶיךָ זָרִים עָרִיצֵי גּוֹיִם וְהֵרִיקוּ חַרְבוֹתָם עַל־יְפִי חָכְמָתֶךָ וְחִלְּלוּ יִפְעָתֶךָ׃ 28.8 לַשַּׁחַת יוֹרִדוּךָ וָמַתָּה מְמוֹתֵי חָלָל בְּלֵב יַמִּים׃ 28.9 הֶאָמֹר תֹּאמַר אֱלֹהִים אָנִי לִפְנֵי הֹרְגֶךָ וְאַתָּה אָדָם וְלֹא־אֵל בְּיַד מְחַלְלֶיךָ׃' ' None | sup>
28.1 And the word of the LORD came unto me, saying: 28.2 ’Son of man, say unto the prince of Tyre: Thus saith the Lord GOD: Because thy heart is lifted up, And thou hast said: I am a god, I sit in the seat of God, In the heart of the seas; Yet thou art man, and not God, Though thou didst set thy heart as the heart of God— 28.3 Behold, thou art wiser than Daniel! There is no secret that they can hide from thee! 28.4 By thy wisdom and by thy discernment Thou hast gotten thee riches, And hast gotten gold and silver Into thy treasures; 28.5 In thy great wisdom by thy traffic Hast thou increased thy riches, And thy heart is lifted up because of thy riches— 28.6 Therefore thus saith the Lord GOD: Because thou hast set thy heart As the heart of God; 28.7 Therefore, behold, I will bring strangers upon thee, The terrible of the nations; And they shall draw their swords against the beauty of thy wisdom, And they shall defile thy brightness. . 28.8 They shall bring thee down to the pit; And thou shalt die the deaths of them that are slain, In the heart of the seas. 28.9 Wilt thou yet say before him that slayeth thee: I am God? But thou art man, and not God, In the hand of them that defile thee.
28.10 Thou shalt die the deaths of the uncircumcised By the hand of strangers; For I have spoken, saith the Lord GOD.’'' None |
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12. Herodotus, Histories, 5.114 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • enemy, worshipped as hero • mutilation of enemies
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 198; Gera (2014), Judith, 412
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5.114 Ὀνησίλου μέν νυν Ἀμαθούσιοι, ὅτι σφέας ἐπολιόρκησε, ἀποταμόντες τὴν κεφαλὴν ἐκόμισαν ἐς Ἀμαθοῦντα καί μιν ἀνεκρέμασαν ὑπὲρ τῶν πυλέων· κρεμαμένης δὲ τῆς κεφαλῆς καὶ ἤδη ἐούσης κοίλης, ἐσμὸς μελισσέων ἐσδὺς ἐς αὐτὴν κηρίων μιν ἐνέπλησε. τούτου δὲ γενομένου τοιούτου, ἐχρέωντο γὰρ περὶ αὐτῆς οἱ Ἀμαθούσιοι, ἐμαντεύθη σφι τὴν μὲν κεφαλὴν κατελόντας θάψαι, Ὀνησίλῳ δὲ θύειν ὡς ἥρωϊ ἀνὰ πᾶν ἔτος, καί σφι ποιεῦσι ταῦτα ἄμεινον συνοίσεσθαι.'' None | sup>
5.114 As for Onesilus, the Amathusians cut off his head and brought it to Amathus, where they hung it above their gates, because he had besieged their city. When this head became hollow, a swarm of bees entered it and filled it with their honeycomb. ,In consequence of this the Amathusians, who had inquired concerning the matter, received an oracle which stated that they should take the head down and bury it, and offer yearly sacrifice to Onesilus as to a hero. If they did this, things would go better for them. '' None |
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13. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Plato, on barbarians as natural enemies • enemy/enemies
Found in books: Isaac (2004), The invention of racism in classical antiquity, 284; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 120
| 470c if this goes to the mark. I affirm that the Hellenic race is friendly to itself and akin, and foreign and alien to the barbarian. Rightly, he said. We shall then say that Greeks fight and wage war with barbarians, and barbarians with Greeks, and are enemies by nature, and that war is the fit name for this enmity and hatred. Greeks, however, we shall say, are still by nature the friends of Greeks when they act in this way, but that Greece is sick in that case and divided by faction,'' None |
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14. Septuagint, 2 Maccabees, 7.32-7.33, 7.36 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hatred (of enemies, outsiders) • prayer, of forgiveness for enemies
Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 130; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 199
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7.32 For we are suffering because of our own sins."' "7.33 And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.'" "
7.36 For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.'"' None |
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15. Septuagint, Ecclesiasticus (Siracides), 6.1, 6.7, 12.10-12.11, 13.15-13.16 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • enemies • enemies,
Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 95, 96; Corley (2002), Ben Sira's Teaching on Friendship, 11, 37, 38, 39, 40, 41, 42, 44, 45, 49, 50, 51, 53, 54, 55, 56, 127, 135, 136, 142, 147, 152, 168, 176, 183, 210, 215, 222, 224, 225; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 278, 332; Wilson (2012), The Sentences of Sextus, 141
| sup>12.11 Even if he humbles himself and goes about cringing,watch yourself, and be on your guard against him;and you will be to him like one who has polished a mirror,and you will know that it was not hopelessly tarnished.
13.15 Every creature loves its like,and every person his neighbor; 13.16 all living beings associate by species,and a man clings to one like himself.' ' None |
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16. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Philo, on enmity between Judeans and Alexandrians • enemies,
Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 250; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 331
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17. Anon., Didache, 1.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • enemies • love, of enemies
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 229, 230, 231, 232, 244; Wilson (2012), The Sentences of Sextus, 228
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1.3 There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give. '' None |
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18. New Testament, 1 Corinthians, 2.6-2.7, 3.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Enemies (of the Church) • divine beings, enemies of God • enemies
Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 1, 205; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 97; Wilson (2012), The Sentences of Sextus, 332
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2.6 Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.7 ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν·
3.18 Μηδεὶς ἑαυτὸν ἐξαπατάτω· εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός,'' None | sup>
2.6 We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.' "2.7 But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," 3.18 Letno one deceive himself. If anyone thinks that he is wise among you inthis world, let him become a fool, that he may become wise.'' None |
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19. New Testament, Ephesians, 2.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Enmity • love of enemies
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 240, 241; Osborne (2001), Irenaeus of Lyons, 246
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2.13 νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ.'' None | sup>
2.13 But now in Christ Jesus you who once were far off are made near in the blood of Christ. '' None |
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20. New Testament, Romans, 12.17-12.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hatred (of enemies, outsiders) • Love-your-enemy • Tertullian, on enemy love • enemies, clemency toward ones, in early Christian literature • enemies, clemency toward ones, love of ones • enemies, clemency toward ones, of God • enemies, clemency toward ones, prayer of forgiveness for ones • enemy love as vengeance deferred • love, brotherly, of ones enemies • love, of enemies • prayer, of forgiveness for enemies
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 85, 135; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 125; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 111, 112
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12.17 μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες·προνοούμενοι καλὰ ἐνώπιονπάντωνἀνθρώπων· 12.18 εἰ δυνατόν, τὸ ἐξ ὑμῶν μετὰ πάντων ἀνθρώπων εἰρηνεύοντες· 12.19 μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοί, ἀλλὰ δότε τόπον τῇ ὀργῇ, γέγραπται γάρἘμοὶ ἐκδίκησις,ἐγὼἀνταποδώσω,λέγει Κύριος. 12.20 ἀλλὰ ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ. 12.21 μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν.'' None | sup>
12.17 Repay no one evil for evil. Respect what is honorable in the sight of all men. 12.18 If it is possible, as much as it is up to you, be at peace with all men. 12.19 Don\'t seek revenge yourselves, beloved, but give place to God\'s wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord." 12.20 Therefore "If your enemy is hungry, feed him. If he is thirsty, give him a drink. For in doing so, you will heap coals of fire on his head."' "12.21 Don't be overcome by evil, but overcome evil with good. "' None |
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21. New Testament, John, 15.5, 15.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Enemies (of the Church) • emotion, enemy, love for • enemies • love, of enemies
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 74; Osborne (1996), Eros Unveiled: Plato and the God of Love. 156; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 121; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 230
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15.5 ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν.
15.15 οὐκέτι λέγω ὑμᾶς δούλους, ὅτι ὁ δοῦλος οὐκ οἶδεν τί ποιεῖ αὐτοῦ ὁ κύριος· ὑμᾶς δὲ εἴρηκα φίλους, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ πατρός μου ἐγνώρισα ὑμῖν.'' None | sup>
15.5 I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. ' "
15.15 No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. "' None |
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22. New Testament, Luke, 6.27-6.30, 6.36, 10.3, 11.47-11.48, 23.34 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Enemies, enmity • Enemy • Hatred (of enemies, outsiders) • Tertullian, on enemy love • enemies • enemies, clemency toward ones, in early Christian literature • enemies, clemency toward ones, love of ones • enemies, clemency toward ones, of Israel • enemies, clemency toward ones, prayer of forgiveness for ones • enemy love and the dying forgiveness prayer • love, brotherly, of ones enemies • love, of enemies • prayer, of forgiveness for enemies
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 258; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 120, 121, 122, 123, 124, 125, 128, 131, 132, 133, 135, 138, 139; Corley (2002), Ben Sira's Teaching on Friendship, 136; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 111; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 113; Wilson (2012), The Sentences of Sextus, 228; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 219, 233
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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.
6.36 Γίνεσθε οἰκτίρμονες καθὼς ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν·
10.3 ὑπάγετε. ἰδοὺ ἀποστέλλω ὑμᾶς ὡς ἄρνας ἐν μέσῳ λύκων.
11.47 οὐαὶ ὑμῖν, ὅτι οἰκοδομεῖτε τὰ μνημεῖα τῶν προφητῶν οἱ δὲ πατέρες ὑμῶν ἀπέκτειναν αὐτούς. 11.48 ἄρα μάρτυρές ἐστε καὶ συνευδοκεῖτε τοῖς ἔργοις τῶν πατέρων ὑμῶν, ὅτι αὐτοὶ μὲν ἀπέκτειναν αὐτοὺς ὑμεῖς δὲ οἰκοδομεῖτε.
23.34 ⟦ὁ δὲ Ἰησοῦς ἔλεγεν Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.⟧ διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλῆρον.'' None | sup>
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. " 6.36 Therefore be merciful, Even as your Father is also merciful.
10.3 Go your ways. Behold, I send you out as lambs among wolves.
11.47 Woe to you! For you build the tombs of the prophets, and your fathers killed them. 11.48 So you testify and consent to the works of your fathers. For they killed them, and you build their tombs.
23.34 Jesus said, "Father, forgive them, for they don\'t know what they are doing."Dividing his garments among them, they cast lots. '' None |
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23. New Testament, Mark, 9.43-9.45, 11.24-11.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Enemies (of the Church) • Enemy • Love-your-enemy
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 258; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 1; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 119
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9.43 Καὶ ἐὰν σκανδαλίσῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν· καλόν ἐστίν σε κυλλὸν εἰσελθεῖν εἰς τὴν ζωὴν ἢ τὰς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τὴν γέενναν, εἰς τὸ πῦρ τὸ ἄσβεστον. 9.44 9.45 καὶ ἐὰν ὁ πούς σου σκανδαλίζῃ σε, ἀπόκοψον αὐτόν· καλόν ἐστίν σε εἰσελθεῖν εἰς τὴν ζωὴν χωλὸν ἢ τοὺς δύο πόδας ἔχοντα βληθῆναι εἰς τὴν γέενναν.
11.24 διὰ τοῦτο λέγω ὑμῖν, πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε, πιστεύετε ὅτι ἐλάβετε, καὶ ἔσται ὑμῖν. 11.25 καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν.'' None | sup>
9.43 If your hand causes you to stumble, cut it off. It is better for you to enter into life maimed, rather than having your two hands to go into Gehenna, into the unquenchable fire, ' "9.44 'where their worm doesn't die, and the fire is not quenched.' " '9.45 If your foot causes you to stumble, cut it off. It is better for you to enter into life lame, rather than having your two feet to be cast into Gehenna, into the fire that will never be quenched --
11.24 Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them. 11.25 Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. '' None |
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24. New Testament, Matthew, 5.23-5.26, 5.28-5.30, 5.38-5.48, 6.15, 7.12, 7.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Enemies, enmity • Hatred (of enemies, outsiders) • Jews (Jewish people), as clique of Jesus’ enemies • Love-your-enemy • enemies • enemies, clemency toward ones, love of ones • enemies, clemency toward ones, prayer of forgiveness for ones • enemy love and the dying forgiveness prayer • enemy love as a Christian proprium • enemy love as vengeance deferred • love of enemies • love, brotherly, of ones enemies • love, for the enemy • love, of enemies • prayer, of forgiveness for enemies
Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 15; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231, 232; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 133; Corley (2002), Ben Sira's Teaching on Friendship, 226; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 294; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 111, 117, 126; Osborne (2001), Irenaeus of Lyons, 245; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 111, 112, 113, 119; Wilson (2012), The Sentences of Sextus, 228; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238
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5.23 ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24 ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 5.25 ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 5.26 ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην.
5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29 εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν· 5.30 καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ.
5.38 Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.39 Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα σου, στρέψον αὐτῷ καὶ τὴν ἄλλην· 5.40 καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· 5.41 καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 5.42 τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. 5.43 Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44 Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45 ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.46 ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 5.47 καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 5.48 Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.
6.15 ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν.
7.12 Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται.
7.23 καὶ τότε ὁμολογήσω αὐτοῖς ὅτι Οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπʼ ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν.' ' None | sup>
5.23 "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24 leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25 Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26 Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny.
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. 5.29 If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30 If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna.
5.38 "You have heard that it was said, \'An eye for an eye, and a tooth for a tooth.\ "5.39 But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. " '5.40 If anyone sues you to take away your coat, let him have your cloak also. 5.41 Whoever compels you to go one mile, go with him two. ' "5.42 Give to him who asks you, and don't turn away him who desires to borrow from you. " '5.43 "You have heard that it was said, \'You shall love your neighbor, and hate your enemy.\ '5.44 But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45 that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. ' "5.46 For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? " "5.47 If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? " '5.48 Therefore you shall be perfect, just as your Father in heaven is perfect. ' "
6.15 But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. " 7.12 Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. ' "
7.23 Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' " ' None |
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25. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Pamphylia/Pamphylians, Greek settlement, enmity between Aspendos and Side • Paphlagonia/Paphlagonians, enmity between Gangra and Pompeiopolis • Philo, on enmity between Judeans and Alexandrians • ekhthra (enmity)
Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 478; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 250; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 47
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26. Irenaeus, Refutation of All Heresies, 3.12.13, 3.16.9, 3.18.5 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Tertullian, on enemy love • enemies, clemency toward ones, prayer of forgiveness for ones • enemy love as a Christian proprium • love of enemies • prayer, of forgiveness for enemies
Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 121, 138; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 117; Osborne (2001), Irenaeus of Lyons, 247
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3.12.13 But that both the apostles and their disciples thus taught as the Church preaches, and thus teaching were perfected, wherefore also they were called away to that which is perfect--Stephen, teaching these truths, when he was yet on earth, saw the glory of God, and Jesus on His right hand, and exclaimed, "Behold, I see the heavens opened, and the Son of man standing on the right hand of God." These words he said, and was stoned; and thus did he fulfil the perfect doctrine, copying in every respect the Leader of martyrdom, and praying for those who were slaying him, in these words: "Lord, lay not this sin to their charge." Thus were they perfected who knew one and the same God, who from beginning to end was present with mankind in the various dispensations; as the prophet Hosea declares: "I have filled up visions, and used similitudes by the hands of the prophets." Those, therefore, who delivered up their souls to death for Christ\'s Gospel--how could they have spoken to men in accordance with old-established opinion? If this had been the course adopted by them, they should not have suffered; but inasmuch as they did preach things contrary to those persons who did not assent to the truth, for that reason they suffered. It is evident, therefore, that they did not relinquish the truth, but with all boldness preached to the Jews and Greeks. To the Jews, indeed, they proclaimed that the Jesus who was crucified by them was the Son of God, the Judge of quick and dead, and that He has received from His Father an eternal kingdom in Israel, as I have pointed out; but to the Greeks they preached one God, who made all things, and Jesus Christ His Son.
3.16.9 Concurring with these statements, Paul, speaking to the Romans, declares: "Much more they who receive abundance of grace and righteousness for eternal life, shall reign by one, Christ Jesus." It follows from this, that he knew nothing of that Christ who flew away from Jesus; nor did he of the Saviour above, whom they hold to be impassible. For if, in truth, the one suffered, and the other remained incapable of suffering, and the one was born, but the other descended upon him who was born, and left him gain, it is not one, but two, that are shown forth. But that the apostle did know Him as one, both who was born and who suffered, namely Christ Jesus, he again says in the same Epistle: "Know ye not, that so many of us as were baptized in Christ Jesus were baptized in His death? that like as Christ rose from the dead, so should we also walk in newness of life." But again, showing that Christ did suffer, and was Himself the Son of God, who died for us, and redeemed us with His blood at the time appointed beforehand, he says: "For how is it, that Christ, when we were yet without strength, in due time died for the ungodly? But God commendeth His love towards us, in that, while we were yet sinners, Christ died for us. Much more, then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life." He declares in the plainest manner, that the same Being who was laid hold of, and underwent suffering, and shed His blood for us, was both Christ and the Son of God, who did also rise again, and was taken up into heaven, as he himself Paul says: "But at the same time, it, is Christ that died, yea rather, that is risen again, who is even at the fight hand of God." And again, "Knowing that Christ, rising from the dead, dieth no more:" for, as himself foreseeing, through the Spirit, the subdivisions of evil teachers with regard to the Lord\'s person, and being desirous of cutting away from them all occasion of cavil, he says what has been already stated, and also declares: "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies." This he does not utter to those alone who wish to hear: Do not err, he says to all: Jesus Christ, the Son of God, is one and the same, who did by suffering reconcile us to God, and rose from the dead; who is at the right hand of the Father, and perfect in all things; "who, when He was buffeted, struck not in return; who, when He suffered, threatened not;" and when He underwent tyranny, He prayed His Father that He would forgive those who had crucified Him. For He did Himself truly bring in salvation: since He is Himself the Word of God, Himself the Only-begotten of the Father, Christ Jesus our Lord.
3.18.5 If, however, He was Himself not to suffer, but should fly away from Jesus, why did He exhort His disciples to take up the cross and follow Him,--that cross which these men represent Him as not having taken up, but speak of Him as having relinquished the dispensation of suffering? For that He did not say this with reference to the acknowledging of the Stauros (cross) above, as some among them venture to expound, but with respect to the suffering which He should Himself undergo, and that His disciples should endure, He implies when He says, "For whosoever will save his life, shall lose it; and whosoever will lose, shall find it. And that His disciples must suffer for His sake, He implied when He said to the Jews, "Behold, I send you prophets, and wise men, and scribes: and some of them ye shall kill and crucify." And to the disciples He was wont to say, "And ye shall stand before governors and kings for My sake; and they shall scourge some of you, and slay you, and persecute you from city to city." He knew, therefore, both those who should suffer persecution, and He knew those who should have to be scourged and slain because of Him; and He did not speak of any other cross, but of the suffering which He should Himself undergo first, and His disciples afterwards. For this purpose did He give them this exhortation: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him who is able to send both soul and body into hell;" thus exhorting them to hold fast those professions of faith which they had made in reference to Him. For He promised to confess before His Father those who should confess His name before men; but declared that He would deny those who should deny Him, and would be ashamed of those who should be ashamed to confess Him. And although these things are so, some of these men have proceeded to such a degree of temerity, that they even pour contempt upon the martyrs, and vituperate those who are slain on account of the confession of the Lord, and who suffer all things predicted by the Lord, and who in this respect strive to follow the footprints of the Lord\'s passion, having become martyrs of the suffering One; these we do also enrol with the martyrs themselves. For, when inquisition shall be made for their blood, and they shall attain to glory, then all shall be confounded by Christ, who have cast a slur upon their martyrdom. And from this fact, that He exclaimed upon the cross, "Father, forgive them, for they know not what they do," the long- suffering, patience, compassion, and goodness of Christ are exhibited, since He both suffered, and did Himself exculpate those who had maltreated Him. For the Word of God, who said to us, "Love your enemies, and pray for those that hate you," Himself did this very thing upon the cross; loving the human race to such a degree, that He even prayed for those putting Him to death. If, however, any one, going upon the supposition that there are twoChrists, forms a judgment in regard to them, that Christ shall be found much the better one, and more patient, and the truly good one, who, in the midst of His own wounds and stripes, and the other cruelties inflicted upon Him, was beneficent, and unmindful of the wrongs perpetrated upon Him, than he who flew away, and sustained neither injury nor insult.'' None |
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27. Tertullian, Against Marcion, 4.16.4 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Tertullian, on enemy love • enemies, clemency toward ones, love of ones • enemies, clemency toward ones, prayer of forgiveness for ones • enemy love as vengeance deferred • love, brotherly, of ones enemies • prayer, of forgiveness for enemies
Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 135; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 127
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4.16.4 But I say unto you which hear (displaying here that old injunction, of the Creator: Speak to the ears of those who lend them to you ), Love your enemies, and bless those which hate you, and pray for them which calumniate you. These commands the Creator included in one precept by His prophet Isaiah: Say, You are our brethren, to those who hate you. Isaiah 66:5 For if they who are our enemies, and hate us, and speak evil of us, and calumniate us, are to be called our brethren, surely He did in effect bid us bless them that hate us, and pray for them who calumniate us, when He instructed us to reckon them as brethren. Well, but Christ plainly teaches a new kind of patience, when He actually prohibits the reprisals which the Creator permitted in requiring an eye for an eye, and a tooth for a tooth, Exodus 21:24 and bids us, on the contrary, to him who smites us on the one cheek, to offer the other also, and to give up our coat to him that takes away our cloak. Luke 6:29 No doubt these are supplementary additions by Christ, but they are quite in keeping with the teaching of the Creator. And therefore this question must at once be determined, Whether the discipline of patience be enjoined by the Creator? When by Zechariah He commanded, Let none of you imagine evil against his brother, Zechariah 7:10 He did not expressly include his neighbour; but then in another passage He says, Let none of you imagine evil in your hearts against his neighbour. Zechariah 8:17 He who counselled that an injury should be forgotten, was still more likely to counsel the patient endurance of it. But then, when He said, Vengeance is mine, and I will repay, He thereby teaches that patience calmly waits for the infliction of vengeance. Therefore, inasmuch as it is incredible that the same (God) should seem to require a tooth for a tooth and an eye for an eye, in return for an injury, who forbids not only all reprisals, but even a revengeful thought or recollection of an injury, in so far does it become plain to us in what sense He required an eye for an eye and a tooth for a tooth,- not, indeed, for the purpose of permitting the repetition of the injury by retaliating it, which it virtually prohibited when it forbade vengeance; but for the purpose of restraining the injury in the first instance, which it had forbidden on pain of retaliation or reciprocity; so that every man, in view of the permission to inflict a second (or retaliatory) injury, might abstain from the commission of the first (or provocative) wrong. For He knows how much more easy it is to repress violence by the prospect of retaliation, than by the promise of (indefinite) vengeance. Both results, however, it was necessary to provide, in consideration of the nature and the faith of men, that the man who believed in God might expect vengeance from God, while he who had no faith (to restrain him) might fear the laws which prescribed retaliation. This purpose of the law, which it was difficult to understand, Christ, as the Lord of the Sabbath and of the law, and of all the dispensations of the Father, both revealed and made intelligible, when He commanded that the other cheek should be offered (to the smiter), in order that He might the more effectually extinguish all reprisals of an injury, which the law had wished to prevent by the method of retaliation, (and) which most certainly revelation had manifestly restricted, both by prohibiting the memory of the wrong, and referring the vengeance thereof to God. Thus, whatever (new provision) Christ introduced, He did it not in opposition to the law, but rather in furtherance of it, without at all impairing the prescription of the Creator. If, therefore, one looks carefully into the very grounds for which patience is enjoined (and that to such a full and complete extent), one finds that it cannot stand if it is not the precept of the Creator, who promises vengeance, who presents Himself as the judge (in the case). If it were not so, - if so vast a weight of patience - which is to refrain from giving blow for blow; which is to offer the other cheek; which is not only not to return railing for railing, but contrariwise blessing; and which, so far from keeping the coat, is to give up the cloak also - is laid upon me by one who means not to help me -(then all I can say is,) he has taught me patience to no purpose, because he shows me no reward to his precept - I mean no fruit of such patience. There is revenge which he ought to have permitted me to take, if he meant not to inflict it himself; if he did not give me that permission, then he should himself have inflicted it; since it is for the interest of discipline itself that an injury should be avenged. For by the fear of vengeance all iniquity is curbed. But if licence is allowed to it without discrimination, it will get the mastery - it will put out (a man's) both eyes; it will knock out every tooth in the safety of its impunity. This, however, is (the principle) of your good and simply beneficent god - to do a wrong to patience, to open the door to violence, to leave the righteous undefended, and the wicked unrestrained! Give to every one that asks of you Luke 6:30 - to the indigent of course, or rather to the indigent more especially, although to the affluent likewise. But in order that no man may be indigent, you have in Deuteronomy a provision commanded by the Creator to the creditor. There shall not be in your hand an indigent man; so that the Lord your God shall bless you with blessings, - you meaning the creditor to whom it was owing that the man was not indigent. But more than this. To one who does not ask, He bids a gift to be given. Let there be, not, He says, a poor man in your hand; in other words, see that there be not, so far as your will can prevent; by which command, too, He all the more strongly by inference requires men to give to him that asks, as in the following words also: If there be among you a poor man of your brethren, you shall not turn away your heart, nor shut your hand from your poor brother. But you shall open your hand wide unto him, and shall surely lend him as much as he wants. Deuteronomy 15:7-8 Loans are not usually given, except to such as ask for them. On this subject of lending, however, more hereafter. Now, should any one wish to argue that the Creator's precepts extended only to a man's brethren, but Christ's to all that ask, so as to make the latter a new and different precept, (I have to reply) that one rule only can be made out of those principles, which show the law of the Creator to be repeated in Christ. For that is not a different thing which Christ enjoined to be done towards all men, from that which the Creator prescribed in favour of a man's brethren. For although that is a greater charity, which is shown to strangers, it is yet not preferable to that which was previously due to one's neighbours. For what man will be able to bestow the love (which proceeds from knowledge of character, upon strangers? Since, however, the second step in charity is towards strangers, while the first is towards one's neighbours, the second step will belong to him to whom the first also belongs, more fitly than the second will belong to him who owned no first. Accordingly, the Creator, when following the course of nature, taught in the first instance kindness to neighbours, intending afterwards to enjoin it towards strangers; and when following the method of His dispensation, He limited charity first to the Jews, but afterwards extended it to the whole race of mankind. So long, therefore, as the mystery of His government was confined to Israel, He properly commanded that pity should be shown only to a man's brethren; but when Christ had given to Him the Gentiles for His heritage, and the ends of the earth for His possession, then began to be accomplished what was said by Hosea: You are not my people, who were my people; you have not obtained mercy, who once obtained mercy - that is, the (Jewish) nation. Thenceforth Christ extended to all men the law of His Father's compassion, excepting none from His mercy, as He omitted none in His invitation. So that, whatever was the ampler scope of His teaching, He received it all in His heritage of the nations. And as you would that men should do to you, do also to them likewise. Luke 6:31 In this command is no doubt implied its counterpart: And as you would not that men should do to you, so should you also not do to them likewise. Now, if this were the teaching of the new and previously unknown and not yet fully proclaimed deity, who had favoured me with no instruction beforehand, whereby I might first learn what I ought to choose or to refuse for myself, and to do to others what I would wish done to myself, not doing to them what I should be unwilling to have done to myself, it would certainly be nothing else than the chance-medley of my own sentiments which he would have left to me, binding me to no proper rule of wish or action, in order that I might do to others what I would like for myself, or refrain from doing to others what I should dislike to have done to myself. For he has not, in fact, defined what I ought to wish or not to wish for myself as well as for others, so that I shape my conduct according to the law of my own will, and have it in my power not to render to another what I would like to have rendered to myself - love, obedience, consolation, protection, and such like blessings; and in like manner to do to another what I should be unwilling to have done to myself - violence, wrong, insult, deceit, and evils of like sort. Indeed, the heathen who have not been instructed by God act on this incongruous liberty of the will and the conduct. For although good and evil are severally known by nature, yet life is not thereby spent under the discipline of God, which alone at last teaches men the proper liberty of their will and action in faith, as in the fear of God. The god of Marcion, therefore, although specially revealed, was, in spite of his revelation, unable to publish any summary of the precept in question, which had hitherto been so confined, and obscure, and dark, and admitting of no ready interpretation, except according to my own arbitrary thought, because he had provided no previous discrimination in the matter of such a precept. This, however, was not the case with my God, for He always and everywhere enjoined that the poor, and the orphan, and the widow should be protected, assisted, refreshed; thus by Isaiah He says: Deal your bread to the hungry, and them that are houseless bring into your house; when you see the naked, cover him. Isaiah 58:7 By Ezekiel also He thus describes the just man: His bread will he give to the hungry, and the naked will he cover with a garment. Ezekiel 18:7 That teaching was even then a sufficient inducement to me to do to others what I would that they should do unto me. Accordingly, when He uttered such denunciations as, You shall do no murder; you shall not commit adultery; you shall not steal; you shall not bear false witness, Exodus 20:13-16 - He taught me to refrain from doing to others what I should be unwilling to have done to myself; and therefore the precept developed in the Gospel will belong to Him alone, who anciently drew it up, and gave it distinctive point, and arranged it after the decision of His own teaching, and has now reduced it, suitably to its importance, to a compendious formula, because (as it was predicted in another passage) the Lord - that is, Christ - was to make (or utter) a concise word on earth. "" None |
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28. Eusebius of Caesarea, Ecclesiastical History, 5.2.5 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Tertullian, on enemy love • enemies, clemency toward ones, prayer of forgiveness for ones • enemy love as a Christian proprium • prayer, of forgiveness for enemies
Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 138; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 117
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5.2.5 A little further on they say: They humbled themselves under the mighty hand, by which they are now greatly exalted. They defended all, but accused none. They absolved all, but bound none. And they prayed for those who had inflicted cruelties upon them, even as Stephen, the perfect witness, 'Lord, lay not this sin to their charge.' But if he prayed for those who stoned him, how much more for the brethren!"" None |
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29. Origen, Against Celsus, 7.58 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • enemies • enemy love as a Christian proprium
Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 113; Wilson (2012), The Sentences of Sextus, 228
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7.58 Let us now consider what follows. They have also, says he, a precept to this effect, that we ought not to avenge ourselves on one who injures us, or, as he expresses it, 'Whosoever shall strike you on the one cheek, turn to him the other also.' This is an ancient saying, which had been admirably expressed long before, and which they have only reported in a coarser way. For Plato introduces Socrates conversing with Crito as follows: 'Must we never do injustice to any? Certainly not. And since we must never do injustice, must we not return injustice for an injustice that has been done to us, as most people think? It seems to me that we should not. But tell me, Crito, may we do evil to any one or not? Certainly not, O Socrates. Well, is it just, as is commonly said, for one who has suffered wrong to do wrong in return, or is it unjust? It is unjust. Yes; for to do harm to a man is the same as to do him injustice. You speak truly. We must then not do injustice in return for injustice, nor must we do evil to any one, whatever evil we may have suffered from him.' Thus Plato speaks; and he adds, 'Consider, then, whether you are at one with me, and whether, starting from this principle, we may not come to the conclusion that it is never right to do injustice, even in return for an injustice which has been received; or whether, on the other hand, you differ from me, and do not admit the principle from which we started. That has always been my opinion, and is so still.' Such are the sentiments of Plato, and indeed they were held by divine men before his time. But let this suffice as one example of the way in which this and other truths have been borrowed and corrupted. Any one who wishes can easily by searching find more of them. "" None |
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30. Ammianus Marcellinus, History, 21.16.5 (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Constantius II, as enemy of culture • internal enemy (representation of) • representation of internal enemy in late antique Rome
Found in books: Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 89, 90; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 21
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21.16.5 By a prudent and temperate manner of life and by moderation in eating and drinking he maintained such sound health that he rarely suffered from illnesses, but such as he had were of a dangerous character. For that abstinence from dissipation and luxury have this effect on the body is shown by repeated experience, as well as by the statements of physicians.'' None |
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31. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Tertullian, on enemy love • enemies, clemency toward ones, prayer of forgiveness for ones • enemy love as a Christian proprium • prayer, of forgiveness for enemies
Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 138; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 117
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32. Anon., Letter of Aristeas, 227
Tagged with subjects: • Hatred (of enemies, outsiders) • Love-your-enemy • enemies,
Found in books: Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 112; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 278, 333
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227 The king expressed his approval and asked the next, To whom ought a man to show liberality? And he replied, 'All men acknowledge that we ought to show liberality to those who are well disposed towards us, but I think that we ought to show the same keen spirit of generosity to those who are opposed to us that by this means we may win them over to the right and to what is advantageous to ourselves. But we must pray to God that this may be accomplished, for he rules the minds of all men.'"" None |
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33. Demosthenes, Orations, 54.9
Tagged with subjects: • Enmity • enemy, enmity, cf. rival
Found in books: Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 57; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 123
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54.9 a great deal of which was such foul abuse that I should shrink from repeating some of it in your presence. One thing, however, which is an indication of the fellow’s insolence and a proof that the whole affair has been of his doing, I will tell you. He began to crow, mimicking fighting cocks that have won a battle and his fellows bade him flap his elbows against his sides like wings. After this some people who happened to pass took me home stripped as I was, for these men had gone off taking my cloak with them. When my bearers got to my door, my mother and the women servants began shrieking and wailing, and it was with difficulty that I was at length carried to a bath. There I was thoroughly bathed, and shown to the surgeons. To prove that these statements of mine are true, I shall call before you the witnesses who attest them. The Witnesses '' None |
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34. None, None, nan
Tagged with subjects: • Enemy,, Divine • enemies, clemency toward ones, of Israel • enemies, clemency toward ones, retributive suffering of ones
Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 224; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 147
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