1. Hebrew Bible, Genesis, 1.26-1.27, 2.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ephesians, • Ephesians, Author/authorship • Ephesians, Eulogy • Ephesians, Hapax legomena • Ephesians, Letter to the
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 211, 269, 270; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 510, 599; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 17, 20
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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׃
2.24 עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃'' None | sup>
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.
2.24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.'' None |
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2. Hebrew Bible, Psalms, 68.18, 110.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ephesians, Author/authorship • Ephesians, Letter to the
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 211, 254, 255, 256; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 593, 594, 603
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68.18 רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אֲדֹנָי בָם סִינַי בַּקֹּדֶשׁ׃
110.1 לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃'' None | sup>
68.18 The chariots of God are myriads, even thousands upon thousands; The Lord is among them, as in Sinai, in holiness.' "
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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3. Hebrew Bible, Isaiah, 59.17 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ephesians, Author/authorship • Ephesians, Letter to the
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 220; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 600
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59.17 וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבֹּשֶׁת וַיַּעַט כַּמְעִיל קִנְאָה׃'' None | sup>
59.17 And He put on righteousness as a coat of mail, And a helmet of salvation upon His head, And He put on garments of vengeance for clothing, And was clad with zeal as a cloak.'' None |
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4. Homer, Iliad, 2.461, 2.828, 2.830, 2.835-2.850, 9.457 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Artemis, and moon, at Ephesus • Artemis, of Ephesus • Breasts of Artemis at Ephesus • Callinus of Ephesus • Ephesus • Ephesus and Ephesians • Ephesus, sister of Phoebus adored in • Hipponax of Ephesus • Menandros of Ephesos, writer • Phoebus, sister of, helper in childbirth and adored in Ephesus
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 117; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 484; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 182, 183, 224, 333; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 91; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 10
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2.461 Ἀσίω ἐν λειμῶνι Καϋστρίου ἀμφὶ ῥέεθρα
2.828 οἳ δʼ Ἀδρήστειάν τʼ εἶχον καὶ δῆμον Ἀπαισοῦ
2.830 τῶν ἦρχʼ Ἄδρηστός τε καὶ Ἄμφιος λινοθώρηξ
2.835 οἳ δʼ ἄρα Περκώτην καὶ Πράκτιον ἀμφενέμοντο 2.836 καὶ Σηστὸν καὶ Ἄβυδον ἔχον καὶ δῖαν Ἀρίσβην, 2.837 τῶν αὖθʼ Ὑρτακίδης ἦρχʼ Ἄσιος ὄρχαμος ἀνδρῶν, 2.838 Ἄσιος Ὑρτακίδης ὃν Ἀρίσβηθεν φέρον ἵπποι 2.839 αἴθωνες μεγάλοι ποταμοῦ ἄπο Σελλήεντος. 2.840 Ἱππόθοος δʼ ἄγε φῦλα Πελασγῶν ἐγχεσιμώρων 2.841 τῶν οἳ Λάρισαν ἐριβώλακα ναιετάασκον· 2.842 τῶν ἦρχʼ Ἱππόθοός τε Πύλαιός τʼ ὄζος Ἄρηος, 2.843 υἷε δύω Λήθοιο Πελασγοῦ Τευταμίδαο. 2.844 αὐτὰρ Θρήϊκας ἦγʼ Ἀκάμας καὶ Πείροος ἥρως 2.845 ὅσσους Ἑλλήσποντος ἀγάρροος ἐντὸς ἐέργει. 2.846 Εὔφημος δʼ ἀρχὸς Κικόνων ἦν αἰχμητάων 2.847 υἱὸς Τροιζήνοιο διοτρεφέος Κεάδαο. 2.848 αὐτὰρ Πυραίχμης ἄγε Παίονας ἀγκυλοτόξους 2.849 τηλόθεν ἐξ Ἀμυδῶνος ἀπʼ Ἀξιοῦ εὐρὺ ῥέοντος, 2.850 Ἀξιοῦ οὗ κάλλιστον ὕδωρ ἐπικίδναται αἶαν.
9.457 Ζεύς τε καταχθόνιος καὶ ἐπαινὴ Περσεφόνεια.'' None | sup>
2.461 wild geese or cranes or long-necked swans on the Asian mead by the streams of Caystrius, fly this way and that, glorying in their strength of wing, and with loud cries settle ever onwards, and the mead resoundeth; even so their many tribes poured forth from ships and huts
2.828 men of wealth, that drink the dark water of Aesepus, even the Troes, these again were led by the glorious son of Lycaon, Pandarus, to whom Apollo himself gave the bow.And they that held Adrasteia and the land of Apaesus, and that held Pityeia and the steep mount of Tereia,
2.830 these were led by Adrastus and Araphius, with corslet of linen, sons twain of Merops of Percote, that was above all men skilled in prophesying, and would not suffer his sons to go into war, the bane of men. But the twain would in no wise hearken, for the fates of black death were leading them on. ' "
2.835 And they that dwelt about Percote and Practius, and that held Sestus and Abydus and goodly Arisbe, these again were led by Hyrtacus' son Asius, a leader of men—Asius, son of Hyrtacus, whom his horses tawny and tall had borne from Arisbe, from the river Selleïs. " "2.839 And they that dwelt about Percote and Practius, and that held Sestus and Abydus and goodly Arisbe, these again were led by Hyrtacus' son Asius, a leader of men—Asius, son of Hyrtacus, whom his horses tawny and tall had borne from Arisbe, from the river Selleïs. " '2.840 And Hippothous led the tribes of the Pelasgi, that rage with the spear, even them that dwelt in deep-soiled Larisa; these were led by Hippothous and Pylaeus, scion of Ares, sons twain of Pelasgian Lethus, son of Teutamus.But the Thracians Acamas led and Peirous, the warrior, 2.844 And Hippothous led the tribes of the Pelasgi, that rage with the spear, even them that dwelt in deep-soiled Larisa; these were led by Hippothous and Pylaeus, scion of Ares, sons twain of Pelasgian Lethus, son of Teutamus.But the Thracians Acamas led and Peirous, the warrior, ' "2.845 even all them that the strong stream of the Hellespont encloseth.And Euphemus was captain of the Ciconian spearmen, the son of Ceas' son Troezenus, nurtured of Zeus.But Pyraechmes led the Paeonians, with curved bows, from afar, out of Amydon from the wide-flowing Axius— " "2.849 even all them that the strong stream of the Hellespont encloseth.And Euphemus was captain of the Ciconian spearmen, the son of Ceas' son Troezenus, nurtured of Zeus.But Pyraechmes led the Paeonians, with curved bows, from afar, out of Amydon from the wide-flowing Axius— " '2.850 Axius the water whereof floweth the fairest over the face of the earth.And the Paphlagonians did Pylaemenes of the shaggy heart lead from the land of the Eneti, whence is the race of wild she-mules. These were they that held Cytorus and dwelt about Sesamon, and had their famed dwellings around the river Parthenius
9.457 that never should there sit upon his knees a dear child begotten of me; and the gods fulfilled his curse, even Zeus of the nether world and dread Persephone. Then I took counsel to slay him with the sharp sword, but some one of the immortals stayed mine anger, bringing to my mind '' None |
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5. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Ephesus, • Xenophon, of Ephesus, silences
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 722; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 926
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6. Herodotus, Histories, 1.7, 1.16, 1.26, 1.92, 1.146, 3.48-3.49, 3.123, 5.54, 5.71, 6.105, 6.126 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Artemis, at Ephesus • Artemis, of Ephesus • Democritus of Ephesus • Ephesian cup of Artemis • Ephesians • Ephesians, Eschatology • Ephesus • Ephesus and Ephesians • Ephesus, (Re-)Settlements • Ephesus, Artemisium and Artemis Ephesia • Ephesus, battle of • Ephesus, buildings and streets, Basilica of St. John • Ephesus, buildings and streets, Citadel • Ephesus, buildings and streets, Harbour • Ephesus, foundation supported by Teos • Ephesus, founded from Samos • Ephesus, geography • Ephesus, geography, %OEOGD÷ • Ephesus, geography, Ayasoluk Hill • Ephesus, geography, Cayster River • Pindar of Ephesus • Pindar, on Artemisium of Ephesus • Pythagoras (of Ephesos) • Pythagoras of Ephesus • Samos, founded by Ionians from Ephesus • Xenophon of Ephesus • temple, atributed to Pythagoras of Ephesus
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 37; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 569; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102, 134; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 85, 89, 229; Mikalson (2003), Herodotus and Religion in the Persian Wars, 127; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 163, 166, 176, 246, 247, 255, 283; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 49; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 93; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 183; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 26, 94, 145, 149, 151, 193
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1.7 ἡ δὲ ἡγεμονίη οὕτω περιῆλθε, ἐοῦσα Ἡρακλειδέων ἐς τὸ γένος τὸ Κροίσου, καλεομένους δὲ Μερμνάδας. ἦν Κανδαύλης, τὸν οἱ Ἕλληνές Μυρσίλον ὀνομάζουσι, τύραννος Σαρδίων, ἀπόγονος δὲ Ἀλκαίου τοῦ Ἡρακλέος. Ἄγρων μὲν γὰρ ὁ Νίνου τοῦ Βήλου τοῦ Ἀλκαίου πρῶτος Ἡρακλειδέων βασιλεὺς ἐγένετο Σαρδίων, Κανδαύλης δὲ ὁ Μύρσου ὕστατος. οἱ δὲ πρότερον Ἄγρωνος βασιλεύσαντες ταύτης τῆς χώρης ἦσαν ἀπόγονοὶ Λυδοῦ τοῦ Ἄτυος, ἀπʼ ὅτευ ὁ δῆμος Λύδιος ἐκλήθη ὁ πᾶς οὗτος, πρότερον Μηίων καλεόμενος. παρὰ τούτων Ἡρακλεῖδαι ἐπιτραφθέντες ἔσχον τὴν ἀρχήν ἐκ θεοπροπίου, ἐκ δούλης τε τῆς Ἰαρδάνου γεγονότες καὶ Ἡρακλέος, ἄρξαντες μὲν ἐπὶ δύο τε καὶ εἴκοσι γενεᾶς ἀνδρῶν ἔτεα πέντε τε καὶ πεντακόσια, παῖς παρὰ πατρὸς ἐκδεκόμενος τὴν ἀρχήν, μέχρι Κανδαύλεω τοῦ Μύρσου.
1.26 τελευτήσαντος δὲ Ἀλυάττεω ἐξεδέξατο τὴν βασιληίην Κροῖσος ὁ Ἀλυάττεω, ἐτέων ἐὼν ἡλικίην πέντε καὶ τριήκοντα· ὃς δὴ Ἑλλήνων πρώτοισι ἐπεθήκατο Ἐφεσίοισι. ἔνθα δὴ οἱ Ἐφέσιοι πολιορκεόμενοι ὑπʼ αὐτοῦ ἀνέθεσαν τὴν πόλιν τῇ Ἀρτέμιδι, ἐξάψαντες ἐκ τοῦ νηοῦ σχοινίον ἐς τὸ τεῖχος. ἔστι δὲ μεταξὺ τῆς τε παλαιῆς πόλιος, ἣ τότε ἐπολιορκέετο, καὶ τοῦ νηοῦ ἑπτὰ στάδιοι. πρώτοισι μὲν δὴ τούτοισι ἐπεχείρησε ὁ Κροῖσος, μετὰ δὲ ἐν μέρεϊ ἑκάστοισι Ἰώνων τε καὶ Αἰολέων, ἄλλοισι ἄλλας αἰτίας ἐπιφέρων, τῶν μὲν ἐδύνατο μέζονας παρευρίσκειν, μέζονα ἐπαιτιώμενος, τοῖσι δὲ αὐτῶν καὶ φαῦλα ἐπιφέρων.
1.92 Κροίσῳ δὲ ἐστὶ ἄλλα ἀναθήματα ἐν τῇ Ἑλλάδι πολλὰ καὶ οὐ τὰ εἰρημένα μοῦνα. ἐν μὲν γὰρ Θήβῃσι τῇσι Βοιωτῶν τρίπους χρύσεος, τὸν ἀνέθηκέ τῷ Ἀπόλλωνι τῷ Ἰσμηνίῳ, ἐν δὲ Ἐφέσῳ αἵ τε βόες αἱ χρύσεαι καὶ τῶν κιόνων αἱ πολλαί, ἐν δὲ Προνηίης τῆς ἐν Δελφοῖσι ἀσπὶς χρυσέη μεγάλη. ταῦτα μὲν καὶ ἔτι ἐς ἐμὲ ἦν περιεόντα, τὰ δʼ ἐξαπόλωλε τῶν ἀναθημάτων· τὰ δʼ ἐν Βραγχίδῃσι τῇσι Μιλησίων ἀναθήματα Κροίσῳ, ὡς ἐγὼ πυνθάνομαι, ἴσα τε σταθμὸν καὶ ὅμοια τοῖσι ἐν Δελφοῖσι 1 τὰ μέν νυν ἔς τε Δελφοὺς καὶ ἐς τοῦ Ἀμφιάρεω ἀνέθηκε οἰκήιά τε ἐόντα καὶ τῶν πατρωίων χρημάτων ἀπαρχήν· τὰ δὲ ἄλλα ἀναθήματα ἐξ ἀνδρὸς ἐγένετο οὐσίης ἐχθροῦ, ὅς οἱ πρὶν ἢ βασιλεῦσαι ἀντιστασιώτης κατεστήκεε, συσπεύδων Πανταλέοντι γενέσθαι τὴν Λυδῶν ἀρχήν. ὁ δὲ Πανταλέων ἦν Ἀλυάττεω μὲν παῖς, Κροίσου δὲ ἀδελφεὸς οὐκ ὁμομήτριος· Κροῖσος μὲν γὰρ ἐκ Καείρης ἦν γυναικὸς Ἀλυάττῃ, Πανταλέων δὲ ἐξ Ἰάδος. ἐπείτε δὲ δόντος τοῦ πατρὸς ἐκράτησε τῆς ἀρχῆς ὁ Κροῖσος, τὸν ἄνθρωπον τὸν ἀντιπρήσσοντα ἐπὶ κνάφου ἕλκων διέφθειρε, τὴν δὲ οὐσίην αὐτοῦ ἔτι πρότερον κατιρώσας τότε τρόπῳ τῷ εἰρημένῳ ἀνέθηκε ἐς τὰ εἴρηται. καὶ περὶ μὲν ἀναθημάτων τοσαῦτα εἰρήσθω.
1.146 τούτων δὴ εἵνεκα καὶ οἱ Ἴωνες δυώδεκα πόλιας ἐποιήσαντο· ἐπεὶ ὥς γέ τι μᾶλλον οὗτοι Ἴωνες εἰσὶ τῶν ἄλλων Ἰώνων ἢ κάλλιόν τι γεγόνασι, μωρίη πολλὴ λέγειν· τῶν Ἄβαντες μὲν ἐξ Εὐβοίες εἰσὶ οὐκ ἐλαχίστη μοῖρα, τοῖσι Ἰωνίης μέτα οὐδὲ τοῦ οὐνόματος οὐδέν, Μινύαι δὲ Ὀρχομένιοί σφι ἀναμεμίχαται καὶ Καδμεῖοι καὶ Δρύοπες καὶ Φωκέες ἀποδάσμιοι καὶ Μολοσσοὶ καὶ Ἀρκάδες Πελασγοὶ καὶ Δωριέες Ἐπιδαύριοι, ἄλλα τε ἔθνεα πολλὰ ἀναμεμίχαται· οἱ δὲ αὐτῶν ἀπὸ τοῦ πρυτανηίου τοῦ Ἀθηναίων ὁρμηθέντες καὶ νομίζοντες γενναιότατοι εἶναι Ἰώνων, οὗτοι δὲ οὐ γυναῖκας ἠγάγοντο ἐς τὴν ἀποικίην ἀλλὰ Καείρας ἔσχον, τῶν ἐφόνευσαν τοὺς γονέας. διὰ τοῦτὸν δὲ τὸν φόνον αἱ γυναῖκες αὗται νόμον θέμεναι σφίσι αὐτῇσι ὅρκους ἐπήλασαν καὶ παρέδοσαν τῇσι θυγατράσι, μή κοτε ὁμοσιτῆσαι τοῖσι ἀνδράσι μηδὲ οὐνόματι βῶσαι τὸν ἑωυτῆς ἄνδρα, τοῦδε εἵνεκα ὅτι ἐφόνευσαν σφέων τοὺς πατέρας καὶ ἄνδρας καὶ παῖδας καὶ ἔπειτα ταῦτα ποιήσαντες αὐτῇσι συνοίκεον.
3.48 συνεπελάβοντο δὲ τοῦ στρατεύματος τοῦ ἐπὶ Σάμον ὥστε γενέσθαι καὶ Κορίνθιοι προθύμως· ὕβρισμα γὰρ καὶ ἐς τούτους εἶχε ἐκ τῶν Σαμίων γενόμενον γενεῇ πρότερον τοῦ στρατεύματος τούτου, κατὰ δὲ τὸν αὐτὸν χρόνον τοῦ κρητῆρος τῇ ἁρπαγῇ γεγονός. Κερκυραίων γὰρ παῖδας τριηκοσίους ἀνδρῶν τῶν πρώτων Περίανδρος ὁ Κυψέλου ἐς Σάρδις ἀπέπεμψε παρὰ Ἀλυάττεα ἐπʼ ἐκτομῇ· προσσχόντων δὲ ἐς τὴν Σάμον τῶν ἀγόντων τοὺς παῖδας Κορινθίων, πυθόμενοι οἱ Σάμιοι τὸν λόγον, ἐπʼ οἷσι ἀγοίατο ἐς Σάρδις, πρῶτα μὲν τοὺς παῖδας ἐδίδαξαν ἱροῦ ἅψασθαι Ἀρτέμιδος· μετὰ δὲ οὐ περιορῶντες ἀπέλκειν τοὺς ἱκέτας ἐκ τοῦ ἱροῦ, σιτίων δὲ τοὺς παῖδας ἐργόντων Κορινθίων, ἐποιήσαντο οἱ Σάμιοι ὁρτήν, τῇ καὶ νῦν ἔτι χρέωνται κατὰ ταὐτά. νυκτὸς γὰρ ἐπιγενομένης, ὅσον χρόνον ἱκέτευον οἱ παῖδες, ἵστασαν χοροὺς παρθένων τε καὶ ἠιθέων, ἱστάντες δὲ τοὺς χοροὺς τρωκτὰ σησάμου τε καὶ μέλιτος ἐποιήσαντο νόμον φέρεσθαι, ἵνα ἁρπάζοντες οἱ τῶν Κερκυραίων παῖδες ἔχοιεν τροφήν. ἐς τοῦτο δὲ τόδε ἐγίνετο, ἐς ὃ οἱ Κορίνθιοι τῶν παίδων οἱ φύλακοι οἴχοντο ἀπολιπόντες· τοὺς δὲ παῖδας ἀπήγαγον ἐς Κέρκυραν οἱ Σάμιοι. 3.49 εἰ μέν νυν Περιάνδρου τελευτήσαντος τοῖσι Κορινθίοισι φίλα ἦν πρὸς τοὺς Κερκυραίους, οἳ δὲ οὐκ ἂν συνελάβοντο τοῦ στρατεύματος τοῦ ἐπὶ Σάμον ταύτης εἵνεκεν τῆς αἰτίης. νῦν δὲ αἰεὶ ἐπείτε ἔκτισαν τὴν νῆσον εἰσὶ ἀλλήλοισι διάφοροι, ἐόντες ἑωυτοῖσι 1 τούτων ὦν εἵνεκεν ἀπεμνησικάκεον τοῖσι Σαμίοισι οἱ Κορίνθιοι. ἀπέπεμπε δὲ ἐς Σάρδις ἐπʼ ἐκτομῇ Περίανδρος τῶν πρώτων Κερκυραίων ἐπιλέξας τοὺς παῖδας τιμωρεύμενος· πρότεροι γὰρ οἱ Κερκυραῖοι ἦρξαν ἐς αὐτὸν πρῆγμα ἀτάσθαλον ποιήσαντες.
3.123 ταῦτα ἀκούσας Πολυκράτης ἥσθη τε καὶ ἐβούλετο· καί κως ἱμείρετο γὰρ χρημάτων μεγάλως, ἀποπέμπει πρῶτα κατοψόμενον Μαιάνδριον Μαιανδρίου ἄνδρα τῶν ἀστῶν, ὅς οἱ ἦν γραμματιστής· ὃς χρόνῳ οὐ πολλῷ ὕστερον τούτων τὸν κόσμον τὸν ἐκ τοῦ ἀνδρεῶνος τοῦ Πολυκράτεος ἐόντα ἀξιοθέητον ἀνέθηκε πάντα ἐς τὸ Ἥραιον. ὁ δὲ Ὀροίτης μαθὼν τὸν κατάσκοπον ἐόντα προσδόκιμον ἐποίεε τοιάδε· λάρνακας ὀκτὼ πληρώσας λίθων πλὴν κάρτα βραχέος τοῦ περὶ αὐτὰ τὰ χείλεα, ἐπιπολῆς τῶν λίθων χρυσὸν ἐπέβαλε, καταδήσας δὲ τὰς λάρνακας εἶχε ἑτοίμας. ἐλθὼν δὲ ὁ Μαιάνδριος καὶ θεησάμενος ἀπήγγελλε τῷ Πολυκράτεϊ.
5.54 οὕτω τῷ Μιλησίῳ Ἀρισταγόρῃ εἴπαντι πρὸς Κλεομένεα τὸν Λακεδαιμόνιον εἶναι τριῶν μηνῶν τὴν ἄνοδον τὴν παρὰ βασιλέα ὀρθῶς εἴρητο. εἰ δέ τις τὸ ἀτρεκέστερον τούτων ἔτι δίζηται, ἐγὼ καὶ τοῦτο σημανέω· τὴν γὰρ ἐξ Ἐφέσου ἐς Σάρδις ὁδὸν δεῖ προσλογίσασθαι ταύτῃ. καὶ δὴ λέγω σταδίους εἶναι τοὺς πάντας ἀπὸ θαλάσσης τῆς Ἑλληνικῆς μέχρι Σούσων ʽτοῦτο γὰρ Μεμνόνειον ἄστυ καλέεταἰ, τεσσεράκοντα καὶ τετρακισχιλίους καὶ μυρίους· οἱ γὰρ ἐξ Ἑφέσου ἐς Σάρδις εἰσὶ τεσσεράκοντα καὶ πεντακόσιοι στάδιοι, καὶ οὕτω τρισὶ ἡμέρῃσι μηκύνεται ἡ τρίμηνος ὁδός.
5.71 οἱ δʼ ἐναγέες Ἀθηναίων ὧδε ὠνομάσθησαν. ἦν Κύλων τῶν Ἀθηναίων ἀνὴρ Ὀλυμπιονίκης· οὗτος ἐπὶ τυραννίδι ἐκόμησε, προσποιησάμενος δὲ ἑταιρηίην τῶν ἡλικιωτέων καταλαβεῖν τὴν ἀκρόπολιν ἐπειρήθη, οὐ δυνάμενος δὲ ἐπικρατῆσαι ἱκέτης ἵζετο πρὸς τὸ ἄγαλμα. τούτους ἀνιστᾶσι μὲν οἱ πρυτάνιες τῶν ναυκράρων, οἵ περ ἔνεμον τότε τὰς Ἀθήνας, ὑπεγγύους πλὴν θανάτου· φονεῦσαι δὲ αὐτοὺς αἰτίη ἔχει Ἀλκμεωνίδας. ταῦτα πρὸ τῆς Πεισιστράτου ἡλικίης ἐγένετο.
6.105 καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται.
6.126 μετὰ δὲ γενεῇ δευτέρῃ ὕστερον Κλεισθένης αὐτὴν ὁ Σικυώνιος τύραννος ἐξήειρε, ὥστε πολλῷ ὀνομαστοτέρην γενέσθαι ἐν τοῖσι Ἕλλησι ἢ πρότερον ἦν. Κλεισθένεϊ γὰρ τῷ Ἀριστωνύμου τοῦ Μύρωνος τοῦ Ἀνδρέω γίνεται θυγάτηρ τῇ οὔνομα ἦν Ἀγαρίστη. ταύτην ἠθέλησε, Ἑλλήνων ἁπάντων ἐξευρὼν τὸν ἄριστον, τούτῳ γυναῖκα προσθεῖναι. Ὀλυμπίων ὦν ἐόντων καὶ νικῶν ἐν αὐτοῖσι τεθρίππῳ ὁ Κλεισθένης κήρυγμα ἐποιήσατο, ὅστις Ἑλλήνων ἑωυτὸν ἀξιοῖ Κλεισθένεος γαμβρὸν γενέσθαι, ἥκειν ἐς ἑξηκοστὴν ἡμέρην ἢ καὶ πρότερον ἐς Σικυῶνα, ὡς κυρώσοντος Κλεισθένεος τὸν γάμον ἐν ἐνιαυτῷ, ἀπὸ τῆς ἑξηκοστῆς ἀρξαμένου ἡμέρης. ἐνθαῦτα Ἑλλήνων ὅσοι σφίσι τε αὐτοῖσι ἦσαν καὶ πάτρῃ ἐξωγκωμένοι, ἐφοίτεον μνηστῆρες· τοῖσι Κλεισθένης καὶ δρόμον καὶ παλαίστρην ποιησάμενος ἐπʼ αὐτῷ τούτῳ εἶχε.' ' None | sup>
1.7 Now the sovereign power that belonged to the descendants of Heracles fell to the family of Croesus, called the Mermnadae, in the following way. ,Candaules, whom the Greeks call Myrsilus, was the ruler of Sardis ; he was descended from Alcaeus, son of Heracles; Agron son of Ninus, son of Belus, son of Alcaeus, was the first Heraclid king of Sardis and Candaules son of Myrsus was the last. ,The kings of this country before Agron were descendants of Lydus, son of Atys, from whom this whole Lydian district got its name; before that it was called the land of the Meii. ,The Heraclidae, descendants of Heracles and a female slave of Iardanus, received the sovereignty from these and held it, because of an oracle; and they ruled for twenty-two generations, or five hundred and five years, son succeeding father, down to Candaules son of Myrsus.
1.26 After the death of Alyattes, his son Croesus, then thirty-five years of age, came to the throne. The first Greeks whom he attacked were the Ephesians. ,These, besieged by him, dedicated their city to Artemis; they did this by attaching a rope to the city wall from the temple of the goddess, which stood seven stades away from the ancient city which was then besieged. ,These were the first whom Croesus attacked; afterwards he made war on the Ionian and Aeolian cities in turn, upon different pretexts: he found graver charges where he could, but sometimes alleged very petty grounds of offense. ' "
1.92 There are many offerings of Croesus' in Hellas, and not only those of which I have spoken. There is a golden tripod at Thebes in Boeotia, which he dedicated to Apollo of Ismenus; at Ephesus there are the oxen of gold and the greater part of the pillars; and in the temple of Proneia at Delphi, a golden shield. All these survived to my lifetime; but other of the offerings were destroyed. ,And the offerings of Croesus at Branchidae of the Milesians, as I learn by inquiry, are equal in weight and like those at Delphi . Those which he dedicated at Delphi and the shrine of Amphiaraus were his own, the first-fruits of the wealth inherited from his father; the rest came from the estate of an enemy who had headed a faction against Croesus before he became king, and conspired to win the throne of Lydia for Pantaleon. ,This Pantaleon was a son of Alyattes, and half-brother of Croesus: Croesus was Alyattes' son by a Carian and Pantaleon by an Ionian mother. ,So when Croesus gained the sovereignty by his father's gift, he put the man who had conspired against him to death by drawing him across a carding-comb, and first confiscated his estate, then dedicated it as and where I have said. This is all that I shall say of Croesus' offerings. " 1.146 For this reason, and for no other, the Ionians too made twelve cities; for it would be foolishness to say that these are more truly Ionian or better born than the other Ionians; since not the least part of them are Abantes from Euboea, who are not Ionians even in name, and there are mingled with them Minyans of Orchomenus, Cadmeans, Dryopians, Phocian renegades from their nation, Molossians, Pelasgian Arcadians, Dorians of Epidaurus, and many other tribes; ,and as for those who came from the very town-hall of Athens and think they are the best born of the Ionians, these did not bring wives with them to their settlements, but married Carian women whose parents they had put to death. ,For this slaughter, these women made a custom and bound themselves by oath (and enjoined it on their daughters) that no one would sit at table with her husband or call him by his name, because the men had married them after slaying their fathers and husbands and sons. This happened at Miletus .
3.48 The Corinthians also enthusiastically helped to further the expedition against Samos . For an outrage had been done them by the Samians a generation before this expedition, about the time of the robbery of the bowl. ,Periander son of Cypselus sent to Alyattes at Sardis three hundred boys, sons of notable men in Corcyra, to be made eunuchs. The Corinthians who brought the boys put in at Samos ; and when the Samians heard why the boys were brought, first they instructed them to take sanctuary in the temple of Artemis, ,then they would not allow the suppliants to be dragged from the temple; and when the Corinthians tried to starve the boys out, the Samians held a festival which they still celebrate in the same fashion; throughout the time that the boys were seeking asylum, they held nightly dances of young men and women to which it was made a custom to bring cakes of sesame and honey, so that the Corcyraean boys might snatch these and have food. ,This continued to be done until the Corinthian guards left their charge and departed; then the Samians took the boys back to Corcyra . 3.49 If after the death of Periander, the Corinthians had been friendly towards the Corcyraeans, they would not have taken part in the expedition against Samos for this reason. But as it was, ever since the island was colonized, they have been at odds with each other, despite their kinship. ,For these reasons then the Corinthians bore a grudge against the Samians. Periander chose the sons of the notable Corcyraeans and sent them to Sardis to be made eunuchs as an act of vengeance; for the Corcyraeans had first begun the quarrel by committing a terrible crime against him. ' "
3.123 Hearing this, Polycrates was pleased and willing; and since he had a great desire for money he first sent one of his townsmen, Maeandrius, son of Maeandrius, to have a look; this man was his scribe; it was he who not long afterwards dedicated in the Heraeum all the splendid furnishings of the men's apartment in Polycrates' house. ,When Oroetes heard that an inspection was imminent, he filled eight chests with stones, leaving only a very shallow space at the top; then he laid gold on top of the stones, locked the chests, and kept them ready. Maeandrius came and saw, and brought word back to his master. " "
5.54 Aristagoras of Miletus accordingly spoke the truth to Cleomenes the Lacedaemonian when he said that the journey inland was three months long. If anyone should desire a more exact measurement, I will give him that too, for the journey from Ephesus to Sardis must be added to the rest. ,So, then, from the Greek sea to Susa, which is the city called Memnonian, it is a journey of fourteen thousand and forty stages, for there are five hundred and forty furlongs from Ephesus to Sardis. The three months' journey is accordingly made longer by three days. " "
5.71 How the Accursed at Athens had received their name, I will now relate. There was an Athenian named Cylon, who had been a winner at Olympia. This man put on the air of one who aimed at tyranny, and gathering a company of men of like age, he attempted to seize the citadel. When he could not win it, he took sanctuary by the goddess' statue. ,He and his men were then removed from their position by the presidents of the naval boards, the rulers of Athens at that time. Although they were subject to any penalty save death, they were slain, and their death was attributed to the Alcmaeonidae. All this took place before the time of Pisistratus." "
6.105 While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. " 6.126 In the next generation Cleisthenes the tyrant of Sicyon raised that house still higher, so that it grew much more famous in Hellas than it had formerly been. Cleisthenes son of Aristonymus son of Myron son of Andreas had one daughter, whose name was Agariste. He desired to wed her to the best man he could find in Hellas. ,It was the time of the Olympian games, and when he was victor there with a four-horse chariot, Cleisthenes made a proclamation that whichever Greek thought himself worthy to be his son-in-law should come on the sixtieth day from then or earlier to Sicyon, and Cleisthenes would make good his promise of marriage in a year from that sixtieth day. ,Then all the Greeks who were proud of themselves and their country came as suitors, and to that end Cleisthenes had them compete in running and wrestling contests.' ' None |
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7. Xenophon, The Persian Expedition, 5.3.4-5.3.5, 5.3.7, 5.3.9 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Artemis, of Ephesus • Artemision, at Ephesus • Ephesos, hunting at • Ephesus • Ephesus and Ephesians • Ephesus, buildings and streets, Great Theatre
Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 176, 189; Hitch (2017), Animal sacrifice in the ancient Greek world, 53; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 157; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 159, 345
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5.3.4 ἐνταῦθα καὶ διαλαμβάνουσι τὸ ἀπὸ τῶν αἰχμαλώτων ἀργύριον γενόμενον. καὶ τὴν δεκάτην, ἣν τῷ Ἀπόλλωνι ἐξεῖλον καὶ τῇ Ἐφεσίᾳ Ἀρτέμιδι, διέλαβον οἱ στρατηγοὶ τὸ μέρος ἕκαστος φυλάττειν τοῖς θεοῖς· ἀντὶ δὲ Χειρισόφου Νέων ὁ Ἀσιναῖος ἔλαβε. 5.3.5 Ξενοφῶν οὖν τὸ μὲν τοῦ Ἀπόλλωνος ἀνάθημα ποιησάμενος ἀνατίθησιν εἰς τὸν ἐν Δελφοῖς τῶν Ἀθηναίων θησαυρὸν καὶ ἐπέγραψε τό τε αὑτοῦ ὄνομα καὶ τὸ Προξένου, ὃς σὺν Κλεάρχῳ ἀπέθανεν· ξένος γὰρ ἦν αὐτοῦ.
5.3.7 ἐπειδὴ δʼ ἔφευγεν ὁ Ξενοφῶν, κατοικοῦντος ἤδη αὐτοῦ ἐν Σκιλλοῦντι ὑπὸ τῶν Λακεδαιμονίων οἰκισθέντος παρὰ τὴν Ὀλυμπίαν ἀφικνεῖται Μεγάβυζος εἰς Ὀλυμπίαν θεωρήσων καὶ ἀποδίδωσι τὴν παρακαταθήκην αὐτῷ. Ξενοφῶν δὲ λαβὼν χωρίον ὠνεῖται τῇ θεῷ ὅπου ἀνεῖλεν ὁ θεός.
5.3.9 ἐποίησε δὲ καὶ βωμὸν καὶ ναὸν ἀπὸ τοῦ ἱεροῦ ἀργυρίου, καὶ τὸ λοιπὸν δὲ ἀεὶ δεκατεύων τὰ ἐκ τοῦ ἀγροῦ ὡραῖα θυσίαν ἐποίει τῇ θεῷ, καὶ πάντες οἱ πολῖται καὶ οἱ πρόσχωροι ἄνδρες καὶ γυναῖκες μετεῖχον τῆς ἑορτῆς. παρεῖχε δὲ ἡ θεὸς τοῖς σκηνοῦσιν ἄλφιτα, ἄρτους, οἶνον, τραγήματα, καὶ τῶν θυομένων ἀπὸ τῆς ἱερᾶς νομῆς λάχος, καὶ τῶν θηρευομένων δέ.'' None | sup>
5.3.4 First I went to war with the Thracians, and for the sake of Greece I inflicted punishment upon them with your aid, driving them out of the Chersonese when they wanted to deprive the Greeks who dwelt there of their land. Then when Cyru s’ summons came, I took you with me and set out, in order that, if he had need of me, I might give him aid in return for the benefits I had received from him.
5.3.4 There, also, they divided the money received from the sale of the booty. And the tithe, which they set apart for Apollo and for Artemis of the Ephesians, was distributed among the generals, each taking his portion to keep safely for the gods; and the portion that fell to Cheirisophus was given to Neon the Asinaean. 5.3.5 But you now do not wish to continue the march with me; so it seems that I must either desert you and continue to enjoy Cyru s’ friendship, or prove false to him and remain with you. Whether I shall be doing what is right, I know not, but at any rate I shall choose you and with you shall suffer whatever I must. And never shall any man say that I, after leading Greeks into the land of the barbarians, betrayed the Greeks and chose the friendship of the barbarians; 5.3.5 As for Xenophon, he caused a votive offering to be made out of Apollo’s share of his portion and dedicated it in the treasury of the Athenians at Delphi, inscribing upon it his own name and that of Proxenus, who was killed with Clearchus; Xen. Anab. 2.5 . for Proxenus was his friend. Xen. Anab. 3.1.4-10 .
5.3.7 In the time of Xenophon’s exile Which was probably due to his taking part in the expedition of Cyrus . cp. Xen. Anab. 3.1.5 . and while he was living at Scillus, near Olympia, where he had been established as a colonist by the Lacedaemonians, Megabyzus came to Olympia to attend the games and returned to him his deposit. Upon receiving it Xenophon bought a plot of ground for the goddess in a place which Apollo’s oracle appointed.
5.3.7 Such were his words. And the soldiers—not only his own men, but the rest also—when they heard that he said he would not go on to the King’s capital, commended him; and more than two thousand of the troops under Xenias and Pasion took their arms and their baggage train and encamped with Clearchus.
5.3.9 After this Clearchus gathered together his own soldiers, those who had come over to him, and any others who wanted to be present, and spoke as follows: Fellow-soldiers, it is clear that the relation of Cyrus to us is precisely the same as ours to him; that is, we are no longer his soldiers, since we decline to follow him, and likewise he is no longer our paymaster.
5.3.9 Here Xenophon built an altar and a temple with the sacred money, and from that time forth he would every year take the tithe of the products of the land in their season and offer sacrifice to the goddess, all the citizens and the men and women of the neighbourhood taking part in the festival. And the goddess would provide for the banqueters barley meal and loaves of bread, wine and sweetmeats, and a portion of the sacrificial victims from the sacred herd as well as of the victims taken in the chase. '' None |
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8. Xenophon, Hellenica, 3.4.16, 4.2.5 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Artemis, of Ephesus • Ephesos • Xenophon of Ephesos
Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 91; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 345; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 195; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 285
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3.4.16 After this, when spring was just coming on, he 395 B.C. gathered his whole army at Ephesus; and desiring to train the army, he offered prizes both to the heavy-armed divisions, for the division which should be in the best physical condition, and to the cavalry divisions, for the one which should show the best horsemanship; and he also offered prizes to peltasts and bowmen, for all who should prove themselves best in their respective duties. Thereupon one might have seen all the gymnasia full of men exercising, the hippodrome full of riders, and the javelin-men and bowmen practising.
4.2.5 Accordingly they made preparations to follow with him. As for Agesilaus, he left behind him in Asia Euxenus as governor, and with him a garrison of not less than four thousand men, so that he could keep the cities safe; and seeing that most of his own soldiers were more desirous of remaining than of undertaking a campaign against Greeks, in the desire to lead with him the best men and as many as possible he offered prizes to the cities, for the one which should send the best force, and to the captains of the mercenaries, for the one who should join the expedition with the best equipped company of hoplites, of bowmen, and of peltasts. He likewise announced to the commanders of cavalry that he would also give a prize of victory to the one who should furnish the best mounted and best equipped battalion.'' None |
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9. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Artemis Ephesia, Ephesos • Artemis, of Ephesus • Artemision, at Ephesus • Democritus of Ephesus • Ephesus • Ephesus and Ephesians • Ephesus, battle of • Pindar of Ephesus
Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 155; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 134; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 166, 283; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 187
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10. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Ephesus • Ephesus,inscriptions from
Found in books: Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 145; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 139
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11. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Artemis, and moon, at Ephesus • Breasts of Artemis at Ephesus • Ephesus • Ephesus, sister of Phoebus adored in • Phoebus, sister of, helper in childbirth and adored in Ephesus
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 117; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 248
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12. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Ephesians, Letter to the • Ephesus, • Polycrates of Ephesus,
Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 197; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 30
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13. Diodorus Siculus, Historical Library, 1.2.1-1.2.3, 15.49.1 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Artemidorus of Ephesus • Artemis Ephesia, Ephesos • Artemision, at Ephesus
Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 155; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 239; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 239
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1.2.1 \xa0In general, then, it is because of that commemoration of goodly deeds which history accords men that some of them have been induced to become the founders of cities, that others have been led to introduce laws which encompass man's social life with security, and that many have aspired to discover new sciences and arts in order to benefit the race of men. And since complete happiness can be attained only through the combination of all these activities, the foremost meed of praise must be awarded to that which more than any other thing is the cause of them, that is, to history." "1.2.2 \xa0For we must look upon it as constituting the guardian of the high achievements of illustrious men, the witness which testifies to the evil deeds of the wicked, and the benefactor of the entire human race. For if it be true that the myths which are related about Hades, in spite of the fact that their subject-matter is fictitious, contribute greatly to fostering piety and justice among men, how much more must we assume that history, the prophetess of truth, she who is, as it were, the mother-city of philosophy as a whole, is still more potent to equip men's characters for noble living!" "1.2.3 \xa0For all men, by reason of the frailty of our nature, live but an infinitesimal portion of eternity and are dead throughout all subsequent time; and while in the case of those who in their lifetime have done nothing worthy of note, everything which has pertained to them in life also perishes when their bodies die, yet in the case of those who by their virtue have achieved fame, their deeds are remembered for evermore, since they are heralded abroad by history's voice most divine." 15.49.1 \xa0In Ionia nine cities were in the habit of holding sacrifices of great antiquity on a large scale to Poseidon in a lonely region near the place called Mycalê. Later, however, as a result of the outbreak of wars in this neighbourhood, since they were unable to hold the Panionia there, they shifted the festival gathering to a safe place near Ephesus. Having sent an embassy to Delphi, they received an oracle telling them to take copies of the ancient ancestral altars at Helicê, which was situated in what was then known as Ionia, but is now known as Achaïa.'" None |
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14. Dionysius of Halycarnassus, Roman Antiquities, 1.5.1 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Artemidorus of Ephesus
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 239; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 239
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1.5.1 \xa0In order, therefore, to remove these erroneous impressions, as I\xa0have called them, from the minds of many and to substitute true ones in their room, I\xa0shall in this Book show who the founders of the city were, at what periods the various groups came together and through what turns of fortune they left their native countries. <'' None |
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15. Philo of Alexandria, On The Special Laws, 1.77-1.78 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Anthedon (Agrippias), letters of, to Ephesus and Cyrene, and temple tax • Ephesus
Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 18; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 94
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1.77 For it is commanded that all men shall every year bring their first fruits to the temple, from twenty years old and upwards; and this contribution is called their ransom. On which account they bring in the first fruits with exceeding cheerfulness, being joyful and delighted, inasmuch as simultaneously with their making the offering they are sure to find either a relaxation from slavery, or a relief from disease, and to receive in all respects a most sure freedom and safety for the future. 1.78 And since the nation is the most numerous of all peoples, it follows naturally that the first fruits contributed by them must also be most abundant. Accordingly there is in almost every city a storehouse for the sacred things to which it is customary for the people to come and there to deposit their first fruits, and at certain seasons there are sacred ambassadors selected on account of their virtue, who convey the offerings to the temple. And the most eminent men of each tribe are elected to this office, that they may conduct the hopes of each individual safe to their destination; for in the lawful offering of the first fruits are the hopes of the pious.XV. '' None |
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16. Philo of Alexandria, On The Embassy To Gaius, 316 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Anthedon (Agrippias), letters of, to Ephesus and Cyrene, and temple tax • Ephesus
Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 108; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 94
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316 "Is not this a most convincing proof, O emperor, of the intention of Caesar respecting the honours paid to our temple which he had adopted, not considering it right that because of some general rule, with respect to meetings, the assemblies of the Jews, in one place should be put down, which they held for the sake of offering the first fruits, and for other pious objects? '' None |
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17. Vitruvius Pollio, On Architecture, 1.1.3, 1.1.7-1.1.10, 4.1.5, 5.1.7-5.1.8 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Artemidorus of Ephesus • Ephesus • Ephesus, (Re-)Settlements • Ephesus, Asia • Ephesus, geography, %OEOGD÷ • temple, of Artemis in Ephesos
Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 197; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 366; Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 103; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 86; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 239; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 239
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1.1.3 3. In architecture, as in other arts, two considerations must be constantly kept in view; namely, the intention, and the matter used to express that intention: but the intention is founded on a conviction that the matter wrought will fully suit the purpose; he, therefore, who is not familiar with both branches of the art, has no pretension to the title of the architect. An architect should be ingenious, and apt in the acquisition of knowledge. Deficient in either of these qualities, he cannot be a perfect master. He should be a good writer, a skilful draftsman, versed in geometry and optics, expert at figures, acquainted with history, informed on the principles of natural and moral philosophy, somewhat of a musician, not ignorant of the sciences both of law and physic, nor of the motions, laws, and relations to each other, of the heavenly bodies.
1.1.7 7. Moral philosophy will teach the architect to be above meanness in his dealings, and to avoid arrogance: it will make him just, compliant and faithful to his employer; and what is of the highest importance, it will prevent avarice gaining an ascendancy over him: for he should not be occupied with the thoughts of filling his coffers, nor with the desire of grasping every thing in the shape of gain, but, by the gravity of his manners, and a good character, should be careful to preserve his dignity. In these respects we see the importance of moral philosophy; for such are her precepts. That branch of philosophy which the Greeks call Ï\x86Ï\x85Ï\x83ιολογία, or the doctrine of physics, is necessary to him in the solution of various problems; as for instance, in the conduct of water, whose natural force, in its meandering and expansion over flat countries, is often such as to require restraints, which none know how to apply, but those who are acquainted with the laws of nature: nor, indeed, unless grounded in the first principles of physic, can he study with profit the works of Ctesibius, Archimedes, and many other authors who have written on the subject. 1.1.8 8. Music assists him in the use of harmonic and mathematical proportion. It is, moreover, absolutely necessary in adjusting the force of the balistæ, catapultæ, and scorpions, in whose frames are holes for the passage of the homotona, which are strained by gut-ropes attached to windlasses worked by hand-spikes. Unless these ropes are equally extended, which only a nice ear can discover by their sound when struck, the bent arms of the engine do not give an equal impetus when disengaged, and the strings, therefore, not being in equal states of tension, prevent the direct flight of the weapon. 1.1.9 9. So the vessels called á¼\xa0Ï\x87εá¿\x96α by the Greeks, which are placed in certain recesses under the seats of theatres, are fixed and arranged with a due regard to the laws of harmony and physics, their tones being fourths, fifths, and octaves; so that when the voice of the actor is in unison with the pitch of these instruments, its power is increased and mellowed by impinging thereon. He would, moreover, be at a loss in constructing hydraulic and other engines, if ignorant of music.' "1.1.10 10. Skill in physic enables him to ascertain the salubrity of different tracts of country, and to determine the variation of climates, which the Greeks call κλίμαÏ\x84α: for the air and water of different situations, being matters of the highest importance, no building will be healthy without attention to those points. Law should be an object of his study, especially those parts of it which relate to party-walls, to the free course and discharge of the eaves' waters, the regulations of sesspools and sewage, and those relating to window lights. The laws of sewage require his particular attention, that he may prevent his employers being involved in law-suits when the building is finished. Contracts, also, for the execution of the works, should be drawn with care and precision: because, when without legal flaws, neither party will be able to take advantage of the other. Astronomy instructs him in the points of the heavens, the laws of the celestial bodies, the equinoxes, solstices, and courses of the stars; all of which should be well understood, in the construction and proportions of clocks." 5.1.7 7. The spaces remaining between the beams, over the pilasters and the columns, are left open for light in the intercolumniations. The columns in the direction of the breadth of the vault are four in number, including those on the angles right and left; lengthwise, in which direction it joins the forum, the number is eight, including those at the angles; on the opposite side, including all the angular columns, there are six columns, because the two central ones on that side are omitted, so that the view of the pronaos of the temple of Augustus may not be obstructed: this is placed in the middle of the side wall of the basilica, facing the centre of the forum and the temple of Jupiter. 5.1.8 8. The tribunal is in the shape of a segment of a circle; the front dimension of which isforty-six feet, that of its depthfifteen feet; and is so contrived, that the merchants who are in the basilica may not interfere with those who have business before the magistrates. Over the columns round the building architraves are placed. These are triple, each of themtwo feet in size, and are fastened together. At the third column, on the inside, they return to the antæ of the pronaos, and are carried on to meet the segment on the right and left.' ' None |
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18. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Artemision, at Ephesus • Ephesos • Ephesus • Temple of Artemis (Ephesos)
Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 119, 146; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 156
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19. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Ephesus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 323; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 323
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20. Dio Chrysostom, Orations, 31.54, 34.14 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Artemision, at Ephesus • Artemisium (Ephesus) • Ephesos, disputes with other cities • Herakleitos of Ephesos
Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 146, 147, 197, 198; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 235; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 478; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 56
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31.54 \xa0Well then, that there is nothing in the official list, or in the fact that these memorials stand on public property, which tends to show that they do not belong to those who have received them, has perhaps long been evident; but in order that nobody may even attempt to dispute it, let me mention this: You know about the Ephesians, of course, and that large sums of money are in their hands, some of it belonging to private citizens and deposited in the temple of Artemis, not alone money of the Ephesians but also of aliens and of persons from all parts of the world, and in some cases of commonwealths and kings, money which all deposit there in order that it may be safe, since no one has ever yet dared to violate that place, although countless wars have occurred in the past and the city has often been captured. Well, that the money is deposited on state property is indeed evident, but it also is evident, as the lists show, that it is the custom of the Ephesians to have these deposits officially recorded. <' ' None |
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21. Ignatius, To Polycarp, 5.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ephesians (Epistle), • Shepherd of Hermas, Use of Ephesians
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 112; Huttner (2013), Early Christianity in the Lycus Valley, 114
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5.1 But certain persons ignorantly deny Him, or rather have been denied by Him, being advocates of death rather than of the truth; and they have not been persuaded by the prophecies nor by the law of Moses, nay nor even to this very hour by the Gospel, nor by the sufferings of each of us severally; 5.1 Flee evil arts, or rather hold thou discourse about these. Tell my sisters to love the Lord and to be content with their husbands in flesh and in spirit. In like manner also charge my brothers in the name of Jesus Christ to love their wives, as the Lord loved the Church. ' None |
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22. Ignatius, To The Ephesians, 1.3, 6.1, 12.2, 21.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ephesians • Ephesians (Epistle), • Ephesians (letter), authorship of • Ephesians, Introductory questions • Ephesus • Ephesus, Pauline ministry/mission • Onesimus of Ephesus,
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 194, 196, 197, 198, 199; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 167; Huttner (2013), Early Christianity in the Lycus Valley, 109; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 9; Rizzi (2010), Hadrian and the Christians, 148; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 211
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1.3 eeing then that in God's name I have received your whole multitude in the person of Onesimus, whose love passeth utterance and who is moreover your bishop in the flesh -- and I pray that ye may love him according to Jesus Christ and that ye all may be like him; for blessed is He that granted unto you according to your deserving to have such a bishop: -- " 6.1 And in proportion as a man seeth that his bishop is silent, let him fear him the more. For every one whom the Master of the household sendeth to be steward over His own house, we ought so to receive as Him that sent him. Plainly therefore we ought to regard the bishop as the Lord Himself.
12.2 Ye are the high-road of those that are on their way to die unto God. Ye are associates in the mysteries with Paul, who was sanctified, who obtained a good report, who is worthy of all felicitation; in whose foot-steps I would fain be found treading, when I shall attain unto God; who in every letter maketh mention of you in Christ Jesus.
21.1 I am devoted to you and to those whom for the honour of God ye sent to Smyrna; whence also I write unto you with thanksgiving to the Lord, having love for Polycarp as I have for you also. Remember me, even as I would that Jesus Christ may also remember you. '" None |
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23. Ignatius, To The Magnesians, 1.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ephesians • Ephesos
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 192, 196, 198; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 248
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1.2 For being counted worthy to bear a most godly name, in these bonds, which I carry about, I sing the praise of the churches; and I pray that there may be in them union of the flesh and of the spirit which are Jesus Christ's, our never-failing life -- an union of faith and of love which is preferred before all things, and -- what is more than all -- an union with Jesus and with the Father; in whom if we endure patiently all the despite of the prince of this world and escape therefrom, we shall attain unto God. "" None |
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24. Ignatius, To The Romans, 5.1, 5.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ephesians • Ephesians (Epistle), • Ephesus, buildings and streets, Stadium • John of Ephesus • Polykrates of Ephesos
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 196; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 364; Huttner (2013), Early Christianity in the Lycus Valley, 113; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 293; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 204
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5.1 From Syria even unto Rome I fight with wild beasts, by land and sea, by night and by day, being bound amidst ten leopards, even a company of soldiers, who only wax worse when they are kindly treated. Howbeit through their wrong doings I become more completely a disciple; yet am I not hereby justified.
5.3 Bear with me. I know what is expedient for me. Now am I beginning to be a disciple. May nought of things visible and things invisible envy me; that I may attain unto Jesus Christ. Come fire and cross and grapplings with wild beasts, cuttings and manglings, wrenching of bones, hacking of limbs, crushings of my whole body, come cruel tortures of the devil to assail me. Only be it mine to attain unto Jesus Christ. ' ' None |
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25. Josephus Flavius, Jewish Antiquities, 13.171, 14.227-14.228, 14.234, 14.237, 14.240, 14.244-14.246, 14.312, 16.167-16.168 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anthedon (Agrippias), letters of, to Ephesus and Cyrene, and temple tax • Artemis of Ephesus • Ephesos, Mark Antony in • Ephesus • Ephesus, • Ephesus, priests, of • Hyrcanus II, embassy of, to Antony in Ephesus
Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 119; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 128, 129; Huttner (2013), Early Christianity in the Lycus Valley, 72; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 18; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 303; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 259; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 182; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 57; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 94, 95, 110
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13.171 Κατὰ δὲ τὸν χρόνον τοῦτον τρεῖς αἱρέσεις τῶν ̓Ιουδαίων ἦσαν, αἳ περὶ τῶν ἀνθρωπίνων πραγμάτων διαφόρως ὑπελάμβανον, ὧν ἡ μὲν Φαρισαίων ἐλέγετο, ἡ δὲ Σαδδουκαίων, ἡ τρίτη δὲ ̓Εσσηνῶν.
14.227 ἐγώ τε οὖν αὐτοῖς, καθὼς καὶ οἱ πρὸ ἐμοῦ ἡγεμόνες, δίδωμι τὴν ἀστρατείαν καὶ συγχωρῶ χρῆσθαι τοῖς πατρίοις ἐθισμοῖς ἱερῶν ἕνεκα καὶ ἁγίοις συναγομένοις, καθὼς αὐτοῖς νόμιμον, καὶ τῶν πρὸς τὰς θυσίας ἀφαιρεμάτων, ὑμᾶς τε βούλομαι ταῦτα γράψαι κατὰ πόλεις. 14.228 Καὶ ταῦτα μὲν ὁ Δολαβέλλας ̔Υρκανοῦ πρεσβευσαμένου πρὸς αὐτὸν ἐχαρίσατο τοῖς ἡμετέροις. Λεύκιος δὲ Λέντλος ὕπατος εἶπεν: πολίτας ̔Ρωμαίων ̓Ιουδαίους ἱερὰ ̓Ιουδαϊκὰ ἔχοντας καὶ ποιοῦντας ἐν ̓Εφέσῳ πρὸ τοῦ βήματος δεισιδαιμονίας ἕνεκα στρατείας ἀπέλυσα πρὸ δώδεκα καλανδῶν ̓Οκτωβρίων Λευκίω Λέντλω Γαί̈ω Μαρκέλλω ὑπάτοις.
14.234 Λεύκιος Λέντλος ὕπατος λέγει: πολίτας ̔Ρωμαίων ̓Ιουδαίους, οἵτινές μοι ἱερὰ ἔχειν καὶ ποιεῖν ̓Ιουδαϊκὰ ἐν ̓Εφέσῳ ἐδόκουν, δεισιδαιμονίας ἕνεκα ἀπέλυσα. τοῦτο ἐγένετο πρὸ δώδεκα καλανδῶν Κουιντιλίων.
14.237 ὅπως πολίτας ̔Ρωμαίων ̓Ιουδαίους ἱερὰ ̓Ιουδαϊκὰ ποιεῖν εἰωθότας, ἂν αὐτῷ φανῇ, δεισιδαιμονίας ἕνεκα ἀπολύσῃ: καὶ ἀπέλυσε πρὸ δώδεκα καλανδῶν Κουιντιλίων Λευκίω Λέντλω Γαί̈ω Μαρκέλλω ὑπάτοις.
14.244 Πόπλιος Σερουίλιος Ποπλίου υἱὸς Γάλβας ἀνθύπατος Μιλησίων ἄρχουσι βουλῇ δήμῳ χαίρειν. 14.245 Πρύτανις ̔Ερμοῦ υἱὸς πολίτης ὑμέτερος προσελθών μοι ἐν Τράλλεσιν ἄγοντι τὴν ἀγόραιον ἐδήλου παρὰ τὴν ἡμετέραν γνώμην ̓Ιουδαίοις ὑμᾶς προσφέρεσθαι καὶ κωλύειν αὐτοὺς τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ τὰ πάτρια τελεῖν καὶ τοὺς καρποὺς μεταχειρίζεσθαι, καθὼς ἔθος ἐστὶν αὐτοῖς, αὐτόν τε κατὰ τοὺς νόμους εὐθυνκέναι τὸ δίκαιον ψήφισμα. 14.246 βούλομαι οὖν ὑμᾶς εἰδέναι, ὅτι διακούσας ἐγὼ λόγων ἐξ ἀντικαταστάσεως γενομένων ἐπέκρινα μὴ κωλύεσθαι ̓Ιουδαίους τοῖς αὐτῶν ἔθεσι χρῆσθαι.
14.312 κοινὴν οὖν ποιούμεθα καὶ τοῖς συμμάχοις τὴν ὑπὸ θεοῦ δοθεῖσαν ἡμῖν εἰρήνην: ὥσπερ οὖν ἐκ νόσου μεγάλης τὸ τῆς ̓Ασίας σῶμα νῦν διὰ τὴν ἡμετέραν νίκην ἀναφέρειν. ἔχων τοίνυν καὶ σὲ διὰ μνήμης καὶ τὸ ἔθνος αὔξειν φροντίσω τῶν ὑμῖν συμφερόντων.
16.167 ̓Αγρίππας δὲ καὶ αὐτὸς ἔγραψεν ὑπὲρ τῶν ̓Ιουδαίων τὸν τρόπον τοῦτον: “̓Αγρίππας ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. τῶν εἰς τὸ ἱερὸν τὸ ἐν ̔Ιεροσολύμοις ἀναφερομένων ἱερῶν χρημάτων τὴν ἐπιμέλειαν καὶ φυλακὴν βούλομαι τοὺς ἐν ̓Ασίᾳ ̓Ιουδαίους ποιεῖσθαι κατὰ τὰ πάτρια. 16.168 τούς τε κλέπτοντας ἱερὰ γράμματα τῶν ̓Ιουδαίων καταφεύγοντάς τε εἰς τὰς ἀσυλίας βούλομαι ἀποσπᾶσθαι καὶ παραδίδοσθαι τοῖς ̓Ιουδαίοις, ᾧ δικαίῳ ἀποσπῶνται οἱ ἱερόσυλοι. ἔγραψα δὲ καὶ Σιλανῷ τῷ στρατηγῷ, ἵνα σάββασιν μηδεὶς ἀναγκάζῃ ̓Ιουδαῖον ἐγγύας ὁμολογεῖν.”' ' None | sup>
13.171 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes.
14.227 I do therefore grant them a freedom from going into the army, as the former prefects have done, and permit them to use the customs of their forefathers, in assembling together for sacred and religious purposes, as their law requires, and for collecting oblations necessary for sacrifices; and my will is, that you write this to the several cities under your jurisdiction.” 14.228 13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to him. But Lucius the consul’s decree ran thus: “I have at my tribunal set these Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus and Caius Marcellus were consuls,
14.234 16. The declaration of Lucius Lentulus the consul: “I have dismissed those Jews who are Roman citizens, and who appear to me to have their religious rites, and to observe the laws of the Jews at Ephesus, on account of the superstition they are under. This act was done before the thirteenth of the calends of October.”
14.237 he would dismiss those Jews who were Roman citizens, and were wont to observe the rites of the Jewish religion, on account of the superstition they were under. Accordingly, he did dismiss them. This was done before the thirteenth of the calends of October.”
14.244 21. “Publius Servilius, the son of Publius, of the Galban tribe, the proconsul, to the magistrates, senate, and people of the Milesians, sendeth greeting. 14.245 Prytanes, the son of Hermes, a citizen of yours, came to me when I was at Tralles, and held a court there, and informed me that you used the Jews in a way different from my opinion, and forbade them to celebrate their Sabbaths, and to perform the sacred rites received from their forefathers, and to manage the fruits of the land, according to their ancient custom; and that he had himself been the promulger of your decree, according as your laws require: 14.246 I would therefore have you know, that upon hearing the pleadings on both sides, I gave sentence that the Jews should not be prohibited to make use of their own customs.”
14.312 We therefore make that peace which God hath given us common to our confederates also, insomuch that the body of Asia is now recovered out of that distemper it was under by the means of our victory. I, therefore, bearing in mind both thee and your nation, shall take care of what may be for your advantage.
16.167 4. Agrippa also did himself write after the manner following, on behalf of the Jews: “Agrippa, to the magistrates, senate, and people of the Ephesians, sendeth greeting. I will that the care and custody of the sacred money that is carried to the temple at Jerusalem be left to the Jews of Asia, to do with it according to their ancient custom; 16.168 and that such as steal that sacred money of the Jews, and fly to a sanctuary, shall be taken thence and delivered to the Jews, by the same law that sacrilegious persons are taken thence. I have also written to Sylvanus the praetor, that no one compel the Jews to come before a judge on the Sabbath day.”' ' None |
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26. Josephus Flavius, Jewish War, 2.119 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Artemis of Ephesus • Ephesus, priests, of
Found in books: Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 259; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 57
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2.119 Τρία γὰρ παρὰ ̓Ιουδαίοις εἴδη φιλοσοφεῖται, καὶ τοῦ μὲν αἱρετισταὶ Φαρισαῖοι, τοῦ δὲ Σαδδουκαῖοι, τρίτον δέ, ὃ δὴ καὶ δοκεῖ σεμνότητα ἀσκεῖν, ̓Εσσηνοὶ καλοῦνται, ̓Ιουδαῖοι μὲν γένος ὄντες, φιλάλληλοι δὲ καὶ τῶν ἄλλων πλέον.'' None | sup>
2.119 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have.'' None |
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27. New Testament, 1 John, 1.5-1.7, 2.8-2.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesians (letter), literary relationship with Gospel of John • Ephesians, Hapax legomena • Intertextuality, Between Ephesians and Gospel of John
Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 184; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 253
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1.5 Καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπʼ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστὶν καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία. 1.6 Ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετʼ αὐτοῦ καὶ ἐν τῷ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν· 1.7 ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτὸς ἔστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετʼ ἀλλήλων καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας.
2.8 πάλιν ἐντολὴν καινὴν γράφω ὑμῖν, ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν, ὅτι ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει.' ' None | sup>
1.5 This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all. ' "1.6 If we say that we have fellowship with him and walk in the darkness, we lie, and don't tell the truth. " '1.7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin.
2.8 Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines. ' ' None |
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28. New Testament, 1 Peter, 1.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesians, Addressees/recipients • Ephesians, Author/authorship • Ephesians, Eulogy • Seven Sleepers of Ephesus
Found in books: Allison (2018), 4 Baruch, 279; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 212
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1.5 τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς τοὺς ἐν δυνάμει θεοῦ φρουρουμένους διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ ἐσχάτῳ.'' None | sup>
1.5 who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. '' None |
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29. New Testament, 1 Corinthians, 1.2, 1.7, 1.14-1.15, 1.30, 2.7, 3.4, 3.9-3.12, 3.16, 3.19, 4.1, 4.8, 6.11, 7.23, 8.5-8.6, 9.24-9.27, 10.7, 10.11, 10.20-10.21, 12.12-12.27, 15.32, 16.8-16.9, 16.12, 16.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Books burnt in Ephesus • Ephesians • Ephesians (letter), addressees of • Ephesians (letter), authorship of • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • Ephesians, Addressees/recipients • Ephesians, Author/authorship • Ephesians, Eulogy • Ephesians, Hapax legomena • Ephesians, Historical background • Ephesians, Letter to the • Ephesians, Life-setting • Ephesians, Power terminology • Ephesos • Ephesos, Paul and • Ephesus • Ephesus, Development of the early church • Ephesus, Pauline ministry/mission • Ephesus, Riots • Ephesus, buildings and streets, Great Theatre • Ephesus, buildings and streets, Stadium • Ephesus, buildings and streets, Triodos • Intertextuality, Between Ephesians and Gospel of John • Paul, apostle, Ephesos • temple, in Ephesians
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 81, 194, 213; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 163, 167, 168, 176; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 180, 181, 189, 190, 206, 254, 263, 264, 265, 270, 280, 293, 294, 298, 299, 311, 326, 327; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 153, 158, 159, 160, 192, 359; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 50, 51, 752; Nasrallah (2019), Archaeology and the Letters of Paul, 48, 75; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 177, 186; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 177, 186; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 287; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 112; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 159; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 103, 143, 173, 174, 177, 211, 597; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 115; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 340, 527; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 279; deSilva (2022), Ephesians, 8, 10
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1.2 τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ αὐτῶν καὶ ἡμῶν·
1.7 ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι, ἀπεκδεχομένους τὴν ἀποκάλυψιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· ὃς καὶ βεβαιώσει ὑμᾶς ἕως τέλους
1.14 εὐχαριστῶ ὅτι οὐδένα ὑμῶν ἐβάπτισα εἰ μὴ Κρίσπον καὶ Γαῖον, 1.15 ἵνα μή τις εἴπῃ ὅτι εἰς τὸ ἐμὸν ὄνομα ἐβαπτίσθητε· ἐβάπτισα δὲ καὶ τὸν Στεφανᾶ οἶκον·
1.30 ἐξ αὐτοῦ δὲ ὑμεῖς ἐστὲ ἐν Χριστῷ Ἰησοῦ, ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις, ἵνα καθὼς γέγραπται
2.7 ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν·
3.4 ὅταν γὰρ λέγῃ τις Ἐγὼ μέν εἰμι Παύλου, ἕτερος δέ Ἐγὼ Ἀπολλώ, οὐκ ἄνθρωποί ἐστε;
3.9 θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε. 3.10 Κατὰ τὴν χάριν τοῦ θεοῦ τὴν δοθεῖσάν μοι ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ· 3.11 θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός· 3.12 εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσίον, ἀργύριον, λίθους τιμίους, ξύλα, χόρτον, καλάμην,
3.16 Οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστὲ καὶ τὸ πνεῦμα τοῦ θεοῦ ἐν ὑμῖν οἰκεῖ;
3.19 ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ θεῷ ἐστίν· γέγραπται γάρὉ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν·
4.1 Οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ.
4.8 ἤδη κεκορεσμένοι ἐστέ; ἤδη ἐπλουτήσατε; χωρὶς ἡμῶν ἐβασιλεύσατε; καὶ ὄφελόν γε ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συνβασιλεύσωμεν.
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.
7.23 τιμῆς ἠγοράσθητε· μὴ γίνεσθε δοῦλοι ἀνθρώπων.
8.5 καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ καὶ κύριοι πολλοί, 8.6 ἀλλʼ ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις·
9.24 Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε. 9.25 πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον. 9.26 ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων· 9.27 ἀλλὰ ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ, μή πως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι.
10.7 μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν· ὥσπερ γέγραπταιἘκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν.
10.11 ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν.
10.20 ἀλλʼ ὅτι ἃ θύουσιν τὰ ἔθνη,δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι. 10.21 οὐ δύνασθε ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθετραπέζης Κυρίουμετέχειν καὶ τραπέζης δαιμονίων.
12.12 Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· 12.13 καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. 12.14 καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά. ἐὰν εἴπῃ ὁ πούς 12.15 Ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· καὶ ἐὰν εἴπῃ τὸ οὖς 12.16 Ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· 12.17 εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις; 12.18 νῦν δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν, ἐν τῷ σώματι καθὼς ἠθέλησεν. 12.19 εἰ δὲ ἦν τὰ πάνταἓν μέλος, ποῦ τὸ σῶμα; 12.20 νῦν δὲ πολλὰ μέλη, ἓν δὲ σῶμα. οὐ δύναται δὲ ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί 12.21 Χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν Χρείαν ὑμῶν οὐκ ἔχω· 12.22 ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν, 12.23 καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει, 12.24 τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλὰ ὁ θεὸς συνεκέρασεν τὸ σῶμα, τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν, 12.25 ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη. 12.26 καὶ εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται μέλος, συνχαίρει πάντα τὰ μέλη. 12.27 ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους.
15.32 εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος; εἰ νεκροὶ οὐκ ἐγείρονται,φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνήσκομεν.
16.8 ἐπιμένω δὲ ἐν Ἐφέσῳ ἕως τῆς πεντηκοστῆς· 16.9 θύρα γάρ μοι ἀνέῳγεν μεγάλη καὶ ἐνεργής, καὶ ἀντικείμενοι πολλοί.
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.
16.19 Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς Ἀσίας. ἀσπάζεται ὑμᾶς ἐν κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα σὺν τῇ κατʼ οἶκον αὐτῶν ἐκκλησίᾳ.'' None | sup>
1.2 to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours:
1.7 o that you come behindin no gift; waiting for the revelation of our Lord Jesus Christ;
1.14 I thank God that Ibaptized none of you, except Crispus and Gaius, 1.15 o that no oneshould say that I had baptized you into my own name.
1.30 But of him, you are in ChristJesus, who was made to us wisdom from God, and righteousness andsanctification, and redemption:' "
2.7 But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," 3.4 For when one says, "I follow Paul," andanother, "I follow Apollos," aren\'t you fleshly?' "
3.9 For we are God's fellow workers. Youare God's farming, God's building." '3.10 According to the grace of Godwhich was given to me, as a wise master builder I laid a foundation,and another builds on it. But let each man be careful how he builds onit. 3.11 For no one can lay any other foundation than that which hasbeen laid, which is Jesus Christ. 3.12 But if anyone builds on thefoundation with gold, silver, costly stones, wood, hay, or stubble;' "
3.16 Don't you know that you are a temple of God, and that God'sSpirit lives in you?" 3.19 Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness."' "
4.1 So let a man think of us as Christ's servants, and stewards ofGod's mysteries." 4.8 You are already filled. Youhave already become rich. You have come to reign without us. Yes, and Iwish that you did reign, that we also might reign with you.
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.' "
7.23 You were bought witha price. Don't become bondservants of men." 8.5 For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords;" 8.6 yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.' "
9.24 Don't youknow that those who run in a race all run, but one receives the prize?Run like that, that you may win." '9.25 Every man who strives in thegames exercises self-control in all things. Now they do it to receive acorruptible crown, but we an incorruptible. 9.26 I therefore run likethat, as not uncertainly. I fight like that, as not beating the air, 9.27 but I beat my body and bring it into submission, lest by anymeans, after I have preached to others, I myself should be rejected.
10.7 Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play."
10.11 Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come.' "
10.20 But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons." "10.21 You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons." 12.12 For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13 For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14 For the body is not one member, but many. 12.15 If the foot would say, "Because I\'m not the hand, I\'m not part of thebody," it is not therefore not part of the body. 12.16 If the earwould say, "Because I\'m not the eye, I\'m not part of the body," it\'snot therefore not part of the body. 12.17 If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18 But now God has set the members, each one ofthem, in the body, just as he desired. 12.19 If they were all onemember, where would the body be? 12.20 But now they are many members,but one body. 12.21 The eye can\'t tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you." 12.22 No, much rather, those members of the body which seem to be weaker arenecessary. 12.23 Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24 whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part, 12.25 thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26 When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27 Now you are the body of Christ, and members individually.
15.32 If I fought withanimals at Ephesus for human purposes, what does it profit me? If thedead are not raised, then "let us eat and drink, for tomorrow we die."
16.8 But I will stay at Ephesus until Pentecost, 16.9 for a greatand effective door has opened to me, and there are many adversaries.
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.
16.19 The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.'' None |
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30. New Testament, 1 Thessalonians, 2.14, 3.11-3.13, 5.4-5.5, 5.8, 5.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • Ephesians, Author/authorship • Ephesians, Ecclesiology • Ephesians, Hapax legomena • Ephesians, Historical background • Ephesians, Letter to the • Ephesus • Heraclitus of Ephesus • Intertextuality, Between Ephesians and Gospel of John
Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 177, 185; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 201, 220, 253, 263; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 155; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 140; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 115; deSilva (2022), Ephesians, 10
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2.14 ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων,
3.11 Αὐτὸς δὲ ὁ θεὸς καὶ πατὴρ ἡμῶν καὶ ὁ κύριος ἡμῶν Ἰησοῦς κατευθύναι τὴν ὁδὸν ἡμῶν πρὸς ὑμᾶς· 3.12 ὑμᾶς δὲ ὁ κύριος πλεονάσαι καὶ περισσεύσαι τῇ ἀγάπῃ εἰς ἀλλήλους καὶ εἰς πάντας, καθάπερ καὶ ἡμεῖς εἰς ὑμᾶς, 3.13 εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ.
5.4 ὑμεῖς δέ, ἀδελ φοί, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτας καταλάβῃ, 5.5 πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας. Οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους·
5.8 ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν,ἐνδυσάμενοι θώρακαπίστεως καὶ ἀγάπης καὶπερικε φαλαίανἐλπίδασωτηρίας·
5.23 Αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη.'' None | sup>
2.14 For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews;
3.11 Now may our God and Father himself, and our Lord Jesus Christ, direct our way to you; 3.12 and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you, 3.13 to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. ' "
5.4 But you, brothers, aren't in darkness, that the day should overtake you like a thief. " "5.5 You are all sons of light, and sons of the day. We don't belong to the night, nor to darkness, " 5.8 But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation.
5.23 May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. '' None |
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31. New Testament, 1 Timothy, 1.3-1.4, 2.3, 2.8-2.9, 2.15, 3.3, 3.15-3.16, 4.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Books burnt in Ephesus • Ephesians (letter), addressees of • Ephesians (letter), authorship of • Ephesians, Author/authorship • Ephesians, Christology • Ephesians, Hapax legomena • Ephesians, Letter to the • Ephesos, Paul and • Ephesus • Ephesus, Neokoros (of Artemis) • Paul, apostle, Ephesos
Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 163; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 204, 269, 300; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158, 167; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 562; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 232; Nasrallah (2019), Archaeology and the Letters of Paul, 250; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 87; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173; deSilva (2022), Ephesians, 8
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1.3 Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ, πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν 1.4 μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις,αἵτινες ἐκζητήσεις παρέχουσι μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει,
2.3 τοῦτο καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν θεοῦ,
2.8 Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν. 2.9 Ὡσαύτως γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,
2.15 σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐνπίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης.
3.3 μὴ πάροινον, μὴ πλήκτην, ἀλλὰ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον,
3.15 ἐὰν δὲ βραδύνω, ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος, στύλος καὶ ἑδραίωμα τῆς ἀληθείας· 3.16 καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον·
4.3 κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν.'' None | sup>
1.3 As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine, ' "1.4 neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith -- " 2.3 For this is good and acceptable in the sight of God our Savior;
2.8 I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 2.9 In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing;
2.15 but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety.
3.3 not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous;
3.15 but if I wait long, that you may know how men ought to behave themselves in the house of God, which is the assembly of the living God, the pillar and ground of the truth. 3.16 Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory.
4.3 forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. '' None |
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32. New Testament, 2 Thessalonians, 1.10, 2.2, 3.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesians • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • Ephesians, Ecclesiology • Intertextuality, Between Ephesians and Gospel of John
Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 177; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 201; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 182; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 182
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1.10 ὅταν ἔλθῃ ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ καὶθαυμασθῆναιἐν πᾶσιν τοῖς πιστεύσασιν, ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφʼ ὑμᾶς,ἐν τῇ ἡμέρᾳ ἐκείνῃ.
2.2 εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὸς μηδὲ θροεῖσθαι μήτε διὰ πνεύματος μήτε διὰ λόγου μήτε διʼ ἐπιστολῆς ὡς διʼ ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα τοῦ κυρίου.
3.17 Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου, ὅ ἐστιν σημεῖον ἐν πάσῃ ἐπιστολῇ· οὕτως γράφω.'' None | sup>
1.10 when he comes to be glorified in his saints, and to be admired among all those who have believed (because our testimony to you was believed) in that day.
2.2 not to be quickly shaken in your mind, nor yet be troubled, either by spirit, or by word, or by letter as from us, saying that the day of Christ had come.
3.17 The greeting of me, Paul, with my own hand, which is the sign in every letter: this is how I write. '' None |
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33. New Testament, 2 Timothy, 1.16-1.18, 4.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesians (letter), addressees of • Ephesians (letter), authorship of • Ephesians, Addressees/recipients • Ephesians, Author/authorship • Ephesians, Impersonal nature • Ephesians, Introductory questions • Ephesians, Letter to the • Ephesus • Ephesus, Pauline ministry/mission
Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 163; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 72; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 159; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 115; deSilva (2022), Ephesians, 8
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1.16 δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξεν, καὶ τὴν ἅλυσίν μου οὐκ ἐπαισχύνθη· 1.17 ἀλλὰ γενόμενος ἐν Ῥώμῃ σπουδαίως ἐζήτησέν με καὶ εὗρεν· 1.18 — δῴη αὐτῷ ὁ κύριος εὑρεῖν ἔλεος παρὰ κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ· — καὶ ὅσα ἐν Ἐφέσῳ διηκόνησεν, βέλτιον σὺ γινώσκεις.' ' None | sup>
1.16 May the Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain, 1.17 but when he was in Rome, he sought me diligently, and found me ' "1.18 (the Lord grant to him to find the Lord's mercy in that day); and in how many things he served at Ephesus, you know very well. " ' None |
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34. New Testament, Acts, 2.1-2.11, 2.38, 5.9, 6.5, 8.9, 8.26, 8.29, 9.24, 10.34, 10.44-10.46, 10.48, 11.15-11.18, 12.7, 13.6-13.12, 13.14-13.52, 14.11-14.13, 16.13-16.14, 16.16-16.18, 16.23-16.27, 16.29-16.34, 17.6-17.7, 17.16-17.34, 18.2-18.11, 18.18-18.21, 18.23-18.28, 19.1-19.41, 20.32, 21.4, 22.3, 22.16, 22.28, 26.4, 28.22, 28.24-28.31 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Alexander, Ephesian • Artemision, at Ephesus • Books burnt in Ephesus • Ephesian assembly, correspondence • Ephesians • Ephesians (Epistle), • Ephesians (letter), addressees of • Ephesians (letter), authorship of • Ephesians, Addressees/recipients • Ephesians, Author/authorship • Ephesians, Eulogy • Ephesians, Hapax legomena • Ephesians, Historical background • Ephesians, Introductory questions • Ephesians, Life-setting • Ephesians, Power terminology • Ephesos • Ephesos, Christianity • Ephesos, John (presbyter and evangelist) • Ephesos, Paul’s sojourn • Ephesos, basilica of St. John • Ephesos, seven cities/epistles in the Revelation • Ephesos, silversmiths • Ephesus • Ephesus, • Ephesus, Development of the early church • Ephesus, Neokoros (of Artemis) • Ephesus, Neokoros (of the imperial cult) • Ephesus, Pauline ministry/mission • Ephesus, Riots • Ephesus, Sacred identity • Ephesus, ancient reputation • Ephesus, buildings and streets, Commercial Agora • Ephesus, buildings and streets, Curetes Street • Ephesus, buildings and streets, Great Theatre • Ephesus, buildings and streets, Harbour • Ephesus, buildings and streets, Harbour Street • Ephesus, buildings and streets, Stadium • Ephesus, buildings and streets, Triodos • Holy Spirit, Twelve Ephesian disciples • John of Ephesus • Polycrates of Ephesus, • Seven Sleepers of Ephesus • Temple of Artemis (Ephesos) • baptism, of Ephesians • theater, Ephesus
Found in books: Allison (2018), 4 Baruch, 279; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 63, 81, 192, 209, 215; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 163, 167; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 137, 192; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 166; Estes (2020), The Tree of Life, 191; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 363; Goodman (2006), Judaism in the Roman World: Collected Essays, 85, 150; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 132, 248; Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22, 29, 49, 50, 51; Huttner (2013), Early Christianity in the Lycus Valley, 83, 98, 99, 192; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 9, 161, 162, 174, 180, 189, 202, 230, 231, 255, 263, 264, 265, 279, 280, 281, 282, 286, 287, 289, 290, 294, 298, 300, 308, 311, 313, 322, 326, 327; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 156; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158, 159, 167, 191, 192, 359; Levine (2005), The Ancient Synagogue, The First Thousand Years, 53; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 19, 71, 752, 773; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 529, 530, 532; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 302; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 28; Nasrallah (2019), Archaeology and the Letters of Paul, 239; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 177, 183; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 177, 183; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 580, 604; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 277, 287; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 112, 113, 145; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94, 113; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 329, 330, 331, 333, 336, 340, 341, 386; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 279; deSilva (2022), Ephesians, 10
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2.1 Καὶ ἐν τῷ συνπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό, 2.2 καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι, 2.3 καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός, καὶ ἐκάθισεν ἐφʼ ἕνα ἕκαστον αὐτῶν, 2.4 καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς. 2.5 Ἦσαν δὲ ἐν Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν· 2.6 γενομένης δὲ τῆς φωνῆς ταύτης συνῆλθε τὸ πλῆθος καὶ συνεχύθη, ὅτι ἤκουσεν εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν· 2.7 ἐξίσταντο δὲ καὶ ἐθαύμαζον λέγοντες Οὐχὶ ἰδοὺ πάντες οὗτοί εἰσιν οἱ λαλοῦντες Γαλιλαῖοι; 2.8 καὶ πῶς ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐν ᾗ ἐγεννήθημεν; 2.9 Πάρθοι καὶ Μῆδοι καὶ Ἐλαμεῖται, καὶ οἱ κατοικοῦντες τὴν Μεσοποταμίαν, Ἰουδαίαν τε καὶ Καππαδοκίαν, Πόντον καὶ τὴν Ἀσίαν,
2.10 Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι,
2.11 Ἰουδαῖοί τε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ.
2.38 ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος·
5.9 ὁ δὲ Πέτρος πρὸς αὐτήν Τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ πνεῦμα Κυρίου; ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ καὶ ἐξοίσουσίν σε.
6.5 καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους, καὶ ἐξελέξαντο Στέφανον, ἄνδρα πλήρη πίστεως καὶ πνεύματος ἁγίου, καὶ Φίλιππον καὶ Πρόχορον καὶ Νικάνορα καὶ Τίμωνα καὶ Παρμενᾶν καὶ Νικόλαον προσήλυτον Ἀντιοχέα,
8.9 Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν,
8.26 Ἄγγελος δὲ Κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος.
8.29 εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ.
9.24 παρετηροῦντο δὲ καὶ τὰς πύλας ἡμέρας τε καὶ νυκτὸς ὅπως αὐτὸν ἀνέλωσιν·
10.34 ἀνοίξας δὲ Πέτρος τὸ στόμα εἶπεν Ἐπʼ ἀληθείας καταλαμβάνομαι ὅτι οὐκ ἔστιν προσωπολήμπτης ὁ θεός,
10.44 Ἔτι λαλοῦντος τοῦ Πέτρου τὰ ῥήματα ταῦτα ἐπέπεσε τὸ πνεῦμα τὸ ἅγιον ἐπὶ πάντας τοὺς ἀκούοντας τὸν λόγον. 10.45 καὶ ἐξέστησαν οἱ ἐκ περιτομῆς πιστοὶ οἳ συνῆλθαν τῷ Πέτρῳ, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ πνεύματος τοῦ ἁγίου ἐκκέχυται· 10.46 ἤκουον γὰρ αὐτῶν λαλούντων γλώσσαις καὶ μεγαλυνόντων τὸν θεόν.
10.48 προσέταξεν δὲ αὐτοὺς ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς.
11.15 ἐν δὲ τῷ ἄρξασθαί με λαλεῖν ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπʼ αὐτοὺς ὥσπερ καὶ ἐφʼ ἡμᾶς ἐν ἀρχῇ. 11.16 ἐμνήσθην δὲ τοῦ ῥήματος τοῦ κυρίου ὡς ἔλεγεν Ἰωάνης μὲν ἐβάπτισεν ὕδατι ὑμεῖς δὲ βαπτισθήσεσθε ἐν πνεύματι ἁγίῳ. 11.17 εἰ οὖν τὴν ἴσην δωρεὰν ἔδωκεν αὐτοῖς ὁ θεὸς ὡς καὶ ἡμῖν πιστεύσασιν ἐπὶ τὸν κύριον Ἰησοῦν Χριστόν, ἐγὼ τίς ἤμην δυνατὸς κωλῦσαι τὸν θεόν; 11.18 ἀκούσαντες δὲ ταῦτα ἡσύχασαν καὶ ἐδόξασαν τὸν θεὸν λέγοντες Ἄρα καὶ τοῖς ἔθνεσιν ὁ θεὸς τὴν μετάνοιαν εἰς ζωὴν ἔδωκεν.
12.7 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.
13.6 Διελθόντες δὲ ὅλην τὴν νῆσον ἄχρι Πάφου εὗρον ἄνδρα τινὰ μάγον ψευδοπροφήτην Ἰουδαῖον ᾧ ὄνομα Βαριησοῦς, 13.7 ὃς ἦν σὺν τῷ ἀνθυπάτῳ Σεργίῳ Παύλῳ, ἀνδρὶ συνετῷ. οὗτος προσκαλεσάμενος Βαρνάβαν καὶ Σαῦλον ἐπεζήτησεν ἀκοῦσαι τὸν λόγον τοῦ θεοῦ· 13.8 ἀνθίστατο δὲ αὐτοῖς Ἐλύμας ὁ μάγος, οὕτως γὰρ μεθερμηνεύεται τὸ ὄνομα αὐτοῦ, ζητῶν διαστρέψαι τὸν ἀνθύπατον ἀπὸ τῆς πίστεως. 13.9 Σαῦλος δέ, ὁ καὶ Παῦλος, πλησθεὶς πνεύματος ἁγίου ἀτενίσας εἰς αὐτὸν εἶπεν 13.10 Ὦ πλήρης παντὸς δόλου καὶ πάσης ῥᾳδιουργίας, υἱὲ διαβόλου, ἐχθρὲ πάσης δικαιοσύνης, οὐ παύσῃ διαστρέφων τὰς ὁδοὺς τοῦ κυρίου τὰς εὐθείας; καὶ νῦν ἰδοὺ χεὶρ Κυρίου ἐπὶ σέ, 13.11 καὶ ἔσῃ τυφλὸς μὴ βλέπων τὸν ἥλιον ἄχρι καιροῦ. παραχρῆμα δὲ ἔπεσεν ἐπʼ αὐτὸν ἀχλὺς καὶ σκότος, καὶ περιάγων ἐζήτει χειραγωγούς. 13.12 τότε ἰδὼν ὁ ἀνθύπατος τὸ γεγονὸς ἐπίστευσεν ἐκπληττόμενος ἐπὶ τῇ διδαχῇ τοῦ κυρίου.
13.14 Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. 13.15 μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε. 13.16 ἀναστὰς δὲ Παῦλος καὶ κατασείσας τῇ χειρὶ εἶπεν Ἄνδρες Ἰσραηλεῖται καὶ οἱ φοβούμενοι τὸν θεόν, ἀκούσατε. 13.17 Ὁ θεὸς τοῦ λαοῦ τούτου Ἰσραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν, καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ Αἰγύπτου, καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ αὐτῆς, 13.18 καί, ὡς τεσσερακονταετῆ χρόνονἐτροποφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ, 13.19 καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χαναὰν κατεκληρονόμησεν τὴν γῆν αὐτῶν 13.20 ὡς ἔτεσι τετρακοσίοις καὶ πεντήκοντα. καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ προφήτου. κἀκεῖθεν ᾐτήσαντο βασιλέα, 13.21 καὶ ἔδωκεν αὐτοῖς ὁ θεὸς τὸν Σαοὺλ υἱὸν Κείς, ἄνδρα ἐκ φυλῆς Βενιαμείν, ἔτη τεσσεράκοντα· 13.22 καὶ μεταστήσας αὐτὸν ἤγειρεν τὸν Δαυεὶδ αὐτοῖς εἰς βασιλέα, ᾧ καὶ εἶπεν μαρτυρήσας Εὗρον Δαυεὶδ τὸν τοῦ Ἰεσσαί, ἄνδρα κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου. 13.23 τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος κατʼ ἐπαγγελίαν ἤγαγεν τῷ Ἰσραὴλ σωτῆρα Ἰησοῦν, 13.24 προκηρύξαντος Ἰωάνου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῷ λαῷ Ἰσραήλ. 13.25 ὡς δὲ ἐπλήρου Ἰωάνης τὸν δρόμον, ἔλεγεν Τί ἐμὲ ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγώ· ἀλλʼ ἰδοὺ ἔρχεται μετʼ ἐμὲ οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι. 13.26 Ἄνδρες ἀδελφοί, υἱοὶ γένους Ἀβραὰμ καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν, ἡμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἐξαπεστάλη. 13.27 οἱ γὰρ κατοικουlt*gtντες ἐν Ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν, 13.28 καὶ μηδεμίαν αἰτίαν θανάτου εὑρόντες ᾐτήσαντο Πειλᾶτον ἀναιρεθῆναι αὐτόν· 13.29 ὡς δὲ ἐτέλεσαν πάντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον. 13.30 ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν· 13.31 ὃς ὤφθη ἐπὶ ἡμέρας πλείους τοῖς συναναβᾶσιν αὐτῷ ἀπὸ τῆς Γαλιλαίας εἰς Ἰερουσαλήμ, οἵτινες νῦν εἰσὶ μάρτυρες αὐτοῦ πρὸς τὸν λαόν. 13.32 καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην 13.33 ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις ἡμῶν ἀναστήσας Ἰησοῦν, ὡς καὶ ἐν τῷ ψαλμῶ γέγραπται τῷ δευτέρῳ Υἱός μου εἶ σύ, ἐγὼ σήμ ν γεγέννηκά σε. 13.34 ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτιΔώσω ὑμῖν τὰ ὅσια Δαυεὶδ τὰ πιστά. 13.35 διότι καὶ ἐν ἑτέρῳ λέγει Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν· 13.36 Δαυεὶδ μὲν γ̓ὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν, 13.37 ὃν δὲ ὁ θεὸς ἤγειρεν οὐκ εἶδεν διαφθοράν. 13.38 Γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται, καὶ ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε 13.39 ἐν νόμῳ Μωυσέως δικαιωθῆναι ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται. 13.40 βλέπετε οὖν· μὴ ἐπέλθῃ τὸ εἰρημένον ἐν τοῖς προφήταις 13.41 13.42 Ἐξιόντων δὲ αὐτῶν παρεκάλουν εἰς τὸ μεταξὺ σάββατον λαληθῆναι αὐτοῖς τὰ ῥήματα ταῦτα. 13.43 λυθείσης δὲ τῆς συναγωγῆς ἠκολούθησαν πολλοὶ τῶν Ἰουδαίων καὶ τῶν σεβομένων προσηλύτων τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ, οἵτινες προσλαλοῦντες αὐτοῖς ἔπειθον αὐτοὺς προσμένειν τῇ χάριτι τοῦ θεοῦ. 13.44 Τῷ δὲ ἐρχομένῳ σαββάτῳ σχε δὸν πᾶσα ἡ πόλις συνήχθη ἀκοῦσαι τὸν λόγον τοῦ θεοῦ. 13.45 ἰδόντες δὲ οἱ Ἰουδαῖοι τοὺς ὄχλους ἐπλήσθησαν ζήλου καὶ ἀντέλεγον τοῖς ὑπὸ Παύλου λαλουμένοις βλασφημοῦντες. 13.46 παρρησιασάμενοί τε ὁ Παῦλος καὶ ὁ Βαρνάβας εἶπαν Ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ θεοῦ· ἐπειδὴ ἀπωθεῖσθε ἀὐτὸν καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη· 13.47 οὕτω γὰρ ἐντέταλται ἡμῖν ὁ κύριος 13.48 ἀκούοντα δὲ τὰ ἔθνη ἔχαιρον καὶ ἐδόξαζον τὸν λόγον τοῦ θεοῦ, καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον· 13.49 διεφέρετο δὲ ὁ λόγος τοῦ κυρίου διʼ ὅλης τῆς χώρας. 13.50 οἱ δὲ Ἰουδαῖοι παρώτρυναν τὰς σεβομένας γυναῖκας τὰς εὐσχήμονας καὶ τοὺς πρώτους τῆς πόλεως καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν Παῦλον καὶ Βαρνάβαν, καὶ ἐξέβαλον αὐτοὺς ἀπὸ τῶν ὁρίων αὐτῶν. 13.51 οἱ δὲ ἐκτιναξάμενοι τὸν κονιορτὸν τῶν ποδῶν ἐπʼ αὐτοὺς ἦλθον εἰς Ἰκόνιον, 13.52 οἵ τε μαθηταὶ ἐπληροῦντο χαρᾶς καὶ πνεύματος ἁγίου.
14.11 οἵ τε ὄχλοι ἰδόντες ὃ ἐποίησεν Παῦλος ἐπῆραν τὴν φωνὴν αὐτῶν Λυκαονιστὶ λέγοντες Οἱ θεοὶ ὁμοιωθέντες ἀνθρώποις κατέβησαν πρὸς ἡμᾶς, 14.12 ἐκάλουν τε τὸν Βαρνάβαν Δία, τὸν δὲ Παῦλον Ἑρμῆν ἐπειδὴ αὐτὸς ἦν ὁ ἡγούμενος τοῦ λόγου. 14.13 ὅ τε ἱερεὺς τοῦ Διὸς τοῦ ὄντος πρὸ τῆς πόλεως ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγκας σὺν τοῖς ὄχλοις ἤθελεν θύειν.
16.13 τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν. 16.14 καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ Παύλου.
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. 16.18 τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς δὲ Παῦλος καὶ ἐπιστρέψας τῷ πνεύματι εἶπεν Παραγγέλλω σοι ἐν ὀνόματι Ἰησοῦ Χριστοῦ ἐξελθεῖν ἀπʼ αὐτῆς· καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ.
16.23 πολλὰς δὲ ἐπιθέντες αὐτοῖς πληγὰς ἔβαλον εἰς φυλακήν, παραγγείλαντες τῷ δεσμοφύλακι ἀσφαλῶς τηρεῖν αὐτούς· 16.24 ὃς παραγγελίαν τοιαύτην λαβὼν ἔβαλεν αὐτοὺς εἰς τὴν ἐσωτέραν φυλακὴν καὶ τοὺς πόδας ἠσφαλίσατο αὐτῶν εἰς τὸ ξύλον. 16.25 Κατὰ δὲ τὸ μεσονύκτιον Παῦλος καὶ Σίλας προσευχόμενοι ὕμνουν τὸν θεόν, ἐπηκροῶντο δὲ αὐτῶν οἱ δέσμιοι· 16.26 ἄφνω δὲ σεισμὸς ἐγένετο μέγας ὥστε σαλευθῆναι τὰ θεμέλια τοῦ δεσμωτηρίου, ἠνεῴχθησαν δὲ παραχρῆμα αἱ θύραι πᾶσαι, καὶ πάντων τὰ δεσμὰ ἀνέθη. 16.27 ἔξυπνος δὲ γενόμενος ὁ δεσμοφύλαξ καὶ ἰδὼν ἀνεῳγμένας τὰς θύρας τῆς φυλακῆς σπασάμενος τὴν μάχαιραν ἤμελλεν ἑαυτὸν ἀναιρεῖν, νομίζων ἐκπεφευγέναι τοὺς δεσμίους.
16.29 αἰτήσας δὲ φῶτα εἰσεπήδησεν, καὶ ἔντρομος γενόμενος προσέπεσεν τῷ Παύλῳ καὶ Σίλᾳ, 16.30 καὶ προαγαγὼν αὐτοὺς ἔξω ἔφη Κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ; 16.31 οἱ δὲ εἶπαν Πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου. 16.32 καὶ ἐλάλησαν αὐτῷ τὸν λόγον τοῦ θεοῦ σὺν πᾶσι τοῖς ἐν τῇ οἰκίᾳ αὐτοῦ. 16.33 καὶ παραλαβὼν αὐτοὺς ἐν ἐκείνῃ τῇ ὥρᾳ τῆς νυκτὸς ἔλουσεν ἀπὸ τῶν πληγῶν, καὶ ἐβαπτίσθη αὐτὸς καὶ οἱ αὐτοῦ ἅπαντες παραχρῆμα, 16.34 ἀναγαγών τε αὐτοὺς εἰς τὸν οἶκον παρέθηκεν τράπεζαν, καὶ ἠγαλλιάσατο πανοικεὶ πεπιστευκὼς τῷ θεῷ.
17.6 μὴ εὑρόντες δὲ αὐτοὺς ἔσυρον Ἰάσονα καί τινας ἀδελφοὺς ἐπὶ τοὺς πολιτάρχας, βοῶντες ὅτι Οἱ τὴν οἰκουμένην ἀναστατώσαντες οὗτοι καὶ ἐνθάδε πάρεισιν, 17.7 οὓς ὑποδέδεκται Ἰάσων· καὶ οὗτοι πάντες ἀπέναντι τῶν δογμάτων Καίσαρος πράσσουσι, βασιλέα ἕτερον λέγοντες εἶναι Ἰησοῦν.
17.16 Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν. 17.17 διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς Ἰουδαίοις καὶ τοῖς σεβομένοις καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας. 17.18 τινὲς δὲ καὶ τῶν Ἐπικουρίων καὶ Στωικῶν φιλοσόφων συνέβαλλον αὐτῷ, καί τινες ἔλεγον Τί ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν; οἱ δέ Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι· 17.19 ὅτι τὸν Ἰησοῦν καὶ τὴν ἀνάστασιν εὐηγγελίζετο. ἐπιλαβόμενοι δὲ αὐτοῦ ἐπὶ τὸν Ἄρειον Πάγον ἤγαγον, λέγοντες Δυνάμεθα γνῶναι τίς ἡ καινὴ αὕτη ἡ ὑπὸ σοῦ λαλουμένη διδαχή; 17.20 ξενίζοντα γάρ τινα εἰσφέρεις εἰς τὰς ἀκοὰς ἡμῶν·βουλόμεθα οὖν γνῶναι τίνα θέλει ταῦτα εἶναι. 17.21 Ἀθηναῖοι δὲ πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν ἕτερον ηὐκαίρουν ἢ λέγειν τι ἢ ἀκούειν τι καινότερον. 17.22 σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ· 17.23 διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν. 17.24 ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ 17.25 οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· 17.26 ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν, 17.27 ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. 17.28 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν 17.29 γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. 17.30 τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν, 17.31 καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν. 17.32 ἀκούσαντες δὲ ἀνάστασιν νεκρῶν οἱ μὲν ἐχλεύαζον οἱ δὲ εἶπαν Ἀκουσόμεθά σου περὶ τούτου καὶ πάλιν. 17.33 οὕτως ὁ Παῦλος ἐξῆλθεν ἐκ μέσου αὐτῶν· 17.34 τινὲς δὲ ἄνδρες κολληθέντες αὐτῷ ἐπίστευσαν, ἐν οἷς καὶ Διονύσιος ὁ Ἀρεοπαγίτης καὶ γυνὴ ὀνόματι Δάμαρις καὶ ἕτεροι σὺν αὐτοῖς.
18.2 καὶ εὑρών τινα Ἰουδαῖον ὀνόματι Ἀκύλαν, Ποντικὸν τῷ γένει, προσφάτως ἐληλυθότα ἀπὸ τῆς Ἰταλίας καὶ Πρίσκιλλαν γυναῖκα αὐτοῦ διὰ τὸ διατεταχέναι Κλαύδιον χωρίζεσθαι πάντας τοὺς Ἰουδαίους ἀπὸ τῆς Ῥώμης, προσῆλθεν αὐτοῖς, 18.3 καὶ διὰ τὸ ὁμότεχνον εἶναι ἔμενεν παρʼ αὐτοῖς καὶ ἠργάζοντο, ἦσαν γὰρ σκηνοποιοὶ τῇ τέχνῃ. διελέγετο δὲ ἐν τῇ συναγωγῇ κατὰ πᾶν σάββατον, 18.4 ἔπειθέν τε Ἰουδαίους καὶ Ἕλληνας. 18.5 Ὡς δὲ κατῆλθον ἀπὸ τῆς Μακεδονίας ὅ τε Σίλας καὶ ὁ Τιμόθεος, συνείχετο τῷ λόγῳ ὁ Παῦλος, διαμαρτυρόμενος τοῖς Ἰουδαίοις εἶναι τὸν χριστὸν Ἰησοῦν. 18.6 ἀντιτασσομένων δὲ αὐτῶν καὶ βλασφημούντων ἐκτιναξάμενος τὰ ἱμάτια εἶπεν πρὸς αὐτούς Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν· καθαρὸς ἐγώ· ἀπὸ τοῦ νῦν εἰς τὰ ἔθνη πορεύσομαι. 18.7 καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς οἰκίαν τινὸς ὀνόματι Τιτίου Ἰούστου σεβομένου τὸν θεόν, οὗ ἡ οἰκία ἦν συνομοροῦσα τῇ συναγωγῇ. 18.8 Κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῷ κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο. 1
8.9 Εἶπεν δὲ ὁ κύριος ἐν νυκτὶ διʼ ὁράματος τῷ Παύλῳ Μὴ φοβοῦ, ἀλλὰ λάλει καὶ μὴ σιωπήσῃς, 18.10 διότι ἐγώ εἰμι μετὰ σοῦ καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε, διότι λαός ἐστί μοι πολὺς ἐν τῇ πόλει ταύτῃ. 18.11 Ἐκάθισεν δὲ ἐνιαυτὸν καὶ μῆνας ἓξ διδάσκων ἐν αὐτοῖς τὸν λόγον τοῦ θεοῦ.
18.18 Ὁ δὲ Παῦλος ἔτι προσμείνας ἡμέρας ἱκανὰς τοῖς ἀδελφοῖς ἀποταξάμενος ἐξέπλει εἰς τὴν Συρίαν, καὶ σὺν αὐτῷ Πρίσκιλλα καὶ Ἀκύλας, κειράμενος ἐν Κενχρεαῖς τὴν κεφαλήν, εἶχεν γὰρ εὐχήν. 18.19 κατήντησαν δὲ εἰς Ἔφεσον, κἀκείνους κατέλιπεν αὐτοῦ, αὐτὸς δὲ εἰσελθὼν εἰς τὴν συναγωγὴν διελέξατο τοῖς Ἰουδαίοις.
18.20 ἐρωτώντων δὲ αὐτῶν ἐπὶ πλείονα χρόνον μεῖναι οὐκ ἐπένευσεν,
18.21 ἀλλὰ ἀποταξάμενος καὶ εἰπών Πάλιν ἀνακάμψω πρὸς ὑμᾶς τοῦ θεοῦ θέλοντος ἀνήχθη ἀπὸ τῆς Ἐφέσου,
18.23 διερχόμενος καθεξῆς τὴν Γαλατικὴν χώοαν καὶ Φρυγίαν, στηρίζων πάντας τοὺς μαθητάς.
18.24 Ἰουδαῖος δέ τις Ἀπολλὼς ὀνόματι, Ἀλεξανδρεὺς τῷ γένει, ἀνὴρ λόγιος, κατήντησεν εἰς Ἔφεσον, δυνατὸς ὢν ἐν ταῖς γραφαῖς.
18.25 οὗτος ἦν κατηχημένος τὴν ὁδὸν τοῦ κυρίου, καὶ ζέων τῷ πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Ἰησοῦ, ἐπιστάμενος μόνον τὸ βάπτισμα Ἰωάνου.
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8.26 οὗτός τε ἤρξατο παρρησιάζεσθαι ἐν τῇ συναγωγῇ· ἀκούσαντες δὲ αὐτοῦ Πρίσκιλλα καὶ Ἀκύλας προσελάβοντο αὐτὸν καὶ ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν ὁδὸν τοῦ θεοῦ.
18.27 βουλομένου δὲ αὐτοῦ διελθεῖν εἰς τὴν Ἀχαίαν προτρεψάμενοι οἱ ἀδελφοὶ ἔγραψαν τοῖς μαθηταῖς ἀποδέξασθαι αὐτόν· ὃς παραγενόμενος συνεβάλετο πολὺ τοῖς πεπιστευκόσιν διὰ τῆς χάριτος·
18.28 εὐτόνως γὰρ τοῖς Ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν χριστὸν Ἰησοῦν.
19.1 Ἐγένετο δὲ ἐν τῷ τὸν Ἀπολλὼ εἶναι ἐν Κορίνθῳ Παῦλον διελθόντα τὰ ἀνωτερικὰ μέρη ἐλθεῖν εἰς Ἔφεσον καὶ εὑρεῖν τινὰς μαθητάς, 19.2 εἶπέν τε πρὸς αὐτούς Εἰ πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες; οἱ δὲ πρὸς αὐτόν Ἀλλʼ οὐδʼ εἰ πνεῦμα ἅγιον ἔστιν ἠκούσαμεν. 19.3 εἶπέν τε Εἰς τί οὖν ἐβαπτίσθητε; οἱ δὲ εἶπαν Εἰς τὸ Ἰωάνου βάπτισμα. 19.4 εἶπεν δὲ Παῦλος Ἰωάνης ἐβάπτισεν βάπτισμα μετανοίας, τῷ λαῷ λέγων εἰς τὸν ἐρχόμενον μετʼ αὐτὸν ἵνα πιστεύσωσιν, τοῦτʼ ἔστιν εἰς τὸν Ἰησοῦν. 19.5 ἀκούσαντες δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ· 19.6 καὶ ἐπιθέντος αὐτοῖς τοῦ Παύλου χεῖρας ἦλθε τὸ πνεῦμα τὸ ἅγιον ἐπʼ αὐτούς, ἐλάλουν τε γλώσσαις καὶ ἐπροφήτευον. 19.7 ἦσαν δὲ οἱ πάντες ἄνδρες ὡσεὶ δώδεκα. 19.8 Εἰσελθὼν δὲ εἰς τὴν συναγωγὴν ἐπαρρησιάζετο ἐπὶ μῆνας τρεῖς διαλεγόμενος καὶ πείθων περὶ τῆς βασιλείας τοῦ θεοῦ. 19.9 ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, ἀποστὰς ἀπʼ αὐτῶν ἀφώρισεν τοὺς μαθητάς, καθʼ ἡμέραν διαλεγόμενος ἐν τῇ σχολῇ Τυράννου .
19.10 τοῦτο δὲ ἐγένετο ἐπὶ ἔτη δύο, ὥστε πάντας τοὺς κατοικοῦντας τὴν Ἀσίαν ἀκοῦσαι τὸν λόγον τοῦ κυρίου, Ἰουδαίους τε καὶ Ἕλληνας.
19.11 Δυνάμεις τε οὐ τὰς τυχούσας ὁ θεὸς ἐποίει διὰ τῶν χειρῶν Παύλου,
19.12 ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπʼ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι.
19.13 Ἐπεχείρησαν δέ τινες καὶ τῶν περιερχομένων Ἰουδαίων ἐξορκισ̀τῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ τὸ ὄνομα τοῦ κυρίου Ἰησοῦ λέγοντες Ὁρκίζω ὑμᾶς τὸν Ἰησοῦν ὃν Παῦλος κηρύσσει.
19.14 ἦσαν δέ τινος Σκευᾶ Ἰουδαίου ἀρχιερέως ἑπτὰ υἱοὶ τοῦτο ποιοῦντες.
19.15 ἀποκριθὲν δὲ τὸ πνεῦμα τὸ πονηρὸν εἶπεν αὐτοῖς Τὸν μὲν Ἰησοῦν γινώσκω καὶ τὸν Παῦλον ἐπίσταμαι, ὑμεῖς δὲ τίνες ἐστέ;
19.16 καὶ ἐφαλόμενος ὁ ἄνθρωπος ἐπʼ αὐτοὺς ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρὸν κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατʼ αὐτῶν, ὥστε γυμνοὺς καὶ τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου.
19.17 τοῦτο δὲ ἐγένετο γνωστὸν πᾶσιν Ἰουδαίοις τε καὶ Ἕλλησιν τοῖς κατοικοῦσιν τὴν Ἔφεσον, καὶ ἐπέπεσεν φόβος ἐπὶ πάντας αὐτούς, καὶ ἐμεγαλύνετο τὸ ὄνομα τοῦ κυρίου Ἰησοῦ.
19.18 πολλοί τε τῶν πεπιστευκότων ἤρχοντο ἐξομολογούμενοι καὶ ἀναγγέλλοντες τὰς πράξεις αὐτῶν,
19.19 ἱκανοὶ δὲ τῶν τὰ περίεργα πραξάντων συνενέγκαντες τὰς βίβλους κατέκαιον ἐνώπιον πάντων· καὶ συνεψήφισαν τὰς τιμὰς αὐτῶν καὶ εὗρον ἀργυρίου μυριάδας πέντε. 19.20 Οὕτως κατὰ κράτος τοῦ κυρίου ὁ λόγος ηὔξανεν καὶ ἴσχυεν. 19.21 ΩΣ ΔΕ ΕΠΛΗΡΩΘΗ ταῦτα, ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι διελθὼν τὴν Μακεδονίαν καὶ Ἀχαίαν πορεύεσθαι εἰς Ἰεροσόλυμα, εἰπὼν ὅτι Μετὰ τὸ γενέσθαι με ἐκεῖ δεῖ με καὶ Ῥώμην ἰδεῖν. 19.22 ἀποστείλας δὲ εἰς τὴν Μακεδονίαν δύο τῶν διακονούντων αὐτῷ, Τιμόθεον καὶ Ἔραστον, αὐτὸς ἐπέσχεν χρόνον εἰς τὴν Ἀσίαν. 19.23 Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ. 1
9.24 Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν, 19.25 οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν Ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστίν, 19.26 καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον Ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς Ἀσίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι. 19.27 οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη ἡ Ἀσία καὶ ἡ οἰκουμένη σέβεται. 19.28 ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες Μεγάλη ἡ Ἄρτεμις Ἐφεσίων. 19.29 καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου. 19.30 Παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί· 19.31 τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. 19.32 ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συνκεχυμένη, καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν. 19.33 ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον προβαλόντων αὐτὸν τῶν Ἰουδαίων, ὁ δὲ Ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ. 19.34 ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡσεὶ ἐπὶ ὥρας δύο κραζόντων Μεγάλη ἡ Ἄρτεμις Ἐφεσίων . 19.35 καταστείλας δὲ τὸν ὄχλον ὁ γραμματεύς φησιν Ἄνδρες Ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν Ἐφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης Ἀρτέμιδος καὶ τοῦ διοπετοῦς; 19.36 ἀναντιρήτων οὖν ὄντων τούτων δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν καὶ μηδὲν προπετὲς πράσσειν. 19.37 ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν. 19.38 εἰ μὲν οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται ἔχουσιν πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ ἀνθύπατοί εἰσιν, ἐγκαλείτωσαν ἀλλήλοις. 19.39 εἰ δέ τι περαιτέρω ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται. 19.40 καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον μηδενὸς αἰτίου ὑπάρχοντος, περὶ οὗ οὐ δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης. 19.41 καὶ ταῦτα εἰπὼν ἀπέλυσεν τὴν ἐκκλησίαν.
20.32 καὶ τὰ νῦν παρατίθεμαι ὑμᾶς τῷ κυρίῳ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ τῷ δυναμένῳ οἰκοδομῆσαι καὶ δοῦναι τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν.
21.4 ἀνευρόντες δὲ τοὺς μαθητὰς ἐπεμείναμεν αὐτοῦ ἡμέρας ἑπτά, οἵτινες τῷ Παύλῳ ἔλεγον διὰ τοῦ πνεύματος μὴ ἐπιβαίνειν εἰς Ἰεροσόλυμα.
22.3 Ἐγώ εἰμι ἀνὴρ Ἰουδαῖος, γεγεννημένος ἐν Ταρσῷ τῆς Κιλικίας, ἀνατεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ παρὰ τοὺς πόδας Γαμαλιήλ, πεπαιδευμένος κατὰ ἀκρίβειαν τοῦ πατρῴου νόμου, ζηλωτὴς ὑπάρχων τοῦ θεοῦ καθὼς πάντες ὑμεῖς ἐστὲ σήμερον, 2
2.16 καὶ νῦν τί μέλλεις; ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ.
22.28 ὁ δὲ ἔφη Ναί. ἀπεκρίθη δὲ ὁ χιλίαρχος Ἐγὼ πολλοῦ κεφαλαίου τὴν πολιτείαν ταύτην ἐκτησάμην. ὁ δὲ Παῦλος ἔφη Ἐγὼ δὲ καὶ γεγέννημαι.
26.4 Τὴν μὲν οὖν βίωσίν μου ἐκ νεότητος τὴν ἀπʼ ἀρχῆς γενομένην ἐν τῷ ἔθνει μου ἔν τε Ἰεροσολύμοις ἴσασι πάντες Ἰουδαῖοι,
28.22 ἀξιοῦμεν δὲ παρὰ σοῦ ἀκοῦσαι ἃ φρονεῖς, περὶ μὲν γὰρ τῆς αἱρέσεως ταύτης γνωστὸν ἡμῖν ἐστὶν ὅτι πανταχοῦ ἀντιλέγεται.
28.24 Καὶ οἱ μὲν ἐπείθοντο τοῖς λεγομένοις οἱ δὲ ἠπίστουν, 28.25 ἀσύμφωνοι δὲ ὄντες πρὸς ἀλλήλους ἀπελύοντο, εἰπόντος τοῦ Παύλου ῥῆμα ἓν ὅτι Καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν διὰ Ἠσαίου τοῦ προφήτου πρὸς τοὺς πατέρας ὑμῶν 2
8.26 λέγων 28.28 γνωστὸν οὖν ὑμῖν ἔστω ὅτι τοῖς ἔθνεσιν ἀπεστάλη τοῦτο τὸ σωτήριον τοῦ θεοῦ· αὐτοὶ καὶ ἀκούσονται. 28.30 Ἐνέμεινεν δὲ διετίαν ὅλην ἐν ἰδίῳ μισθώματι, καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν, 28.31 κηρύσσων τὴν βασιλείαν τοῦ θεοῦ καὶ διδάσκων τὰ περὶ τοῦ κυρίου Ἰησοῦ Χριστοῦ μετὰ πάσης παρρησίας ἀκωλύτως.'' None | sup>
2.1 Now when the day of Pentecost had come, they were all with one accord in one place. 2.2 Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. 2.3 Tongues like fire appeared and were distributed to them, and it sat on each one of them. 2.4 They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.5 Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. 2.6 When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language. 2.7 They were all amazed and marveled, saying to one another, "Behold, aren\'t all these who speak Galileans? 2.8 How do we hear, everyone in our own native language? 2.9 Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia,
2.10 Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes,
2.11 Cretans and Arabians: we hear them speaking in our languages the mighty works of God!"
2.38 Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit.
5.9 But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out."
6.5 These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch;
8.9 But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one,
8.26 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."
8.29 The Spirit said to Philip, "Go near, and join yourself to this chariot."
9.24 but their plot became known to Saul. They watched the gates both day and night that they might kill him,
10.34 Peter opened his mouth and said, "Truly I perceive that God doesn\'t show favoritism;
10.44 While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word. 10.45 They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles. 10.46 For they heard them speak with other languages and magnify God. Then Peter answered,
10.48 He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days.
11.15 As I began to speak, the Holy Spirit fell on them, even as on us at the beginning. ' "11.16 I remembered the word of the Lord, how he said, 'John indeed baptized in water, but you will be baptized in the Holy Spirit.' " '11.17 If then God gave to them the same gift as us, when we believed in the Lord Jesus Christ, who was I, that I could withstand God?" 11.18 When they heard these things, they held their peace, and glorified God, saying, "Then God has also granted to the Gentiles repentance to life!"
12.7 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.
13.6 When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus, 13.7 who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God. 13.8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith. 13.9 But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him, 13.10 and said, "Full of all deceit and all cunning, you son of the devil, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? 13.11 Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!"Immediately there fell on him a mist and darkness. He went around seeking someone to lead him by the hand. 13.12 Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.
13.14 But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15 After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak." 13.16 Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.17 The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.18 For about the time of forty years he put up with them in the wilderness. 13.19 When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20 After these things he gave them judges until Samuel the prophet. 13.21 Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. ' "13.22 When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' " "13.23 From this man's seed, God has brought salvation to Israel according to his promise, " '13.24 before his coming, when John had first preached the baptism of repentance to all the people of Israel. ' "13.25 As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' " '13.26 Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. ' "13.27 For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. " '13.28 Though they found no cause for death, they still asked Pilate to have him killed. 13.29 When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30 But God raised him from the dead, 13.31 and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32 We bring you good news of the promise made to the fathers, ' "13.33 that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' " '13.34 "Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: \'I will give you the holy and sure blessings of David.\ "13.35 Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' " '13.36 For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37 But he whom God raised up saw no decay. 13.38 Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins, 13.39 and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 13.40 Beware therefore, lest that come on you which is spoken in the prophets: 13.41 \'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.\'" 13.42 So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. 13.43 Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God. 13.44 The next Sabbath almost the whole city was gathered together to hear the word of God. 13.45 But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed. 13.46 Paul and Barnabas spoke out boldly, and said, "It was necessary that God\'s word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 13.47 For so has the Lord commanded us, saying, \'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.\'" 13.48 As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed. ' "13.49 The Lord's word was spread abroad throughout all the region. " '13.50 But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders. 13.51 But they shook off the dust of their feet against them, and came to Iconium. 13.52 The disciples were filled with joy with the Holy Spirit.
14.11 When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men!" 14.12 They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker. 14.13 The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes.
16.13 On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 16.14 A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul.
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!" 16.18 This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour.
16.23 When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely, 16.24 who, having received such a charge, threw them into the inner prison, and secured their feet in the stocks. 16.25 But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. ' "16.26 Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyone's bonds were loosened. " '16.27 The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped.
16.29 He called for lights and sprang in, and, fell down trembling before Paul and Silas, 16.30 and brought them out and said, "Sirs, what must I do to be saved?" 16.31 They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household." 16.32 They spoke the word of the Lord to him, and to all who were in his house. 16.33 He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household. 16.34 He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God.
17.6 When they didn\'t find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also, 17.7 whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!"
17.16 Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. 17.17 So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. 17.18 Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. 17.19 They took hold of him, and brought him to the Areopagus, saying, "May we know what this new teaching is, which is spoken by you? 17.20 For you bring certain strange things to our ears. We want to know therefore what these things mean." 17.21 Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing. 17.22 Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. ' "17.23 For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. " '17.24 The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, ' "17.25 neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. " '17.26 He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation, 17.27 that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. ' "17.28 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' " '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. 17.30 The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, 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." 17.32 Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you yet again concerning this." 17.33 Thus Paul went out from among them. 17.34 But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.
18.2 He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them, 18.3 and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. 18.4 He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. 18.5 But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 18.6 When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles!" 18.7 He departed there, and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. 18.8 Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 1
8.9 The Lord said to Paul in the night by a vision, "Don\'t be afraid, but speak and don\'t be silent; 18.10 for I am with you, and no one will attack you to harm you, for I have many people in this city." 18.11 He lived there a year and six months, teaching the word of God among them.
18.18 Paul, having stayed after this yet many days, took his leave of the brothers, and sailed from there for Syria, with Priscilla and Aquila with him. He shaved his head in Cenchreae, for he had a vow. 18.19 He came to Ephesus, and he left them there; but he himself entered into the synagogue, and reasoned with the Jews.
18.20 When they asked him to stay with them a longer time, he declined;
18.21 but taking his leave of them, and saying, "I must by all means keep this coming feast in Jerusalem, but I will return again to you if God wills," he set sail from Ephesus.
18.23 Having spent some time there, he departed, and went through the region of Galatia, and Phrygia, in order, establishing all the disciples.
18.24 Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures.
18.25 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.
1
8.26 He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately.
18.27 When he had determined to pass over into Achaia, the brothers encouraged him, and wrote to the disciples to receive him. When he had come, he helped them much, who had believed through grace;
18.28 for he powerfully refuted the Jews, publicly showing by the Scriptures that Jesus was the Christ.
19.1 It happened that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus, and found certain disciples. 19.2 He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven\'t even heard that there is a Holy Spirit." 19.3 He said, "Into what then were you baptized?"They said, "Into John\'s baptism." 19.4 Paul said, "John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus." 19.5 When they heard this, they were baptized into the name of the Lord Jesus. 19.6 When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied. 19.7 They were about twelve men in all. 19.8 He entered into the synagogue, and spoke boldly for a period of three months, reasoning and persuading about the things concerning the Kingdom of God. 19.9 But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus.
19.10 This continued for two years, so that all those who lived in Asia heard the word of the Lord Jesus, both Jews and Greeks.
19.11 God worked special miracles by the hands of Paul,
19.12 so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out.
19.13 But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches."
19.14 There were seven sons of one Sceva, a Jewish chief priest, who did this.
19.15 The evil spirit answered, "Jesus I know, and Paul I know, but who are you?"
19.16 The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded.
19.17 This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified.
19.18 Many also of those who had believed came, confessing, and declaring their deeds.
19.19 Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 19.20 So the word of the Lord was growing and becoming mighty. 19.21 Now after these things had ended, Paul determined in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, "After I have been there, I must also see Rome." 19.22 Having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a while. 19.23 About that time there arose no small stir concerning the Way. 1
9.24 For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen, 19.25 whom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth. 19.26 You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands. 19.27 Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships." 19.28 When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians!"' "19.29 The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. " "19.30 When Paul wanted to enter in to the people, the disciples didn't allow him. " '19.31 Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. ' "19.32 Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. " '19.33 They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. 19.34 But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!" 19.35 When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn\'t know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? ' "19.36 Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash. " '19.37 For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. 19.38 If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another. 19.39 But if you seek anything about other matters, it will be settled in the regular assembly. 19.40 For indeed we are in danger of being accused concerning this day\'s riot, there being no cause. Concerning it, we wouldn\'t be able to give an account of this commotion." 19.41 When he had thus spoken, he dismissed the assembly.
20.32 Now, brothers, I entrust you to God, and to the word of his grace, which is able to build up, and to give you the inheritance among all those who are sanctified.
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.
22.3 "I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. ' "2
2.16 Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.' " 22.28 The commanding officer answered, "I bought my citizenship for a great price."Paul said, "But I was born a Roman."
26.4 "Indeed, all the Jews know my way of life from my youth up, which was from the beginning among my own nation and at Jerusalem;
28.22 But we desire to hear from you what you think. For, as concerning this sect, it is known to us that everywhere it is spoken against."
28.24 Some believed the things which were spoken, and some disbelieved. 28.25 When they didn\'t agree among themselves, they departed after Paul had spoken one word, "The Holy Spirit spoke well through Isaiah, the prophet, to our fathers, ' "2
8.26 saying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive. " "28.27 For this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, Hear with their ears, Understand with their heart, And would turn again, And I would heal them.' " '28.28 "Be it known therefore to you, that the salvation of God is sent to the Gentiles. They will also hear." 2
8.29 When he had said these words, the Jews departed, having a great dispute among themselves. 28.30 Paul stayed two whole years in his own rented house, and received all who went in to him, 28.31 preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hinderance. '' None |
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35. New Testament, Apocalypse, 2.6, 2.15, 9.21, 18.2, 18.23, 21.8, 22.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Books burnt in Ephesus • Ephesians (letter), addressees of • Ephesians (letter), authorship of • Ephesians, Author/authorship • Ephesians, Hapax legomena • Ephesos, John (presbyter and evangelist) • Ephesus • Ephesus,
Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 163; Huttner (2013), Early Christianity in the Lycus Valley, 10; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 181, 189; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 773; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 542; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 161; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
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2.6 ἀλλὰ τοῦτο ἔχεις ὅτι μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν, ἃ κἀγὼ μισῶ.
2.15 οὕτως ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν Νικολαϊτῶν ὁμοίως.
9.21 καὶ οὐ μετενόησαν ἐκ τῶν φόνων αὐτῶν οὔτε ἐκτῶν φαρμάκωναὐτῶν οὔτε ἐκτῆς πορνείαςαὐτῶν οὔτε ἐκ τῶν κλεμμάτων αὐτῶν.
18.2 καὶ ἔκραξεν ἐν ἰσχυρᾷ φωνῇ λέγωνἜπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη,καὶ ἐγένετοκατοικητήριον δαιμονίωνκαὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου καὶ μεμισὴμένου,
18.23 καὶ φῶς λύχνουοὐ μὴ φάνῃ ἐν σοὶ ἔτι,καὶ φωνὴ νυμφίου καὶ νύμφηςοὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι· ὅτι οἱἔμποροίσου ἦσανοἱ μεγιστᾶνες τῆς γῆς,ὅτιἐν τῇ φαρμακίᾳ σουἐπλανήθησαν πάντα τὰ ἔθνη,
21.8 τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσι καὶ πόρνοις καὶ φαρμακοῖς καὶ εἰδωλολάτραις καὶ πᾶσι τοῖς ψευδέσιν τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῆκαιομένῃ πυρὶ καὶ θείῳ,ὅ ἐστιν ὁ θάνατος ὁ δεύτερος. 2
2.15 ἔξω οἱ κύνες καὶ οἱ φαρμακοὶ καὶ οἱ πόρνοι καὶ οἱ φονεῖς καὶ οἱ εἰδωλολάτραι καὶ πᾶς φιλῶν καὶ ποιῶν ψεῦδος.'' None | sup>
2.6 But this you have, that you hate the works of the Nicolaitans, which I also hate.
2.15 So you also have some who hold to the teaching of the Nicolaitans in the same way. ' "
9.21 They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts. " 18.2 He cried with a mighty voice, saying, "Fallen, fallen is Babylon the great, and has become a habitation of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird!
18.23 The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived.
21.8 But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death." 2
2.15 Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.'' None |
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36. New Testament, Colossians, None (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bible, books, Ephesians • Ephesians • Ephesians (Epistle), • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • Ephesians, Addressees/recipients • Ephesians, Author/authorship • Ephesians, Christology • Ephesians, Circular letter • Ephesians, Dependancy on Colossians • Ephesians, Ecclesiology • Ephesians, Eulogy • Ephesians, Hapax legomena • Ephesians, Historical background • Ephesians, Introductory questions • Ephesians, Letter to the • Ephesians, Power terminology • Ephesos, Christianity • Ephesos, Paul’s sojourn • Ephesos, silversmiths • Ephesus • Ephesus, Development of the early church • Ephesus, Neokoros (of Artemis) • Ephesus, buildings and streets, Harbour Street • Heraclitus of Ephesus • Intertextuality, Between Ephesians and Gospel of John • Onesimus of Ephesus, • temple, in Ephesians • unity among Christ-followers, expressed in familial language, in Ephesians • unity among Christ-followers, in Ephesians and Gospel of John
Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 168, 175, 177, 179, 184, 185, 215; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 309; Huttner (2013), Early Christianity in the Lycus Valley, 91, 94, 109, 111, 113, 114, 137, 142; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 6, 69, 181, 187, 189, 191, 195, 198, 200, 202, 204, 207, 210, 211, 212, 216, 218, 243, 245, 246, 247, 253, 268, 270, 272, 300, 310; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 153, 156, 159, 359; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 140; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 529; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 177, 183, 184, 185, 186; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 177, 183, 184, 185, 186; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 30, 103, 143, 173, 174, 582, 593, 594, 597, 602; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 29, 115, 117, 119, 125; deSilva (2022), Ephesians, 8, 9, 11
| 1.3 Εὐχαριστοῦμεν τῷ θεῷ πατρὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πάντοτε περὶ ὑμῶν προσευχόμενοι, 1.4 ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ καὶ τὴν ἀγάπην ἣν ἔχετε εἰς πάντας τοὺς ἁγίους 1.5 διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς, ἣν προηκούσατε ἐν τῷ λόγῳ τῆς ἀληθείας τοῦ εὐαγγελίου τοῦ παρόντος εἰς ὑμᾶς, 1.6 καθὼς καὶ ἐν παντὶ τῷ κόσμῳ ἐστὶν καρποφορούμενον καὶ αὐξανόμενον καθὼς καὶ ἐν ὑμῖν, ἀφʼ ἧς ἡμέρας ἠκούσατε καὶ ἐπέγνωτε τὴν χάριν τοῦ θεοῦ ἐν ἀληθείᾳ· 1.7 καθὼς ἐμάθετε ἀπὸ Ἐπαφρᾶ τοῦ ἀγαπητοῦ συνδούλου ἡμῶν, ὅς ἐστιν πιστὸς ὑπὲρ ἡμῶν διάκονος τοῦ χριστοῦ, 1.8 ὁ καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν πνεύματι. 1.9 Διὰ τοῦτο καὶ ἡμεῖς, ἀφʼ ἧς ἡμέρας ἠκούσαμεν, οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, 1.10 περιπατῆσαι ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρεσκίαν ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ θεοῦ, 1.11 ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς, 1.12 εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι ὑμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί, 1.13 ὃς ἐρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ, 1.14 ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν· 1.15 ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, 1.16 ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 1.17 καὶ αὐτὸς ἔστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν, 1.18 καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, 1.19 ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι 1.20 καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, διʼ αὐτοῦ εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς· 1.22 νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, — παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ, 1.23 εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου οὗ ἠκούσατε, τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν, οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος. 1.25 ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ, 1.26 τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, — νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, 1.27 οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης· 2.2 ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν, συνβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ, 2.9 ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, 2.10 καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας, 2.11 ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ χριστοῦ, 2.12 συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν· 2.13 καὶ ὑμᾶς νεκροὺς ὄντας τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ· χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα, 2.15 ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ. 2.18 μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, 2.19 καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συνβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ. 3.1 Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος· 3.3 καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ χριστῷ ἐν τῷ θεῷ· 3.4 ὅταν ὁ χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ· 3.11 ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός. 3.15 καὶ ἡ εἰρήνη τοῦ χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι· καὶ εὐχάριστοι γίνεσθε. 3.16 ὁ λόγος τοῦ χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως ἐν πάσῃ σοφίᾳ· διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς, ὕμνοις, ᾠδαῖς πνευματικαῖς ἐν χάριτι, ᾁδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ· 3.24 εἰδότες ὅτι ἀπὸ κυρίου ἀπολήμψεσθε τὴν ἀνταπόδοσιν τῆς κληρονομίας· τῷ κυρίῳ Χριστῷ δουλεύετε· 4.3 προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ θεὸς ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου, λαλῆσαι τὸ μυστήριον τοῦ χριστοῦ, διʼ ὃ καὶ δέδεμαι, 4.4 ἵνα φανεράσω αὐτὸ ὡς δεῖ με λαλῆσαι. 4.7 Τὰ κατʼ ἐμὲ πάντα γνωρίσει ὑμῖν Τύχικος ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος καὶ σύνδουλος ἐν κυρίῳ, 4.8 ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν, 4.9 σὺν Ὀνησίμῳ τῷ πιστῷ καὶ ἀγαπητῷ ἀδελφῷ, ὅς ἐστιν ἐξ ὑμῶν· πάντα ὑμῖν γνωρίσουσιν τὰ ὧδε.' 4.12 ἀσπάζεται ὑμᾶς Ἐπαφρᾶς ὁ ἐξ ὑμῶν, δοῦλος Χριστοῦ Ἰησοῦ, πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς, ἵνα σταθῆτε τέλειοι καὶ πεπληροφορημένοι ἐν παντὶ θελήματι τοῦ θεοῦ. 4.13 μαρτυρῶ γὰρ αὐτῷ ὅτι ἔχει πολὺν πόνον ὑπὲρ ὑμῶν καὶ τῶν ἐν Λαοδικίᾳ καὶ τῶν ἐν Ἱερᾷ Πόλει. 4.16 καὶ ὅταν ἀναγνωσθῇ παρʼ ὑμῖν ἡ ἐπιστολή, ποιήσατε ἵνα καὶ ἐν τῇ Λαοδικέων ἐκκλησίᾳ ἀναγνωσθῇ, καὶ τὴν ἐκ Λαοδικίας ἵνα καὶ ὑμεῖς ἀναγνῶτε. ' None | 1.3 We give thanks to God the Father of our Lord Jesus Christ, praying always for you, 1.4 having heard of your faith in Christ Jesus, and of the love which you have toward all the saints, 1.5 because of the hope which is laid up for you in the heavens, whereof you heard before in the word of the truth of the gospel, 1.6 which has come to you; even as it is in all the world and is bearing fruit and increasing, as it does in you also, since the day you heard and knew the grace of God in truth; 1.7 even as you learned of Epaphras our beloved fellow servant, who is a faithful minister of Christ on our behalf, 1.8 who also declared to us your love in the Spirit. ' "1.9 For this cause, we also, since the day we heard this, don't cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, " '1.10 that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God; 1.11 strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy; 1.12 giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light; 1.13 who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 1.14 in whom we have our redemption through his blood, the forgiveness of our sins; 1.15 who is the image of the invisible God, the firstborn of all creation. 1.16 For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17 He is before all things, and in him all things are held together. 1.18 He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19 For all the fullness was pleased to dwell in him; 1.20 and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. 1.22 yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him, 1.23 if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the gospel which you heard, which is being proclaimed in all creation under heaven; of which I, Paul, was made a servant. 1.25 of which I was made a servant, according to the stewardship of God which was given me toward you, to fulfill the word of God, 1.26 the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, 1.27 to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; 2.2 that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ, 2.9 For in him all the fullness of the Godhead dwells bodily, 2.10 and in him you are made full, who is the head of all principality and power; 2.11 in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12 having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13 You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; 2.15 having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 2.18 Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind, ' "2.19 and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. " '3.1 If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. ' "3.3 For you died, and your life is hidden with Christ in God. 3.4 When Christ, our life, is revealed, then you will also be revealed with him in glory. 3.11 where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. " '3.15 And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. 3.16 Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. 3.24 knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ. 4.3 praying together for us also, that God may open to us a door for the word, to speak the mystery of Christ, for which I am also in bonds; 4.4 that I may reveal it as I ought to speak. 4.7 All my affairs will be made known to you by Tychicus, the beloved brother, faithful servant, and fellow bondservant in the Lord. 4.8 I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts, 4.9 together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything that is going on here. ' 4.12 Epaphras, who is one of you, a servant of Christ, salutes you, always striving for you in his prayers, that you may stand perfect and complete in all the will of God. 4.13 For I testify about him, that he has great zeal for you, and for those in Laodicea, and for those in Hierapolis. 4.16 When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea. ' None |
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37. New Testament, Ephesians, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.25, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 4, 4.1, 4.1-6.20, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.25-5.2, 4.26, 4.27, 4.30, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.13, 5.14, 5.15, 5.16, 5.18, 5.19, 5.20, 5.21, 5.21-6.9, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 6, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bible, books, Ephesians • Ephesians • Ephesians (Epistle), • Ephesians (letter), addressees of • Ephesians (letter), authorship of • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • Ephesians (letter), –occasion for writing • Ephesians, • Ephesians, Addressees/recipients • Ephesians, Author/authorship • Ephesians, Christology • Ephesians, Circular letter • Ephesians, Dependancy on Colossians • Ephesians, Ecclesiology • Ephesians, Eschatology • Ephesians, Eulogy • Ephesians, Gnostic elements • Ephesians, Hapax legomena • Ephesians, Historical background • Ephesians, Impersonal nature • Ephesians, Introductory questions • Ephesians, Letter to the • Ephesians, Life-setting • Ephesians, Miagraphae legomena • Ephesians, Power terminology • Ephesians, Purpose • Ephesos, Tetragonos Agora, slavery • Ephesus • Ephesus, • Ephesus, Development of the early church • Ephesus, Neokoros (of Artemis) • Ephesus, Pauline ministry/mission • Ephesus, Sacred identity • Ephesus, buildings and streets, Commercial Agora • Ephesus, buildings and streets, Great Theatre • Ephesus, buildings and streets, Harbour Street • Ephesus, buildings and streets, Magnesian Gate • Ephesus, buildings and streets, Prytaneion • Ephesus, buildings and streets, Triodos • Ephesus, buildings and streets, Wall of Lysimachus • Ephesus, geography • Ephesus, geography, %OEOGD÷ • Epistle to the Ephesians • Heraclitus of Ephesus • Ignatius, Use of Ephesians • Intertextuality, Between Ephesians and Gospel of John • Shepherd of Hermas, Use of Ephesians • temple, in Ephesians • unity among Christ-followers, expressed in familial language, in Ephesians • unity among Christ-followers, in Ephesians and Gospel of John
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 194; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 111, 112; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 163, 164, 165, 166, 168, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 205, 212, 213, 214, 215, 218, 219, 220, 223, 224; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 309, 310; Huttner (2013), Early Christianity in the Lycus Valley, 91, 94, 98, 114, 137; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 2, 6, 21, 37, 41, 44, 52, 54, 55, 56, 57, 60, 61, 62, 63, 64, 66, 67, 68, 70, 72, 73, 75, 181, 182, 183, 187, 189, 190, 191, 193, 195, 196, 197, 198, 199, 200, 201, 202, 204, 206, 207, 208, 210, 211, 212, 213, 215, 216, 218, 219, 220, 221, 223, 229, 230, 231, 235, 237, 239, 241, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 258, 260, 261, 262, 263, 264, 265, 268, 269, 270, 272, 277, 278, 300, 302, 305, 307, 308, 310, 313, 317, 318, 320, 321, 323; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 155, 159; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 89; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 140; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 50; Nasrallah (2019), Archaeology and the Letters of Paul, 73; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 183, 184, 185; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 183, 184, 185; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 103, 143, 173, 174, 175, 176, 182, 211, 317, 336, 510, 582, 585, 586, 587, 588, 589, 593, 594, 595, 596, 597, 598, 599, 600, 601, 602, 603, 604, 605, 606, 607, 608; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 22, 24, 29, 115, 116, 117, 118, 119, 120, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 17, 20; deSilva (2022), Ephesians, 7, 8, 9, 10, 11
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1.1 ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ τοῖς ἁγίοις τοῖς οὖσιν ἐν Ἐφέσῳ καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ·
1.2 χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.
1.3 Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ,
1.
4 καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ,
1.
5 προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ,
1.
6 εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ,
1.7 ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων,
1.8 κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ
1.9 ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ
1.10 εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ,
1.11 ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ,
1.12 εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ χριστῷ·
1.13 ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ,
1.1
4 ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ.
1.1
5 Διὰ τοῦτο κἀγώ, ἀκούσας τὴν καθʼ ὑμᾶς πίστιν ἐν τῷ κυρίῳ Ἰησοῦ καὶ τὴν εἰς πάντας τοὺς ἁγίους,
1.1
6 οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν μνείαν ποιούμενος ἐπὶ τῶν προσευχῶν μου,
1.17 ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης, δῴη ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ,
1.18 πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις,
1.19 καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ
1.20 ἣν ἐνήργηκεν ἐν τῷ χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις
1.21 ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι·
1.22 καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ,
1.23 ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου.
2.1 καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν,
2.2 ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας·
2.3 ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·—
2.
4 ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς,
2.
5 καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ χριστῷ,— χάριτί ἐστε σεσωσμένοι, καὶ
2.
6 — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ,
2.7 ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφʼ ἡμᾶς ἐν Χριστῷ Ἰησοῦ. τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ πίστεως·
2.8 καὶ τοῦτο
2.9 οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται.
2.10 αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς οἷς προητοίμασεν ὁ θεὸς ἵνα ἐν αὐτοῖς περιπατήσωμεν.
2.11 Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου,
2.12 — ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ.
2.13 νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ.
2.1
4 Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν
2.1
5 ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην,
2.1
6 καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ·
2.17 καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς·
2.18 ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα.
2.19 Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ,
2.20 ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ,
2.21 ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ,
2.22 ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι.
3.1 Τούτου χάριν ἐγὼ Παῦλος ὁ δέσμιος τοῦ χριστοῦ Ἰησοῦ ὑπὲρ ὑμῶν τῶν ἐθνῶν,—
3.2 εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς,
3.3 ὅτι κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ,
3.
4 πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ χριστοῦ,
3.
5 ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι,
3.
6 εἶναι τὰ ἔθνη συνκληρονόμα καὶ σύνσωμα καὶ συνμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου,
3.7 οὗ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ —
3.8 ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη — τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ χριστοῦ,
3.9 καὶ φωτίσαι τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι,
3.10 ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ,
3.11 κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν,
3.12 ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ.
3.13 Διὸ αἰτοῦμαι μὴ ἐνκακεῖν ἐν ταῖς θλίψεσίν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν.
3.1
4 Τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα,
3.1
5 ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται,
3.1
6 ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον,
3.17 κατοικῆσαι τὸν χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν ἐν ἀγάπῃ· ἐρριζωμένοι καὶ τεθεμελιωμένοι,
3.18 ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος,
3.19 γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ χριστοῦ, ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ.
3.20 Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν,
3.21 αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων· ἀμήν.
4.1 Παρακαλῶ οὖν ὑμᾶς ἐγὼ ὁ δέσμιος ἐν κυρίῳ ἀξίως περιπατῆσαι τῆς κλήσεως ἧς ἐκλήθητε,
4.3 σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης·
4.
4 ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν·
4.
5 εἷς κύριος, μία πίστις, ἓν βάπτισμα· εἷς θεὸς καὶ πατὴρ πάντων,
4.
6 ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν.
4.7 Ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη ἡ χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ χριστοῦ.
4.8 διὸ λέγει Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, καὶ ἔδωκεν δόματα τοῖς ἀνθρώποις.
4.9 τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς;
4.10 ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα.
4.11 καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους,
4.12 πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ,
4.13 μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ,
4.1
4 ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβίᾳ τῶν ἀνθρώπων ἐν πανουργίᾳ πρὸς τὴν μεθοδίαν τῆς πλάνης,
4.1
5 ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός,
4.1
6 ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συνβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ.
4.17 Τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν κυρίῳ, μηκέτι ὑμᾶς περιπατεῖν καθὼς καὶ τὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν,
4.18 ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ, διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν,
4.19 οἵτινες ἀπηλγηκότες ἑαυτοὺς παρέδωκαν τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας πάσης ἐν πλεονεξίᾳ.
4.20 Ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν χριστόν,
4.21 εἴ γε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε, καθὼς ἔστιν ἀλήθεια ἐν τῷ Ἰησοῦ,
4.22 ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης,
4.23 ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν,
4.2
4 καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας.
4.2
5 Διὸ ἀποθέμενοι τὸ ψεῦδος λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ, ὅτι ἐσμὲν ἀλλήλων μέλη.
4.2
6 ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ παροργισμῷ ὑμῶν,
4.27 μηδὲ δίδοτε τόπον τῷ διαβόλῳ.
4.30 καὶ μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως.
5.1 γίνεσθε οὖν μιμηταὶ τοῦ θεοῦ, ὡς τέκνα ἀγαπητά, καὶ περιπατεῖτε ἐν ἀγάπῃ,
5.2 καθὼς καὶ ὁ χριστὸς ἠγάπησεν ὑμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ὑμῶν προσφορὰν καὶ θυσίαν τῷ θεῷ εἰς ὀσμὴν εὐωδίας.
5.3 Πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν,
5.
4 καθὼς πρέπει ἁγίοις, καὶ αἰσχρότης καὶ μωρολογία ἢ εὐτραπελία, ἃ οὐκ ἀνῆκεν, ἀλλὰ μᾶλλον εὐχαριστία.
5.
5 τοῦτο γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ χριστοῦ καὶ θεοῦ.
5.
6 Μηδεὶς ὑμᾶς ἀπατάτω κενοῖς λόγοις, διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθίας.
5.7 μὴ οὖν γίνεσθε συνμέτοχοι αὐτῶν·
5.8 ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ·
5.9 ὡς τέκνα φωτὸς περιπατεῖτε, ὁ γὰρ καρπὸς τοῦ φωτὸς ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ,
5.10 δοκιμάζοντες τί ἐστιν εὐάρεστον τῷ κυρίῳ·
5.11 καὶ μὴ συνκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγχετε,
5.13 τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται, πᾶν γὰρ τὸ φανερούμενον φῶς ἐστίν.
5.1
4 διὸ λέγει Ἔγειρε, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ χριστός.
5.1
5 Βλέπετε οὖν ἀκριβῶς πῶς περιπατεῖτε, μὴ ὡς ἄσοφοι ἀλλʼ ὡς σοφοί,
5.18 καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστὶν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι,
5.19 λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾁδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ,
5.20 εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῷ θεῷ καὶ πατρί,
5.21 ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ.
5.22 Αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὡς τῷ κυρίῳ,
5.23 ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος.
5.2
4 ἀλλὰ ὡς ἡ ἐκκλησία ὑποτάσσεται τῷ χριστῷ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν παντί.
5.2
5 Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς,
5.2
6 ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι,
5.27 ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλʼ ἵνα ᾖ ἁγία καὶ ἄμωμος.
5.28 οὕτως ὀφείλουσιν καὶ οἱ ἄνδρες ἀγαπᾷν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα· ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ,
5.29 οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς καὶ ὁ χριστὸς τὴν ἐκκλησίαν,
5.30 ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ.
5.31 ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.
5.32 τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν.
5.33 πλὴν καὶ ὑμεῖς οἱ καθʼ ἕνα ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα.
6.
4 Καὶ οἱ πατέρες, μὴ παροργίζετε τὰ τέκνα ὑμῶν, ἀλλὰ ἐκτρέφετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσία Κυρίου.
6.
5 Οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἁπλότητι τῆς καρδίας ὑμῶν ὡς τῷ χριστῷ,
6.
6 μὴ κατʼ ὀφθαλμοδουλίαν ὡς ἀνθρωπάρεσκοι ἀλλʼ ὡς δοῦλοι Χριστοῦ ποιοῦντες τὸ θέλημα τοῦ θεοῦ,
6.7 ἐκ ψυχῆς μετʼ εὐνοίας δουλεύοντες, ὡς τῷ κυρίῳ καὶ οὐκ ἀνθρώποις,
6.8 εἰδότες ὅτι ἕκαστος, ἐάν τι ποιήσῃ ἀγαθόν, τοῦτο κομίσεται παρὰ κυρίου, εἴτε δοῦλος εἴτε ἐλεύθερος.
6.9 Καὶ οἱ κύριοι, τὰ αὐτὰ ποιεῖτε πρὸς αὐτούς, ἀνιέντες τὴν ἀπειλήν, εἰδότες ὅτι καὶ αὐτῶν καὶ ὑμῶν ὁ κύριός ἐστιν ἐν οὐρανοῖς, καὶ προσωπολημψία οὐκ ἔστιν παρʼ αὐτῷ.'
6.10 Τοῦ λοιποῦ ἐνδυναμοῦσθε ἐν κυρίῳ καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ.
6.11 ἐνδύσασθε τὴν πανοπλίαν τοῦ θεοῦ πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδίας τοῦ διαβόλου·
6.12 ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις.
6.13 διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ καὶ ἅπαντα κατεργασάμενοι στῆναι.
6.1
4 στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθεία, καὶ ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης,
6.1
5 καὶ ὑποδησάμενοι τους πόδας ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου τῆς εἰρήνης,
6.1
6 ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι·
6.17 καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ πνεύματος,
6.18 ὅ ἐστιν ῥῆμα θεοῦ, διὰ πάσης προσευχῆς καὶ δεήσεως, προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ πάντων τῶν ἁγίων,
6.19 καὶ ὑπὲρ ἐμοῦ, ἵνα μοι δοθῇ λόγος ἐν ἀνοίξει τοῦ στόματός μου, ἐν παρρησίᾳ γνωρίσαι τὸ μυστήριον τοῦ εὐαγγελίου ὑπὲρ οὗ πρεσβεύω ἐν ἁλύσει,
6.20 ἵνα ἐν αὐτῷ παρρησιάσωμαι ὡς δεῖ με λαλῆσαι.
6.21 Ἵνα δὲ εἰδῆτε καὶ ὑμεῖς τὰ κατʼ ἐμέ, τί πράσσω, πάντα γνωρίσει ὑμῖν Τύχικος ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος ἐν κυρίῳ,
6.22 ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν.
6.23 Εἰρήνη τοῖς ἀδελφοῖς καὶ ἀγάπη μετὰ πίστεως ἀπὸ θεοῦ πατρὸς καὶ κυρίου Ἰησοῦ Χριστοῦ.
6.2
4 Ἡ χάρις μετὰ πάντων τῶν ἀγαπώντων τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐν ἀφθαρσίᾳ. ' None | sup>
1.1 Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus:
1.2 Grace to you and peace from God our Father and the Lord Jesus Christ.
1.3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ;
1.
4 even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love;
1.
5 having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire,
1.
6 to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved,
1.7 in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
1.8 which he made to abound toward us in all wisdom and prudence,
1.9 making known to us the mystery of his will, according to his good pleasure which he purposed in him
1.10 to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him;
1.11 in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will;
1.12 to the end that we should be to the praise of his glory, we who had before hoped in Christ:
1.13 in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, ' "
1.1
4 who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. "
1.1
5 For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints, ' "
1.1
6 don't cease to give thanks for you, making mention of you in my prayers, "
1.17 that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him;
1.18 having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints,
1.19 and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might
1.20 which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places,
1.21 far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come.
1.22 He put all things in subjection under his feet, and gave him to be head over all things for the assembly,
1.23 which is his body, the fullness of him who fills all in all.
2.1 You were made alive when you were dead in transgressions and sins,
2.2 in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience;
2.3 among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.
2.
4 But God, being rich in mercy, for his great love with which he loved us,
2.
5 even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved),
2.
6 and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus,
2.7 that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus;
2.8 for by grace you have been saved through faith, and that not of yourselves; it is the gift of God,
2.9 not of works, that no one would boast.
2.10 For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them.
2.11 Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands);
2.12 that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world.
2.13 But now in Christ Jesus you who once were far off are made near in the blood of Christ.
2.1
4 For he is our peace, who made both one, and broke down the middle wall of partition,
2.1
5 having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace;
2.1
6 and might reconcile them both in one body to God through the cross, having killed the hostility thereby.
2.17 He came and preached peace to you who were far off and to those who were near.
2.18 For through him we both have our access in one Spirit to the Father.
2.19 So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God,
2.20 being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone;
2.21 in whom the whole building, fitted together, grows into a holy temple in the Lord;
2.22 in whom you also are built together for a habitation of God in the Spirit.
3.1 For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles,
3.2 if it is so that you have heard of the administration of that grace of God which was given me toward you;
3.3 how that by revelation the mystery was made known to me, as I wrote before in few words,
3.
4 by which, when you read, you can perceive my understanding in the mystery of Christ;
3.
5 which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit;
3.
6 that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel,
3.7 whereof I was made a servant, according to the gift of that grace of God which was given me according to the working of his power.
3.8 To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ,
3.9 and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ;
3.10 to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places,
3.11 according to the eternal purpose which he purposed in Christ Jesus our Lord;
3.12 in whom we have boldness and access in confidence through our faith in him.
3.13 Therefore I ask that you may not lose heart at my troubles for you, which are your glory.
3.1
4 For this cause, I bow my knees to the Father of our Lord Jesus Christ,
3.1
5 from whom every family in heaven and on earth is named,
3.1
6 that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inward man;
3.17 that Christ may dwell in your hearts through faith; to the end that you, being rooted and grounded in love,
3.18 may be strengthened to comprehend with all the saints what is the breadth and length and height and depth, ' "
3.19 and to know Christ's love which surpasses knowledge, that you may be filled with all the fullness of God. "
3.20 Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us,
3.21 to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen.
4.1 I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called,
4.3 being eager to keep the unity of the Spirit in the bond of peace. ' "
4.
4 There is one body, and one Spirit, even as you also were called in one hope of your calling;
4.
5 one Lord, one faith, one baptism,
4.
6 one God and Father of all, who is over all, and through all, and in us all.
4.7 But to each one of us was the grace given according to the measure of the gift of Christ.
4.8 Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men."
4.9 Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth?
4.10 He who descended is the one who also ascended far above all the heavens, that he might fill all things.
4.11 He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers;
4.12 for the perfecting of the saints, to the work of serving, to the building up of the body of Christ;
4.13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ;
4.1
4 that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error;
4.1
5 but speaking truth in love, we may grow up in all things into him, who is the head, Christ;
4.1
6 from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.
4.17 This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind,
4.18 being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their hearts;
4.19 who having become callous gave themselves up to lust, to work all uncleanness with greediness.
4.20 But you did not learn Christ that way;
4.21 if indeed you heard him, and were taught in him, even as truth is in Jesus:
4.22 that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit;
4.23 and that you be renewed in the spirit of your mind,
4.2
4 and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
4.2
5 Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another.
4.2
6 "Be angry, and don\'t sin." Don\'t let the sun go down on your wrath,
4.27 neither give place to the devil.
4.30 Don't grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. "
5.1 Be therefore imitators of God, as beloved children.
5.2 Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.
5.3 But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints;
5.
4 nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks.
5.
5 Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.
5.
6 Let no one deceive you with empty words. For because of these things, the wrath of God comes on the sons of disobedience. ' "
5.7 Therefore don't be partakers with them. "
5.8 For you were once darkness, but are now light in the Lord. Walk as children of light,
5.9 for the fruit of the Spirit is in all goodness and righteousness and truth,
5.10 proving what is well-pleasing to the Lord.
5.11 Have no fellowship with the unfruitful works of darkness, but rather even reprove them.
5.13 But all things, when they are reproved, are revealed by the light, for everything that is revealed is light.
5.1
4 Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you."
5.1
5 Therefore watch carefully how you walk, not as unwise, but as wise; ' "
5.18 Don't be drunken with wine, in which is dissipation, but be filled with the Spirit, "
5.19 speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord;
5.20 giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father;
5.21 subjecting yourselves one to another in the fear of Christ.
5.22 Wives, be subject to your own husbands, as to the Lord.
5.23 For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body.
5.2
4 But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything.
5.2
5 Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it;
5.2
6 that he might sanctify it, having cleansed it by the washing of water with the word,
5.27 that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.
5.28 Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself.
5.29 For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly;
5.30 because we are members of his body, of his flesh and bones.
5.31 "For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh."
5.32 This mystery is great, but I speak concerning Christ and of the assembly.
5.33 Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.
6.
4 You fathers, don't provoke your children to wrath, but nurture them in the discipline and instruction of the Lord. " 6.
5 Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ;
6.
6 not in the way of service only when eyes are on you, as men-pleasers; but as servants of Christ, doing the will of God from the heart;
6.7 with good will doing service, as to the Lord, and not to men;
6.8 knowing that whatever good thing each one does, he will receive the same again from the Lord, whether he is bound or free.
6.9 You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and there is no partiality with him. '
6.10 Finally, be strong in the Lord, and in the strength of his might.
6.11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil. ' "
6.12 For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. "
6.13 Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand.
6.1
4 Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness,
6.1
5 and having fitted your feet with the preparation of the gospel of peace;
6.1
6 above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one.
6.17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God;
6.18 with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints:
6.19 on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the gospel,
6.20 for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.
6.21 But that you also may know my affairs, how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make known to you all things;
6.22 whom I have sent to you for this very purpose, that you may know our state, and that he may comfort your hearts.
6.23 Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ.
6.2
4 Grace be with all those who love our Lord Jesus Christ with incorruptible love. Amen. ' "' None |
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38. New Testament, Galatians, None (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesians • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • Ephesians, Author/authorship • Ephesians, Letter to the • Ephesus • Intertextuality, Between Ephesians and Gospel of John • Polycrates of Ephesus • unity among Christ-followers, expressed in familial language, in Ephesians
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 146; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 176, 215; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 235; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 155; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 18; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 177, 185; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 177, 185; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 125
| 2.2 καὶ ἀνεθέμην αὐτοῖς τὸ εὐαγγέλιον ὃ κηρύσσω ἐν τοῖς ἔθνεσιν, κατʼ ἰδίαν δὲ τοῖς δοκοῦσιν, μή πως εἰς κενὸν τρέχω ἢ ἔδραμον. 3.13 Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα, ὅτι γέγραπταιἘπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου, 3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ. 4.1 Λέγω δέ, ἐφʼ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει δούλου κύριος πάντων ὤν, 4.2 ἀλλὰ ὑπὸ ἐπιτρόπους ἐστὶ καὶ οἰκονόμους ἄχρι τῆς προθεσμίας τοῦ πατρός. 4.3 οὕτως καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἤμεθα δεδουλωμένοι· 4.4 ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, 4.5 ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. 4.6 Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. 4.7 ὥστε οὐκέτι εἶ δοῦλος ἀλλὰ υἱός· εἰ δὲ υἱός, καὶ κληρονόμος διὰ θεοῦ. 4.8 Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς· 4.9 νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεῦσαι θέλετε; 4.22 γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.23 ἀλλʼ ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. 4.24 ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 4.25 τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26 ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 4.27 ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 4.28 ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· 4.29 ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 4.30 ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.31 διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας. 5.1 Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε.— 5.7 Ἐτρέχετε καλῶς· τίς ὑμᾶς ἐνέκοψεν ἀληθείᾳ μὴ πείθεσθαι; 5.13 μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί, ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις· 6.16 καὶ ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν,εἰρήνηἐπʼ αὐτοὺς καὶ ἔλεος, καὶἐπὶ τον Ἰσραὴλτοῦ θεοῦ.' ' None | 2.2 I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 3.13 Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree," 3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 4.1 But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; 4.2 but isunder guardians and stewards until the day appointed by the father. 4.3 So we also, when we were children, were held in bondage under theelements of the world. 4.4 But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, 4.5 thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6 And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" 4.7 Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 4.8 However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9 But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? ' "4.22 For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23 However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24 These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25 For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26 But the Jerusalem that is above isfree, which is the mother of us all. 4.27 For it is written,"Rejoice, you barren who don\'t bear. Break forth and shout, you that don\'t travail. For more are the children of the desolate than of her who has a husband." 4.28 Now we, brothers, as Isaac was, are children of promise. 4.29 But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30 However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31 So then, brothers, we are not children of ahandmaid, but of the free woman. 5.1 Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. " "5.7 You were running well! Who interfered withyou that you should not obey the truth? ' "5.13 For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. " '6.16 As many as walk by this rule, peace and mercy be on them, and onGod's Israel. " ' None |
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39. New Testament, Philippians, 1.1, 1.3-1.11, 2.25, 2.29, 3.2-3.3, 3.20-3.21, 4.9, 4.18, 4.22-4.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesian assembly, correspondence • Ephesians (letter), literary relationship with Gospel of John • Ephesians, Addressees/recipients • Ephesians, Author/authorship • Ephesians, Christology • Ephesians, Circular letter • Ephesians, Eulogy • Ephesians, Introductory questions • Ephesians, Letter to the • Ephesos, Tetragonos Agora, slavery • Ephesus • Intertextuality, Between Ephesians and Gospel of John
Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 176; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 111, 118, 121; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 68, 196, 204, 211, 218; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 155, 159, 193; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 18, 51, 71; Nasrallah (2019), Archaeology and the Letters of Paul, 73; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 115, 125; deSilva (2022), Ephesians, 10
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1.1 ΠΑΥΛΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ δοῦλοι Χριστοῦ Ἰησοῦ πᾶσιν τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ τοῖς οὖσιν ἐν Φιλίπποιςσὺν ἐπισκόποις καὶ διακόνοις·
1.3 Εὐχαριστῶ τῷ θεῷ μου ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν πάντοτε ἐν πάσῃ δεήσει μου ὑπὲρ πάντων ὑμῶν, 1.4 μετὰ χαρᾶς τὴν δέησιν ποιούμενος, 1.5 ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον ἀπὸ τῆς πρώτης ἡμέρας ἄχρι τοῦ νῦν, 1.6 πεποιθὼς αὐτὸ τοῦτο ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν ἐπιτελέσει ἄχρι ἡμέρας Ἰησοῦ Χριστοῦ· 1.7 καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν, διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς, ἔν τε τοῖς δεσμοῖς μου καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ εὐαγγελίου συνκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας· 1.8 μάρτυς γάρ μου ὁ θεός, ὡς ἐπιποθῶ πάντας ὑμᾶς ἐν σπλάγχνοις Χριστοῦ Ἰησοῦ. 1.9 καὶ τοῦτο προσεύχομαι ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει,
1.10 εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ,
1.11 πεπληρωμένοι καρπὸν δικαιοσύνης τὸν διὰ Ἰησοῦ Χριστοῦ εἰς δόξαν καὶ ἔπαινον θεοῦ.
2.25 ἀναγκαῖον δὲ ἡγησάμην Ἐπαφρόδιτον τὸν ἀδελφὸν καὶ συνεργὸν καὶ συνστρατιώτην μ́ου, ὑμῶν δὲ ἀπόστολον καὶ λειτουργὸν τῆς χρείας μου, πέμψαι πρὸς ὑμᾶς,
2.29 προσδέχεσθε οὖν αὐτὸν ἐν κυρίῳ μετὰ πάσης χαρᾶς, καὶ τοὺς τοιούτους ἐντίμους ἔχετε,
3.2 Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν. 3.3 ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες,
3.20 ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν,
3.21 ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα.
4.9 ἃ καὶ ἐμάθετε καὶ παρελάβετε καὶ ἠκούσατε καὶ εἴδετε ἐν ἐμοί, ταῦτα πράσσετε· καὶ ὁ θεὸς τῆς εἰρήνης ἔσται μεθʼ ὑμῶν.
4.18 ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ.
4.22 ἀσπάζονται ὑμᾶς πάντες οἱ ἅγιοι, μάλιστα δὲ οἱ ἐκ τῆς Καίσαρος οἰκίας. 4.23 Ἡ χάρις τοῦ κυρίου Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν.'' None | sup>
1.1 Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons:
1.3 I thank my God whenever I remember you, 1.4 always in every request of mine on behalf of you all making my requests with joy, 1.5 for your fellowship in furtherance of the gospel from the first day until now; 1.6 being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ. 1.7 It is even right for me to think this way on behalf of all of you, because I have you in my heart, because, both in my bonds and in the defense and confirmation of the gospel, you all are partakers with me of grace. 1.8 For God is my witness, how I long after all of you in the tender mercies of Christ Jesus. 1.9 This I pray, that your love may abound yet more and more in knowledge and all discernment;
1.10 so that you may approve the things that are excellent; that you may be sincere and without offense to the day of Christ;
1.11 being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God.
2.25 But I counted it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and minister to my need;
2.29 Receive him therefore in the Lord with all joy, and hold such in honor,
3.2 Beware of the dogs, beware of the evil workers, beware of the false circumcision. 3.3 For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh;
3.20 For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ;
3.21 who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
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.
4.18 But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. ' "
4.22 All the saints greet you, especially those who are of Caesar's household. " '4.23 The grace of the Lord Jesus Christ be with you all. Amen. '' None |
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40. New Testament, Romans, 1.4, 1.7-1.10, 1.17, 2.11, 3.24-3.25, 6.3, 6.5, 6.16-6.22, 7.14, 7.25, 8.15, 8.17, 8.23, 8.29, 10.15, 11.25, 11.33, 12.4, 13.12, 15.13, 15.24, 15.28, 15.30, 15.32, 16.23, 16.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesian assembly, correspondence • Ephesians • Ephesians (Epistle), • Ephesians (letter), addressees of • Ephesians (letter), authorship of • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • Ephesians, Addressees/recipients • Ephesians, Author/authorship • Ephesians, Christology • Ephesians, Circular letter • Ephesians, Ecclesiology • Ephesians, Eulogy • Ephesians, Hapax legomena • Ephesians, Historical background • Ephesians, Impersonal nature • Ephesians, Introductory questions • Ephesians, Letter to the • Ephesos • Ephesus • Ephesus, • Intertextuality, Between Ephesians and Gospel of John • Polycrates of Ephesus, • Seven Sleepers of Ephesus • temple, in Ephesians • unity among Christ-followers, expressed in familial language, in Ephesians • unity among Christ-followers, in Ephesians and Gospel of John
Found in books: Allison (2018), 4 Baruch, 279; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 81, 194; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 165, 168, 176, 179, 185, 213; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 307; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 198; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 363; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 132; Huttner (2013), Early Christianity in the Lycus Valley, 98, 142, 198; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 68, 71, 195, 196, 199, 200, 201, 248, 254, 268, 270; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 154, 155, 156, 157, 158, 159, 160, 192, 359; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 71; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 177; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 177; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 103, 143, 173, 174; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 115; deSilva (2022), Ephesians, 10
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1.4 τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν,
1.7 πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς θεοῦ, κλητοῖς ἁγίοις· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. 1.8 Πρῶτον μὲν εὐχαριστῶ τῷ θεῷ μου διὰ Ἰησοῦ Χριστοῦ περὶ πάντων ὑμῶν, ὅτι ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ. 1.9 μάρτυς γάρ μού ἐστιν ὁ θεός, ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι 1.10 πάντοτε ἐπὶ τῶν προσευχῶν μου, δεόμενος εἴ πως ἤδη ποτὲ εὐοδωθήσομαι ἐν τῷ θελήματι τοῦ θεοῦ ἐλθεῖν πρὸς ὑμᾶς.
1.17 δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπταιὉ δὲ δίκαιος ἐκ πίστεως ζήσεται.
2.11 οὐ γάρ ἐστιν προσωπολημψία παρὰ τῷ θεῷ.
3.24 δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ· 3.25 ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων
6.3 ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν;
6.5 εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα·
6.16 οὐκ οἴδατε ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοήν, δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας εἰς θάνατον ἢ ὑπακοῆς εἰς δικαιοσύνην; 6.17 χάρις δὲ τῷ θεῷ ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας ὑπηκούσατε δὲ ἐκ καρδίας εἰς ὃν παρεδόθητε τύπον διδαχῆς, 6.18 ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ· 6.19 ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν· ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν· 6.20 ὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ. 6.21 τίνα οὖν καρπὸν εἴχετε τότε ἐφʼ οἷς νῦν ἐπαισχύνεσθε; τὸ γὰρ τέλος ἐκείνων θάνατος· 6.22 νυνὶ δέ, ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας δουλωθέντες δὲ τῷ θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν, τὸ δὲ τέλος ζωὴν αἰώνιον.
7.14 οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν· ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν.
7.25 χάρις δὲ τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ἄρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοῒ δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας.
8.15 οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν
8.17 εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συνκληρονόμοι δὲ Χριστοῦ, εἴπερ συνπάσχομεν ἵνα καὶ συνδοξασθῶμεν.
8.23 οὐ μόνον δέ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες ἡμεῖς καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν, υἱοθεσίαν ἀπεκδεχόμενοι τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν.
8.29 ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·
10.15 πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν; καθάπερ γέγραπταιὩς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων ἀγαθά.
11.25 Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται·
11.33 Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ.
12.4 καθάπερ γὰρ ἐν ἑνὶ σώματι πολλὰ μέλη ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὐτὴν ἔχει πρᾶξιν,
13.12 ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός.
15.13 ὁ δὲ θεὸς τῆς ἐλπίδος πληρώσαι ὑμᾶς πάσης χαρᾶς και εἰρήνης ἐν τῷ πιστεύειν, εἰς τὸ περισσεύειν ὑμᾶς ἐν τῇ ἐλπίδι ἐν δυνάμει πνεύματος ἁγίου.
15.24 ὡς ἂν πορεύωμαι εἰς τὴν Σπανίαν, ἐλπίζω γὰρ διαπορευόμενος θεάσασθαι ὑμᾶς καὶ ὑφʼ ὑμῶν προπεμφθῆναι ἐκεῖ ἐὰν ὑμῶν πρῶτον ἀπὸ μέρους ἐμπλησθῶ,—
15.28 τοῦτο οὖν ἐπιτελέσας, καὶ σφραγισάμενος αὐτοῖς τὸν καρπὸν τοῦτον, ἀπελεύσομαι διʼ ὑμῶν εἰς Σπανίαν·
15.30 Παρακαλῶ δὲ ὑμᾶς , ἀδελφοί, διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ διὰ τῆς ἀγάπης τοῦ πνεύματος συναγωνίσασθαί μοι ἐν ταῖς προσευχαῖς ὑπὲρ ἐμοῦ πρὸς τὸν θεόν,
15.32 ἵνα ἐν χαρᾷἐλθὼν πρὸς ὑμᾶς διὰ θελήματος θεοῦ συναναπαύσωμαι ὑμῖν.
16.23 ἀσπάζεται ὑμᾶς Γαῖος ὁ ξένος μου καὶ ὅλης τῆς ἐκκλησίας. ἀσπάζεται ὑμᾶς Ἔραστος ὁ οἰκονόμος τῆς πόλεως καὶ Κούαρτος ὁ ἀδελφός.' ' None | sup>
1.4 who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,
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. 1.8 First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world. 1.9 For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you always in my prayers, 1.10 requesting, if by any means now at last I may be prospered by the will of God to come to you.
1.17 For in it is revealed God\'s righteousness from faith to faith. As it is written, "But the righteous shall live by faith."
2.11 For there is no partiality with God.
3.24 being justified freely by his grace through the redemption that is in Christ Jesus; ' "3.25 whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; " "
6.3 Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? " 6.5 For if we have become united with him in the likeness of his death, we will also be part of his resurrection; ' "
6.16 Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness? " '6.17 But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18 Being made free from sin, you became bondservants of righteousness. 6.19 I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 6.20 For when you were servants of sin, you were free in regard to righteousness. 6.21 What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death. 6.22 But now, being made free from sin, and having become servants of God, you have your fruit of sanctification, and the result of eternal life.
7.14 For we know that the law is spiritual, but I am fleshly, sold under sin. ' "
7.25 I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. " 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!"
8.17 and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him.
8.23 Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body.
8.29 For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.
10.15 And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things!"' "
11.25 For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, " 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! ' "
12.4 For even as we have many members in one body, and all the members don't have the same function, " "
13.12 The night is far gone, and the day is near. Let's therefore throw off the works of darkness, and let's put on the armor of light. " 15.13 Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope, in the power of the Holy Spirit.
15.24 whenever I journey to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while.
15.28 When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain.
15.30 Now I beg you, brothers, by our Lord Jesus Christ, and by the love of the Spirit, that you strive together with me in your prayers to God for me,
15.32 that I may come to you in joy through the will of God, and together with you, find rest.
16.23 Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother. ' ' None |
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41. New Testament, Titus, 2.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesians (Epistle), • Ephesians, Christology
Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 142; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 204
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2.10 μὴ νοσφιζομένους, ἀλλὰ πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν, ἵνα τὴν διδασκαλίαν τὴν τοῦ σωτῆρος ἡμῶν θεοῦ κοσμῶσιν ἐν πᾶσιν.'' None | sup>
2.10 not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things. '' None |
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42. New Testament, John, 1.18, 20.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesus • Temple of Artemis (Ephesus)
Found in books: Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 89; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 262, 277; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 279
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1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
20.19 Οὔσης οὖν ὀψίας τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ σαββάτων, καὶ τῶν θυρῶν κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ διὰ τὸν φόβον τῶν Ἰουδαίων, ἦλθεν ὁ Ἰησοῦς καὶ ἔστη εἰς τὸ μέσον, καὶ λέγει αὐτοῖς Εἰρήνη ὑμῖν.'' None | sup>
1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
20.19 When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you."'' None |
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43. New Testament, Matthew, 6.5-6.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesians, Letter to the • Ephesus • Seven Sleepers of Ephesus
Found in books: Allison (2018), 4 Baruch, 279; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 29; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 279
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6.5 Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν. 6.6 σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι.'' None | sup>
6.5 "When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6 But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. '' None |
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44. Plutarch, Demetrius, 30.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Artemision, at Ephesus • Ephesos • Temple of Artemis (Ephesos)
Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 146; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 156
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30.1 οὕτω δὲ κριθείσης τῆς μάχης, οἱ μὲν νενικηκότες βασιλεῖς τὴν ὑπʼ Ἀντιγόνῳ καὶ Δημητρίῳ πᾶσαν ἀρχὴν ὥσπερ μέγα σῶμα κατακόπτοντες ἐλάμβανον μερίδας, καὶ προσδιενείμαντο τὰς ἐκείνων ἐπαρχίας αἷς εἶχον αὐτοὶ πρότερον. Δημήτριος δὲ μετὰ πεντακισχιλίων πεζῶν καὶ τετρακισχιλίων ἱππέων φεύγων καὶ συντόνως ἐλάσας εἰς Ἔφεσον, οἰομένων ἁπάντων ἀποροῦντα χρημάτων αὐτὸν οὐκ ἀφέξεσθαι τοῦ ἱεροῦ,'' None | sup>
30.1 '' None |
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45. Tacitus, Annals, 3.36, 3.60-3.63, 3.61.2, 4.14.2, 4.37, 4.56, 4.56.1, 15.44 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Artemis, of Ephesus • Artemision, at Ephesus • Ephesos • Ephesos, Artemis/ Artemision • Ephesos, metropolis of Asia • Ephesos, temples • Ephesos, “Ephesian Vespers,” • Ephesus • Ephesus and Ephesians • Italics, “Ephesian Vespers,” • Kaunos/Kaunians, “Ephesian Vespers” in
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 16, 38, 39, 187; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 307; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 289; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 355; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 248; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 274, 420, 473; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 169, 227, 228; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 109; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 153, 157, 175, 192, 239; Talbert (1984), The Senate of Imperial Rome, 97
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3.36 Exim promptum quod multorum intimis questibus tegebatur. incedebat enim deterrimo cuique licentia impune probra et invidiam in bonos excitandi arrepta imagine Caesaris; libertique etiam ac servi, patrono vel domino cum voces, cum manus intentarent, ultro metuebantur. igitur C. Cestius senator disseruit principes quidem instar deorum esse, sed neque a diis nisi iustas supplicum preces audiri neque quemquam in Capitolium aliave urbis templa perfugere ut eo subsidio ad flagitia utatur. abolitas leges et funditus versas, ubi in foro, in limine curiae ab Annia Rufilla, quam fraudis sub iudice damnavisset, probra sibi et minae intendantur, neque ipse audeat ius experiri ob effigiem imperatoris oppositam. haud dissimilia alii et quidam atrociora circumstrepebant, precabanturque Drusum daret ultionis exemplum, donec accitam convictamque attineri publica custodia iussit.' '3.61 Primi omnium Ephesii adiere, memorantes non, ut vulgus crederet, Dianam atque Apollinem Delo genitos: esse apud se Cenchreum amnem, lucum Ortygiam, ubi Latonam partu gravidam et oleae, quae tum etiam maneat, adnisam edidisse ea numina, deorumque monitu sacratum nemus, atque ipsum illic Apollinem post interfectos Cyclopas Iovis iram vitavisse. mox Liberum patrem, bello victorem, supplicibus Amazonum quae aram insiderant ignovisse. auctam hinc concessu Herculis, cum Lydia poteretur, caerimoniam templo neque Persarum dicione deminutum ius; post Macedonas, dein nos servavisse. 3.62 Proximi hos Magnetes L. Scipionis et L. Sullae constitutis nitebantur, quorum ille Antiocho, hic Mithridate pulsis fidem atque virtutem Magnetum decoravere, uti Dianae Leucophrynae perfugium inviolabile foret. Aphrodisienses posthac et Stratonicenses dictatoris Caesaris ob vetusta in partis merita et recens divi Augusti decretum adtulere, laudati quod Parthorum inruptionem nihil mutata in populum Romanum constantia pertulissent. sed Aphrodisiensium civitas Veneris, Stratonicensium Iovis et Triviae religionem tuebantur. altius Hierocaesarienses exposuere, Persicam apud se Dianam, delubrum rege Cyro dicatum; et memorabantur Perpennae, Isaurici multaque alia imperatorum nomina qui non modo templo sed duobus milibus passuum eandem sanctitatem tribuerant. exim Cy- prii tribus de delubris, quorum vetustissimum Paphiae Veneri auctor Ae+rias, post filius eius Amathus Veneri Amathusiae et Iovi Salaminio Teucer, Telamonis patris ira profugus, posuissent. 3.63 Auditae aliarum quoque civitatium legationes. quorum copia fessi patres, et quia studiis certabatur, consulibus permisere ut perspecto iure, et si qua iniquitas involveretur, rem integram rursum ad senatum referrent. consules super eas civitates quas memoravi apud Pergamum Aesculapii compertum asylum rettulerunt: ceteros obscuris ob vetustatem initiis niti. nam Zmyrnaeos oraculum Apollinis, cuius imperio Stratonicidi Veneri templum dicaverint, Tenios eiusdem carmen referre, quo sacrare Neptuni effigiem aedemque iussi sint. propiora Sardianos: Alexandri victoris id donum. neque minus Milesios Dareo rege niti; set cultus numinum utrisque Dianam aut Apollinem venerandi. petere et Cretenses simulacro divi Augusti. factaque senatus consulta quis multo cum honore modus tamen praescribebatur, iussique ipsis in templis figere aera sacrandam ad memoriam, neu specie religionis in ambitionem delaberentur.' "
4.37 Per idem tempus Hispania ulterior missis ad senatum legatis oravit ut exemplo Asiae delubrum Tiberio matrique eius extrueret. qua occasione Caesar, validus alioqui spernendis honoribus et respondendum ratus iis quorum rumore arguebatur in ambitionem flexisse, huiusce modi orationem coepit: 'scio, patres conscripti, constantiam meam a plerisque desideratam quod Asiae civitatibus nuper idem istud petentibus non sim adversatus. ergo et prioris silentii defensionem et quid in futurum statuerim simul aperiam. cum divus Augustus sibi atque urbi Romae templum apud Pergamum sisti non prohibuisset, qui omnia facta dictaque eius vice legis observem, placitum iam exemplum promptius secutus sum quia cultui meo veneratio senatus adiungebatur. ceterum ut semel recepisse veniam habuerit, ita per omnis provincias effigie numinum sacrari ambitiosum, superbum; et vanescet Augusti honor si promiscis adulationibus vulgatur." "
4.56 At Zmyrnaei repetita vetustate, seu Tantalus Iove ortus illos, sive Theseus divina et ipse stirpe, sive una Amazonum condidisset, transcendere ad ea, quis maxime fidebant, in populum Romanum officiis, missa navali copia non modo externa ad bella sed quae in Italia tolerabantur; seque primos templum urbis Romae statuisse, M. Porcio consule, magnis quidem iam populi Romani rebus, nondum tamen ad summum elatis, stante adhuc Punica urbe et validis per Asiam regibus. simul L. Sullam testem adferebant, gravissimo in discrimine exercitus ob asperitatem hiemis et penuriam vestis, cum id Zmyrnam in contionem nuntiatum foret, omnis qui adstabant detraxisse corpori tegmina nostrisque legionibus misisse. ita rogati sententiam patres Zmyrnaeos praetulere. censuitque Vibius Marsus ut M'. Lepido, cui ea provincia obvenerat, super numerum legaretur qui templi curam susciperet. et quia Lepidus ipse deligere per modestiam abnuebat, Valerius Naso e praetoriis sorte missus est." 15.44 Et haec quidem humanis consiliis providebantur. mox petita dis piacula aditique Sibyllae libri, ex quibus supplicatum Vulcano et Cereri Proserpinaeque ac propitiata Iuno per matronas, primum in Capitolio, deinde apud proximum mare, unde hausta aqua templum et simulacrum deae perspersum est; et sellisternia ac pervigilia celebravere feminae quibus mariti erant. sed non ope humana, non largitionibus principis aut deum placamentis decedebat infamia quin iussum incendium crederetur. ergo abolendo rumori Nero subdidit reos et quaesitissimis poenis adfecit quos per flagitia invisos vulgus Christianos appellabat. auctor nominis eius Christus Tiberio imperitante per procuratorem Pontium Pilatum supplicio adfectus erat; repressaque in praesens exitiabilis superstitio rursum erumpebat, non modo per Iudaeam, originem eius mali, sed per urbem etiam quo cuncta undique atrocia aut pudenda confluunt celebranturque. igitur primum correpti qui fatebantur, deinde indicio eorum multitudo ingens haud proinde in crimine incendii quam odio humani generis convicti sunt. et pereuntibus addita ludibria, ut ferarum tergis contecti laniatu canum interirent, aut crucibus adfixi aut flammandi, atque ubi defecisset dies in usum nocturni luminis urerentur. hortos suos ei spectaculo Nero obtulerat et circense ludicrum edebat, habitu aurigae permixtus plebi vel curriculo insistens. unde quamquam adversus sontis et novissima exempla meritos miseratio oriebatur, tamquam non utilitate publica sed in saevitiam unius absumerentur.'' None | sup>
3.36 \xa0Now came the disclosure of a practice whispered in the private complaints of many. There was a growing tendency of the rabble to cast insult and odium on citizens of repute, and to evade the penalty by grasping some object portraying the Caesar. The freedmen and slaves, even, were genuinely feared by the patron or the owner against whom they lifted their voices or their hands. Hence a speech of the senator, Gaius Cestius:â\x80\x94 "Princes, he admitted, were equivalent to deities; but godhead itself listened only to the just petitions of the suppliant, and no man fled to the Capitol or other sanctuary of the city to make it a refuge subserving his crimes. The laws had been abolished â\x80\x94 overturned from the foundations â\x80\x94 when Annia Rufilla, whom he had proved guilty of fraud in a court of justice, could insult and threaten him in the Forum, upon the threshold of the curia; while he himself dared not try the legal remedy because of the portrait of the sovereign with which she confronted him." Similar and, in some cases, more serious experiences, were described by a din of voices around him; and appeals to Drusus, to set the example of punishment, lasted till he gave orders for her to be summoned and imprisoned, after conviction, in the public cells. <
3.60 \xa0Tiberius, however, while tightening his grasp on the solid power of the principate, vouchsafed to the senate a shadow of the past by submitting the claims of the provinces to the discussion of its members. For throughout the Greek cities there was a growing laxity, and impunity, in the creation of rights of asylum. The temples were filled with the dregs of the slave population; the same shelter was extended to the debtor against his creditor and to the man suspected of a capital offence; nor was any authority powerful enough to quell the factions of a race which protected human felony equally with divine worship. It was resolved, therefore, that the communities in question should send their charters and deputies to Rome. A\xa0few abandoned without a struggle the claims they had asserted without a title: many relied on hoary superstitions or on their services to the Roman nation. It was an impressive spectacle which that day afforded, when the senate scrutinized the benefactions of its predecessors, the constitutions of the provinces, even the decrees of kings whose power antedated the arms of Rome, and the rites of the deities themselves, with full liberty as of old to confirm or change. < 3.61 \xa0The Ephesians were the first to appear. "Apollo and Diana," they stated, "were not, as commonly supposed, born at Delos. In Ephesus there was a river Cenchrius, with a grove Ortygia; where Latona, heavy-wombed and supporting herself by an olive-tree which remained to that day, gave birth to the heavenly twins. The grove had been hallowed by divine injunction; and there Apollo himself, after slaying the Cyclopes, had evaded the anger of Jove. Afterwards Father Liber, victor in the war, had pardoned the suppliant Amazons who had seated themselves at the altar. Then the sanctity of the temple had been enhanced, with the permission of Hercules, while he held the crown of Lydia; its privileges had not been diminished under the Persian empire; later, they had been preserved by the Macedonians â\x80\x94 last by ourselves." < 3.62 \xa0The Magnesians, who followed, rested their case on the rulings of Lucius Scipio and Lucius Sulla, who, after their defeats of Antiochus and Mithridates respectively, had honoured the loyalty and courage of Magnesia by making the shrine of Leucophryne Diana an inviolable refuge. Next, Aphrodisias and Stratonicea adduced a decree of the dictator Julius in return for their early services to his cause, together with a modern rescript of the deified Augustus, who praised the unchanging fidelity to the Roman nation with which they had sustained the Parthian inroad. Aphrodisias, however, was championing the cult of Venus; Stratonicea, that of Jove and Diana of the Crossways. The statement of Hierocaesarea went deeper into the past: the community owned a Persian Diana with a temple dedicated in the reign of Cyrus; and there were references to Perpenna, Isauricus, and many other commanders who had allowed the same sanctity not only to the temple but to the neighbourhood for two miles round. The Cypriotes followed with an appeal for three shrines â\x80\x94 the oldest erected by their founder Aërias to the Paphian Venus; the second by his son Amathus to the Amathusian Venus; and a\xa0third by Teucer, exiled by the anger of his father Telamon, to Jove of Salamis. < 3.63 \xa0Deputations from other states were heard as well; till the Fathers, weary of the details, and disliking the acrimony of the discussion, empowered the consuls to investigate the titles, in search of any latent flaw, and to refer the entire question back to the senate. Their report was that â\x80\x94 apart from the communities I\xa0have already named â\x80\x94 they were satisfied there was a genuine sanctuary of Aesculapius at Pergamum; other claimants relied on pedigrees too ancient to be clear. "For Smyrna cited an oracle of Apollo, at whose command the town had dedicated a temple to Venus Stratonicis; Tenos, a prophecy from the same source, ordering the consecration of a statue and shrine to Neptune. Sardis touched more familiar ground with a grant from the victorious Alexander; Miletus had equal confidence in King Darius. With these two, however, the divine object of adoration was Diana in the one case, Apollo in the other. The Cretans, again, were claiming for an effigy of the deified Augustus." The senate, accordingly, passed a\xa0number of resolutions, scrupulously complimentary, but still imposing a limit; and the applicants were ordered to fix the brass records actually inside the temples, both as a solemn memorial and as a warning not to lapse into secular intrigue under the cloak of religion. <
4.14.2 \xa0This year also brought delegations from two Greek communities, the Samians and Coans desiring the confirmation of an old right of asylum to the temples of Juno and Aesculapius respectively. The Samians appealed to a decree of the Amphictyonic Council, the principal tribunal for all questions in the period when the Greeks had already founded their city-states in Asia and were domit upon the sea-coast. The Coans had equal antiquity on their side, and, in addition, a claim associated with the place itself: for they had sheltered Roman citizens in the temple of Aesculapius at a time when, by order of King Mithridates, they were being butchered in every island and town of Asia. Next, after various and generally ineffective complaints from the praetors, the Caesar at last brought up the question of the effrontery of the players:â\x80\x94 "They were frequently the fomenters of sedition against the state and of debauchery in private houses; the old Oscan farce, the trivial delight of the crowd, had come to such a pitch of indecency and power that it needed the authority of the senate to check it." The players were then expelled from Italy. <
4.37 \xa0About the same time, Further Spain sent a deputation to the senate, asking leave to follow the example of Asia by erecting a shrine to Tiberius and his mother. On this occasion, the Caesar, sturdily disdainful of compliments at any time, and now convinced that an answer was due to the gossip charging him with a declension into vanity, began his speech in the following vein:â\x80\x94 "I\xa0know, Conscript Fathers, that many deplored by want of consistency because, when a little while ago the cities of Asia made this identical request, I\xa0offered no opposition. I\xa0shall therefore state both the case for my previous silence and the rule I\xa0have settled upon for the future. Since the deified Augustus had not forbidden the construction of a temple at Pergamum to himself and the City of Rome, observing as I\xa0do his every action and word as law, I\xa0followed the precedent already sealed by his approval, with all the more readiness that with worship of myself was associated veneration of the senate. But, though once to have accepted may be pardonable, yet to be consecrated in the image of deity through all the provinces would be vanity and arrogance, and the honour paid to Augustus will soon be a mockery, if it is vulgarized by promiscuous experiments in flattery. <
4.56.1 \xa0The deputies from Smyrna, on the other hand, after retracing the antiquity of their town â\x80\x94 whether founded by Tantalus, the seed of Jove; by Theseus, also of celestial stock; or by one of the Amazons â\x80\x94 passed on to the arguments in which they rested most confidence: their good offices towards the Roman people, to whom they had sent their naval force to aid not merely in foreign wars but in those with which we had to cope in Italy, while they had also been the first to erect a temple to the City of Rome, at a period (the consulate of Marcus Porcius) when the Roman fortunes stood high indeed, but had not yet mounted to their zenith, as the Punic capital was yet standing and the kings were still powerful in Asia. At the same time, Sulla was called to witness that "with his army in a most critical position through the inclement winter and scarcity of clothing, the news had only to be announced at a public meeting in Smyrna, and the whole of the bystanders stripped the garments from their bodies and sent them to our legions." The Fathers accordingly, when their opinion was taken, gave Smyrna the preference. Vibius Marsus proposed that a supernumerary legate, to take responsibility for the temple, should be assigned to Manius Lepidus, to whom the province of Asia had fallen; and since Lepidus modestly declined to make the selection himself, Valerius Naso was chosen by lot among the ex-praetors and sent out.' "
4.56 \xa0The deputies from Smyrna, on the other hand, after retracing the antiquity of their town â\x80\x94 whether founded by Tantalus, the seed of Jove; by Theseus, also of celestial stock; or by one of the Amazons â\x80\x94 passed on to the arguments in which they rested most confidence: their good offices towards the Roman people, to whom they had sent their naval force to aid not merely in foreign wars but in those with which we had to cope in Italy, while they had also been the first to erect a temple to the City of Rome, at a period (the consulate of Marcus Porcius) when the Roman fortunes stood high indeed, but had not yet mounted to their zenith, as the Punic capital was yet standing and the kings were still powerful in Asia. At the same time, Sulla was called to witness that "with his army in a most critical position through the inclement winter and scarcity of clothing, the news had only to be announced at a public meeting in Smyrna, and the whole of the bystanders stripped the garments from their bodies and sent them to our legions." The Fathers accordingly, when their opinion was taken, gave Smyrna the preference. Vibius Marsus proposed that a supernumerary legate, to take responsibility for the temple, should be assigned to Manius Lepidus, to whom the province of Asia had fallen; and since Lepidus modestly declined to make the selection himself, Valerius Naso was chosen by lot among the ex-praetors and sent out.
15.44 \xa0So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man. <"' None |
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46. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Artemisium (Ephesus) • Ephesos • Ephesus • Greek novels, priests in in Charitons Callirhoe, in Xenophon of Ephesus The Ephesian Story of Antheia and Habrokomes • Xenophon of Ephesus • Xenophon of Ephesus, Ephesian Tale of Anthia and Habrocomes • Xenophon, of Ephesus • Xenophon, of Ephesus (Ephesius) • Xenophon, of Ephesus, chronology • Xenophon, of Ephesus, communication of sound • Xenophon, of Ephesus, construction of the past • Xenophon, of Ephesus, dedications • Xenophon, of Ephesus, opening • Xenophon, of Ephesus, prayer • Xenophon, of Ephesus, religion • Xenophon, of Ephesus, vow, possible
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 521, 574, 575, 591, 675, 713, 714, 716, 717, 718, 719, 769; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 140; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 233; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 366; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 57, 58, 205; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 36, 39, 47, 58, 67; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 169
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47. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Soranus of Ephesus
Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 32; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 294
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48. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Artemis, of Ephesus • Ephesus • Ephesus, Magnesian Gate
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 55, 56; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 109; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 9, 147, 148, 149, 150
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49. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ephesus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 332; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 332
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50. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • John of Ephesus, church historian • Polykrates of Ephesos
Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 545; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 195
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51. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesians (letter), literary relationship with Gospel of John • Ephesians, Addressees/recipients • Ephesians, Author/authorship • Ephesians, Circular letter • Ephesians, Eulogy • Ephesians, Introductory questions • Ephesians, Letter to the • Ephesus • Ephesus, Neokoros (of Artemis) • Ephesus, Pauline ministry/mission • Ephesus, Riots • Heraclitus of Ephesus • Ignatius, Use of Ephesians • Intertextuality, Between Ephesians and Gospel of John
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 111; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 176; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 198; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 111; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 68, 196, 212, 254, 280, 299, 300; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 159, 359; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 140; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 103, 143; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 115; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 279; deSilva (2022), Ephesians, 8, 10
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52. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesians (Epistle), • Ephesians, Author/authorship • Ephesians, Eulogy • Ephesians, Letter to the • Ephesus • Ephesus,
Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 98; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 218; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 153, 159; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 115
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53. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesos, “Widow of Ephesos,” • Ephesus • Xenophon of Ephesos, writer of romances • Xenophon, of Ephesus
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 762; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 481, 482; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 58
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54. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Artemidoros of Ephesos • Artemidorus of Ephesus • Artemis, of Ephesus • Ephesus and Ephesians • Ephesus, buildings and streets, Odeion
Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 215; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 170; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 159; Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 61
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55. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ephesus • Hyrcanus II, embassy of, to Antony in Ephesus
Found in books: Gorain (2019), Language in the Confessions of Augustine, 105; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 110
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56. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Artemis, of Ephesus • Ephesus • Ephesus and Ephesians
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 323; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 246; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 118; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 323
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57. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Artemis, of Ephesus • Ephesus and Ephesians
Found in books: Mikalson (2003), Herodotus and Religion in the Persian Wars, 127; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 266
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58. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ephesians • Ephesus, Artemisium and Artemis Ephesia
Found in books: Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 49; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 184
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59. Anon., The Acts of John, 42-44, 46, 48, 56, 63-84 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Chariton, and Clementines, Xenophon of Ephesus • Ephesians • Ephesus • Temple of Artemis (Ephesus)
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 218; Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 229; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 147, 148; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 89; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 72, 73; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 211; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 485
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42 And as John spake these things, immediately the altar of Artemis was parted into many pieces, and all the things that were dedicated in the temple fell, and MS. that which seemed good to him was rent asunder, and likewise of the images of the gods more than seven. And the half of the temple fell down, so that the priest was slain at one blow by the falling of the (?roof, ? beam). The multitude of the Ephesians therefore cried out: One is the God of John, one is the God that hath pity on us, for thou only art God: now are we turned to thee, beholding thy marvellous works! have mercy on us, O God, according to thy will, and save us from our great error! And some of them, lying on their faces, made supplication, and some kneeled and besought, and some rent their clothes and wept, and others tried to escape.' 43 But John spread forth his hands, and being uplifted in soul, said unto the Lord: Glory be to thee, my Jesus, the only God of truth, for that thou dost gain (receive) thy servants by divers devices. And having so said, he said to the people: Rise up from the floor, ye men of Ephesus, and pray to my God, and recognize the invisible power that cometh to manifestation, and the wonderful works which are wrought before your eyes. Artemis ought to have succoured herself: her servant ought to have been helped of her and not to have died. Where is the power of the evil spirit? where are her sacrifices? where her birthdays? where her festivals? where are the garlands? where is all that sorcery and the poisoning (witchcraft) that is sister thereto? 44 But the people rising up from off the floor went hastily and cast down the rest of the idol temple, crying: The God of John only do we know, and him hereafter do we worship, since he hath had mercy upon us! And as John came down from thence, much people took hold of him, saying: Help us, O John! Assist us that do perish in vain! Thou seest our purpose: thou seest the multitude following thee and hanging upon thee in hope toward thy God. We have seen the way wherein we went astray when we lost him: we have seen our gods that were set up in vain: we have seen the great and shameful derision that is come to them: but suffer us, we pray thee, to come unto thine house and to be succoured without hindrance. Receive us that are in bewilderment.
46 John therefore continued with them, receiving them in the house of Andromeus. And one of them that were gathered laid down the dead body of the priest of Artemis before the door of the temple, for he was his kinsman, and came in quickly with the rest, saying nothing of it. John, therefore, after the discourse to the brethren, and the prayer and the thanksgiving (eucharist) and the laying of hands upon every one of the congregation, said by the spirit: There is one here who moved by faith in God hath laid down the priest of Artemis before the gate and is come in, and in the yearning of his soul, taking care first for himself, hath thought thus in himself: It is better for me to take thought for the living than for my kinsman that is dead: for I know that if I turn to the Lord and save mine own soul, John will not deny to raise up the dead also. And John arising from his place went to that into which that kinsman of the priest who had so thought was entered, and took him by the hand and said: Hadst thou this thought when thou camest unto me, my child? And he, taken with trembling and affright, said: Yes, lord, and cast himself at his feet. And John said: Our Lord is Jesus Christ, who will show his power in thy dead kinsman by raising him up.
48 Now on the next day John, having seen in a dream that he must walk three miles outside the gates, neglected it not, but rose up early and set out upon the way, together with the brethren. And a certain countryman who was admonished by his father not to take to himself the wife of a fellow labourer of his who threatened to kill him -this young man would not endure the admonition of his father, but kicked him and left him without speech (sc. dead). And John, seeing what had befallen, said unto the Lord: Lord, was it on this account that thou didst bid me come out hither to-day?' "
63 And whereas there was great love and joy unsurpassed among the brethren, a certain one, a messenger of Satan, became enamoured of Drusiana, though he saw and knew that she was the wife of Andronicus. To whom many said: It is not possible for thee to obtain that woman, seeing that for a long time she has even separated herself from her husband for godliness' sake. Art thou only ignorant that Andronicus, not being aforetime that which now he is, a God-fearing man, shut her up in a tomb, saying: Either I must have thee as the wife whom I had before, or thou shalt die. And she chose rather to die than to do that foulness. If, then, she would not consent, for godliness' sake, to cohabit with her lord and husband, but even persuaded him to be of the same mind as herself, will she consent to thee desiring to be her seducer? depart from this madness which hath no rest in thee: give up this deed which thou canst not bring to accomplishment." '64 But his familiar friends saying these things to him did not convince him, but with shamelessness he courted her with messages; and when he learnt the insults and disgraces which she returned, he spent his life in melancholy (or better, she, when she learnt of this disgrace and insult at his hand, spent her life in heaviness). And after two days Drusiana took to her bed from heaviness, and was in a fever and said: Would that I had not now come home to my native place, I that have become an offence to a man ignorant of godliness! for if it were one who was filled with the word of God, he would not have gone to such a pitch of madness. But now (therefore) Lord, since I am become the occasion of a blow unto a soul devoid of knowledge, set me free from this chain and remove me unto thee quickly. And in the presence of John, who knew nothing at all of such a matter, Drusiana departed out of life not wholly happy, yea, even troubled because of the spiritual hurt of the man. 65 But Andronicus, grieved with a secret grief, mourned in his soul, and wept openly, so that John checked him often and said to him: Upon a better hope hath Drusiana removed out of this unrighteous life. And Andronicus answered him: Yea, I am persuaded of it, O John, and I doubt not at all in regard of trust in my God: but this very thing do I hold fast, that she departed out of life pure. 66 And when she was carried forth, John took hold on Andronicus, and now that he knew the cause, he mourned more than Andronicus. And he kept silence, considering the provocation of the adversary, and for a space sat still. Then, the brethren being gathered there to hear what word he would speak of her that was departed, he began to say: 67 When the pilot that voyageth, together with them that sail with him, and the ship herself, arriveth in a calm and stormless harbour, then let him say that he is safe. And the husbandman that hath committed the seed to the earth, and toiled much in the care and protection of it, let him then take rest from his labours, when he layeth up the seed with manifold increase in his barns. Let him that enterpriseth to run in the course, then exult when he beareth home the prize. Let him that inscribeth his name for the boxing, then boast himself when he receiveth the crowns: and so in succession is it with all contests and crafts, when they do not fail in the end, but show themselves to be like that which they promised (corrupt).' "68 And thus also I think is it with the faith which each one of us practiseth, that it is then discerned whether it be indeed true, when it continueth like itself even until the end of life. For many obstacles fall into the way, and prepare disturbance for the minds of men: care, children, parents, glory, poverty, flattery, prime of life, beauty, conceit, lust, wealth, anger, uplifting, slackness, envy, jealousy, neglect, fear, insolence, love, deceit, money, pretence, and other such obstacles, as many as there are in this life: as also the pilot sailing a prosperous course is opposed by the onset of contrary winds and a great storm and mighty waves out of calm, and the husbandman by untimely winter and blight and creeping things rising out of the earth, and they that strive in the games 'just do not win', and they that exercise crafts are hindered by the divers difficulties of them." "69 But before all things it is needful that the believer should look before at his ending and understand it in what manner it will come upon him, whether it will be vigorous and sober and without any obstacle, or disturbed and clinging to the things that are here, and bound down by desires. So is it right that a body should be praised as comely when it is wholly stripped, and a general as great when he hath accomplished every promise of the war, and a physician as excellent when he hath succeeded in every cure, and a soul as full of faith and worthy (or receptive) of God when it hath paid its promise in full: not that soul which began well and was dissolved into all the things of this life and fell away, nor that which is numb, having made an effort to attain to better things, and then is borne down to temporal things, nor that which hath longed after the things of time more than those of eternity, nor that which exchangeth those that endure not, nor that which hath honoured the works of dishonour that deserve shame, nor that which taketh pledges of Satan, nor that which hath received the serpent into its own house, nor that which suffereth reproach for God's sake and then is not ashamed, nor that which with the mouth saith yea, but indeed approveth not itself: but that which hath prevailed not to be made weak by foul pleasure, not to be overcome by light-mindedness, not to be caught by the bait of love of money, not to be betrayed by vigour of body or wrath." '70 And as John was discoursing yet further unto the brethren that they should despise temporal things in respect of the eternal, he that was enamoured of Drusiana, being inflamed with an horrible lust and possession of the many-shaped Satan, bribed the steward of Andronicus who was a lover of money with a great sum: and he opened the tomb and gave him opportunity to wreak the forbidden thing upon the dead body. Not having succeeded with her when alive, he was still importunate after her death to her body, and said: If thou wouldst not have to do with me while thou livedst, I will outrage thy corpse now thou art dead. With this design, and having managed for himself the wicked act by means of the abominable steward, he rushed with him to the sepulchre; they opened the door and began to strip the grave-clothes from the corpse, saying: What art thou profited, poor Drusiana? couldest thou not have done this in life, which perchance would not have grieved thee, hadst thou done it willingly? 71 And as these men were speaking thus, and only the accustomed shift now remained on her body, a strange spectacle was seen, such as they deserve to suffer who do such deeds. A serpent appeared from some quarter and dealt the steward a single bite and slew him: but the young man it did not strike; but coiled about his feet, hissing terribly, and when he fell mounted on his body and sat upon him.' "72 Now on the next day John came, accompanied by Andronicus and the brethren, to the sepulchre at dawn, it being now the third day from Drusiana's death, that we might break bread there. And first, when they set out, the keys were sought for and could not be found; but John said to Andronicus: It is quite right that they should be lost, for Drusiana is not in the sepulchre; nevertheless, let us go, that thou mayest not be neglectful, and the doors shall be opened of themselves, even as the Lord hath done for us many such things." "73 And when we were at the place, at the commandment of the master, the doors were opened, and we saw by the tomb of Drusiana a beautiful youth, smiling: and John, when he saw him, cried out and said: Art thou come before us hither too, beautiful one? and for what cause? And we heard a voice saying to him: For Drusiana's sake, whom thou art to raise up-for I was within a little of finding her -and for his sake that lieth dead beside her tomb. And when the beautiful one had said this unto John he went up into the heavens in the sight of us all. And John, turning to the other side of the sepulchre, saw a young man-even Callimachus, one of the chief of the Ephesians-and a huge serpent sleeping upon him, and the steward of Andronicus, Fortunatus by name, lying dead. And at the sight of the two he stood perplexed, saying to the brethren: What meaneth such a sight? or wherefore hath not the Lord declared unto me what was done here, he who hath never neglected me?" "74 And Andronicus seeing those corpses, leapt up and went to Drusiana's tomb, and seeing her lying in her shift only, said to John: I understand what has happened, thou blessed servant of God, John. This Callimachus was enamoured of my sister; and because he never won her, though he often assayed it, he hath bribed this mine accursed steward with a great sum, perchance designing, as now we may see, to fulfil by his means the tragedy of his conspiracy, for indeed Callimachus avowed this to many, saying: If she will not consent to me when living, she shall be outraged when dead. And it may be, master, that the beautiful one knew it and suffered not her body to be insulted, and therefore have these died who made that attempt. And can it be that the voice that said unto thee, 'Raise up Drusiana', foreshowed this? because she departed out of this life in sorrow of mind. But I believe him that said that this is one of the men that have gone astray; for thou wast bidden to raise him up: for as to the other, I know that he is unworthy of salvation. But this one thing I beg of thee: raise up Callimachus first, and he will confess to us what is come about." '75 And John, looking upon the body, said to the venomous beast: Get thee away from him that is to be a servant of Jesus Christ; and stood up and prayed over him thus: O God whose name is glorified by us, as of right: O God who subduest every injurious force: O God whose will is accomplished, who alway hearest us: now also let thy gift be accomplished in this young man; and if there be any dispensation to be wrought through him, manifest it unto us when he is raised up. And straightway the young man rose up, and for a whole hour kept silence.' "76 But when he came to his right senses, John asked of him about his entry into the sepulchre, what it meant, and learning from him that which Andronicus had told him, namely, that he was enamoured of Drusiana, John inquired of him again if he had fulfilled his foul intent, to insult a body full of holiness. And he answered him: How could I accomplish it when this fearful beast struck down Fortunatus at a blow in my sight: and rightly, since he encouraged my frenzy, when I was already cured of that unreasonable and horrible madness: but me it stopped with affright, and brought me to that plight in which ye saw me before I arose. And another thing yet more wondrous I will tell thee, which yet went nigh to slay and was within a little of making me a corpse. When my soul was stirred up with folly and the uncontrollable malady was troubling me, and I had now torn away the grave-clothes in which she was clad, and I had then come out of the grave and laid them as thou seest, I went again to my unholy work: and I saw a beautiful youth covering her with his mantle, and from his eyes sparks of light came forth unto her eyes; and he uttered words to me, saying: Callimachus, die that thou mayest live. Now who he was I knew not, O servant of God; but that now thou hast appeared here, I recognize that he was an angel of God, that I know well; and this I know of a truth that it is a true God that is proclaimed by thee, and of it I am persuaded. But I beseech thee, be not slack to deliver me from this calamity and this fearful crime, and to present me unto thy God as a man deceived with a shameful and foul deceit. Beseeching help therefore of thee, I take hold on thy feet. I would become one of them that hope in Christ, that the voice may prove true which said to me, 'Die that thou mayest live': and that voice hath also fulfilled its effect, for he is dead, that faithless, disorderly, godless one, and I have been raised by thee, I who will be faithful, God-fearing, knowing the truth, which I entreat thee may be shown me by thee." '77 And John, filled with great gladness and perceiving the whole spectacle of the salvation of man, said: What thy power is, Lord Jesu Christ, I know not, bewildered as I am at thy much compassion and boundless long-suffering. O what a greatness that came down into bondage! O unspeakable liberty brought into slavery by us! O incomprehensible glory that is come unto us! thou that hast kept the dead tabernacle safe from insult; that hast redeemed the man that stained himself with blood and chastened the soul of him that would defile the corruptible body; Father that hast had pity and compassion on the man that cared not for thee; We glorify thee, and praise and bless and thank thy great goodness and long-suffering, O holy Jesu, for thou only art God, and none else: whose is the might that cannot be conspired against, now and world without end. Amen. 78 And when he had said this John took Callimachus and saluted (kissed) him, saying: Glory be to our God, my child, who hath had mercy on thee, and made me worthy to glorify his power, and thee also by a good course to depart from that thine abominable madness and drunkenness, and hath called thee unto his own rest and unto renewing of life. 79 But Andronicus, beholding the dead Callimachus raised, besought John, with the brethren, to raise up Drusiana also, saying: O John, let Drusiana arise and spend happily that short space (of life) which she gave up through grief about Callimachus, when she thought she had become a stumbling block to him: and when the Lord will, he shall take her again to himself. And John without delay went unto her tomb and took her hand and said: Upon thee that art the only God do I call, the more than great, the unutterable, the incomprehensible: unto whom every power of principalities is subjected: unto whom all authority boweth: before whom all pride falleth down and keepeth silence: whom devils hearing of tremble: whom all creation perceiving keepeth its bounds. Let thy name be glorified by us, and raise up Drusiana, that Callimachus may yet more be confirmed unto thee who dispensest that which unto men is without a way and impossible, but to thee only possible, even salvation and resurrection: and that Drusiana may now come forth in peace, having about her not any the least hindrance -now that the young man is turned unto thee- in her course toward thee. 80 And after these words John said unto Drusiana: Drusiana, arise. And she arose and came out of the tomb; and when she saw herself in her shift only, she was perplexed at the thing, and learned the whole accurately from Andronicus, the while John lay upon his face, and Callimachus with voice and tears glorified God, and she also rejoiced, glorifying him in like manner. 81 And when she had clothed herself, she turned and saw Fortunatus lying, and said unto John: Father, let this man also rise, even if he did assay to become my betrayer. But Callimachus, when he heard her say that, said: Do not, I beseech thee, Drusiana, for the voice which I heard took no thought of him, but declared concerning thee only, and I saw and believed: for if he had been good, perchance God would have had mercy on him also and would have raised him by means of the blessed John: he knew therefore that the man was come to a bad end Lat. he judged him worthy to die whom he did not declare worthy to rise again. And John said to him: We have not learned, my child, to render evil for evil: for God, though we have done much ill and no good toward him, hath not given retribution unto us, but repentance, and though we were ignorant of his name he did not neglect us but had mercy on us, and when we blasphemed him, he did not punish but pitied us, and when we disbelieved him he bore us no grudge, and when we persecuted his brethren he did not recompense us evil but put into our minds repentance and abstinence from evil, and exhorted us to come unto him, as he hath thee also, my son Callimachus, and not remembering thy former evil hath made thee his servant, waiting upon his mercy. Wherefore if thou allowest not me to raise up Fortunatus, it is for Drusiana so to do. 82 And she, delaying not, went with rejoicing of spirit and soul unto the body of Fortunatus and said: Jesu Christ, God of the ages, God of truth, that hast granted me to see wonders and signs, and given to me to become partaker of thy name; that didst breathe thyself into me with thy many-shaped countece, and hadst mercy on me in many ways; that didst protect me by thy great goodness when I was oppressed by Andronicus that was of old my husband; that didst give me thy servant Andronicus to be my brother; that hast kept me thine handmaid pure unto this day; that didst raise me up by thy servant John, and when I was raised didst show me him that was made to stumble free from stumbling; that hast given me perfect rest in thee, and lightened me of the secret madness; whom I have loved and affectioned: I pray thee, O Christ, refuse not thy Drusiana that asketh thee to raise up Fortunatus, even though he assayed to become my betrayer. 83 And taking the hand of the dead man she said: Rise up, Fortunatus, in the name of our Lord Jesus Christ. And Fortunatus arose, and when he saw John in the sepulchre, and Andronicus, and Drusiana raised from the dead, and Callimachus a believer, and the rest of the brethren glorifying God, he said: O, to what have the powers of these clever men attained! I did not want to be raised, but would rather die, so as not to see them. And with these words he fled and went out of the sepulchre. 84 And John, when he saw the unchanged mind (soul) of Fortunatus, said: O nature that is not changed for the better! O fountain of the soul that abideth in foulness! O essence of corruption full of darkness! O death exulting in them that are thine! O fruitless tree full of fire! O tree that bearest coals for fruit! O matter that dwellest with the madness of matter (al. O wood of trees full of unwholesome shoots) and neighbour of unbelief! Thou hast proved who thou art, and thou art always convicted, with thy children. And thou knowest not how to praise the better things: for thou hast them not. Therefore, such as is thy way (?fruit), such also is thy root and thy nature. Be thou destroyed from among them that trust in the Lord: from their thoughts, from their mind, from their souls, from their bodies, from their acts) their life, their conversation, from their business, their occupations, their counsel, from the resurrection unto (or rest in) God, from their sweet savour wherein thou wilt share, from their faith, their prayers, from the holy bath, from the eucharist, from the food of the flesh, from drink, from clothing, from love, from care, from abstinence, from righteousness: from all these, thou most unholy Satan, enemy of God, shall Jesus Christ our God and of all that are like thee and have thy character, make thee to perish. ' None |
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60. Anon., Marytrdom of Polycarp, 5.1 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Ephesus • Polykrates of Ephesos
Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 238; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 203
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5.1 1 But the most wonderful Polycarp, when he first heard it, was not disturbed, but wished to remain in the city; but the majority persuaded him to go away quietly, and he went out quietly to a farm, not far distant from the city, and stayed with a few friends, doing nothing but pray night and day for all, and for the Churches throughout the world, as was his custom. '' None |
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61. Anon., Acts of John, 42-44, 46, 48, 55-56, 63-84 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Chariton, and Clementines, Xenophon of Ephesus • Ephesians • Ephesus • Ephesus, • Temple of Artemis (Ephesus)
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 218; Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 229; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 147, 148; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 89; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 72, 73; Huttner (2013), Early Christianity in the Lycus Valley, 186; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 211; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 485
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42 And as John spake these things, immediately the altar of Artemis was parted into many pieces, and all the things that were dedicated in the temple fell, and MS. that which seemed good to him was rent asunder, and likewise of the images of the gods more than seven. And the half of the temple fell down, so that the priest was slain at one blow by the falling of the (?roof, ? beam). The multitude of the Ephesians therefore cried out: One is the God of John, one is the God that hath pity on us, for thou only art God: now are we turned to thee, beholding thy marvellous works! have mercy on us, O God, according to thy will, and save us from our great error! And some of them, lying on their faces, made supplication, and some kneeled and besought, and some rent their clothes and wept, and others tried to escape.' 43 But John spread forth his hands, and being uplifted in soul, said unto the Lord: Glory be to thee, my Jesus, the only God of truth, for that thou dost gain (receive) thy servants by divers devices. And having so said, he said to the people: Rise up from the floor, ye men of Ephesus, and pray to my God, and recognize the invisible power that cometh to manifestation, and the wonderful works which are wrought before your eyes. Artemis ought to have succoured herself: her servant ought to have been helped of her and not to have died. Where is the power of the evil spirit? where are her sacrifices? where her birthdays? where her festivals? where are the garlands? where is all that sorcery and the poisoning (witchcraft) that is sister thereto? 44 But the people rising up from off the floor went hastily and cast down the rest of the idol temple, crying: The God of John only do we know, and him hereafter do we worship, since he hath had mercy upon us! And as John came down from thence, much people took hold of him, saying: Help us, O John! Assist us that do perish in vain! Thou seest our purpose: thou seest the multitude following thee and hanging upon thee in hope toward thy God. We have seen the way wherein we went astray when we lost him: we have seen our gods that were set up in vain: we have seen the great and shameful derision that is come to them: but suffer us, we pray thee, to come unto thine house and to be succoured without hindrance. Receive us that are in bewilderment.
46 John therefore continued with them, receiving them in the house of Andromeus. And one of them that were gathered laid down the dead body of the priest of Artemis before the door of the temple, for he was his kinsman, and came in quickly with the rest, saying nothing of it. John, therefore, after the discourse to the brethren, and the prayer and the thanksgiving (eucharist) and the laying of hands upon every one of the congregation, said by the spirit: There is one here who moved by faith in God hath laid down the priest of Artemis before the gate and is come in, and in the yearning of his soul, taking care first for himself, hath thought thus in himself: It is better for me to take thought for the living than for my kinsman that is dead: for I know that if I turn to the Lord and save mine own soul, John will not deny to raise up the dead also. And John arising from his place went to that into which that kinsman of the priest who had so thought was entered, and took him by the hand and said: Hadst thou this thought when thou camest unto me, my child? And he, taken with trembling and affright, said: Yes, lord, and cast himself at his feet. And John said: Our Lord is Jesus Christ, who will show his power in thy dead kinsman by raising him up.
48 Now on the next day John, having seen in a dream that he must walk three miles outside the gates, neglected it not, but rose up early and set out upon the way, together with the brethren. And a certain countryman who was admonished by his father not to take to himself the wife of a fellow labourer of his who threatened to kill him -this young man would not endure the admonition of his father, but kicked him and left him without speech (sc. dead). And John, seeing what had befallen, said unto the Lord: Lord, was it on this account that thou didst bid me come out hither to-day?' "
55 When, then, these things had been done by him in the city of the Ephesians, they of Smyrna sent unto him saying: We hear that the God whom thou preachest is not envious, and hath charged thee not to show partiality by abiding in one place. Since, then, thou art a preacher of such a God, come unto Smyrna and unto the other cities, that we may come to know thy God, and having known him may have our hope in him. Q has the above story also, and continues with an incident which is also quoted in a different form (and not as from these Acts) by John Cassian. Q has it thus: Now one day as John was seated, a partridge flew by and came and played in the dust before him; and John looked on it and wondered. And a certain priest came, who was one of his hearers, and came to John and saw the partridge playing in the dust before him, and was offended in himself and said: Can such and so great a man take pleasure in a partridge playing in the dust? But John perceiving in the spirit the thought of him, said to him: It were better for thee also, my child, to look at a partridge playing in the dust and not to defile thyself with shameful and profane practices: for he who awaiteth the conversion and repentance of all men hath brought thee here on this account: for I have no need of a partridge playing in the dust. For the partridge is thine own soul. Then the elder, hearing this and seeing that he was not bidden, but that the apostle of Christ had told him all that was in his heart, fell on his face on the earth and cried aloud, saying: Now know I that God dwelleth in thee, O blessed John! for he that tempteth thee tempteth him that cannot be tempted. And he entreated him to pray for him. And he instructed him and delivered him the rules (canons) and let him go to his house, glorifying God that is over all. Cassian, Collation XXIV. 21, has it thus: It is told that the most blessed Evangelist John, when he was gently stroking a partridge with his hands, suddenly saw one in the habit of a hunter coming to him. He wondered that a man of such repute and fame should demean himself to such small and humble amusements, and said: Art thou that John whose eminent and widespread fame hath enticed me also with great desire to know thee? Why then art thou taken up with such mean amusements? The blessed John said to him: What is that which thou carriest in thy hands? A bow, said he. And why, said he, dost thou not bear it about always stretched? He answered him: I must not, lest by constant bending the strength of its vigour be wrung and grow soft and perish, and when there is need that the arrows be shot with much strength at some beast, the strength being lost by excess of continual tension, a forcible blow cannot be dealt. Just so, said the blessed John, let not this little and brief relaxation of my mind offend thee, young man, for unless it doth sometimes ease and relax by some remission the force of its tension, it will grow slack through unbroken rigour and will not be able to obey the power of the Spirit. The only common point of the two stories is that St. John amuses himself with a partridge, and a spectator thinks it unworthy of him. The two morals differ wholly. The amount of text lost here is of quite uncertain length. It must have told of the doings at Smyrna, and also, it appears, at Laodicca (see the title of the next section). One of the episodes must have been the conversion of a woman of evil life (see below, 'the harlot that was chaste ')- Our best manuscript prefixes a title to the next section: From Laodicca to Ephesus the second time." "
63 And whereas there was great love and joy unsurpassed among the brethren, a certain one, a messenger of Satan, became enamoured of Drusiana, though he saw and knew that she was the wife of Andronicus. To whom many said: It is not possible for thee to obtain that woman, seeing that for a long time she has even separated herself from her husband for godliness' sake. Art thou only ignorant that Andronicus, not being aforetime that which now he is, a God-fearing man, shut her up in a tomb, saying: Either I must have thee as the wife whom I had before, or thou shalt die. And she chose rather to die than to do that foulness. If, then, she would not consent, for godliness' sake, to cohabit with her lord and husband, but even persuaded him to be of the same mind as herself, will she consent to thee desiring to be her seducer? depart from this madness which hath no rest in thee: give up this deed which thou canst not bring to accomplishment." '64 But his familiar friends saying these things to him did not convince him, but with shamelessness he courted her with messages; and when he learnt the insults and disgraces which she returned, he spent his life in melancholy (or better, she, when she learnt of this disgrace and insult at his hand, spent her life in heaviness). And after two days Drusiana took to her bed from heaviness, and was in a fever and said: Would that I had not now come home to my native place, I that have become an offence to a man ignorant of godliness! for if it were one who was filled with the word of God, he would not have gone to such a pitch of madness. But now (therefore) Lord, since I am become the occasion of a blow unto a soul devoid of knowledge, set me free from this chain and remove me unto thee quickly. And in the presence of John, who knew nothing at all of such a matter, Drusiana departed out of life not wholly happy, yea, even troubled because of the spiritual hurt of the man. 65 But Andronicus, grieved with a secret grief, mourned in his soul, and wept openly, so that John checked him often and said to him: Upon a better hope hath Drusiana removed out of this unrighteous life. And Andronicus answered him: Yea, I am persuaded of it, O John, and I doubt not at all in regard of trust in my God: but this very thing do I hold fast, that she departed out of life pure. 66 And when she was carried forth, John took hold on Andronicus, and now that he knew the cause, he mourned more than Andronicus. And he kept silence, considering the provocation of the adversary, and for a space sat still. Then, the brethren being gathered there to hear what word he would speak of her that was departed, he began to say: 67 When the pilot that voyageth, together with them that sail with him, and the ship herself, arriveth in a calm and stormless harbour, then let him say that he is safe. And the husbandman that hath committed the seed to the earth, and toiled much in the care and protection of it, let him then take rest from his labours, when he layeth up the seed with manifold increase in his barns. Let him that enterpriseth to run in the course, then exult when he beareth home the prize. Let him that inscribeth his name for the boxing, then boast himself when he receiveth the crowns: and so in succession is it with all contests and crafts, when they do not fail in the end, but show themselves to be like that which they promised (corrupt).' "68 And thus also I think is it with the faith which each one of us practiseth, that it is then discerned whether it be indeed true, when it continueth like itself even until the end of life. For many obstacles fall into the way, and prepare disturbance for the minds of men: care, children, parents, glory, poverty, flattery, prime of life, beauty, conceit, lust, wealth, anger, uplifting, slackness, envy, jealousy, neglect, fear, insolence, love, deceit, money, pretence, and other such obstacles, as many as there are in this life: as also the pilot sailing a prosperous course is opposed by the onset of contrary winds and a great storm and mighty waves out of calm, and the husbandman by untimely winter and blight and creeping things rising out of the earth, and they that strive in the games 'just do not win', and they that exercise crafts are hindered by the divers difficulties of them." "69 But before all things it is needful that the believer should look before at his ending and understand it in what manner it will come upon him, whether it will be vigorous and sober and without any obstacle, or disturbed and clinging to the things that are here, and bound down by desires. So is it right that a body should be praised as comely when it is wholly stripped, and a general as great when he hath accomplished every promise of the war, and a physician as excellent when he hath succeeded in every cure, and a soul as full of faith and worthy (or receptive) of God when it hath paid its promise in full: not that soul which began well and was dissolved into all the things of this life and fell away, nor that which is numb, having made an effort to attain to better things, and then is borne down to temporal things, nor that which hath longed after the things of time more than those of eternity, nor that which exchangeth those that endure not, nor that which hath honoured the works of dishonour that deserve shame, nor that which taketh pledges of Satan, nor that which hath received the serpent into its own house, nor that which suffereth reproach for God's sake and then is not ashamed, nor that which with the mouth saith yea, but indeed approveth not itself: but that which hath prevailed not to be made weak by foul pleasure, not to be overcome by light-mindedness, not to be caught by the bait of love of money, not to be betrayed by vigour of body or wrath." '70 And as John was discoursing yet further unto the brethren that they should despise temporal things in respect of the eternal, he that was enamoured of Drusiana, being inflamed with an horrible lust and possession of the many-shaped Satan, bribed the steward of Andronicus who was a lover of money with a great sum: and he opened the tomb and gave him opportunity to wreak the forbidden thing upon the dead body. Not having succeeded with her when alive, he was still importunate after her death to her body, and said: If thou wouldst not have to do with me while thou livedst, I will outrage thy corpse now thou art dead. With this design, and having managed for himself the wicked act by means of the abominable steward, he rushed with him to the sepulchre; they opened the door and began to strip the grave-clothes from the corpse, saying: What art thou profited, poor Drusiana? couldest thou not have done this in life, which perchance would not have grieved thee, hadst thou done it willingly? 71 And as these men were speaking thus, and only the accustomed shift now remained on her body, a strange spectacle was seen, such as they deserve to suffer who do such deeds. A serpent appeared from some quarter and dealt the steward a single bite and slew him: but the young man it did not strike; but coiled about his feet, hissing terribly, and when he fell mounted on his body and sat upon him.' "72 Now on the next day John came, accompanied by Andronicus and the brethren, to the sepulchre at dawn, it being now the third day from Drusiana's death, that we might break bread there. And first, when they set out, the keys were sought for and could not be found; but John said to Andronicus: It is quite right that they should be lost, for Drusiana is not in the sepulchre; nevertheless, let us go, that thou mayest not be neglectful, and the doors shall be opened of themselves, even as the Lord hath done for us many such things." "73 And when we were at the place, at the commandment of the master, the doors were opened, and we saw by the tomb of Drusiana a beautiful youth, smiling: and John, when he saw him, cried out and said: Art thou come before us hither too, beautiful one? and for what cause? And we heard a voice saying to him: For Drusiana's sake, whom thou art to raise up-for I was within a little of finding her -and for his sake that lieth dead beside her tomb. And when the beautiful one had said this unto John he went up into the heavens in the sight of us all. And John, turning to the other side of the sepulchre, saw a young man-even Callimachus, one of the chief of the Ephesians-and a huge serpent sleeping upon him, and the steward of Andronicus, Fortunatus by name, lying dead. And at the sight of the two he stood perplexed, saying to the brethren: What meaneth such a sight? or wherefore hath not the Lord declared unto me what was done here, he who hath never neglected me?" "74 And Andronicus seeing those corpses, leapt up and went to Drusiana's tomb, and seeing her lying in her shift only, said to John: I understand what has happened, thou blessed servant of God, John. This Callimachus was enamoured of my sister; and because he never won her, though he often assayed it, he hath bribed this mine accursed steward with a great sum, perchance designing, as now we may see, to fulfil by his means the tragedy of his conspiracy, for indeed Callimachus avowed this to many, saying: If she will not consent to me when living, she shall be outraged when dead. And it may be, master, that the beautiful one knew it and suffered not her body to be insulted, and therefore have these died who made that attempt. And can it be that the voice that said unto thee, 'Raise up Drusiana', foreshowed this? because she departed out of this life in sorrow of mind. But I believe him that said that this is one of the men that have gone astray; for thou wast bidden to raise him up: for as to the other, I know that he is unworthy of salvation. But this one thing I beg of thee: raise up Callimachus first, and he will confess to us what is come about." '75 And John, looking upon the body, said to the venomous beast: Get thee away from him that is to be a servant of Jesus Christ; and stood up and prayed over him thus: O God whose name is glorified by us, as of right: O God who subduest every injurious force: O God whose will is accomplished, who alway hearest us: now also let thy gift be accomplished in this young man; and if there be any dispensation to be wrought through him, manifest it unto us when he is raised up. And straightway the young man rose up, and for a whole hour kept silence.' "76 But when he came to his right senses, John asked of him about his entry into the sepulchre, what it meant, and learning from him that which Andronicus had told him, namely, that he was enamoured of Drusiana, John inquired of him again if he had fulfilled his foul intent, to insult a body full of holiness. And he answered him: How could I accomplish it when this fearful beast struck down Fortunatus at a blow in my sight: and rightly, since he encouraged my frenzy, when I was already cured of that unreasonable and horrible madness: but me it stopped with affright, and brought me to that plight in which ye saw me before I arose. And another thing yet more wondrous I will tell thee, which yet went nigh to slay and was within a little of making me a corpse. When my soul was stirred up with folly and the uncontrollable malady was troubling me, and I had now torn away the grave-clothes in which she was clad, and I had then come out of the grave and laid them as thou seest, I went again to my unholy work: and I saw a beautiful youth covering her with his mantle, and from his eyes sparks of light came forth unto her eyes; and he uttered words to me, saying: Callimachus, die that thou mayest live. Now who he was I knew not, O servant of God; but that now thou hast appeared here, I recognize that he was an angel of God, that I know well; and this I know of a truth that it is a true God that is proclaimed by thee, and of it I am persuaded. But I beseech thee, be not slack to deliver me from this calamity and this fearful crime, and to present me unto thy God as a man deceived with a shameful and foul deceit. Beseeching help therefore of thee, I take hold on thy feet. I would become one of them that hope in Christ, that the voice may prove true which said to me, 'Die that thou mayest live': and that voice hath also fulfilled its effect, for he is dead, that faithless, disorderly, godless one, and I have been raised by thee, I who will be faithful, God-fearing, knowing the truth, which I entreat thee may be shown me by thee." '77 And John, filled with great gladness and perceiving the whole spectacle of the salvation of man, said: What thy power is, Lord Jesu Christ, I know not, bewildered as I am at thy much compassion and boundless long-suffering. O what a greatness that came down into bondage! O unspeakable liberty brought into slavery by us! O incomprehensible glory that is come unto us! thou that hast kept the dead tabernacle safe from insult; that hast redeemed the man that stained himself with blood and chastened the soul of him that would defile the corruptible body; Father that hast had pity and compassion on the man that cared not for thee; We glorify thee, and praise and bless and thank thy great goodness and long-suffering, O holy Jesu, for thou only art God, and none else: whose is the might that cannot be conspired against, now and world without end. Amen. 78 And when he had said this John took Callimachus and saluted (kissed) him, saying: Glory be to our God, my child, who hath had mercy on thee, and made me worthy to glorify his power, and thee also by a good course to depart from that thine abominable madness and drunkenness, and hath called thee unto his own rest and unto renewing of life. 79 But Andronicus, beholding the dead Callimachus raised, besought John, with the brethren, to raise up Drusiana also, saying: O John, let Drusiana arise and spend happily that short space (of life) which she gave up through grief about Callimachus, when she thought she had become a stumbling block to him: and when the Lord will, he shall take her again to himself. And John without delay went unto her tomb and took her hand and said: Upon thee that art the only God do I call, the more than great, the unutterable, the incomprehensible: unto whom every power of principalities is subjected: unto whom all authority boweth: before whom all pride falleth down and keepeth silence: whom devils hearing of tremble: whom all creation perceiving keepeth its bounds. Let thy name be glorified by us, and raise up Drusiana, that Callimachus may yet more be confirmed unto thee who dispensest that which unto men is without a way and impossible, but to thee only possible, even salvation and resurrection: and that Drusiana may now come forth in peace, having about her not any the least hindrance -now that the young man is turned unto thee- in her course toward thee. 80 And after these words John said unto Drusiana: Drusiana, arise. And she arose and came out of the tomb; and when she saw herself in her shift only, she was perplexed at the thing, and learned the whole accurately from Andronicus, the while John lay upon his face, and Callimachus with voice and tears glorified God, and she also rejoiced, glorifying him in like manner. 81 And when she had clothed herself, she turned and saw Fortunatus lying, and said unto John: Father, let this man also rise, even if he did assay to become my betrayer. But Callimachus, when he heard her say that, said: Do not, I beseech thee, Drusiana, for the voice which I heard took no thought of him, but declared concerning thee only, and I saw and believed: for if he had been good, perchance God would have had mercy on him also and would have raised him by means of the blessed John: he knew therefore that the man was come to a bad end Lat. he judged him worthy to die whom he did not declare worthy to rise again. And John said to him: We have not learned, my child, to render evil for evil: for God, though we have done much ill and no good toward him, hath not given retribution unto us, but repentance, and though we were ignorant of his name he did not neglect us but had mercy on us, and when we blasphemed him, he did not punish but pitied us, and when we disbelieved him he bore us no grudge, and when we persecuted his brethren he did not recompense us evil but put into our minds repentance and abstinence from evil, and exhorted us to come unto him, as he hath thee also, my son Callimachus, and not remembering thy former evil hath made thee his servant, waiting upon his mercy. Wherefore if thou allowest not me to raise up Fortunatus, it is for Drusiana so to do. 82 And she, delaying not, went with rejoicing of spirit and soul unto the body of Fortunatus and said: Jesu Christ, God of the ages, God of truth, that hast granted me to see wonders and signs, and given to me to become partaker of thy name; that didst breathe thyself into me with thy many-shaped countece, and hadst mercy on me in many ways; that didst protect me by thy great goodness when I was oppressed by Andronicus that was of old my husband; that didst give me thy servant Andronicus to be my brother; that hast kept me thine handmaid pure unto this day; that didst raise me up by thy servant John, and when I was raised didst show me him that was made to stumble free from stumbling; that hast given me perfect rest in thee, and lightened me of the secret madness; whom I have loved and affectioned: I pray thee, O Christ, refuse not thy Drusiana that asketh thee to raise up Fortunatus, even though he assayed to become my betrayer. 83 And taking the hand of the dead man she said: Rise up, Fortunatus, in the name of our Lord Jesus Christ. And Fortunatus arose, and when he saw John in the sepulchre, and Andronicus, and Drusiana raised from the dead, and Callimachus a believer, and the rest of the brethren glorifying God, he said: O, to what have the powers of these clever men attained! I did not want to be raised, but would rather die, so as not to see them. And with these words he fled and went out of the sepulchre. 84 And John, when he saw the unchanged mind (soul) of Fortunatus, said: O nature that is not changed for the better! O fountain of the soul that abideth in foulness! O essence of corruption full of darkness! O death exulting in them that are thine! O fruitless tree full of fire! O tree that bearest coals for fruit! O matter that dwellest with the madness of matter (al. O wood of trees full of unwholesome shoots) and neighbour of unbelief! Thou hast proved who thou art, and thou art always convicted, with thy children. And thou knowest not how to praise the better things: for thou hast them not. Therefore, such as is thy way (?fruit), such also is thy root and thy nature. Be thou destroyed from among them that trust in the Lord: from their thoughts, from their mind, from their souls, from their bodies, from their acts) their life, their conversation, from their business, their occupations, their counsel, from the resurrection unto (or rest in) God, from their sweet savour wherein thou wilt share, from their faith, their prayers, from the holy bath, from the eucharist, from the food of the flesh, from drink, from clothing, from love, from care, from abstinence, from righteousness: from all these, thou most unholy Satan, enemy of God, shall Jesus Christ our God and of all that are like thee and have thy character, make thee to perish. ' None |
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62. Cassius Dio, Roman History, 51.20.6-51.20.7 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Ephesos • Ephesos, Roma cult • Ephesus, buildings and streets, State Agora • Temple of Artemis (Ephesos)
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 117; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 157; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 314
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51.20.6 \xa0Caesar, meanwhile, besides attending to the general business, gave permission for the dedication of sacred precincts in Ephesus and in Nicaea to Rome and to Caesar, his father, whom he named the hero Julius. These cities had at that time attained chief place in Asia and in Bithynia respectively. 51.20.7 \xa0He commanded that the Romans resident in these cities should pay honour to these two divinities; but he permitted the aliens, whom he styled Hellenes, to consecrate precincts to himself, the Asians to have theirs in Pergamum and the Bithynians theirs in Nicomedia. This practice, beginning under him, has been continued under other emperors, not only in the case of the Hellenic nations but also in that of all the others, in so far as they are subject to the Romans.'' None |
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63. Irenaeus, Refutation of All Heresies, 3.1.1, 3.3.4 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Artemis of Ephesos, • Ephesos, Christianity • Ephesos, John (presbyter and evangelist) • Ephesos, basilica of St. John • Ephesus • Ephesus, • Ephesus, Ephesians • Polykrates of Ephesos
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 235; Huttner (2013), Early Christianity in the Lycus Valley, 185; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 531; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 276; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 195; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 137, 205
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3.1.1 WE have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith. For it is unlawful to assert that they preached before they possessed "perfect knowledge," as some do even venture to say, boasting themselves as improvers of the apostles. For, after our Lord rose from the dead, the apostles were invested with power from on high when the Holy Spirit came down upon them, were filled from all His gifts, and had perfect knowledge: they departed to the ends of the earth, preaching the glad tidings of the good things sent from God to us, and proclaiming the peace of heaven to men, who indeed do all equally and individually possess the Gospel of God. Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church. After their departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter. Luke also, the companion of Paul, recorded in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who also had leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia.
3.3.4 But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried on earth a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time,--a man who was of much greater weight, and a more stedfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles,--that, namely, which is handed down by the Church. There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, "Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within." And Polycarp himself replied to Marcion, who met him on one occasion, and said, "Dost thou know me?" "I do know thee, the first-born of Satan." Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, "A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself." There is also a very powerful Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles.'' None |
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64. Lucian, The Sky-Man, 24 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Artemision, at Ephesus • Ephesos • Temple of Artemis (Ephesos)
Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 143; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 156
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24 As he went, he put questions to me about earthly affairs, beginning with, What was wheat a quarter in Greece? had we suffered much from cold last winter? and did the vegetables want more rain? Then he wished to know whether any of Phidias’s kin were alive, why there had been no Diasia at Athens all these years, whether his Olympieum was ever going to be completed, and had the robbers of his temple at Dodona been caught? I answered all these questions, and he proceeded:—‘Tell me, Menippus, what are men’s feelings towards me?’ ‘What should they be, Lord, but those of absolute reverence, as to the King of all Gods?’ ‘Now, now, chaffing as usual,’ he said; ‘I know their fickleness very well, for all your dissimulation. There was a time when I was their prophet, their healer, and their all,And Zeus filled every street and gathering place.In those days Dodona and Pisa were glorious and far famed, and I could not get a view for the clouds of sacrificial steam. But now Apollo has set up his oracle at Delphi, Asclepius his temple of health at Pergamum, Bendis and Anubis and Artemis their shrines in Thrace, Egypt, Ephesus; and to these all run; theirs the festal gatherings and the hecatombs. As for me, I am superannuated; they think themselves very generous if they offer me a victim at Olympia at four year intervals. My altars are cold as Plato’s Laws or Chrysippus’s Syllogisms.’'' None |
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65. Pausanias, Description of Greece, 1.29.15, 3.16.7, 4.31.8, 6.3.16, 6.20.3-6.20.5, 7.2.6-7.2.9, 7.5.4, 7.6.6, 8.13.1 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Artemis Ephesia, Ephesos • Artemis, at Ephesus • Artemis, of Ephesus • Artemis, of Ephesus (Ephesia) • Artemision, at Ephesus • Artemisium (Ephesus) • Ephesian cup of Artemis • Ephesians • Ephesians, Addressees/recipients • Ephesians, Author/authorship • Ephesians, Eulogy • Ephesos • Ephesos, Temple of Artemis • Ephesus • Ephesus and Ephesians • Ephesus, (Re-)Settlements • Ephesus, Artemisium and Artemis Ephesia • Ephesus, Ionian migration to • Ephesus, Neokoros (of Artemis) • Ephesus, Neokoros (of the imperial cult) • Ephesus, Riots • Ephesus, buildings and streets, Commercial Agora • Ephesus, buildings and streets, Great Theatre • Ephesus, buildings and streets, Magnesian Gate • Ephesus, buildings and streets, Prytaneion • Ephesus, buildings and streets, Stadium • Ephesus, buildings and streets, Triodos • Ephesus, foundation supported by Teos • Ephesus, founded by the autochthon Koressos • Ephesus, founded from Samos • Ephesus, geography, %OEOGD÷ • Ephesus, geography, Ayasoluk Hill • Ephesus, geography, Cayster River • Hipponax of Ephesus • Maximus of Ephesus • Mystery (Mysteries), Ephesian • Pindar, on Artemisium of Ephesus • Samos, founded by Ionians from Ephesus • Sopolis, in Ephesus • Temple of Artemis (Ephesos)
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 16, 38; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 463; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 332; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 170, 191; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 229; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 194, 198; Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 132; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 86, 87, 140, 144, 193, 287, 296, 305; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 156; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 104; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 167, 224, 227; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 49; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 257; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 183; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 178; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 94, 138, 143, 193; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 309
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1.29.15 τέθαπται δὲ καὶ Κόνων καὶ Τιμόθεος, δεύτεροι μετὰ Μιλτιάδην καὶ Κίμωνα οὗτοι πατὴρ καὶ παῖς ἔργα ἀποδειξάμενοι λαμπρά. κεῖται δὲ καὶ Ζήνων ἐνταῦθα ὁ Μνασέου καὶ Χρύσιππος ὁ Σολεύς, Νικίας τε ὁ Νικομήδου ς ζῷα ἄριστος γράψαι τῶν ἐφʼ αὑτοῦ, καὶ Ἁρμόδιος καὶ Ἀριστογείτων οἱ τὸν Πεισιστράτου παῖδα Ἵππαρχον ἀποκτείναντες, ῥήτορές τε Ἐφιάλτης, ὃς τὰ νόμιμα τὰ ἐν Ἀρείῳ πάγῳ μάλιστα ἐλυμήνατο, καὶ Λυκοῦργος ὁ Λυκόφρονος.
3.16.7 τὸ δὲ χωρίον τὸ ἐπονομαζόμενον Λιμναῖον Ὀρθίας ἱερόν ἐστιν Ἀρτέμιδος. τὸ ξόανον δὲ ἐκεῖνο εἶναι λέγουσιν ὅ ποτε καὶ Ὀρέστης καὶ Ἰφιγένεια ἐκ τῆς Ταυρικῆς ἐκκλέπτουσιν· ἐς δὲ τὴν σφετέραν Λακεδαιμόνιοι κομισθῆναί φασιν Ὀρέστου καὶ ἐνταῦθα βασιλεύοντος. καί μοι εἰκότα λέγειν μᾶλλόν τι δοκοῦσιν ἢ Ἀθηναῖοι. ποίῳ γὰρ δὴ λόγῳ κατέλιπεν ἂν ἐν Βραυρῶνι Ἰφιγένεια τὸ ἄγαλμα; ἢ πῶς, ἡνίκα Ἀθηναῖοι τὴν χώραν ἐκλιπεῖν παρεσκευάζοντο, οὐκ ἐσέθεντο καὶ τοῦτο ἐς τὰς ναῦς;
4.31.8 πᾶσαι καὶ ἄνδρες ἰδίᾳ θεῶν μάλιστα ἄγουσιν ἐν τιμῇ· τὰ δὲ αἴτια ἐμοὶ δοκεῖν ἐστὶν Ἀμαζόνων τε κλέος, αἳ φήμην τὸ ἄγαλμα ἔχουσιν ἱδρύσασθαι, καὶ ὅτι ἐκ παλαιοτάτου τὸ ἱερὸν τοῦτο ἐποιήθη. τρία δὲ ἄλλα ἐπὶ τούτοις συνετέλεσεν ἐς δόξαν, μέγεθός τε τοῦ ναοῦ τὰ παρὰ πᾶσιν ἀνθρώποις κατασκευάσματα ὑπερηρκότος καὶ Ἐφεσίων τῆς πόλεως ἡ ἀκμὴ καὶ ἐν αὐτῇ τὸ ἐπιφανὲς τῆς θεοῦ.
6.3.16 μεταπεσόντων δὲ αὖθις τῶν πραγμάτων καὶ Κόνωνος κεκρατηκότος τῇ ναυμαχίᾳ περὶ Κνίδον καὶ ὄρος τὸ Δώριον ὀνομαζόμενον, οὕτω μετεβάλλοντο οἱ Ἴωνες, καὶ Κόνωνα ἀνακείμενον χαλκοῦν καὶ Τιμόθεον ἐν Σάμῳ τε ἔστιν ἰδεῖν παρὰ τῇ Ἥρᾳ καὶ ὡσαύτως ἐν Ἐφέσῳ παρὰ τῇ Ἐφεσίᾳ θεῷ. ταῦτα μέν ἐστιν ἔχοντα οὕτω τὸν ἀεὶ χρόνον, καὶ Ἴωσιν ὡσαύτως οἱ πάντες ἄνθρωποι θεραπεύουσι τὰ ὑπερέχοντα τῇ ἰσχύι.
6.20.3 ἐν μὲν δὴ τῷ ἔμπροσθεν τοῦ ναοῦ—διπλοῦς γὰρ δὴ πεποίηται—τῆς τε Εἰλειθυίας βωμὸς καὶ ἔσοδος ἐς αὐτό ἐστιν ἀνθρώποις· ἐν δὲ τῷ ἐντὸς ὁ Σωσίπολις ἔχει τιμάς, καὶ ἐς αὐτὸ ἔσοδος οὐκ ἔστι πλὴν τῇ θεραπευούσῃ τὸν θεὸν ἐπὶ τὴν κεφαλὴν καὶ τὸ πρόσωπον ἐφειλκυσμένῃ ὕφος λευκόν· παρθένοι δὲ ἐν τῷ τῆς Εἰλειθυίας ὑπομένουσαι καὶ γυναῖκες ὕμνον ᾄδουσι, καθαγίζους α ι δὲ καὶ θυμιάματα παντοῖα αὐτῷ ἐπισπένδειν οὐ νομίζουσιν οἶνον. καὶ ὅρκος παρὰ τῷ Σωσιπόλιδι ἐπὶ μεγίστοις καθέστηκεν. 6.20.4 λέγεται δὲ καὶ Ἀρκάδων ἐς τὴν Ἠλείαν ἐσβεβληκότων στρατιᾷ καὶ τῶν Ἠλείων σφίσιν ἀντικαθημένων γυναῖκα ἀφικομένην παρὰ τῶν Ἠλείων τοὺς στρατηγούς, νήπιον παῖδα ἔχουσαν ἐπὶ τῷ μαστῷ, λέγειν ὡς τέκοι μὲν αὐτὴ τὸν παῖδα, διδοίη δὲ ἐξ ὀνειράτων συμμαχήσοντα Ἠλείοις. οἱ δὲ ἐν ταῖς ἀρχαῖς—πιστὰ γὰρ τὴν ἄνθρωπον ἡγοῦντο εἰρηκέναι—τιθέασι τὸ παιδίον πρὸ τοῦ στρατεύματος γυμνόν. 6.20.5 ἐπῄεσάν τε δὴ οἱ Ἀρκάδες καὶ τὸ παιδίον ἐνταῦθα ἤδη δράκων ἦν· ταραχθεῖσι δὲ ἐπὶ τῷ θεάματι τοῖς Ἀρκάσι καὶ ἐνδοῦσιν ἐς φυγὴν ἐπέκειντο οἱ Ἠλεῖοι, καὶ νίκην τε ἐπιφανεστάτην ἀνείλοντο καὶ ὄνομα τῷ θεῷ τίθενται Σωσίπολιν. ἔνθα δέ σφισιν ὁ δράκων ἔδοξεν ἐσδῦναι μετὰ τὴν μάχην, τὸ ἱερὸν ἐποίησαν ἐνταῦθα· σὺν δὲ αὐτῷ σέβεσθαι καὶ τὴν Εἰλείθυιαν ἐνόμισαν, ὅτι τὸν παῖδά σφισιν ἡ θεὸς αὕτη προήγαγεν ἐς ἀνθρώπους.
7.2.6 τότε δὲ ὡς ἐκράτησαν τῶν ἀρχαίων Μιλησίων οἱ Ἴωνες, τὸ μὲν γένος πᾶν τὸ ἄρσεν ἀπέκτειναν πλὴν ὅσοι τῆς πόλεως ἁλισκομένης ἐκδιδράσκουσι, γυναῖκας δὲ καὶ θυγατέρας τὰς ἐκείνων γαμοῦσι. τοῦ δὲ Νειλέως ὁ τάφος ἰόντων ἐς Διδύμους ἐστὶν οὐ πόρρω τῶν πυλῶν ἐν ἀριστερᾷ τῆς ὁδοῦ· τὸ δὲ ἱερὸν τὸ ἐν Διδύμοις τοῦ Ἀπόλλωνος καὶ τὸ μαντεῖόν ἐστιν ἀρχαιότερον ἢ κατὰ τὴν Ἰώνων ἐσοίκησιν, πολλῷ δὲ πρεσβύτερα ἔτι ἢ κατὰ Ἴωνας τὰ ἐς τὴν Ἄρτεμιν τὴν Ἐφεσίαν ἐστίν. 7.2.7 οὐ μὴν πάντα γε τὰ ἐς τὴν θεὸν ἐπύθετο ἐμοὶ δοκεῖν Πίνδαρος, ὃς Ἀμαζόνας τὸ ἱερὸν ἔφη τοῦτο ἱδρύσασθαι στρατευομένας ἐπὶ Ἀθήνας τε καὶ Θησέα. αἱ δὲ ἀπὸ Θερμώδοντος γυναῖκες ἔθυσαν μὲν καὶ τότε τῇ Ἐφεσίᾳ θεῷ, ἅτε ἐπιστάμεναι τε ἐκ παλαιοῦ τὸ ἱερόν, καὶ ἡνίκα Ἡρακλέα ἔφυγον, αἱ δὲ καὶ Διόνυσον τὰ ἔτι ἀρχαιότερα, ἱκέτιδες ἐνταῦθα ἐλθοῦσαι· οὐ μὴν ὑπὸ Ἀμαζόνων γε ἱδρύθη, Κόρησος δὲ αὐτόχθων καὶ Ἔφεσος—Καΰστρου δὲ τοῦ ποταμοῦ τὸν Ἔφεσον παῖδα εἶναι νομίζουσιν—, οὗτοι τὸ ἱερόν εἰσιν οἱ ἱδρυσάμενοι, καὶ ἀπὸ τοῦ Ἐφέσου τὸ ὄνομά ἐστι τῇ πόλει. 7.2.8 Λέλεγες δὲ τοῦ Καρικοῦ μοῖρα καὶ Λυδῶν τὸ πολὺ οἱ νεμόμενοι τὴν χώραν ἦσαν· ᾤκουν δὲ καὶ περὶ τὸ ἱερὸν ἄλλοι τε ἱκεσίας ἕνεκα καὶ γυναῖκες τοῦ Ἀμαζόνων γένους. Ἄνδροκλος δὲ ὁ Κόδρου—οὗτος γὰρ δὴ ἀπεδέδεικτο Ἰώνων τῶν ἐς Ἔφεσον πλευσάντων βασιλεύς—Λέλεγας μὲν καὶ Λυδοὺς τὴν ἄνω πόλιν ἔχοντας ἐξέβαλεν ἐκ τῆς χώρας· τοῖς δὲ περὶ τὸ ἱερὸν οἰκοῦσι δεῖμα ἦν οὐδέν, ἀλλὰ Ἴωσιν ὅρκους δόντες καὶ ἀνὰ μέρος παρʼ αὐτῶν λαβόντες ἐκτὸς ἦσαν πολέμου. ἀφείλετο δὲ καὶ Σάμον Ἄνδροκλος Σαμίους, καὶ ἔσχον Ἐφέσιοι χρόνον τινὰ Σάμον καὶ τὰς προσεχεῖς νήσους· 7.2.9 Σαμίων δὲ ἤδη κατεληλυθότων ἐπὶ τὰ οἰκεῖα Πριηνεῦσιν ἤμυνεν ἐπὶ τοὺς Κᾶρας ὁ Ἄνδροκλος, καὶ νικῶντος τοῦ Ἑλληνικοῦ ἔπεσεν ἐν τῇ μάχῃ. Ἐφέσιοι δὲ ἀνελόμενοι τοῦ Ἀνδρόκλου τὸν νεκρὸν ἔθαψαν τῆς σφετέρας ἔνθα δείκνυται καὶ ἐς ἐμὲ ἔτι τὸ μνῆμα κατὰ τὴν ὁδὸν τὴν ἐκ τοῦ ἱεροῦ παρὰ τὸ Ὀλυμπιεῖον καὶ ἐπὶ πύλας τὰς Μαγνήτιδας· ἐπίθημα δὲ τῷ μνήματι ἀνήρ ἐστιν ὡπλισμένος.
7.5.4 Ἴωσι δὲ ἔχει μὲν ἐπιτηδειότατα ὡρῶν κράσεως ἡ χώρα, ἔχει δὲ καὶ ἱερὰ οἷα οὐχ ἑτέρωθι, πρῶτον μὲν τὸ τῆς Ἐφεσίας μεγέθους τε ἕνεκα καὶ ἐπὶ τῷ ἄλλῳ πλούτῳ, δύο δὲ οὐκ ἐξειργασμένα Ἀπόλλωνος, τό τε ἐν Βραγχίδαις τῆς Μιλησίας καὶ ἐν Κλάρῳ τῇ Κολοφωνίων. δύο δὲ ἄλλους ἐν Ἰωνίᾳ ναοὺς ἐπέλαβεν ὑπὸ Περσῶν κατακαυθῆναι, τόν τε ἐν Σάμῳ τῆς Ἥρας καὶ ἐν Φωκαίᾳ τῆς Ἀθηνᾶς· θαῦμα δὲ ὅμως ἦσαν καὶ ὑπὸ τοῦ πυρὸς λελυμασμένοι.
8.13.1 ἐν δὲ τῇ χώρᾳ τῇ Ὀρχομενίων, ἐν ἀριστερᾷ τῆς ὁδοῦ τῆς ἀπὸ Ἀγχισιῶν, ἐν ὑπτίῳ τοῦ ὄρους τὸ ἱερόν ἐστι τῆς Ὑμνίας Ἀρτέμιδος· μέτεστι δὲ αὐτοῦ καὶ Μαντινεῦσι καὶ ἱέρειαν καὶ ἄνδρα ἱερέα. τούτοις οὐ μόνον τὰ ἐς τὰς μίξεις ἀλλὰ καὶ ἐς τὰ ἄλλα ἁγιστεύειν καθέστηκε τὸν χρόνον τοῦ βίου πάντα, καὶ οὔτε λουτρὰ οὔτε δίαιτα λοιπὴ κατὰ τὰ αὐτά σφισι καθὰ καὶ τοῖς πολλοῖς ἐστιν, οὐδὲ ἐς οἰκίαν παρίασιν ἀνδρὸς ἰδιώτου. τοιαῦτα οἶδα ἕτερα ἐνιαυτὸν καὶ οὐ πρόσω Ἐφεσίων ἐπιτηδεύοντας τοὺς τῇ Ἀρτέμιδι ἱστιάτορας τῇ Ἐφεσίᾳ γινομένους, καλουμένους δὲ ὑπὸ τῶν πολιτῶν Ἐσσῆνας. τῇ δὲ Ἀρτέμιδι τῇ Ὑμνίᾳ καὶ ἑορτὴν ἄγουσιν ἐπέτειον.' ' None | sup>
1.29.15 Here also are buried Conon and Timotheus, father and son, the second pair thus related to accomplish illustrious deeds, Miltiades and Cimon being the first; Zeno too, the son of Mnaseas and Chrysippus Stoic philosophers. of Soli, Nicias the son of Nicomedes, the best painter from life of all his contemporaries, Harmodius and Aristogeiton, who killed Hipparchus, the son of Peisistratus; there are also two orators, Ephialtes, who was chiefly responsible for the abolition of the privileges of the Areopagus 463-1 B.C., and Lycurgus, A contemporary of Demosthenes. the son of Lycophron;
3.16.7 The place named Limnaeum (Marshy) is sacred to Artemis Orthia (Upright). The wooden image there they say is that which once Orestes and Iphigenia stole out of the Tauric land, and the Lacedaemonians say that it was brought to their land because there also Orestes was king. I think their story more probable than that of the Athenians. For what could have induced Iphigenia to leave the image behind at Brauron ? Or why did the Athenians, when they were preparing to abandon their land, fail to include this image in what they put on board their ships?
4.31.8 But all cities worship Artemis of Ephesus, and individuals hold her in honor above all the gods. The reason, in my view, is the renown of the Amazons, who traditionally dedicated the image, also the extreme antiquity of this sanctuary. Three other points as well have contributed to her renown, the size of the temple, surpassing all buildings among men, the eminence of the city of the Ephesians and the renown of the goddess who dwells there.
6.3.16 But when fortune changed again, and Conon had won the naval action off Cnidus and the mountain called Dorium 394 B.C., the Ionians likewise changed their views, and there are to be seen statues in bronze of Conon and of Timotheus both in the sanctuary of Hera in Samos and also in the sanctuary of the Ephesian goddess at Ephesus . It is always the same; the Ionians merely follow the example of all the world in paying court to strength.
6.20.3 In the front part of the temple, for it is built in two parts, is an altar of Eileithyia and an entrance for the public; in the inner Part Sosipolis is worshipped, and no one may enter it except the woman who tends the god, and she must wrap her head and face in a white veil. Maidens and matrons wait in the sanctuary of Eileithyia chanting a hymn; they burn all manner of incense to the god, but it is not the custom to pour libations of wine. An oath is taken by Sosipolis on the most important occasions. 6.20.4 The story is that when the Arcadians had invaded the land of Elis, and the Eleans were set in array against them, a woman came to the Elean generals, holding a baby to her breast, who said that she was the mother of the child but that she gave him, because of dreams, to fight for the Eleans. The Elean officers believed that the woman was to be trusted, and placed the child before the army naked. 6.20.5 When the Arcadians came on, the child turned at once into a snake. Thrown into disorder at the sight, the Arcadians turned and fled, and were attacked by the Eleans, who won a very famous victory, and so call the god Sosipolis. On the spot where after the battle the snake seemed to them to go into the ground they made the sanctuary. With him the Eleans resolved to worship Eileithyia also, because this goddess to help them brought her son forth unto men.
7.2.6 When the Ionians had overcome the ancient Milesians they killed every male, except those who escaped at the capture of the city, but the wives of the Milesians and their daughters they married. The grave of Neileus is on the left of the road, not far from the gate, as you go to Didymi . The sanctuary of Apollo at Didymi, and his oracle, are earlier than the immigration of the Ionians, while the cult of Ephesian Artemis is far more ancient still than their coming. 7.2.7 Pindar, however, it seems to me, did not learn everything about the goddess, for he says that this sanctuary was founded by the Amazons during their campaign against Athens and Theseus. See Pind. fr. 174. It is a fact that the women from the Thermodon, as they knew the sanctuary from of old, sacrificed to the Ephesian goddess both on this occasion and when they had fled from Heracles; some of them earlier still, when they had fled from Dionysus, having come to the sanctuary as suppliants. However, it was not by the Amazons that the sanctuary was founded, but by Coresus, an aboriginal, and Ephesus, who is thought to have been a son of the river Cayster, and from Ephesus the city received its name. 7.2.8 The inhabitants of the land were partly Leleges, a branch of the Carians, but the greater number were Lydians. In addition there were others who dwelt around the sanctuary for the sake of its protection, and these included some women of the race of the Amazons. But Androclus the son of Codrus (for he it was who was appointed king of the Ionians who sailed against Ephesus) expelled from the land the Leleges and Lydians who occupied the upper city. Those, however, who dwelt around the sanctuary had nothing to fear; they exchanged oaths of friendship with the Ionians and escaped warfare. Androclus also took Samos from the Samians, and for a time the Ephesians held Samos and the adjacent islands. 7.2.9 But after that the Samians had returned to their own land, Androclus helped the people of Priene against the Carians. The Greek army was victorious, but Androclus was killed in the battle. The Ephesians carried off his body and buried it in their own land, at the spot where his tomb is pointed out at the present day, on the road leading from the sanctuary past the Olympieum to the Magnesian gate. On the tomb is a statue of an armed man.
7.5.4 The land of the Ionians has the finest possible climate, and sanctuaries such as are to be found nowhere else. First because of its size and wealth is that of the Ephesian goddess, and then come two unfinished sanctuaries of Apollo, the one in Branchidae, in Milesian territory, and the one at Clarus in the land of the Colophonians. Besides these, two temples in Ionia were burnt down by the Persians, the one of Hera in Samos and that of Athena at Phocaea . Damaged though they are by fire, I found them a wonder.
8.13.1 In the territory of Orchomenus, on the left of the road from Anchisiae, there is on the slope of the mountain the sanctuary of Artemis Hymnia. The Mantineans, too, share it . . . a priestess also and a priest. It is the custom for these to live their whole lives in purity, not only sexual but in all respects, and they neither wash nor spend their lives as do ordinary people, nor do they enter the home of a private man. I know that the “entertainers” of the Ephesian Artemis live in a similar fashion, but for a year only, the Ephesians calling them Essenes. They also hold an annual festival in honor of Artemis Hymnia.' ' None |
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66. Pliny The Younger, Letters, 10.34 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Ephesos • Ephesus
Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 159; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 241
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10.34 Trajan to Pliny. You have conceived the idea that a guild of firemen might be formed in Nicomedia on the model of various others already existing. But it is to be remembered that your province of Bithynia, and especially city states like Nicomedia, are the prey of factions. Whatever name we may give to those who form an association, and whatever the reason of the association may be, they will soon degenerate into secret societies. It is better policy to provide appliances for mastering conflagrations and encourage property owners to make use of them, and, if occasion demands, press the crowd which collects into the same service. '' None |
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67. Tertullian, Against Marcion, 5.11, 5.17, 5.19 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Ephesian assembly, correspondence • Ephesians (Epistle), • Ephesians, Letter to the
Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 120; Huttner (2013), Early Christianity in the Lycus Valley, 113; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 582
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5.11 If, owing to the fault of human error, the word God has become a common name (since in the world there are said and believed to be gods many 1 Corinthians 8:5), yet the blessed God, (who is the Father) of our Lord Jesus Christ, 2 Corinthians 1:3 will be understood to be no other God than the Creator, who both blessed all things (that He had made), as you find in Genesis, Genesis 1:22 and is Himself blessed by all things, as Daniel tells us. Now, if the title of Father may be claimed for (Marcion's) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also the Father of mercies, 2 Corinthians 1:3 and (in the prophets) has been described as full of compassion, and gracious, and plenteous in mercy. In Jonah you find the signal act of His mercy, which He showed to the praying Ninevites. Jonah 3:8 How inflexible was He at the tears of Hezekiah! How ready to forgive Ahab, the husband of Jezebel, the blood of Naboth, when he deprecated His anger. How prompt in pardoning David on his confession of his sin 2 Samuel 12:13 - preferring, indeed, the sinner's repentance to his death, of course because of His gracious attribute of mercy. Ezekiel 33:11 Now, if Marcion's god has exhibited or proclaimed any such thing as this, I will allow him to be the Father of mercies. Since, however, he ascribes to him this title only from the time he has been revealed, as if he were the father of mercies from the time only when he began to liberate the human race, then we on our side, too, adopt the same precise date of his alleged revelation; but it is that we may deny him! It is then not competent to him to ascribe any quality to his god, whom indeed he only promulged by the fact of such an ascription; for only if it were previously evident that his god had an existence, could he be permitted to ascribe an attribute to him. The ascribed attribute is only an accident; but accidents are preceded by the statement of the thing itself of which they are predicated, especially when another claims the attribute which is ascribed to him who has not been previously shown to exist. Our denial of his existence will be all the more peremptory, because of the fact that the attribute which is alleged in proof of it belongs to that God who has been already revealed. Therefore the New Testament will appertain to none other than Him who promised it - if not its letter, yet its spirit; 2 Corinthians 3:6 and herein will lie its newness. Indeed, He who had engraved its letter in stones is the same as He who had said of its spirit, I will pour out of my Spirit upon all flesh. Joel 2:28 Even if the letter kills, yet the Spirit gives life; 2 Corinthians 3:6 and both belong to Him who says: I kill, and I make alive; I wound, and I heal. Deuteronomy 32:39 We have already made good the Creator's claim to this twofold character of judgment and goodness - killing in the letter through the law, and quickening in the Spirit through the Gospel. Now these attributes, however different they be, cannot possibly make two gods; for they have already (in the prevenient dispensation of the Old Testament) been found to meet in One. He alludes to Moses' veil, covered with which his face could not be steadfastly seen by the children of Israel. 2 Corinthians 3:7, 13 Since he did this to maintain the superiority of the glory of the New Testament, which is permanent in its glory, over that of the Old, which was to be done away, 2 Corinthians 3:7-8 this fact gives support to my belief which exalts the Gospel above the law and you must look well to it that it does not even more than this. For only there is superiority possible where was previously the thing over which superiority can be affirmed. But then he says, But their minds were blinded - of the world; certainly not the Creator's mind, but the minds of the people which are in the world. of Israel he says, Even unto this day the same veil is upon their heart; 2 Corinthians 3:15 showing that the veil which was on the face of Moses was a figure of the veil which is on the heart of the nation still; because even now Moses is not seen by them in heart, just as he was not then seen by them in eye. But what concern has Paul with the veil which still obscures Moses from their view, if the Christ of the Creator, whom Moses predicted, is not yet come? How are the hearts of the Jews represented as still covered and veiled, if the predictions of Moses relating to Christ, in whom it was their duty to believe through him, are as yet unfulfilled? What had the apostle of a strange Christ to complain of, if the Jews failed in understanding the mysterious announcements of their own God, unless the veil which was upon their hearts had reference to that blindness which concealed from their eyes the Christ of Moses? Then, again, the words which follow, But when it shall turn to the Lord, the evil shall be taken away, 2 Corinthians 3:16 properly refer to the Jew, over whose gaze Moses' veil is spread, to the effect that, when he is turned to the faith of Christ, he will understand how Moses spoke of Christ. But how shall the veil of the Creator be taken away by the Christ of another god, whose mysteries the Creator could not possibly have veiled - unknown mysteries, as they were of an unknown god? So he says that we now with open face (meaning the candour of the heart, which in the Jews had been covered with a veil), beholding Christ, are changed into the same image, from that glory (wherewith Moses was transfigured as by the glory of the Lord) to another glory. 2 Corinthians 3:18 By thus setting forth the glory which illumined the person of Moses from his interview with God, and the veil which concealed the same from the infirmity of the people, and by superinducing thereupon the revelation and the glory of the Spirit in the person of Christ - even as, to use his words, by the Spirit of the Lord - he testifies that the whole Mosaic system was a figure of Christ, of whom the Jews indeed were ignorant, but who is known to us Christians. We are quite aware that some passages are open to ambiguity, from the way in which they are read, or else from their punctuation, when there is room for these two causes of ambiguity. The latter method has been adopted by Marcion, by reading the passage which follows, in whom the God of this world, 2 Corinthians 4:4 as if it described the Creator as the God of this world, in order that he may, by these words, imply that there is another God for the other world. We, however, say that the passage ought to be punctuated with a comma after God, to this effect: In whom God has blinded the eyes of the unbelievers of this world. In whom means the Jewish unbelievers, from some of whom the gospel is still hidden under Moses' veil. Now it is these whom God had threatened for loving Him indeed with the lip, while their heart was far from Him, Isaiah 29:13 in these angry words: You shall hear with your ears, and not understand; and see with your eyes, but not perceive; and, If you will not believe, you shall not understand; and again, I will take away the wisdom of their wise men, and bring to nought the understanding of their prudent ones. But these words, of course, He did not pronounce against them for concealing the gospel of the unknown God. At any rate, if there is a God of this world, He blinds the heart of the unbelievers of this world, because they have not of their own accord recognised His Christ, who ought to be understood from His Scriptures. Content with my advantage, I can willingly refrain from noticing to any greater length this point of ambiguous punctuation, so as not to give my adversary any advantage, indeed, I might have wholly omitted the discussion. A simpler answer I shall find ready to hand in interpreting the god of this world of the devil, who once said, as the prophet describes him: I will be like the Most High; I will exalt my throne in the clouds. Isaiah 14:14 The whole superstition, indeed, of this world has got into his hands, so that he blinds effectually the hearts of unbelievers, and of none more than the apostate Marcion's. Now he did not observe how much this clause of the sentence made against him: For God, who commanded the light to shine out of darkness, has shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ. 2 Corinthians 4:6 Now who was it that said; Let there be light? Genesis 1:3 And who was it that said to Christ concerning giving light to the world: I have set You as a light to the Gentiles - to them, that is, who sit in darkness and in the shadow of death? (None else, surely, than He), to whom the Spirit in the Psalm answers, in His foresight of the future, saying, The light of Your countece, O Lord, has been displayed upon us. Now the countece (or person ) of the Lord here is Christ. Wherefore the apostle said above: Christ, who is the image of God. 2 Corinthians 4:4 Since Christ, then, is the person of the Creator, who said, Let there be light, it follows that Christ and the apostles, and the gospel, and the veil, and Moses- nay, the whole of the dispensations - belong to the God who is the Creator of this world, according to the testimony of the clause (above adverted to), and certainly not to him who never said, Let there be light. I here pass over discussion about another epistle, which we hold to have been written to the Ephesians, but the heretics to the Laodiceans. In it he tells them to remember, that at the time when they were Gentiles they were without Christ, aliens from (the commonwealth of) Israel, without intercourse, without the covets and any hope of promise, nay, without God, even in his own world, Ephesians 2:12 as the Creator thereof. Since therefore he said, that the Gentiles were without God, while their god was the devil, not the Creator, it is clear that he must be understood to be the lord of this world, whom the Gentiles received as their god - not the Creator, of whom they were in ignorance. But how does it happen, that the treasure which we have in these earthen vessels of ours 2 Corinthians 4:7 should not be regarded as belonging to the God who owns the vessels? Now since God's glory is, that so great a treasure is contained in earthen vessels, and since these earthen vessels are of the Creator's make, it follows that the glory is the Creator's; nay, since these vessels of His smack so much of the excellency of the power of God, that power itself must be His also! Indeed, all these things have been consigned to the said earthen vessels for the very purpose that His excellence might be manifested forth. Henceforth, then, the rival god will have no claim to the glory, and consequently none to the power. Rather, dishonour and weakness will accrue to him, because the earthen vessels with which he had nothing to do have received all the excellency! Well, then, if it be in these very earthen vessels that he tells us we have to endure so great sufferings, 2 Corinthians 4:8-12 in which we bear about with us the very dying of God, (Marcion's) god is really ungrateful and unjust, if he does not mean to restore this same substance of ours at the resurrection, wherein so much has been endured in loyalty to him, in which Christ's very death is borne about, wherein too the excellency of his power is treasured. 2 Corinthians 4:10 For he gives prominence to the statement, That the life also of Christ may be manifested in our body, 2 Corinthians 4:10 as a contrast to the preceding, that His death is borne about in our body. Now of what life of Christ does he here speak? of that which we are now living? Then how is it, that in the words which follow he exhorts us not to the things which are seen and are temporal, but to those which are not seen and are eternal 2 Corinthians 4:16-18 - in other words, not to the present, but to the future? But if it be of the future life of Christ that he speaks, intimating that it is to be made manifest in our body, 2 Corinthians 4:11 then he has clearly predicted the resurrection of the flesh. 2 Corinthians 4:14 He says, too, that our outward man perishes, 2 Corinthians 4:16 not meaning by an eternal perdition after death, but by labours and sufferings, in reference to which he previously said, For which cause we will not faint. 2 Corinthians 4:16 Now, when he adds of the inward man also, that it is renewed day by day, he demonstrates both issues here - the wasting away of the body by the wear and tear of its trials, and the renewal of the soul by its contemplation of the promises. " "
5.17 We have it on the true tradition of the Church, that this epistle was sent to the Ephesians, not to the Laodiceans. Marcion, however, was very desirous of giving it the new title (of Laodicean), as if he were extremely accurate in investigating such a point. But of what consequence are the titles, since in writing to a certain church the apostle did in fact write to all? It is certain that, whoever they were to whom he wrote, he declared Him to be God in Christ with whom all things agree which are predicted. Now, to what god will most suitably belong all those things which relate to that good pleasure, which God has purposed in the mystery of His will, that in the dispensation of the fullness of times He might recapitulate (if I may so say, according to the exact meaning of the Greek word ) all things in Christ, both which are in heaven and which are on earth, Ephesians 1:9-10 but to Him whose are all things from their beginning, yea the beginning itself too; from whom issue the times and the dispensation of the fullness of times, according to which all things up to the very first are gathered up in Christ? What beginning, however, has the other god; that is to say, how can anything proceed from him, who has no work to show? And if there be no beginning, how can there be times? If no times, what fullness of times can there be? And if no fullness, what dispensation? Indeed, what has he ever done on earth, that any long dispensation of times to be fulfilled can be put to his account, for the accomplishment of all things in Christ, even of things in heaven? Nor can we possibly suppose that any things whatever have been at any time done in heaven by any other God than Him by whom, as all men allow, all things have been done on earth. Now, if it is impossible for all these things from the beginning to be reckoned to any other God than the Creator, who will believe that an alien god has recapitulated them in an alien Christ, instead of their own proper Author in His own Christ? If, again, they belong to the Creator, they must needs be separate from the other god; and if separate, then opposed to him. But then how can opposites be gathered together into him by whom they are in short destroyed? Again, what Christ do the following words announce, when the apostle says: That we should be to the praise of His glory, who first trusted in Christ? Ephesians 1:12 Now who could have first trusted - i.e. previously trusted - in God, before His advent, except the Jews to whom Christ was previously announced, from the beginning? He who was thus foretold, was also foretrusted. Hence the apostle refers the statement to himself, that is, to the Jews, in order that he may draw a distinction with respect to the Gentiles, (when he goes on to say:) In whom you also trusted, after that you heard the word of truth, the gospel (of your salvation); in whom you believed, and were sealed with His Holy Spirit of promise. Ephesians 1:13 of what promise? That which was made through Joel: In the last days will I pour out of my Spirit upon all flesh, Joel 2:28 that is, on all nations. Therefore the Spirit and the Gospel will be found in the Christ, who was foretrusted, because foretold. Again, the Father of glory Ephesians 2:17 is He whose Christ, when ascending to heaven, is celebrated as the King of Glory in the Psalm: Who is this King of Glory? The Lord of Hosts, He is the King of Glory. From Him also is besought the spirit of wisdom, Ephesians 1:17 at whose disposal is enumerated that sevenfold distribution of the spirit of grace by Isaiah. Isaiah 11:2 He likewise will grant the enlightenment of the eyes of the understanding, Ephesians 1:18 who has also enriched our natural eyes with light; to whom, moreover, the blindness of the people is offensive: And who is blind, but my servants?...yea, the servants of God have become blind. In His gift, too, are the riches (of the glory) of His inheritance in the saints, Ephesians 1:18 who promised such an inheritance in the call of the Gentiles: Ask of me, and I will give You the heathen for Your inheritance. It was He who wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet Ephesians 1:19-22 - even the same who said: Sit on my right hand, until I make Your enemies Your footstool. For in another passage the Spirit says to the Father concerning the Son: You have put all things under His feet. Now, if from all these facts which are found in the Creator there is yet to be deduced another god and another Christ, let us go in quest of the Creator. I suppose, forsooth, we find Him, when he speaks of such as were dead in trespasses and sins, wherein they had walked according to the course of this world, according to the prince of the power of the air, who works in the children of disobedience. Ephesians 2:1-2 But Marcion must not here interpret the world as meaning the God of the world. For a creature bears no resemblance to the Creator; the thing made, none to its Maker; the world, none to God. He, moreover, who is the Prince of the power of the ages must not be thought to be called the prince of the power of the air; for He who is chief over the higher powers derives no title from the lower powers, although these, too, may be ascribed to Him. Nor, again, can He possibly seem to be the instigator of that unbelief which He Himself had rather to endure at the hand of the Jews and the Gentiles alike. We may therefore simply conclude that these designations are unsuited to the Creator. There is another being to whom they are more applicable - and the apostle knew very well who that was. Who then is he? Undoubtedly he who has raised up children of disobedience against the Creator Himself ever since he took possession of that air of His; even as the prophet makes him say: I will set my throne above the stars;... I will go up above the clouds; I will be like the Most High. This must mean the devil, whom in another passage (since such will they there have the apostle's meaning to be) we shall recognize in the appellation the god of this world. For he has filled the whole world with the lying pretence of his own divinity. To be sure, if he had not existed, we might then possibly have applied these descriptions to the Creator. But the apostle, too, had lived in Judaism; and when he parenthetically observed of the sins (of that period of his life), in which also we all had our conversation in times past, Ephesians 2:3 he must not be understood to indicate that the Creator was the lord of sinful men, and the prince of this air; but as meaning that in his Judaism he had been one of the children of disobedience, having the devil as his instigator - when he persecuted the church and the Christ of the Creator. Therefore he says: We also were the children of wrath, but by nature. Ephesians 2:3 Let the heretic, however, not contend that, because the Creator called the Jews children, therefore the Creator is the lord of wrath. For when (the apostle) says, We were by nature the children of wrath, inasmuch as the Jews were not the Creator's children by nature, but by the election of their fathers, he (must have) referred their being children of wrath to nature, and not to the Creator, adding this at last, even as others, Ephesians 2:3 who, of course, were not children of God. It is manifest that sins, and lusts of the flesh, and unbelief, and anger, are ascribed to the common nature of all mankind, the devil however leading that nature astray, which he has already infected with the implanted germ of sin. We, says he, are His workmanship, created in Christ. Ephesians 2:10 It is one thing to make (as a workman), another thing to create. But he assigns both to One. Man is the workmanship of the Creator. He therefore who made man (at first), created him also in Christ. As touching the substance of nature, He made him; as touching the work of grace, He created him. Look also at what follows in connection with these words: Wherefore remember, that you being in time past Gentiles in the flesh, who are called uncircumcision by that which has the name of circumcision in the flesh made by the hand - that at that time you were without Christ, being aliens from the commonwealth of Israel, and strangers from the covets of promise, having no hope, and without God in the world. Ephesians 2:11-12 Now, without what God and without what Christ were these Gentiles? Surely, without Him to whom the commonwealth of Israel belonged, and the covets and the promise. But now in Christ, says he, you who were sometimes far off are made near by His blood. Ephesians 2:13 From whom were they far off before? From the (privileges) whereof he speaks above, even from the Christ of the Creator, from the commonwealth of Israel, from the covets, from the hope of the promise, from God Himself. Since this is the case, the Gentiles are consequently now in Christ made near to these (blessings), from which they were once far off. But if we are in Christ brought so very near to the commonwealth of Israel, which comprises the religion of the divine Creator, and to the covets and to the promise, yea to their very God Himself, it is quite ridiculous (to suppose that) the Christ of the other god has brought us to this proximity to the Creator from afar. The apostle had in mind that it had been predicted concerning the call of the Gentiles from their distant alienation in words like these: They who were far off from me have come to my righteousness. For the Creator's righteousness no less than His peace was announced in Christ, as we have often shown already. Therefore he says: He is our peace, who has made both one Ephesians 2:14 - that is, the Jewish nation and the Gentile world. What is near, and what was far off now that the middle wall has been broken down of their enmity, (are made one) in His flesh. Ephesians 2:15 But Marcion erased the pronoun His, that he might make the enmity refer to flesh, as if (the apostle spoke) of a carnal enmity, instead of the enmity which was a rival to Christ. And thus you have (as I have said elsewhere) exhibited the stupidity of Pontus, rather than the adroitness of a Marrucinian, for you here deny him flesh to whom in the verse above you allowed blood! Since, however, He has made the law obsolete by His own precepts, even by Himself fulfilling the law (for superfluous is, You shall not commit adultery, when He says, You shall not look on a woman to lust after her; superfluous also is, You shall do no murder, when He says, You shall not speak evil of your neighbour,) it is impossible to make an adversary of the law out of one who so completely promotes it. For to create in Himself of two, for He who had made is also the same who creates (just as we have found it stated above: For we are His workmanship, created in Christ Jesus), Ephesians 2:10 one new man, making peace (really new, and really man - no phantom - but new, and newly born of a virgin by the Spirit of God), that He might reconcile both unto God Ephesians 2:15-16 (even the God whom both races had offended - both Jew and Gentile), in one body, says he, having in it slain the enmity by the cross. Ephesians 2:16 Thus we find from this passage also, that there was in Christ a fleshly body, such as was able to endure the cross. When, therefore, He came and preached peace to them that were near and to them which were afar off, we both obtained access to the Father, being now no more strangers and foreigners, but fellow citizens with the saints, and of the household of God (even of Him from whom, as we have shown above, we were aliens, and placed far off), built upon the foundation of the apostles Ephesians 2:17-20 - (the apostle added), and the prophets; these words, however, the heretic erased, forgetting that the Lord had set in His Church not only apostles, but prophets also. He feared, no doubt, that our building was to stand in Christ upon the foundation of the ancient prophets, since the apostle himself never fails to build us up everywhere with (the words of) the prophets. For whence did he learn to call Christ the chief corner-stone, Ephesians 2:20 but from the figure given him in the Psalm: The stone which the builders rejected has become the head (stone) of the corner? " "
5.19 I am accustomed in my prescription against all heresies, to fix my compendious criterion (of truth) in the testimony of time; claiming priority therein as our rule, and alleging lateness to be the characteristic of every heresy. This shall now be proved even by the apostle, when he says: For the hope which is laid up for you in heaven, whereof you heard before in the word of the truth of the gospel; which has come unto you, as it is unto all the world. Colossians 1:5-6 For if, even at that time, the tradition of the gospel had spread everywhere, how much more now! Now, if it is our gospel which has spread everywhere, rather than any heretical gospel, much less Marcion's, which only dates from the reign of Antoninus, then ours will be the gospel of the apostles. But should Marcion's gospel succeed in filling the whole world, it would not even in that case be entitled to the character of apostolic. For this quality, it will be evident, can only belong to that gospel which was the first to fill the world; in other words, to the gospel of that God who of old declared this of its promulgation: Their sound is gone out through all the earth, and their words to the end of the world. He calls Christ the image of the invisible God. Colossians 1:15 We in like manner say that the Father of Christ is invisible, for we know that it was the Son who was seen in ancient times (whenever any appearance was vouchsafed to men in the name of God) as the image of (the Father) Himself. He must not be regarded, however, as making any difference between a visible and an invisible God; because long before he wrote this we find a description of our God to this effect: No man can see the Lord, and live. Exodus 33:20 If Christ is not the first-begotten before every creature, as that Word of God by whom all things were made, and without whom nothing was made; John 1:3 if all things were not in Him created, whether in heaven or on earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; if all things were not created by Him and for Him (for these truths Marcion ought not to allow concerning Him), then the apostle could not have so positively laid it down, that He is before all. For how is He before all, if He is not before all things? How, again, is He before all things, if He is not the first-born of every creature - if He is not the Word of the Creator? Now how will he be proved to have been before all things, who appeared after all things? Who can tell whether he had a prior existence, when he has found no proof that he had any existence at all? In what way also could it have pleased (the Father) that in Him should all fullness dwell? Colossians 1:19 For, to begin with, what fullness is that which is not comprised of the constituents which Marcion has removed from it - even those that were created in Christ, whether in heaven or on earth, whether angels or men? Which is not made of the things that are visible and invisible? Which consists not of thrones and dominions and principalities and powers? If, on the other hand, our false apostles and Judaizing gospellers have introduced all these things out of their own stores, and Marcion has applied them to constitute the fullness of his own god, (this hypothesis, absurd though it be, alone would justify him;) for how, on any other supposition, could the rival and the destroyer of the Creator have been willing that His fullness should dwell in his Christ? To whom, again, does He reconcile all things by Himself, making peace by the blood of His cross, Colossians 1:20 but to Him whom those very things had altogether offended, against whom they had rebelled by transgression, (but) to whom they had at last returned? Conciliated they might have been to a strange god; but reconciled they could not possibly have been to any other than their own God. Accordingly, ourselves who were sometime alienated and enemies in our mind by wicked works Colossians 1:21 does He reconcile to the Creator, against whom we had committed offense - worshipping the creature to the prejudice of the Creator. As, however, he says elsewhere, Ephesians 1:23 that the Church is the body of Christ, so here also (the apostle) declares that he fills up that which is behind of the afflictions of Christ in his flesh for His body's sake, which is the Church. Colossians 1:24 But you must not on this account suppose that on every mention of His body the term is only a metaphor, instead of meaning real flesh. For he says above that we are reconciled in His body through death; Colossians 1:22 meaning, of course, that He died in that body wherein death was possible through the flesh: (therefore he adds,) not through the Church (per ecclesiam), but expressly for the sake of the Church (proper ecclesiam), exchanging body for body - one of flesh for a spiritual one. When, again, he warns them to beware of subtle words and philosophy, as being a vain deceit, such as is after the rudiments of the world (not understanding thereby the mundane fabric of sky and earth, but worldly learning, and the tradition of men, subtle in their speech and their philosophy), Colossians 2:8 it would be tedious, and the proper subject of a separate work, to show how in this sentence (of the apostle's) all heresies are condemned, on the ground of their consisting of the resources of subtle speech and the rules of philosophy. But (once for all) let Marcion know that the principle term of his creed comes from the school of Epicurus, implying that the Lord is stupid and indifferent; wherefore he refuses to say that He is an object to be feared. Moreover, from the porch of the Stoics he brings out matter, and places it on a par with the Divine Creator. He also denies the resurrection of the flesh - a truth which none of the schools of philosophy agreed together to hold. But how remote is our (Catholic) verity from the artifices of this heretic, when it dreads to arouse the anger of God, and firmly believes that He produced all things out of nothing, and promises to us a restoration from the grave of the same flesh (that died) and holds without a blush that Christ was born of the virgin's womb! At this, philosophers, and heretics, and the very heathen, laugh and jeer. For God has chosen the foolish things of the world to confound the wise 1 Corinthians 1:27 - that God, no doubt, who in reference to this very dispensation of His threatened long before that He would destroy the wisdom of the wise. Thanks to this simplicity of truth, so opposed to the subtlety and vain deceit of philosophy, we cannot possibly have any relish for such perverse opinions. Then, if God quickens us together with Christ, forgiving us our trespasses, Colossians 2:13 we cannot suppose that sins are forgiven by Him against whom, as having been all along unknown, they could not have been committed. Now tell me, Marcion, what is your opinion of the apostle's language, when he says, Let no man judge you in meat, or in drink, or in respect of a holy day, or of the new moon, or of the sabbath, which is a shadow of things to come, but the body is of Christ? Colossians 2:16-17 We do not now treat of the law, further than (to remark) that the apostle here teaches clearly how it has been abolished, even by passing from shadow to substance - that is, from figurative types to the reality, which is Christ. The shadow, therefore, is His to whom belongs the body also; in other words, the law is His, and so is Christ. If you separate the law and Christ, assigning one to one god and the other to another, it is the same as if you were to attempt to separate the shadow from the body of which it is the shadow. Manifestly Christ has relation to the law, if the body has to its shadow. But when he blames those who alleged visions of angels as their authority for saying that men must abstain from meats - you must not touch, you must not taste - in a voluntary humility, (at the same time) vainly puffed up in the fleshly mind, and not holding the Head, (the apostle) does not in these terms attack the law or Moses, as if it was at the suggestion of superstitious angels that he had enacted his prohibition of sundry aliments. For Moses had evidently received the law from God. When, therefore, he speaks of their following the commandments and doctrines of men, Colossians 2:22 he refers to the conduct of those persons who held not the Head, even Him in whom all things are gathered together; for they are all recalled to Christ, and concentrated in Him as their initiating principle - even the meats and drinks which were indifferent in their nature. All the rest of his precepts, as we have shown sufficiently, when treating of them as they occurred in another epistle, emanated from the Creator, who, while predicting that old things were to pass away, and that He would make all things new, commanded men to break up fresh ground for themselves, and thereby taught them even then to put off the old man and put on the new. "" None |
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68. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Ephesian assembly, correspondence • Ephesians, Addressees/recipients • Ephesians, Author/authorship • Ephesians, Circular letter • Ephesians, Introductory questions • Ephesos, Christianity • Ephesos, John (presbyter and evangelist) • Ephesos, basilica of St. John • Polykrates of Ephesos
Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 119; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 60; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 531; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 204
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69. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Ephesus, sister of Phoebus adored in • Phoebus, sister of, helper in childbirth and adored in Ephesus • Widow of Ephesus • Xenophon, of Ephesus
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 2; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 117; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 58
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70. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Artemision, at Ephesus • Damianos of Ephesos, sophist • Ephesos • Ephesos, Second sophistic • Ephesos, disputes with other cities • Ephesos, metropolis of Asia • Ephesus
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 15; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 238, 313; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 135; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 141, 148; Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 48; Heller and van Nijf (2017), The Politics of Honour in the Greek Cities of the Roman Empire, 440; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 369, 477, 493, 494; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 216; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 49, 60, 62, 241; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 6, 14
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71. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Ephesus • Xenophon of Ephesus • Xenophon, of Ephesus • Xenophon, of Ephesus (Ephesius) • Xenophon, of Ephesus, • Xenophon, of Ephesus, prayer • Xenophon, of Ephesus, religion
Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 88, 116; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 435, 569, 712, 714, 781; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 137; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 39; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 57, 58, 69; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 35, 47, 58
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72. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Artemis, A. at Ephesus • Artemision, at Ephesus • Artemisium (Ephesus) • Ephesus • Ephesus, • Ephesus, buildings and streets, Great Theatre • Greek novels, priests in in Charitons Callirhoe, in Xenophon of Ephesus The Ephesian Story of Antheia and Habrokomes • Xenophon of Ephesos • Xenophon of Ephesus • Xenophon, of Ephesus • Xenophon, of Ephesus (Ephesius) • Xenophon, of Ephesus, • Xenophon, of Ephesus, construction of the past • theater, the, at Ephesos
Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 70; Bowersock (1997), Fiction as History: Nero to Julian, 88, 90; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 573, 574, 721, 722, 723, 778; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 191; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 140, 142, 145, 146; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 234; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 39; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 157; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 204; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 19, 21, 205; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 35, 111, 135, 139; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 198; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 118
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73. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Artemis, at Ephesus • Artemis, of Ephesus • Democritus of Ephesus • Ephesians, Eschatology • Ephesus • Ephesus and Ephesians • Ephesus, (Re-)Settlements • Ephesus, geography • Ephesus, geography, %OEOGD÷ • Pindar of Ephesus
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 89, 229; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 166; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 149, 151
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74. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Ephesus • Xenophon of Ephesus
Found in books: Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 19; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 35
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75. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Ephesians, Author/authorship • Ephesus • Ephesus, Riots • Ephesus, buildings and streets, Great Theatre • Ephesus, buildings and streets, Harbour • Ephesus, buildings and streets, Stadium
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 213, 214; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 82; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 279
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76. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Damianos of Ephesos, sophist • Ephesos • Ephesos, Second sophistic • Ephesus • Xenophon, of Ephesus
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 68; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 442; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 336; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 493, 494; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 213, 216
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77. Diogenes Laertius, Lives of The Philosophers, 2.51 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Artemision, at Ephesus • Ephesos • Temple of Artemis (Ephesos)
Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 189; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 156
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2.51 After the expedition and the misfortunes which overtook it in Pontus and the treacheries of Seuthes, the king of the Odrysians, he returned to Asia, having enlisted the troops of Cyrus as mercenaries in the service of Agesilaus, the Spartan king, to whom he was devoted beyond measure. About this time he was banished by the Athenians for siding with Sparta. When he was in Ephesus and had a sum of money, he entrusted one half of it to Megabyzus, the priest of Artemis, to keep until his return, or if he should never return, to apply to the erection of a statue in honour of the goddess. But the other half he sent in votive offerings to Delphi. Next he came to Greece with Agesilaus, who had been recalled to carry on the war against Thebes. And the Lacedaemonians conferred on him a privileged position.'' None |
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78. Eusebius of Caesarea, Ecclesiastical History, 3.28.6, 3.31, 3.31.3, 3.39.5, 4.18.6, 5.24, 5.24.2-5.24.6, 5.24.11-5.24.13 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Artemis of Ephesos, • Ephesos • Ephesos, Christianity • Ephesos, John (presbyter and evangelist) • Ephesos, basilica of St. John • Ephesus • Ephesus, • Ephesus, Ephesians • Ephesus, buildings and streets, Basilica of St. John • Ephesus, buildings and streets, Commercial Agora • Ephesus, buildings and streets, Curetes Street • Ephesus, buildings and streets, Harbour • Ephesus, buildings and streets, Olympieion • Ephesus, buildings and streets, Prytaneion • Ephesus, buildings and streets, Wall of Lysimachus • Ephesus, geography, Ayasoluk Hill • Polycrates of Ephesus • Polycrates of Ephesus, • Polykrates of Ephesos • Polykrates of Ephesus
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 146; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 235; Huttner (2013), Early Christianity in the Lycus Valley, 1, 150, 185, 186, 191, 192, 196, 250, 334; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 95; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 129; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 531; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 276; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 106; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 189, 203, 204; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 205
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3.31.3 For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who sleeps in Hierapolis, and his two aged virgin daughters, and another daughter who lived in the Holy Spirit and now rests at Ephesus; and moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the sacerdotal plate. He also sleeps at Ephesus.
3.39.5 It is worth while observing here that the name John is twice enumerated by him. The first one he mentions in connection with Peter and James and Matthew and the rest of the apostles, clearly meaning the evangelist; but the other John he mentions after an interval, and places him among others outside of the number of the apostles, putting Aristion before him, and he distinctly calls him a presbyter.
4.18.6 He composed also a dialogue against the Jews, which he held in the city of Ephesus with Trypho, a most distinguished man among the Hebrews of that day. In it he shows how the divine grace urged him on to the doctrine of the faith, and with what earnestness he had formerly pursued philosophical studies, and how ardent a search he had made for the truth.' "
5.24.2 We observe the exact day; neither adding, nor taking away. For in Asia also great lights have fallen asleep, which shall rise again on the day of the Lord's coming, when he shall come with glory from heaven, and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who fell asleep in Hierapolis; and his two aged virgin daughters, and another daughter, who lived in the Holy Spirit and now rests at Ephesus; and, moreover, John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and, being a priest, wore the sacerdotal plate." 5.24.3 He fell asleep at Ephesus.
5.24.4 And Polycarp in Smyrna, who was a bishop and martyr; and Thraseas, bishop and martyr from Eumenia, who fell asleep in Smyrna.
5.24.5 Why need I mention the bishop and martyr Sagaris who fell asleep in Laodicea, or the blessed Papirius, or Melito, the Eunuch who lived altogether in the Holy Spirit, and who lies in Sardis, awaiting the episcopate from heaven, when he shall rise from the dead?
5.24.6 All these observed the fourteenth day of the passover according to the Gospel, deviating in no respect, but following the rule of faith. And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops; and I am the eighth. And my relatives always observed the day when the people put away the leaven.' "
5.24.11 Among them was Irenaeus, who, sending letters in the name of the brethren in Gaul over whom he presided, maintained that the mystery of the resurrection of the Lord should be observed only on the Lord's day. He fittingly admonishes Victor that he should not cut off whole churches of God which observed the tradition of an ancient custom and after many other words he proceeds as follows:" 5.24.12 For the controversy is not only concerning the day, but also concerning the very manner of the fast. For some think that they should fast one day, others two, yet others more; some, moreover, count their day as consisting of forty hours day and night.
5.24.13 And this variety in its observance has not originated in our time; but long before in that of our ancestors. It is likely that they did not hold to strict accuracy, and thus formed a custom for their posterity according to their own simplicity and peculiar mode. Yet all of these lived none the less in peace, and we also live in peace with one another; and the disagreement in regard to the fast confirms the agreement in the faith.' ' None |
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79. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Maximus of Ephesus • Maximus of Ephesus,
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 347; Esler (2000), The Early Christian World, 1252; Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 296, 300
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80. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Council of Ephesus in 431 • Ephesos, Council of
Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 255; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 115
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81. Strabo, Geography, 1.1.1, 1.2.1, 1.3.2, 3.1.4, 3.2.15, 3.4.3, 3.5.5, 4.1.4, 8.7.2, 10.3.5, 12.2.7, 13.4.8, 14.1.3-14.1.4, 14.1.20, 14.1.22-14.1.24, 14.1.26, 14.1.29, 14.1.38, 14.2.29, 16.2.10, 16.2.17, 17.1.9, 17.1.12
Tagged with subjects: • Alexander, Ephesian • Artemidoros of Ephesos • Artemidorus of Ephesus • Artemis Ephesia, Ephesos • Artemis, at Ephesus • Artemis, of Ephesus • Artemision, at Ephesus • Callinus of Ephesus • Ephesians, Author/authorship • Ephesos • Ephesos, Roman diocese • Ephesus • Ephesus (Asia) • Ephesus and Ephesians • Ephesus, (Re-)Settlements • Ephesus, Ionian migration to • Ephesus, Neokoros (of Artemis) • Ephesus, Neokoros (of the imperial cult) • Ephesus, Sacred identity • Ephesus, ancient reputation • Ephesus, buildings and streets, Basilica of St. John • Ephesus, buildings and streets, Citadel • Ephesus, buildings and streets, Commercial Agora • Ephesus, buildings and streets, Harbour • Ephesus, buildings and streets, Stadium • Ephesus, buildings and streets, State Agora • Ephesus, buildings and streets, Triodos • Ephesus, buildings and streets, Wall of Lysimachus • Ephesus, geography • Ephesus, geography, %OEOGD÷ • Ephesus, geography, Aegean Sea • Ephesus, geography, Ayasoluk Hill • Ephesus, geography, Cayster River • Ephesus, temples, Temple of Apollo • Hestia at Ephesus • Samos, founded by Ionians from Ephesus • Smyrna, founded by Ionians from Ephesus • Temple of Artemis (Ephesos) • Xenophon of Ephesos
Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 29; Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 249, 252, 286, 287, 289; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 20, 39; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 335; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 118, 135, 146, 176, 189, 200, 289; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 367; Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 30, 37, 41, 62; Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 201; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 84, 85, 87, 90, 109, 125, 140, 142, 144, 176, 196, 197, 222; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 156; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 104; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 260; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 39, 159, 169, 182, 210; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 8; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 181, 319; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 94, 143, 145, 148, 187, 190; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 109; Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 263, 264; Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 24, 61
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1.1.1 IF the scientific investigation of any subject be the proper avocation of the philosopher, Geography, the science of which we propose to treat, is certainly entitled to a high place; and this is evident from many considerations. They who first ventured to handle the matter were distinguished men. Homer, Anaximander the Milesian, and Hecataeus, (his fellow-citizen according to Eratosthenes,) Democritus, Eudoxus, Dicaearchus, Ephorus, with many others, and after these Erastosthenes, Polybius, and Posidonius, all of them philosophers. Nor is the great learning, through which alone this subject can be approached, possessed by any but a person acquainted with both human and divine things, and these attainments constitute what is called philosophy. In addition to its vast importance in regard to social life, and the art of government, Geography unfolds to us the celestial phenomena, acquaints us with the occupants of the land and ocean, and the vegetation, fruits, and peculiarities of the various quarters of the earth, a knowledge of which marks him who cultivates it as a man earnest in the great problem of life and happiness.
1.3.2 However, this is not all we have to say against him. of many places he tells us that nothing is known, when in fact they have every one been accurately described. Then he warns us to be very cautious in believing what we are told on such matters, and endeavours by long and tedious arguments to show the value of his advice; swallowing at the same time the most ridiculous absurdities himself concerning the Euxine and Adriatic. Thus he believed the Gulf of Issos to be the most easterly point of the Mediterranean, though Dioscurias, which is nearly at the bottom of the Pontus Euxinus, is, according to his own calculations, farther east by a distance of 3000 stadia. In describing the northern and farther parts of the Adriatic he cannot refrain from similar romancing, and gives credit to many strange narrations concerning what lies beyond the Pillars of Hercules, informing us of an Isle of Kerne there, and other places now nowhere to be found, which we shall speak of presently. Having remarked that the ancients, whether out on piratical excursions, or for the purposes of commerce, never ventured into the high seas, but crept along the coast, and instancing Jason, who leaving his vessels at Colchis penetrated into Armenia and Media on foot, he proceeds to tell us that formerly no one dared to navigate either the Euxine or the seas by Libya, Syria, and Cilicia. If by formerly he means periods so long past that we possess no record of them, it is of little consequence to us whether they navigated those seas or not, but if he speaks of times of which we know any thing, and if we are to place any trust in the accounts which have come down to us, every one will admit that the ancients appear to have made longer journeys both by sea and land than their successors; witness Bacchus, Hercules, nay Jason himself, and again Ulysses and Menelaus, of whom Homer tells us. It seems most probable that Theseus and Pirithous are indebted to some long voyages for the credit they afterwards obtained of having visited the infernal regions; and in like manner the Dioscuri gained the appellation of guardians of the sea, and the deliverers of sailors. The sovereignty of the seas exercised by Minos, and the navigation carried on by the Phoenicians, is well known. A little after the period of the Trojan war they had penetrated beyond the Pillars of Hercules, and founded cities as well there as to the midst of the African coast. Is it not correct to number amongst the ancients Aeneas, Antenor, the Heneti, and all the crowd of warriors, who, after the destruction of Troy, wandered over the face of the whole earth? For at the conclusion of the war both the Greeks and Barbarians found themselves deprived, the one of their livelihood at home, the other of the fruits of their expedition; so that when Troy was overthrown, the victors, and still more the vanquished, who had survived the conflict, were compelled by want to a life of piracy; and we learn that they became the founders of many cities along the sea-coast beyond Greece, besides several inland settlements.
3.5.5 Concerning the foundation of Gades, the Gaditanians report that a certain oracle commanded the Tyrians to found a colony by the Pillars of Hercules. Those who were sent out for the purpose of exploring, when they had arrived at the strait by Calpe, imagined that the capes which form the strait were the boundaries of the habitable earth, as well as of the expedition of Hercules, and consequently they were what the oracle termed the Pillars. They landed on the inside of the straits, at a place where the city of the Exitani now stands. Here they offered sacrifices, which however not being favourable, they returned. After a time others were sent, who advanced about 1500 stadia beyond the strait, to an island consecrated to Hercules, and lying opposite to Onoba, a city of Iberia: considering that here were the Pillars, they sacrificed to the god, but the sacrifices being again unfavourable, they returned home. In the third voyage they reached Gades, and founded the sanctuary in the eastern part of the island, and the city in the west. On this account some consider that the capes in the strait are the Pillars, others suppose Gades, while others again believe that they lie still farther, beyond Gades. There are also some who think that the Pillars are Calpe, and the mountain of Libya which is opposite, named Abilyx, and situated, according to Eratosthenes, amongst the Metagonians, a wandering race. Others fancy that they are two small islands near to the former, one of which is named the Island of Juno. Artemidorus speaks both of the Island of Juno and the sanctuary there, but makes no mention either of mount Abilyx, or the nation of the Metagonians. Some have transported hither the Planctae and the Symplgades, supposing them to be the Pillars, which Pindar calls the Gates of Gades, when he says that they were the farthest limits at which Hercules arrived. Dicaearchus, Eratosthenes, and Polybius, with most of the Grecians, represent the Pillars as being close to the strait, while the Iberians and Libyans place them at Gades, alleging that there is nothing at all resembling pillars close by the strait. Others pretend that they are the pillars of brass eight cubits high in the sanctuary of Hercules at Gades, on which is inscribed the cost of erecting that edifice; and that the sailors coming there on the completion of their voyage and sacrificing to Hercules, rendered the place so famous that it came to be regarded as the termination of the land and sea. Posidonius thinks this view the most probable of all, and looks upon the oracle and the several expeditions as a Phoenician invention. As for the expeditions, what matters it whether any one should vehemently deny or credit the account, as neither the one nor the other would be inconsistent with reason: but the assertion that neither the little islands, nor yet the mountains, bear much resemblance to pillars, and that we should seek for pillars, strictly so called, set up either as the termination of the habitable earth, or of the expedition of Hercules, has at all events some reason in it; it being an ancient usage to set up such boundary marks. As for instance the small column which the inhabitants of Rhegium erected by the Strait of Sicily, which is indeed a little tower; and the tower called after Pelorus, which is situated opposite to this small column; also the structures called altars of the Philaeni, about midway in the land between the Syrtes; likewise it is recorded, that a certain pillar was formerly erected on the Isthmus of Corinth, which the Ionians who took possession of Attica and Megaris when they were driven out of the Peloponnesus, and those who settled in the Peloponnesus, set up in common, and inscribed on the side next Megaris, This is no longer Peloponnesus, but Ionia, and on the opposite, This is Peloponnesus, not Ionia. Alexander too erected altars as boundaries of his Indian campaign in those parts of the Indies he arrived at, which were situated farthest towards the east, in imitation of Hercules and Bacchus. That this custom existed, then, cannot be doubted.
4.1.4 Marseilles, founded by the Phocaeans, is built in a stony region. Its harbour lies beneath a rock, which is shaped like a theatre, and looks towards the south. It is well surrounded with walls, as well as the whole city, which is of considerable size. Within the citadel are placed the Ephesium and the sanctuary of the Delphian Apollo. This latter sanctuary is common to all the Ionians; the Ephesium is a temple consecrated to Artemis of Ephesus. They say that when the Phocaeans were about to quit their country, an oracle commanded them to take from Diana of Ephesus a conductor for their voyage. On arriving at Ephesus they therefore inquired how they might be able to obtain from the goddess what was enjoined them. The goddess appeared in a dream to Aristarcha, one of the most honourable women of the city, and commanded her to accompany the Phocaeans, and to take with her a likeness of the sacred objects. These things being performed, and the colony being settled, the Phocaeans founded a sanctuary, and evinced their great respect for Aristarcha by making her priestess. All the colonies sent out from Marseilles hold this goddess in peculiar reverence, preserving both the shape of the cult image xoanon, and also every rite observed in the metropolis.
8.7.2 For the sea was raised by an earthquake and it submerged Helice, and also the sanctuary of the Heliconian Poseidon, whom the Ionians worship even to this day, offering there the Pan-Ionian sacrifices. And, as some suppose, Homer recalls this sacrifice when he says: but he breathed out his spirit and bellowed, as when a dragged bull bellows round the altar of the Heliconian lord. And they infer that the poet lived after the Ionian colonization, since he mentions the Pan-Ionian sacrifice, which the Ionians perform in honor of the Heliconian Poseidon in the country of the Prienians; for the Prienians themselves are also said to be from Helice; and indeed as king for this sacrifice they appoint a Prienian young man to superintend the sacred rites. But still more they base the supposition in question on what the poet says about the bull; for the Ionians believe that they obtain omens in connection with this sacrifice only when the bull bellows while being sacrificed. But the opponents of the supposition apply the above-mentioned inferences concerning the bull and the sacrifice to Helice, on the ground that these were customary there and that the poet was merely comparing the rites that were celebrated there. Helice was submerged by the sea two years before the battle at Leuctra. And Eratosthenes says that he himself saw the place, and that the ferrymen say that there was a bronze Poseidon in the strait, standing erect, holding a hippo-campus in his hand, which was perilous for those who fished with nets. And Heracleides says that the submersion took place by night in his time, and, although the city was twelve stadia distant from the sea, this whole district together with the city was hidden from sight; and two thousand men who had been sent by the Achaeans were unable to recover the dead bodies; and they divided the territory of Helice among the neighbors; and the submersion was the result of the anger of Poseidon, for the Ionians who had been driven out of Helice sent men to ask the inhabitants of Helice particularly for the statue of Poseidon, or, if not that, for a likeness of the sacred object; and when the inhabitants refused to give either, the Ionians sent word to the general council of the Achaeans; but although the assembly voted favorably, yet even so the inhabitants of Helice refused to obey; and the submersion resulted the following winter; but the Achaeans later gave the likeness to the Ionians. Hesiod mentions still another Helice, in Thessaly.
12.2.7 Only two prefectures have cities, Tyanitis the city Tyana, which lies below the Taurus at the Cilician Gates, where for all is the easiest and most commonly used pass into Cilicia and Syria. It is called Eusebeia near the Taurus; and its territory is for the most part fertile and level. Tyana is situated upon a mound of Semiramis, which is beautifully fortified. Not far from this city are Castabala and Cybistra, towns still nearer to the mountain. At Castabala is the sanctuary of the Perasian Artemis, where the priestesses, it is said, walk with naked feet over hot embers without pain. And here, too, some tell us over and over the same story of Orestes and Tauropolus, asserting that she was called Perasian because she was brought from the other side. So then, in the prefecture Tyanitis, one of the ten above mentioned is Tyana (I am not enumerating along with these prefectures those that were acquired later, I mean Castabala and Cybistra and the places in Cilicia Tracheia, where is Elaeussa, a very fertile island, which was settled in a noteworthy manner by Archelaus, who spent the greater part of his time there), whereas Mazaca, the metropolis of the tribe, is in the Cilician prefecture, as it is called. This city, too, is called Eusebeia, with the additional words near the Argaeus, for it is situated below the Argaeus, the highest mountain of all, whose summit never fails to have snow upon it; and those who ascend it (those are few) say that in clear weather both seas, both the Pontus and the Issian Sea, are visible from it. Now in general Mazaca is not naturally a suitable place for the founding of a city, for it is without water and unfortified by nature; and, because of the neglect of the prefects, it is also without walls (perhaps intentionally so, in order that people inhabiting a plain, with hills above it that were advantageous and beyond range of missiles, might not, through too much reliance upon the wall as a fortification, engage in plundering). Further, the districts all round are utterly barren and untilled, although they are level; but they are sandy and are rocky underneath. And, proceeding a little farther on, one comes to plains extending over many stadia that are volcanic and full of fire-pits; and therefore the necessaries of life must be brought from a distance. And further, that which seems to be an advantage is attended with peril, for although almost the whole of Cappadocia is without timber, the Argaeus has forests all round it, and therefore the working of timber is close at hand; but the region which lies below the forests also contains fires in many places and at the same time has an underground supply of cold water, although neither the fire nor the water emerges to the surface; and therefore most of the country is covered with grass. In some places, also, the ground is marshy, and at night flames rise therefrom. Now those who are acquainted with the country can work the timber, since they are on their guard, but the country is perilous for most people, and especially for cattle, since they fall into the hidden fire-pits.
14.1.3 Pherecydes says concerning this seaboard that Miletus and Myus and the parts round Mycale and Ephesus were in earlier times occupied by Carians, and that the coast next thereafter, as far as Phocaea and Chios and Samos, which were ruled by Ancaeus, was occupied by Leleges, but that both were driven out by the Ionians and took refuge in the remaining parts of Caria. He says that Androclus, legitimate son of Codrus the king of Athens, was the leader of the Ionian colonization, which was later than the Aeolian, and that he became the founder of Ephesus; and for this reason, it is said, the royal seat of the Ionians was established there. And still now the descendants of his family are called kings; and they have certain honors, I mean the privilege of front seats at the games and of wearing purple robes as insignia of royal descent, and staff instead of sceptre, and of the superintendence of the sacrifices in honor of the Eleusinian Demeter. Miletus was founded by Neleus, a Pylian by birth. The Messenians and the Pylians pretend a kind of kinship with one another, according to which the more recent poets call Nestor a Messenian; and they say that many of the Pylians accompanied Melanthus, father of Codrus, and his followers to Athens, and that, accordingly, all this people sent forth the colonizing expedition in common with the Ionians. There is an altar, erected by Neleus, to be seen on the Poseidium. Myus was founded by Cydrelus, bastard son of Codrus; Lebedus by Andropompus, who seized a place called Artis; Colophon by Andraemon a Pylian, according to Mimnermus in his Nanno; Priene by Aepytus the son of Neleus, and then later by Philotas, who brought a colony from Thebes; Teos, at first by Athamas, for which reason it is by Anacreon called Athamantis, and at the time of the Ionian colonization by Nauclus, bastard son of Codrus, and after him by Apoecus and Damasus, who were Athenians, and Geres, a Boeotian; Erythrae by Cnopus, he too a bastard son of Codrus; Phocaea by the Athenians under Philogenes; Clazomenae by Paralus; Chios by Egertius, who brought with him a mixed crowd; Samos by Tembrion, and then later by Procles.
14.1.20 After the Samian strait, near Mt. Mycale, as one sails to Ephesus, one comes, on the right, to the seaboard of the Ephesians; and a part of this seaboard is held by the Samians. First on the seaboard is the Panionium, lying three stadia above the sea where the Pan-Ionian, a common festival of the Ionians, are held, and where sacrifices are performed in honor of the Heliconian Poseidon; and Prienians serve as priests at this sacrifice, but I have spoken of them in my account of the Peloponnesus. Then comes Neapolis, which in earlier times belonged to the Ephesians, but now belongs to the Samians, who gave in exchange for it Marathesium, the more distant for the nearer place. Then comes Pygela, a small town, with a sanctuary of Artemis Munychia, founded by Agamemnon and inhabited by a part of his troops; for it is said that some of his soldiers became afflicted with a disease of the buttocks and were called diseased-buttocks, and that, being afflicted with this disease, they stayed there, and that the place thus received this appropriate name. Then comes the harbor called Panormus, with a sanctuary of the Ephesian Artemis; and then the city Ephesus. On the same coast, slightly above the sea, is also Ortygia, which is a magnificent grove of all kinds of trees, of the cypress most of all. It is traversed by the Cenchrius River, where Leto is said to have bathed herself after her travail. For here is the mythical scene of the birth, and of the nurse Ortygia, and of the holy place where the birth took place, and of the olive tree near by, where the goddess is said first to have taken a rest after she was relieved from her travail. Above the grove lies Mt. Solmissus, where, it is said, the Curetes stationed themselves, and with the din of their arms frightened Hera out of her wits when she was jealously spying on Leto, and when they helped Leto to conceal from Hera the birth of her children. There are several temples in the place, some ancient and others built in later times; and in the ancient temples are many ancient wooden images xoana, but in those of later times there are works of Scopas; for example, Leto holding a sceptre and Ortygia standing beside her, with a child in each arm. A general festival is held there annually; and by a certain custom the youths vie for honor, particularly in the splendor of their banquets there. At that time, also, a special college of the Curetes holds symposiums and performs certain mystic sacrifices.
14.1.22 As for the temple of Artemis, its first architect was Chersiphron; and then another man made it larger. But when it was set on fire by a certain Herostratus, the citizens erected another and better one, having collected the ornaments of the women and their own individual belongings, and having sold also the pillars of the former temple. Testimony is borne to these facts by the decrees that were made at that time. Artemidorus says: Timaeus of Tauromenium, being ignorant of these decrees and being any way an envious and slanderous fellow (for which reason he was also called Epitimaeus), says that they exacted means for the restoration of the temple from the treasures deposited in their care by the Persians; but there were no treasures on deposit in their care at that time, and, even if there had been, they would have been burned along with the temple; and after the fire, when the roof was destroyed, who could have wished to keep deposits of treasure lying in a sacred enclosure that was open to the sky? Now Alexander, Artemidorus adds, promised the Ephesians to pay all expenses, both past and future, on condition that he should have the credit therefor on the inscription, but they were unwilling, just as they would have been far more unwilling to acquire glory by sacrilege and temple-plundering. And Artemidorus praises the Ephesian who said to the king that it was inappropriate for a god to dedicate offerings to gods. 14.1.23 After the completion of the temple of Artemis, which, he says, was the work of Cheirocrates (the same man who built Alexandreia and the same man who proposed to Alexander to fashion Mt. Athos into his likeness, representing him as pouring a libation from a kind of ewer into a broad bowl, and to make two cities, one on the right of the mountain and the other on the left, and a river flowing from one to the other) — after the completion of the temple, he says, the great number of dedications in general were secured by means of the high honor they paid their artists, but the whole of the altar was filled, one might say, with the works of Praxiteles. They showed me also some of the works of Thrason, who made the chapel of Hecate, the waxen image of Penelope, and the old woman Eurycleia. They had eunuchs as priests, whom they called Megabyzi. And they were always in quest of persons from other places who were worthy of this preferment, and they held them in great honor. And it was obligatory for maidens to serve as colleagues with them in their priestly office. But though at the present some of their usages are being preserved, yet others are not; but the sanctuary remains a place of refuge, the same as in earlier times, although the limits of the refuge have often been changed; for example, when Alexander extended them for a stadium, and when Mithridates shot an arrow from the corner of the roof and thought it went a little farther than a stadium, and when Antony doubled this distance and included within the refuge a part of the city. But this extension of the refuge proved harmful, and put the city in the power of criminals; and it was therefore nullified by Augustus Caesar. 14.1.24 Ephesus has both an arsenal and a harbor. The mouth of the harbor was made narrower by the engineers, but they, along with the king who ordered it, were deceived as to the result, I mean Attalus Philadelphus; for he thought that the entrance would be deep enough for large merchant vessels — as also the harbor itself, which formerly had shallow places because of the silt deposited by the Cayster River — if a mole were thrown up at the mouth, which was very wide, and therefore ordered that the mole should be built. But the result was the opposite, for the silt, thus hemmed in, made the whole of the harbor, as far as the mouth, more shallow. Before this time the ebb and flow of the tides would carry away the silt and draw it to the sea outside. Such, then, is the harbor; and the city, because of its advantageous situation in other respects, grows daily, and is the largest emporium in Asia this side the Taurus.
14.1.26 After the outlet of the Cayster River comes a lake that runs inland from the sea, called Selinusia; and next comes another lake that is confluent with it, both affording great revenues. of these revenues, though sacred, the kings deprived the goddess, but the Romans gave them back; and again the tax-gatherers forcibly converted the tolls to their own use; but when Artemidorus was sent on an embassy, as he says, he got the lakes back for the goddess, and he also won the decision over Heracleotis, which was in revolt, his case being decided at Rome; and in return for this the city erected in the sanctuary a golden image of him. In the innermost recess of the lake there is a sanctuary of a king, which is said to have been built by Agamemnon.
14.1.29 After Colophon one comes to the mountain Coracius and to an isle sacred to Artemis, whither deer, it has been believed, swim across and give birth to their young. Then comes Lebedus, which is one hundred and twenty stadia distant from Colophon. This is the meeting-place and settlement of all the Dionysiac artists in Ionia as far as the Hellespont; and this is the place where both games and a general festal assembly are held every year in honor of Dionysus. They formerly lived in Teos, the city of the Ionians that comes next after Colophon, but when the sedition broke out they fled for refuge to Ephesus. And when Attalus settled them in Myonnesus between Teos and Lebedus the Teians sent an embassy to beg of the Romans not to permit Myonnesus to be fortified against them; and they migrated to Lebedus, whose inhabitants gladly received them because of the dearth of population by which they were then afflicted. Teos, also, is one hundred and twenty stadia distant from Lebedus; and in the intervening distance there is an island Aspis, by some called Arconnesus. And Myonnesus is settled on a height that forms a peninsula.
14.1.38 After Smyrna one comes to Leucae, a small town, which after the death of Attalus Philometor was caused to revolt by Aristonicus, who was reputed to belong to the royal family and intended to usurp the kingdom. Now he was banished from Smyrna, after being defeated in a naval battle near the Cymaean territory by the Ephesians, but he went up into the interior and quickly assembled a large number of resourceless people, and also of slaves, invited with a promise of freedom, whom he called Heliopolitae. Now he first fell upon Thyateira unexpectedly, and then got possession of Apollonis, and then set his efforts against other fortresses. But he did not last long; the cities immediately sent a large number of troops against him, and they were assisted by Nicomedes the Bithynian and by the kings of the Cappadocians. Then came five Roman ambassadors, and after that an army under Publius Crassus the consul, and after that Marcus Perpernas, who brought the war to an end, having captured Aristonicus alive and sent him to Rome. Now Aristonicus ended his life in prison; Perpernas died of disease; and Crassus, attacked by certain people in the neighborhood of Leucae, fell in battle. And Manius Aquillius came over as consul with ten lieutets and organized the province into the form of government that still now endures. After Leucae one comes to Phocaea, on a gulf, concerning which I have already spoken in my account of Massalia. Then to the boundaries of the Ionians and the Aeolians; but I have already spoken of these. In the interior above the Ionian Sea board there remain to be described the places in the neighborhood of the road that leads from Ephesus to Antiocheia and the Maeander River. These places are occupied by Lydians and Carians mixed with Greeks.
14.2.29 Artemidorus says that, as one goes from Physcus, in the Peraea of the Rhodians, to Ephesus, the distance to Lagina is eight hundred and fifty stadia; and thence to Alabanda, two hundred and fifty more; and to Tralleis, one hundred and sixty. But one comes to the road that leads into Tralleis after crossing the Maeander River, at about the middle of the journey, where are the boundaries of Caria. The distance all told from Physcus to the Maeander along the road to Ephesus amounts to one thousand one hundred and eighty stadia. Again, from the Maeander, traversing next in order the length of Ionia along the same road, the distance from the river to Tralleis is eighty stadia; then to Magnesia, one hundred and forty; to Ephesus, one hundred and twenty; to Smyrna, three hundred and twenty; and to Phocaea and the boundaries of Ionia, less than two hundred; so that the length of Ionia in a straight line would be, according to Artemidorus, slightly more than eight hundred stadia. Since there is a kind of common road constantly used by all who travel from Ephesus towards the east, Artemidorus traverses this too: from Ephesus to Carura, a boundary of Caria towards Phrygia, through Magnesia, Tralleis, Nysa, and Antiocheia, is a journey of seven hundred and forty stadia; and, from Carura, the journey in Phrygia, through Laodiceia, Apameia, Metropolis and Chelidonia. Now near the beginning of Paroreius, one comes to Holmi, about nine hundred and twenty stadia from Carura, and, near the end of Paroreius near Lycaonia, through Philomelium, to Tyriaion, slightly more than five hundred. Then Lycaonia, through Laodikia Katakekaumene, as far as Coropassus, eight hundred and forty stadia; from Coropassus in Lycaonia to Garsaura, a small town in Cappadocia, situated on its borders, one hundred and twenty; thence to Mazaca, the metropolis of the Cappadocians, through Soandum and Sadacora, six hundred and eighty; and thence to the Euphrates River, as far as Tomisa, a place in Sophene, through Herphae, a small town, one thousand four hundred and forty. The places on a straight line with these as far as India are the same in Artemidorus as they are in Eratosthenes. But Polybius says that we should rely most on Artemidorus in regard to the places here. He begins with Samosata in Commagene, which lies at the river crossing and at Zeugma, and states that the distance to Samosata, across the Taurus, from the boundaries of Cappadocia round Tomisa is four hundred and fifty stadia.
17.1.9 In the great harbour at the entrance, on the right hand, are the island and the Pharos tower; on the left are the reef of rocks and the promontory Lochias, with a palace upon it: at the entrance, on the left hand, are the inner palaces, which are continuous with those on the Lochias, and contain numerous painted apartments and groves. Below lies the artificial and close harbour, appropriated to the use of the kings; and Antirrhodus a small island, facing the artificial harbour, with a palace on it, and a small port. It was called Antirrhodus, a rival as it were of Rhodes.Above this is the theatre, then the Poseidium, a kind of elbow projecting from the Emporium, as it is called, with a temple of Neptune upon it. To this Antony added a mound, projecting still further into the middle of the harbour, and built at the extremity a royal mansion, which he called Timonium. This was his last act, when, deserted by his partisans, he retired to Alexandreia after his defeat at Actium, and intended, being forsaken by so many friends, to lead the solitary life of Timon for the rest of his days.Next are the Caesarium, the Emporium, and the Apostaseis, or magazines: these are followed by docks, extending to the Heptastadium. This is the description of the great harbour.' "
17.1.12 At present Egypt is a (Roman) province, pays considerable tribute, and is well governed by prudent persons, who are sent there in succession. The governor thus sent out has the rank of king. Subordinate to him is the administrator of justice, who is the supreme judge in many causes. There is another officer, who is called Idiologus, whose business it is to inquire into property for which there is no claimant, and which of right falls to Caesar. These are accompanied by Caesar's freedmen and stewards, who are entrusted with affairs of more or less importance.Three legions are stationed in Egypt, one in the city, the rest in the country. Besides these there are also nine Roman cohorts, three quartered in the city, three on the borders of Ethiopia in Syene, as a guard to that tract, and three in other parts of the country. There are also three bodies of cavalry distributed in convenient posts.of the native magistrates in the cities, the first is the expounder of the law, who is dressed in scarlet; he receives the customary honours of the country, and has the care of providing what is necessary for the city. The second is the writer of records, the third is the chief judge. The fourth is the commander of the night guard. These magistrates existed in the time of the kings, but in consequence of the bad administration of affairs by the latter, the prosperity of the city was ruined by licentiousness. Polybius expresses his indignation at the state of things when lie was there: he describes the inhabitants of the city to be composed of three classes; the (first) Egyptians and natives, acute but indifferent citizens, and meddling with civil affairs. Tile second, the mercenaries, a numerous and undisciplined body ; for it was an ancient custom to maintain foreign soldiers, who, from the worthlessness of their sovereigns, knew better how to govern than to obey. The third were the Alexandrines, who, for the same reason, were not orderly citizens; but still they were better than the mercenaries, for although they were a mixed race, yet being of Greek origin, they retained the customs common to the Greeks. But this class was extinct nearly about the time of Euergetes Physcon, in whose reign Polybius came to Alexandreia. For Physcon, being distressed by factions, frequently exposed the multitude to the attacks of the soldiery, and thus destroyed them. By such a state of things in the city the words of the poet (says Polybius) were verified: The way to Egypt is long and vexatious." ' None |
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82. None, None, nan
Tagged with subjects: • Ephesos • Ephesus
Found in books: Gorain (2019), Language in the Confessions of Augustine, 105; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 288
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83. None, None, nan
Tagged with subjects: • Artemis, of Ephesus • Ephesus and Ephesians • Ephesus, Neokoros (of the imperial cult) • Hipponax of Ephesus
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 144; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 167, 333
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84. None, None, nan
Tagged with subjects: • Up to us/in our power (eph' hēmin) • Up to us/in our power (eph' hēmin), par' hēmas • freedom, to eph' hemin, par' hemas
Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 254; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 324, 333
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85. None, None, nan
Tagged with subjects: • Artemis, at Ephesus • Artemisia, at Ephesus • Ephesos,, virgin priestesses at • Ephesus
Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 32, 183; Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 54; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 252; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 95, 96, 108
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86. None, None, nan
Tagged with subjects: • Ephesos, Arsinoeia • Ephesus
Found in books: Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 138; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 189
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87. None, None, nan
Tagged with subjects: • Artemision, as economic force in Ephesos • Ephesos, Greeks and Romans/Italians cohabit • Ephesos, “baker’s strike,” • Ephesus • Ephesus, • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), as builder in Ephesos • Vedius Pollio, P. (friend of Augustus), Ephesian Vedii descendants of freedmen of • fish customs house (Ephesos) • ludus gladiatorum, owned by Vedii in Ephesos • polis, Ephesos as
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 229; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 145, 159, 175; Huttner (2013), Early Christianity in the Lycus Valley, 43; Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 24, 49, 55, 99, 229, 239, 262; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 408
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88. None, None, nan
Tagged with subjects: • Ephesos • Ephesus
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 194; Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 201
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89. None, None, nan
Tagged with subjects: • Androklos, founder (ktistês) of Ephesos • Androklos, in Ephesos’ visual culture • Antoninus Pius, emperor, visits Ephesos • Artemis, Ephesos • Artemis, Ephesos as sacred to • Artemis, at Ephesus • Artemisia (festival), described (by Xenophon of Ephesos) • Artemisia, at Ephesus • Artemision, as economic force in Ephesos • Asklepieion, of Ephesos • Caracalla, and third neokoria of Ephesos • Ephesians, Addressees/recipients • Ephesians, Author/authorship • Ephesians, Christology • Ephesians, Eulogy • Ephesians, Hapax legomena • Ephesians, Miagraphae legomena • Ephesos • Ephesos, Greeks and Romans/Italians cohabit • Ephesos, as chief city of Asia • Ephesos, as mētropolis of Asia • Ephesos, as patris • Ephesos, formulaic description of, in inscriptions • Ephesos, harbors of • Ephesos, maintain ties with • Ephesos, neokoria granting to • Ephesos, shapes values of Vedii • Ephesos, to Flavii Vedii • Ephesos, to Vedii • Ephesus • Ephesus, (Re-)Settlements • Ephesus, Asia • Ephesus, Neokoros (of Artemis) • Ephesus, Neokoros (of the imperial cult) • Ephesus, Pauline ministry/mission • Ephesus, Riots • Ephesus, Sacred identity • Ephesus, buildings and streets, Basilica of St. John • Ephesus, buildings and streets, Citadel • Ephesus, buildings and streets, Commercial Agora • Ephesus, buildings and streets, Coressian Gate • Ephesus, buildings and streets, Curetes Street • Ephesus, buildings and streets, East Baths • Ephesus, buildings and streets, Gate of Hadrian • Ephesus, buildings and streets, Great Theatre • Ephesus, buildings and streets, Harbour • Ephesus, buildings and streets, Harbour Bath-Gymnasium • Ephesus, buildings and streets, Harbour Street • Ephesus, buildings and streets, Isa Bey Mosque • Ephesus, buildings and streets, Magnesian Gate • Ephesus, buildings and streets, Marble Street • Ephesus, buildings and streets, Market Basilica • Ephesus, buildings and streets, Nymphaeum Traiani • Ephesus, buildings and streets, Odeion • Ephesus, buildings and streets, Olympieion • Ephesus, buildings and streets, Prytaneion • Ephesus, buildings and streets, State Agora • Ephesus, buildings and streets, Triodos • Ephesus, buildings and streets, Wall of Lysimachus • Ephesus, geography • Ephesus, geography, %OEOGD÷ • Ephesus, geography, Ayasoluk Hill • Ephesus, geography, Cayster River • Erastos (of Ephesos) • Flavii Vedii, importance of to Ephesos • Flavius Vedius Apellas, T. (son of T. Fl. Vedius Antoninus and Fl. Pasinice), Ephesian monument to • Hadrian of Ephesos (sophist) • Hadrian, letters to Ephesian boule • Hadrian, visits Ephesos • Hadrianeia [Commodeia], at Ephesos • Imperial Cult, temples of, in Ephesos • Iulius Philippus, C., documented in Ephesos • Koressos (neighborhood in Ephesos) • Koressos (neighborhood in Ephesos), site of Hadrianeia/Olympieion • Koressos (neighborhood in Ephesos), site of Vedius bath-gymnasium • Lucius Verus, visits Ephesos • Mouseion of Ephesos • Mouseion of Ephesos, described • Mouseion of Ephesos, doctors share space with teachers in • Mouseion of Ephesos, location of • Olympia of Ephesos (festival) • Olympia of Ephesos (festival), competitions (agones) • Olympia of Ephesos (festival), history of • Olympia of Ephesos (festival), organization of • Olympia of Ephesos (festival), resembles Olympia at Elis • Oracle, Ephesos • Pasithea (Ephesian festival) • Scherrer, P., on plateia in Ephesos • Smyrna (Ephesus) • Sopolis, in Ephesus • Vedii, in Ephesos • Vedii, in Ephesos’ religious life • Vedii, name endures in Ephesos • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), as builder in Ephesos • Vedius Pollio, P. (friend of Augustus), Ephesian Vedii descendants of freedmen of • Vedius, P. [Antoninus], prospers in Ephesos • Xenophon of Ephesos • Xenophon of Ephesos, Ephesian Tale on Artemisia • Zeus, cult of, in Ephesos • alytarch, of Ephesian Olympia • cloth/clothing, and religious practices in Ephesos • demos (the people), religious life of Ephesian • doctors (iatroi), in Ephesos • elites, civic, in religious life of Ephesos • fish customs house (Ephesos) • ludus gladiatorum, owned by Vedii in Ephesos • patris, Ephesos as • plateia, in Ephesos • plateia, in Koressos (Ephesos) • polis, Ephesos as • sophists, associated with Ephesos • temple, of Artemis in Ephesos
Found in books: Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 150, 153; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 229, 295; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 24, 34, 36, 183, 184, 185; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 352; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 20, 21, 333, 334, 343; Chaniotis (2021), Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World, 118, 119, 120; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 49; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 206; Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 54, 57, 129, 130, 131, 132, 142, 143, 144, 232; Heller and van Nijf (2017), The Politics of Honour in the Greek Cities of the Roman Empire, 304, 331, 381, 483; Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 186, 259; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 78, 85, 98, 103, 118, 119, 120, 142, 157, 159, 162, 166, 167, 168, 172, 173, 174, 182, 193, 196, 197, 202, 204, 210, 219, 222, 230, 231, 235, 239, 244, 261, 270, 281, 282, 287, 289, 290, 298, 303, 304, 307, 308, 312; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164; Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 5, 24, 25, 27, 29, 49, 59, 79, 81, 94, 98, 99, 106, 121, 166, 167, 169, 178, 188, 189, 191, 193, 195, 196, 201, 203, 205, 213, 223, 224, 225, 226, 239, 247, 255, 257, 271, 272, 278, 284, 285, 288, 289, 290, 302, 303, 304, 319, 325, 360, 369, 372, 378, 391, 392, 397, 398, 399; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 95, 96; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 366; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 15, 285, 286, 292; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 150
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90. None, None, nan
Tagged with subjects: • Ephesos • Ephesus
Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 268; Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 48
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91. None, None, nan
Tagged with subjects: • Ephesos • Ephesos, harbors of
Found in books: Heller and van Nijf (2017), The Politics of Honour in the Greek Cities of the Roman Empire, 298; Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 361
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92. None, None, nan
Tagged with subjects: • Artemidoros of Ephesos • Ephesos • Ephesos, Sophron
Found in books: Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 31, 62; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 213
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93. None, None, nan
Tagged with subjects: • Ephesos • Koressos (neighborhood in Ephesos) • Lucius Verus, visits Ephesos • Olympia of Ephesos (festival) • Temple of Artemis (Ephesos) • temple, of Artemis in Ephesos
Found in books: Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 130; Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 255, 267; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 156
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94. None, None, nan
Tagged with subjects: • Ephesus • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), as builder in Ephesos
Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 166; Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 279
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95. None, None, nan
Tagged with subjects: • Ephesos • Ephesus
Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 32; Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 40
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96. None, None, nan
Tagged with subjects: • Artemision, at Ephesus • Ephesos
Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 204, 220; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 192
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97. None, None, nan
Tagged with subjects: • Ephesus • Xenophon of Ephesus
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 536; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 143; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 22
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