1. Septuagint, Tobit, 12.6-12.20 (10th cent. BCE - 2nd cent. BCE)
| 12.6. Then the angel called the two of them privately and said to them: "Praise God and give thanks to him; exalt him and give thanks to him in the presence of all the living for what he has done for you. It is good to praise God and to exalt his name, worthily declaring the works of God. Do not be slow to give him thanks. 12.7. It is good to guard the secret of a king, but gloriously to reveal the works of God. Do good, and evil will not overtake you. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life; 12.10. but those who commit sin are the enemies of their own lives. 12.11. I will not conceal anything from you. I have said, `It is good to guard the secret of a king, but gloriously to reveal the works of God. 12.12. And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you. 12.13. When you did not hesitate to rise and leave your dinner in order to go and lay out the dead, your good deed was not hidden from me, but I was with you. 12.14. So now God sent me to heal you and your daughter-in-law Sarah. 12.15. I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One. 12.16. They were both alarmed; and they fell upon their faces, for they were afraid. 12.17. But he said to them, "Do not be afraid; you will be safe. But praise God for ever. 12.18. For I did not come as a favor on my part, but by the will of our God. Therefore praise him for ever. 12.19. All these days I merely appeared to you and did not eat or drink, but you were seeing a vision. 12.20. And now give thanks to God, for I am ascending to him who sent me. Write in a book everything that has happened. |
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2. Hebrew Bible, Deuteronomy, 29.18, 31.7-31.8 (9th cent. BCE - 3rd cent. BCE)
| 29.18. וְהָיָה בְּשָׁמְעוֹ אֶת־דִּבְרֵי הָאָלָה הַזֹּאת וְהִתְבָּרֵךְ בִּלְבָבוֹ לֵאמֹר שָׁלוֹם יִהְיֶה־לִּי כִּי בִּשְׁרִרוּת לִבִּי אֵלֵךְ לְמַעַן סְפוֹת הָרָוָה אֶת־הַצְּמֵאָה׃ 31.7. וַיִּקְרָא מֹשֶׁה לִיהוֹשֻׁעַ וַיֹּאמֶר אֵלָיו לְעֵינֵי כָל־יִשְׂרָאֵל חֲזַק וֶאֱמָץ כִּי אַתָּה תָּבוֹא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתָם לָתֵת לָהֶם וְאַתָּה תַּנְחִילֶנָּה אוֹתָם׃ 31.8. וַיהוָה הוּא הַהֹלֵךְ לְפָנֶיךָ הוּא יִהְיֶה עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ לֹא תִירָא וְלֹא תֵחָת׃ | 29.18. and it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying: ‘I shall have peace, though I walk in the stubbornness of my heart—that the watered be swept away with the dry’;" 31.7. And Moses called unto Joshua, and said unto him in the sight of all Israel: ‘Be strong and of good courage; for thou shalt go with this people into the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it." 31.8. And the LORD, He it is that doth go before thee; He will be with thee, He will not fail thee, neither forsake thee; fear not, neither be dismayed.’" |
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3. Hebrew Bible, Genesis, 19.1-19.2, 28.15 (9th cent. BCE - 3rd cent. BCE)
| 19.1. וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַׁעַר־סְדֹם וַיַּרְא־לוֹט וַיָּקָם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָרְצָה׃ 19.1. וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת־יָדָם וַיָּבִיאוּ אֶת־לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת־הַדֶּלֶת סָגָרוּ׃ 19.2. וַיֹּאמֶר הִנֶּה נָּא־אֲדֹנַי סוּרוּ נָא אֶל־בֵּית עַבְדְּכֶם וְלִינוּ וְרַחֲצוּ רַגְלֵיכֶם וְהִשְׁכַּמְתֶּם וַהֲלַכְתֶּם לְדַרְכְּכֶם וַיֹּאמְרוּ לֹּא כִּי בָרְחוֹב נָלִין׃ 19.2. הִנֵּה־נָא הָעִיר הַזֹּאת קְרֹבָה לָנוּס שָׁמָּה וְהִיא מִצְעָר אִמָּלְטָה נָּא שָׁמָּה הֲלֹא מִצְעָר הִוא וּתְחִי נַפְשִׁי׃ 28.15. וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָךְ׃ | 19.1. And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;" 19.2. and he said: ‘Behold now, my lords, turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way.’ And they said: ‘Nay; but we will abide in the broad place all night.’" 28.15. And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’" |
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4. Septuagint, Tobit, 12.6-12.20 (4th cent. BCE - 2nd cent. BCE)
| 12.6. Then the angel called the two of them privately and said to them: "Praise God and give thanks to him; exalt him and give thanks to him in the presence of all the living for what he has done for you. It is good to praise God and to exalt his name, worthily declaring the works of God. Do not be slow to give him thanks. 12.7. It is good to guard the secret of a king, but gloriously to reveal the works of God. Do good, and evil will not overtake you. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life; 12.10. but those who commit sin are the enemies of their own lives. 12.11. I will not conceal anything from you. I have said, `It is good to guard the secret of a king, but gloriously to reveal the works of God. 12.12. And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you. 12.13. When you did not hesitate to rise and leave your dinner in order to go and lay out the dead, your good deed was not hidden from me, but I was with you. 12.14. So now God sent me to heal you and your daughter-in-law Sarah. 12.15. I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One. 12.16. They were both alarmed; and they fell upon their faces, for they were afraid. 12.17. But he said to them, "Do not be afraid; you will be safe. But praise God for ever. 12.18. For I did not come as a favor on my part, but by the will of our God. Therefore praise him for ever. 12.19. All these days I merely appeared to you and did not eat or drink, but you were seeing a vision. 12.20. And now give thanks to God, for I am ascending to him who sent me. Write in a book everything that has happened. |
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5. Cicero, On Invention, 1.20-1.21 (2nd cent. BCE - 1st cent. BCE)
| 1.20. Exordium est oratio animum auditoris idonee com- parans ad reliquam dictionem: quod eveniet, si eum benivolum, attentum, docilem confecerit. quare qui bene exordiri causam volet, eum necesse est genus suae causae diligenter ante cognoscere. Genera causarum quinque sunt: honestum, admirabile, humile, anceps, obscurum. honestum causae genus est, cui statim sine oratione nostra favet auditoris animus; admirabile, a quo est alienatus animus eorum, qui audituri sunt; humile, quod neglegitur ab auditore et non magno opere adtendendum videtur; anceps, in quo aut iudicatio dubia est aut causa et honestatis et turpitudinis parti- ceps, ut et benivolentiam pariat et offensionem; obscu- rum, in quo aut tardi auditores sunt aut difficilioribus ad cognoscendum negotiis causa est implicata. quare cum tam diversa sint genera causarum, exordiri quo- que dispari ratione in uno quoque genere necesse est. igitur exordium in duas partes dividitur, in principium et insinuationem. principium est oratio perspicue et protinus perficiens auditorem benivolum aut docilem aut attentum. insinuatio est oratio quadam dissimu- latione et circumitione obscure subiens auditoris animum. 1.21. In admirabili genere causae, si non omnino infesti auditores erunt, principio benivolentiam conparare li- cebit. sin erunt vehementer abalienati, confugere ne- cesse erit ad insinuationem. nam ab iratis si perspicue pax et benivolentia petitur, non modo ea non inve- nitur, sed augetur atque inflammatur odium. in humili autem genere causae contemptionis tollendae causa ne- cesse est attentum efficere auditorem. anceps genus causae si dubiam iudicationem habebit, ab ipsa iudi- catione exordiendum est. sin autem partem turpitu- dinis, partem honestatis habebit, benivolentiam captare oportebit, ut in genus honestum causa translata vi- deatur. cum autem erit honestum causae genus, vel praeteriri principium poterit vel, si commodum fuerit, aut a narratione incipiemus aut a lege aut ab aliqua firmissima ratione nostrae dictionis; sin uti prin- cipio placebit, benivolentiae partibus utendum est, ut id, quod est, augeatur. in obscuro causae genere per principium dociles auditores efficere oportebit. Nunc quoniam quas res exordio conficere oporteat dictum est, reliquum est, ut ostendatur, quibus quae- que rationibus res confici possit. | |
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6. Anon., Rhetorica Ad Herennium, 2.47, 2.49-2.50 (1st cent. BCE - 1st cent. BCE)
| 2.47. Conclusions, among the Greeks called epilogoi, are tripartite, consisting of the Summing Up, Amplification, and Appeal to Pity. We can in four places use a Conclusion: in the Direct Opening, after the Statement of Facts, after the strongest argument, and in the Conclusion of the speech. The Summing Up gathers together and recalls the points we have made â briefly, that the speech may not be repeated in entirety, but that the memory of it may be refreshed; and we shall reproduce all the points in the order in which they have been presented, so that the hearer, if he has committed them to memory, is brought back to what he remembers. Again, we must take care that the Summary should not be carried back to the Introduction or the Statement of Facts. Otherwise the speech will appear to have been fabricated and devised with elaborate pains so as to demonstrate the speaker's skill, advertise his wit, and display his memory. Therefore the Summary must take its beginning from the Division. Then we must in order and briefly set forth the points treated in the Proof and Refutation. Amplification is the principle of using Commonplaces to stir the hearers. To amplify an accusation it will be most advantageous to draw commonplaces from ten formulae. 2.49. (6) By means of the sixth commonplace we show that the act was done with premeditation, and declare that for an intentional crime there is no excuse, although a rightful plea of mercy is provided for an unpremeditated act. (7) By means of the seventh commonplace we show it is a foul crime, cruel, sacrilegious, and tyrannical; such a crime as the outraging of women, or one of those crimes that incite wars and life-andâdeath struggles with enemies of the state. (8) By means of the eighth commonplace we show that it is not a common but a unique crime, base, nefarious, and unheardâof, and therefore must be the more promptly and drastically avenged. (9) The ninth commonplace consists of comparison of wrongs, as when we shall say it is a more heinous crime to debauch a free-born person than to steal a sacred object, because the one is done from unbridled licentiousness and the other from need. (10) By the tenth commonplace we shall examine sharply, incriminatingly, and precisely, everything that took place in the actual execution of the deed and all the circumstances that usually attend such an act, so that by the enumeration of the attendant circumstances the crime may seem to be taking place and the action to unfold before our eyes. 2.50. We shall stir Pity in our hearers by recalling the vicissitudes of fortune; by comparing the prosperity we once enjoyed with our present adversity; by enumerating and explaining the results that will follow for us if we lose the case; by entreating those whose pity we seek to win, and by submitting ourselves to their mercy; by revealing what will befall our parents, children, and other kinsmen through our disgrace, and at the same time showing that we grieve not because of our own straits but because of their anxiety and misery; by disclosing the kindness, humanity, and sympathy we have dispensed to others; by showing that we have ever, or for a long time, been in adverse circumstances; by deploring our fate or bad fortune; by showing that our heart will be brave and patient of adversities. The Appeal to Pity must be brief, for nothing dries more quickly than a tear. In the present Book I have treated virtually the most obscure topics in the whole art of rhetoric; therefore this Book must end here. The remaining rules, so far as seems best, I shall carry over to Book III. If you study the material that I have presented, both with and without me, with care equal to the pains I have taken in assembling it, I, on my part, shall reap the fruit of my labour in your sharing the knowledge with me, and you, on yours, will praise my diligence and rejoice in the learning you have acquired. You will have greater understanding of the precepts of rhetoric, and I shall be more eager to discharge the rest of my task. But that this will be so I know quite well, for I know you well. Let me turn at once to the other rules, so that I may gratify your very proper wish â and this it gives me the greatest pleasure to do. |
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7. New Testament, 1 Thessalonians, 4 (1st cent. CE - 1st cent. CE)
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8. New Testament, Hebrews, 1.1, 1.2, 1.3, 1.4, 1.5, 1.5-2.18, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 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, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.12, 3.13, 4.6, 4.14, 4.15, 4.16, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11-6.20, 5.12, 5.13, 5.14, 6.1, 6.4, 6.5, 6.6, 6.9, 6.10, 6.11, 6.12, 6.18, 6.19, 6.20, 7.1-10.18, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 8.4, 9.24, 10, 10.1, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 10.35, 10.36, 10.37, 10.38, 10.39, 11, 11.4, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.26, 11.35, 11.36, 11.37, 11.38, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.25, 12.26, 12.27, 12.28, 12.29, 13, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 13.24, 13.25 (1st cent. CE - 1st cent. CE)
| 1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways |
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9. New Testament, John, 1.15, 1.26-1.34 (1st cent. CE - 1st cent. CE)
| 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.26. John answered them, "I baptize in water, but among you stands one whom you don't know. 1.27. He is the one who comes after me, who has come to be before me, whose sandal strap I'm not worthy to untie. 1.28. These things were done in Bethany beyond the Jordan, where John was baptizing. 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.30. This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.' 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel. 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.34. I have seen, and have testified that this is the Son of God. |
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10. New Testament, Luke, 3.16-3.17 (1st cent. CE - 1st cent. CE)
| 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire 3.17. whose fan is in his hand, and he will thoroughly cleanse his threshing floor, and will gather the wheat into his barn; but he will burn up the chaff with unquenchable fire. |
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11. New Testament, Mark, 1.7-1.8 (1st cent. CE - 1st cent. CE)
| 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. |
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12. New Testament, Matthew, 3.11-3.12 (1st cent. CE - 1st cent. CE)
| 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 3.12. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire. |
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13. Quintilian, Institutes of Oratory, 4.1, 4.1.5, 6.1.27, 6.2.32 (1st cent. CE - 1st cent. CE)
| 4.1.5. The sole purpose of the exordium is to prepare our audience in such a way that they will be disposed to lend a ready ear to the rest of our speech. The majority of authors agree that this is best effected in three ways, by making the audience well-disposed, attentive and ready to receive instruction. I need hardly say that these aims have to be kept in view throughout the whole speech, but they are especially necessary at the commencement, when we gain admission to the mind of the judge in order to penetrate still further. 6.1.27. Consequently Cicero, to quote him once again, although he will not put entreaties into Milo's mouth, and prefers to commend him by his staunchness of character, still lends him words in the form of such complaint as may become a brave man. "Alas!" he says, "my labours have been in vain! Alas for my blighted hopes! Alas for my baffled purpose!" Appeals to pity should, however, always be brief, and there is good reason for the saying that nothing dries so quickly as tears. 6.2.32. From such impressions arises that á¼Î½Î¬Ïγεια which Cicero calls illumination and actuality, which makes us seem not so much to narrate as to exhibit the actual scene, while our emotions will be no less actively stirred than if we were present at the actual occurrence. Is it not from visions such as these that Vergil was inspired to write â "Sudden her fingers let the shuttle fall And all the thread was spilled |
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14. Hermogenes, Rhetorical Exercises, 16 (2nd cent. CE - 3rd cent. CE)
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15. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 1.60 (3rd cent. CE - 4th cent. CE)
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16. Pseudo Clementine Literature, Recognitions, 1.60 (4th cent. CE - 5th cent. CE)
| 1.60. And, behold, one of the disciples of John asserted that John was the Christ, and not Jesus, inasmuch as Jesus Himself declared that John was greater than all men and all prophets. Matthew 11:9, 11 'If, then,' said he, 'he be greater than all, he must be held to be greater than Moses, and than Jesus himself. But if he be the greatest of all, then must he be the Christ.' To this Simon the Canaanite, answering, asserted that John was indeed greater than all the prophets, and all who are born of women, yet that he is not greater than the Son of man. Accordingly Jesus is also the Christ, whereas John is only a prophet: and there is as much difference between him and Jesus, as between the forerunner and Him whose forerunner he is; or as between Him who gives the law, and him who keeps the law. Having made these and similar statements, the Canaanite also was silent. After him Barnabas, who also is called Matthias, who was substituted as an apostle in the place of Judas, began to exhort the people that they should not regard Jesus with hatred, nor speak evil of Him. For it were far more proper, even for one who might be in ignorance or in doubt concerning Jesus, to love than to hate Him. For God has affixed a reward to love, a penalty to hatred. 'For the very fact,' said he, 'that He assumed a Jewish body, and was born among the Jews, how has not this incited us all to love Him?' When he had spoken this, and more to the same effect, he stopped. |
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