1. Septuagint, Tobit, 2.3, 4.12, 5.9-5.14, 5.17, 13.4, 14.8-14.11 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Amram, father of Moses • Amram, father of Moses, Visions of • Enoch, As Father • Father, Fatherhood • Father, Fatherhood, Our Father • God, as father • God, as mother • Mother, Motherhood • Pater familias • father-son relationship, in Aḥiqar (adoptive son) • father-son relationship, in Odyssey • father-son relationship, in Tobit
Found in books: Albrecht (2014) 82, 83, 107, 112, 120, 152, 158, 161, 218, 252, 330, 338; Marcar (2022) 78; Salvesen et al (2020) 96; Stuckenbruck (2007) 164; Toloni (2022) 146, 147, 148, 181
| 2.3. But he came back and said, "Father, one of our people has been strangled and thrown into the market place."
4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land.
5.9. So Tobias invited him in; he entered and they greeted each other. 5.10. Then Tobit said to him, "My brother, to what tribe and family do you belong? Tell me. " 5.11. But he answered, "Are you looking for a tribe and a family or for a man whom you will pay to go with your son?" And Tobit said to him, "I should like to know, my brother, your people and your name." 5.12. He replied, "I am Azarias the son of the great Aias, one of your relatives." 5.13. Then Tobit said to him, "You are welcome, my brother. Do not be angry with me because I tried to learn your tribe and family. You are a relative of mine, of a good and noble lineage. For I used to know Aias and Jathan, the sons of the great Shemaiah, when we went together to Jerusalem to worship and offered the first-born of our flocks and the tithes of our produce. They did not go astray in the error of our brethren. My brother, you come of good stock. 5.14. But tell me, what wages am I to pay you -- a drachma a day, and expenses for yourself as for my son?
5.17. But Anna, his mother, began to weep, and said to Tobit, "Why have you sent our child away? Is he not the staff of our hands as he goes in and out before us?
13.4. Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever.
14.8. So now, my son, leave Nineveh, because what the prophet Jonah said will surely happen. 14.9. But keep the law and the commandments, and be merciful and just, so that it may be well with you. 14.10. Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished. 14.11. So now, my children, consider what almsgiving accomplishes and how righteousness delivers." As he said this he died in his bed. He was a hundred and fifty-eight years old; and Tobias gave him a magnificent funeral.' '. None |
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2. Hebrew Bible, Song of Songs, 4.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Mother of R. Ahadboi • mother, Maccabean • mother, nurture
Found in books: Kosman (2012) 151; Penniman (2017) 61
4.11. נֹפֶת תִּטֹּפְנָה שִׂפְתוֹתַיִךְ כַּלָּה דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ וְרֵיחַ שַׂלְמֹתַיִךְ כְּרֵיחַ לְבָנוֹן׃''. None | 4.11. Thy lips, O my bride, drop honey— Honey and milk are under thy tongue; And the smell of thy garments is like the smell of Lebanon.''. None |
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3. Hebrew Bible, Deuteronomy, 5.16, 6.4, 11.10, 13.7, 21.18-21.21, 24.4, 32.1-32.43, 34.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Assi, Assi and his mother, Episode of • Assi, his attraction to his mother • Father • Father, Fatherhood • Father, precedes the mother, in the Halakha • God, as father • God, as mother • Joseph (father of Jesus) • Land of Israel, to leave in order to greet your mother • Mary (mother of Jesus) • Mary (mother of Jesus), fornication • Moses Meldonado, mother in Israel • Moses, his mothers • Mother • Mother and Her Seven Sons • Mother of R. Assi • Mother, Motherhood • Mother, and love to her Son • Samuel Father of • Sisera, mother of • Tradition, of the fathers/ancestors • Zecharia (father of John) • father • mother of seven sons • temporal horizon, in the writings of the Church Fathers
Found in books: Avery Peck et al. (2014) 25, 50, 150; Albrecht (2014) 76, 78, 121, 139, 142, 144, 145, 158, 184, 243, 300, 301; Bloch (2022) 55; Gera (2014) 306, 363, 457; Hirsch-Luipold (2022) 243; Jaffee (2001) 48; Kaplan (2015) 66; Kosman (2012) 117; Marcar (2022) 78, 115, 179; Monnickendam (2020) 160, 187, 189; Novenson (2020) 27, 75, 140; Salvesen et al (2020) 201; Schwartz (2008) 296, 298, 299
5.16. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃
6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃' '
13.7. כִּי יְסִיתְךָ אָחִיךָ בֶן־אִמֶּךָ אוֹ־בִנְךָ אוֹ־בִתְּךָ אוֹ אֵשֶׁת חֵיקֶךָ אוֹ רֵעֲךָ אֲשֶׁר כְּנַפְשְׁךָ בַּסֵּתֶר לֵאמֹר נֵלְכָה וְנַעַבְדָה אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ׃
21.18. כִּי־יִהְיֶה לְאִישׁ בֵּן סוֹרֵר וּמוֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקוֹל אָבִיו וּבְקוֹל אִמּוֹ וְיסְּרוּ אֹתוֹ וְלֹא יִשְׁמַע אֲלֵיהֶם׃ 21.19. וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ וְהוֹצִיאוּ אֹתוֹ אֶל־זִקְנֵי עִירוֹ וְאֶל־שַׁעַר מְקֹמוֹ׃ 21.21. וּרְגָמֻהוּ כָּל־אַנְשֵׁי עִירוֹ בָאֲבָנִים וָמֵת וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ וְכָל־יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּ׃
24.4. לֹא־יוּכַל בַּעְלָהּ הָרִאשׁוֹן אֲשֶׁר־שִׁלְּחָהּ לָשׁוּב לְקַחְתָּהּ לִהְיוֹת לוֹ לְאִשָּׁה אַחֲרֵי אֲשֶׁר הֻטַּמָּאָה כִּי־תוֹעֵבָה הִוא לִפְנֵי יְהוָה וְלֹא תַחֲטִיא אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃
32.1. הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי׃
32.1. יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ יְלֵל יְשִׁמֹן יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ׃ 32.2. וַיֹּאמֶר אַסְתִּירָה פָנַי מֵהֶם אֶרְאֶה מָה אַחֲרִיתָם כִּי דוֹר תַּהְפֻּכֹת הֵמָּה בָּנִים לֹא־אֵמֻן בָּם׃ 32.2. יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי־דֶשֶׁא וְכִרְבִיבִים עֲלֵי־עֵשֶׂב׃ 32.3. אֵיכָה יִרְדֹּף אֶחָד אֶלֶף וּשְׁנַיִם יָנִיסוּ רְבָבָה אִם־לֹא כִּי־צוּרָם מְכָרָם וַיהוָה הִסְגִּירָם׃ 32.3. כִּי שֵׁם יְהוָה אֶקְרָא הָבוּ גֹדֶל לֵאלֹהֵינוּ׃ 32.4. הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל־דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא׃ 32.4. כִּי־אֶשָּׂא אֶל־שָׁמַיִם יָדִי וְאָמַרְתִּי חַי אָנֹכִי לְעֹלָם׃ 32.5. וּמֻת בָּהָר אֲשֶׁר אַתָּה עֹלֶה שָׁמָּה וְהֵאָסֵף אֶל־עַמֶּיךָ כַּאֲשֶׁר־מֵת אַהֲרֹן אָחִיךָ בְּהֹר הָהָר וַיֵּאָסֶף אֶל־עַמָּיו׃ 32.5. שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם דּוֹר עִקֵּשׁ וּפְתַלְתֹּל׃ 32.6. הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃ 32.7. זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃ 32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 32.9. כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃
32.11. כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ׃
32.12. יְהוָה בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר׃
32.13. יַרְכִּבֵהוּ עַל־במותי בָּמֳתֵי אָרֶץ וַיֹּאכַל תְּנוּבֹת שָׂדָי וַיֵּנִקֵהוּ דְבַשׁ מִסֶּלַע וְשֶׁמֶן מֵחַלְמִישׁ צוּר׃
32.14. חֶמְאַת בָּקָר וַחֲלֵב צֹאן עִם־חֵלֶב כָּרִים וְאֵילִים בְּנֵי־בָשָׁן וְעַתּוּדִים עִם־חֵלֶב כִּלְיוֹת חִטָּה וְדַם־עֵנָב תִּשְׁתֶּה־חָמֶר׃
32.15. וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ וַיִּטֹּשׁ אֱלוֹהַ עָשָׂהוּ וַיְנַבֵּל צוּר יְשֻׁעָתוֹ׃
32.16. יַקְנִאֻהוּ בְּזָרִים בְּתוֹעֵבֹת יַכְעִיסֻהוּ׃
32.17. יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃
32.18. צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃
32.19. וַיַּרְא יְהוָה וַיִּנְאָץ מִכַּעַס בָּנָיו וּבְנֹתָיו׃ 32.21. הֵם קִנְאוּנִי בְלֹא־אֵל כִּעֲסוּנִי בְּהַבְלֵיהֶם וַאֲנִי אַקְנִיאֵם בְּלֹא־עָם בְּגוֹי נָבָל אַכְעִיסֵם׃ 32.22. כִּי־אֵשׁ קָדְחָה בְאַפִּי וַתִּיקַד עַד־שְׁאוֹל תַּחְתִּית וַתֹּאכַל אֶרֶץ וִיבֻלָהּ וַתְּלַהֵט מוֹסְדֵי הָרִים׃ 32.23. אַסְפֶּה עָלֵימוֹ רָעוֹת חִצַּי אֲכַלֶּה־בָּם׃ 32.24. מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף וְקֶטֶב מְרִירִי וְשֶׁן־בְּהֵמוֹת אֲשַׁלַּח־בָּם עִם־חֲמַת זֹחֲלֵי עָפָר׃ 32.25. מִחוּץ תְּשַׁכֶּל־חֶרֶב וּמֵחֲדָרִים אֵימָה גַּם־בָּחוּר גַּם־בְּתוּלָה יוֹנֵק עִם־אִישׁ שֵׂיבָה׃ 32.26. אָמַרְתִּי אַפְאֵיהֶם אַשְׁבִּיתָה מֵאֱנוֹשׁ זִכְרָם׃ 32.27. לוּלֵי כַּעַס אוֹיֵב אָגוּר פֶּן־יְנַכְּרוּ צָרֵימוֹ פֶּן־יֹאמְרוּ יָדֵינוּ רָמָה וְלֹא יְהוָה פָּעַל כָּל־זֹאת׃ 32.28. כִּי־גוֹי אֹבַד עֵצוֹת הֵמָּה וְאֵין בָּהֶם תְּבוּנָה׃ 32.29. לוּ חָכְמוּ יַשְׂכִּילוּ זֹאת יָבִינוּ לְאַחֲרִיתָם׃ 32.31. כִּי לֹא כְצוּרֵנוּ צוּרָם וְאֹיְבֵינוּ פְּלִילִים׃ 32.32. כִּי־מִגֶּפֶן סְדֹם גַּפְנָם וּמִשַּׁדְמֹת עֲמֹרָה עֲנָבֵמוֹ עִנְּבֵי־רוֹשׁ אַשְׁכְּלֹת מְרֹרֹת לָמוֹ׃ 32.33. חֲמַת תַּנִּינִם יֵינָם וְרֹאשׁ פְּתָנִים אַכְזָר׃ 32.34. הֲלֹא־הוּא כָּמֻס עִמָּדִי חָתֻם בְּאוֹצְרֹתָי׃ 32.35. לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃ 32.36. כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃ 32.37. וְאָמַר אֵי אֱלֹהֵימוֹ צוּר חָסָיוּ בוֹ׃ 32.38. אֲשֶׁר חֵלֶב זְבָחֵימוֹ יֹאכֵלוּ יִשְׁתּוּ יֵין נְסִיכָם יָקוּמוּ וְיַעְזְרֻכֶם יְהִי עֲלֵיכֶם סִתְרָה׃ 32.39. רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃ 32.41. אִם־שַׁנּוֹתִי בְּרַק חַרְבִּי וְתֹאחֵז בְּמִשְׁפָּט יָדִי אָשִׁיב נָקָם לְצָרָי וְלִמְשַׂנְאַי אֲשַׁלֵּם׃ 32.42. אַשְׁכִּיר חִצַּי מִדָּם וְחַרְבִּי תֹּאכַל בָּשָׂר מִדַּם חָלָל וְשִׁבְיָה מֵרֹאשׁ פַּרְעוֹת אוֹיֵב׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃''. None | 5.16. Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee.
6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.
11.10. For the land, whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou didst sow thy seed, and didst water it with thy foot, as a garden of herbs;' "
13.7. If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, that is as thine own soul, entice thee secretly, saying: 'Let us go and serve other gods,' which thou hast not known, thou, nor thy fathers;" '
21.18. If a man have a stubborn and rebellious son, that will not hearken to the voice of his father, or the voice of his mother, and though they chasten him, will not hearken unto them; 21.19. then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place; 21.20. and they shall say unto the elders of his city: ‘This our son is stubborn and rebellious, he doth not hearken to our voice; he is a glutton, and a drunkard.’ 21.21. And all the men of his city shall stone him with stones, that he die; so shalt thou put away the evil from the midst of thee; and all Israel shall hear, and fear.
24.4. her former husband, who sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD; and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance.
32.1. Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth. 32.2. My doctrine shall drop as the rain, My speech shall distil as the dew; As the small rain upon the tender grass, And as the showers upon the herb. 32.3. For I will proclaim the name of the LORD; Ascribe ye greatness unto our God. 32.4. The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. . 32.5. Is corruption His? No; His children’s is the blemish; A generation crooked and perverse. 32.6. Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee? 32.7. Remember the days of old, Consider the years of many generations; Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee. 32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel. 32.9. For the portion of the LORD is His people, Jacob the lot of His inheritance.
32.10. He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye.
32.11. As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions—
32.12. The LORD alone did lead him, And there was no strange god with Him.
32.13. He made him ride on the high places of the earth, And he did eat the fruitage of the field; And He made him to suck honey out of the crag, And oil out of the flinty rock;
32.14. Curd of kine, and milk of sheep, With fat of lambs, And rams of the breed of Bashan, and he-goats, With the kidney-fat of wheat; And of the blood of the grape thou drankest foaming wine.
32.15. But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation.
32.16. They roused Him to jealousy with strange gods, With abominations did they provoke Him.
32.17. They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not.
32.18. of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. .
32.19. And the LORD saw, and spurned, Because of the provoking of His sons and His daughters. 32.20. And He said: ‘I will hide My face from them, I will see what their end shall be; For they are a very froward generation, Children in whom is no faithfulness. 32.21. They have roused Me to jealousy with a no-god; They have provoked Me with their vanities; And I will rouse them to jealousy with a no-people; I will provoke them with a vile nation. 32.22. For a fire is kindled in My nostril, And burneth unto the depths of the nether-world, And devoureth the earth with her produce, And setteth ablaze the foundations of the mountains. 32.23. I will heap evils upon them; I will spend Mine arrows upon them; 32.24. The wasting of hunger, and the devouring of the fiery bolt, And bitter destruction; And the teeth of beasts will I send upon them, With the venom of crawling things of the dust. 32.25. Without shall the sword bereave, And in the chambers terror; Slaying both young man and virgin, The suckling with the man of gray hairs. 32.26. I thought I would make an end of them, I would make their memory cease from among men; 32.27. Were it not that I dreaded the enemy’s provocation, Lest their adversaries should misdeem, Lest they should say: Our hand is exalted, And not the LORD hath wrought all this.’ 32.28. For they are a nation void of counsel, And there is no understanding in them. 32.29. If they were wise, they would understand this, They would discern their latter end. 32.30. How should one chase a thousand, And two put ten thousand to flight, Except their Rock had given them over And the LORD had delivered them up? 32.31. For their rock is not as our Rock, Even our enemies themselves being judges. 32.32. For their vine is of the vine of Sodom, And of the fields of Gomorrah; Their grapes are grapes of gall, Their clusters are bitter; 32.33. Their wine is the venom of serpents, And the cruel poison of asps. 32.34. ’Is not this laid up in store with Me, Sealed up in My treasuries? 32.35. Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste. 32.36. For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large. 32.37. And it is said: Where are their gods, The rock in whom they trusted; 32.38. Who did eat the fat of their sacrifices, and drank the wine of their drink-offering? Let him rise up and help you, Let him be your protection. 32.39. See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand. 32.40. For I lift up My hand to heaven, And say: As I live for ever, 32.41. If I whet My glittering sword, And My hand take hold on judgment; I will render vengeance to Mine adversaries, And will recompense them that hate Me. 32.42. I will make Mine arrows drunk with blood, And My sword shall devour flesh; With the blood of the slain and the captives, From the long-haired heads of the enemy.’ 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people.
34.10. And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;''. None |
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4. Hebrew Bible, Exodus, 1.19, 1.21, 2.5, 2.7-2.10, 3.1-3.5, 3.14-3.15, 4.22, 15.2, 15.18, 19.4, 20.12, 21.3, 24.12-24.15, 33.12-33.23, 34.6, 34.34 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Beatitudes, Apostolic fathers • Church Fathers • Ethos, Fathers, obligations of • Father and Maker • Father, Fatherhood • God, Father • God, as Father • Mary (mother of Jesus) • Mary (mother of Jesus), as mother of God • Mary (mother of Jesus), betrothed to Joseph • Mary (mother of Jesus), dormition of • Mary (mother of Jesus), virginity • Mary, mother of Christ • Moses Meldonado, mother in Israel • Moses, his mothers • Mother • Mother, Motherhood • Pater familias • Sisera, mother of • Tradition, of the fathers/ancestors • divine feminine/mother-goddess • famine, Father, God as • father • imperial ideology, mother • mother of seven sons • mother, as nurse • mother, of God • names of God, “Father” • temporal horizon, in the writings of the Church Fathers
Found in books: Albrecht (2014) 76, 114, 115, 118, 128, 131, 141, 144, 145, 147, 151, 152, 154, 159, 160, 161, 184, 241, 243, 301; Berglund Crostini and Kelhoffer (2022) 449, 460; Birnbaum and Dillon (2020) 264, 268; Bloch (2022) 55, 56, 59; Estes (2020) 63; Flynn (2018) 53, 83, 89, 91, 92, 93; Geljon and Runia (2019) 167; Gera (2014) 296, 457; Gray (2021) 145; Hidary (2017) 119; Jaffee (2001) 48; Kalmin (2014) 36; Kaplan (2015) 66; Lieu (2015) 334; Monnickendam (2020) 159; Novenson (2020) 73, 84, 87, 270; Penniman (2017) 68, 69; Potter Suh and Holladay (2021) 441
1.19. וַתֹּאמַרְןָ הַמְיַלְּדֹת אֶל־פַּרְעֹה כִּי לֹא כַנָּשִׁים הַמִּצְרִיֹּת הָעִבְרִיֹּת כִּי־חָיוֹת הֵנָּה בְּטֶרֶם תָּבוֹא אֲלֵהֶן הַמְיַלֶּדֶת וְיָלָדוּ׃
1.21. וַיְהִי כִּי־יָרְאוּ הַמְיַלְּדֹת אֶת־הָאֱלֹהִים וַיַּעַשׂ לָהֶם בָּתִּים׃
2.5. וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל־יַד הַיְאֹר וַתֵּרֶא אֶת־הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת־אֲמָתָהּ וַתִּקָּחֶהָ
2.7. וַתֹּאמֶר אֲחֹתוֹ אֶל־בַּת־פַּרְעֹה הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת מִן הָעִבְרִיֹּת וְתֵינִק לָךְ אֶת־הַיָּלֶד׃ 2.8. וַתֹּאמֶר־לָהּ בַּת־פַּרְעֹה לֵכִי וַתֵּלֶךְ הָעַלְמָה וַתִּקְרָא אֶת־אֵם הַיָּלֶד׃ 2.9. וַתֹּאמֶר לָהּ בַּת־פַּרְעֹה הֵילִיכִי אֶת־הַיֶּלֶד הַזֶּה וְהֵינִקִהוּ לִי וַאֲנִי אֶתֵּן אֶת־שְׂכָרֵךְ וַתִּקַּח הָאִשָּׁה הַיֶּלֶד וַתְּנִיקֵהוּ׃' '
3.1. וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל־פַּרְעֹה וְהוֹצֵא אֶת־עַמִּי בְנֵי־יִשְׂרָאֵל מִמִּצְרָיִם׃
3.1. וּמֹשֶׁה הָיָה רֹעֶה אֶת־צֹאן יִתְרוֹ חֹתְנוֹ כֹּהֵן מִדְיָן וַיִּנְהַג אֶת־הַצֹּאן אַחַר הַמִּדְבָּר וַיָּבֹא אֶל־הַר הָאֱלֹהִים חֹרֵבָה׃ 3.2. וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם׃ 3.2. וַיֵּרָא מַלְאַךְ יְהֹוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל׃ 3.3. וַיֹּאמֶר מֹשֶׁה אָסֻרָה־נָּא וְאֶרְאֶה אֶת־הַמַּרְאֶה הַגָּדֹל הַזֶּה מַדּוּעַ לֹא־יִבְעַר הַסְּנֶה׃ 3.4. וַיַּרְא יְהוָה כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר מֹשֶׁה מֹשֶׁה וַיֹּאמֶר הִנֵּנִי׃ 3.5. וַיֹּאמֶר אַל־תִּקְרַב הֲלֹם שַׁל־נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת־קֹדֶשׁ הוּא׃
3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃
3.15. וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃
4.22. וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃
15.2. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃
15.2. עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃
15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃
19.4. אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃
20.12. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃
21.3. אִם־בְּגַפּוֹ יָבֹא בְּגַפּוֹ יֵצֵא אִם־בַּעַל אִשָּׁה הוּא וְיָצְאָה אִשְׁתּוֹ עִמּוֹ׃
21.3. אִם־כֹּפֶר יוּשַׁת עָלָיו וְנָתַן פִּדְיֹן נַפְשׁוֹ כְּכֹל אֲשֶׁר־יוּשַׁת עָלָיו׃
24.12. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲלֵה אֵלַי הָהָרָה וֶהְיֵה־שָׁם וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם׃ 24.13. וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃ 24.14. וְאֶל־הַזְּקֵנִים אָמַר שְׁבוּ־לָנוּ בָזֶה עַד אֲשֶׁר־נָשׁוּב אֲלֵיכֶם וְהִנֵּה אַהֲרֹן וְחוּר עִמָּכֶם מִי־בַעַל דְּבָרִים יִגַּשׁ אֲלֵהֶם׃ 24.15. וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃ 3
3.12. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה רְאֵה אַתָּה אֹמֵר אֵלַי הַעַל אֶת־הָעָם הַזֶּה וְאַתָּה לֹא הוֹדַעְתַּנִי אֵת אֲשֶׁר־תִּשְׁלַח עִמִּי וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם וְגַם־מָצָאתָ חֵן בְּעֵינָי׃ 3
3.13. וְעַתָּה אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִעֵנִי נָא אֶת־דְּרָכֶךָ וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּה׃ 3
3.14. וַיֹּאמַר פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ׃ 3
3.15. וַיֹּאמֶר אֵלָיו אִם־אֵין פָּנֶיךָ הֹלְכִים אַל־תַּעֲלֵנוּ מִזֶּה׃ 3
3.16. וּבַמֶּה יִוָּדַע אֵפוֹא כִּי־מָצָאתִי חֵן בְּעֵינֶיךָ אֲנִי וְעַמֶּךָ הֲלוֹא בְּלֶכְתְּךָ עִמָּנוּ וְנִפְלֵינוּ אֲנִי וְעַמְּךָ מִכָּל־הָעָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 3
3.17. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה גַּם אֶת־הַדָּבָר הַזֶּה אֲשֶׁר דִּבַּרְתָּ אֶעֱשֶׂה כִּי־מָצָאתָ חֵן בְּעֵינַי וָאֵדָעֲךָ בְּשֵׁם׃ 3
3.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 3
3.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 33.21. וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 33.22. וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 33.23. וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃
34.6. וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת
34.34. וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃''. None | 1.19. And the midwives said unto Pharaoh: ‘Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwife come unto them.’
1.21. And it came to pass, because the midwives feared God, that He made them houses.
2.5. And the daughter of Pharaoh came down to bathe in the river; and her maidens walked along by the river-side; and she saw the ark among the flags, and sent her handmaid to fetch it.
2.7. Then said his sister to Pharaoh’s daughter: ‘Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?’ 2.8. And Pharaoh’s daughter said to her: ‘Go.’ And the maiden went and called the child’s mother. 2.9. And Pharaoh’s daughter said unto her: ‘Take this child away, and nurse it for me, and I will give thee thy wages.’ And the woman took the child, and nursed it. 2.10. And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses, and said: ‘Because I drew him out of the water.’
3.1. Now Moses was keeping the flock of Jethro his father-in-law, the priest of Midian; and he led the flock to the farthest end of the wilderness, and came to the mountain of God, unto Horeb. 3.2. And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 3.3. And Moses said: ‘I will turn aside now, and see this great sight, why the bush is not burnt.’ 3.4. And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said: ‘Moses, Moses.’ And he said: ‘Here am I.’ 3.5. And He said: ‘Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’
3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’
3.15. And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations.
4.22. And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born.
15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him.
15.18. The LORD shall reign for ever and ever.
19.4. Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself.
20.12. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.
21.3. If he come in by himself, he shall go out by himself; if he be married, then his wife shall go out with him.
24.12. And the LORD said unto Moses: ‘Come up to Me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.’ 24.13. And Moses rose up, and Joshua his minister; and Moses went up into the mount of God. 24.14. And unto the elders he said: ‘Tarry ye here for us, until we come back unto you; and, behold, Aaron and Hur are with you; whosoever hath a cause, let him come near unto them.’ 24.15. And Moses went up into the mount, and the cloud covered the mount. 3
3.12. And Moses said unto the LORD: ‘See, Thou sayest unto me: Bring up this people; and Thou hast not let me know whom Thou wilt send with me. Yet Thou hast said: I know thee by name, and thou hast also found grace in My sight. 3
3.13. Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy ways, that I may know Thee, to the end that I may find grace in Thy sight; and consider that this nation is Thy people.’ 3
3.14. And He said: ‘My presence shall go with thee, and I will give thee rest.’ 3
3.15. And he said unto Him: ‘If Thy presence go not with me, carry us not up hence. 3
3.16. For wherein now shall it be known that I have found grace in Thy sight, I and Thy people? is it not in that Thou goest with us, so that we are distinguished, I and Thy people, from all the people that are upon the face of the earth?’ 3
3.17. And the LORD said unto Moses: ‘I will do this thing also that thou hast spoken, for thou hast found grace in My sight, and I know thee by name.’ 3
3.18. And he said: ‘Show me, I pray Thee, Thy glory.’ 3
3.19. And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’ 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’ 33.21. And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock. 33.22. And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by. 33.23. And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’
34.6. And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;
34.34. But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded.''. None |
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5. Hebrew Bible, Genesis, 1.1-1.3, 1.26-1.27, 2.7, 3.16, 3.20, 4.1-4.2, 4.18, 4.25, 5.1-5.3, 5.24, 5.29, 6.2, 6.4, 8.21, 12.1-12.2, 12.6-12.7, 12.10-12.20, 14.13, 14.18-14.20, 15.6, 17.1, 17.4, 18.1, 18.8, 18.33, 20.12, 21.10, 22.3-22.5, 22.14, 23.15, 24.67, 25.10, 25.23, 28.11, 28.13, 35.16, 44.30 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Amram, father of Moses • Amram, father of Moses, Visions of • Assi, Assi and his mother, Episode of • Assi, his attraction to his mother • Chodollogomor, “chosen father of sound” • Church Fathers • Church Fathers, the Holy Trinity and • Church/es, Father • Conflict, Between Mothers and Infants • Earth, as mother • Enoch, As Father • Eve, as mother • Father • Father and Maker • Father, Fatherhood • Father, precedes the mother, in the Halakha • God, Father • God, as Father • God, as mother • Helena, mother of emperor Constantine • Israel, as mother • Jesus Christ, relation to God the Father • Joseph (father of Jesus) • Land of Israel, to leave in order to greet your mother • Law of the Father • Logos, Between Father and Son as motivation for creation • Mary (mother of Jesus) • Mary (mother of Jesus), dormition of • Mary (mother of Jesus), in Pistis Sophia • Mary, mother of Christ • Mary, mother of Christ/God • Mary, mother of Jesus • Mary, mother of Jesus, in the Protevangelium of James • Merit of the Fathers (zecut avot) • Moses, his mothers • Mother • Mother Barbelo • Mother Barbelo, heavenly • Mother Barbelo, of the living/all • Mother of R. Assi • Mother, Motherhood • Mother, and love to her Son • Non-Jews, paternity and • Rabbi Yohanan, paternal • Septuagint, In Church Fathers • Sisera, mother of • Tradition, of the fathers/ancestors • Triad, Father-Mother-Son • bosom of the Father • church, as mother • divine feminine/mother-goddess • emperors as pater patriae (father) of Empire • famine, Father, God as • father • life, mother of the • mother • mother of seven sons • mother, • mother, as Eve • mother, as earth • mother, of God • mothers/motherhood • names of God, “Father” • sonship of the Father • sound, “chosen father of” • “no paternity for a non-Jew” (phrase)
Found in books: Avery Peck et al. (2014) 63, 156, 207, 208, 234; Albrecht (2014) 78, 241, 244, 266, 290, 300, 330; Azar (2016) 84; Bay (2022) 104, 122, 319; Berglund Crostini and Kelhoffer (2022) 310, 314, 460; Bickerman and Tropper (2007) 140; Birnbaum and Dillon (2020) 5, 49, 78, 91, 106, 158, 215, 223, 224, 226, 255, 261, 264, 267, 268, 276, 277; Bloch (2022) 62, 63, 67; Breytenbach and Tzavella (2022) 319; Corrigan and Rasimus (2013) 394, 395; Dawson (2001) 234; Esler (2000) 796; Estes (2020) 46, 63, 136, 159, 264; Fishbane (2003) 76, 287; Flynn (2018) 170; Geljon and Runia (2019) 122; Gera (2014) 296, 306, 406; Gray (2021) 108; Hirsch-Luipold (2022) 243; Jaffee (2001) 48; Karfíková (2012) 243; Kessler (2004) 94; Klein and Wienand (2022) 296; Kosman (2012) 19, 117; Lavee (2017) 156, 170, 177; Lieu (2015) 313, 332, 334; Marcar (2022) 180; McDonough (2009) 233; Novenson (2020) 56, 98, 145, 161, 165, 209, 217, 293, 304, 308, 309; Peppard (2011) 115; Poorthuis and Schwartz (2014) 29, 114; Rasimus (2009) 12, 18, 28, 45, 47, 62, 135, 136, 137, 141, 147, 155; Salvesen et al (2020) 96, 98, 201; Stuckenbruck (2007) 387, 639, 686, 688; Tefera and Stuckenbruck (2021) 159; Van der Horst (2014) 26; Vargas (2021) 115, 218; Visnjic (2021) 228; Černušková (2016) 285
1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃
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׃
2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃' '
4.1. וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃
4.1. וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ 4.2. וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃ 4.2. וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃
4.18. וַיִּוָּלֵד לַחֲנוֹךְ אֶת־עִירָד וְעִירָד יָלַד אֶת־מְחוּיָאֵל וּמְחִיּיָאֵל יָלַד אֶת־מְתוּשָׁאֵל וּמְתוּשָׁאֵל יָלַד אֶת־לָמֶךְ׃
4.25. וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן׃
5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.2. וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.2. זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃ 5.3. וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃ 5.3. וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃
5.29. וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃
6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃
6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃
6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃
8.21. וַיָּרַח יְהוָה אֶת־רֵיחַ הַנִּיחֹחַ וַיֹּאמֶר יְהוָה אֶל־לִבּוֹ לֹא־אֹסִף לְקַלֵּל עוֹד אֶת־הָאֲדָמָה בַּעֲבוּר הָאָדָם כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו וְלֹא־אֹסִף עוֹד לְהַכּוֹת אֶת־כָּל־חַי כַּאֲשֶׁר עָשִׂיתִי׃
12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.2. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 12.2. וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃
12.6. וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ׃ 1
2.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃
12.11. וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃
12.12. וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃
12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃
12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃
12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃
12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃
12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃
12.18. וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃
12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃
1
4.13. וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי וְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר וְהֵם בַּעֲלֵי בְרִית־אַבְרָם׃
1
4.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 1
4.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃
15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃
17.1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃
17.1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃
17.4. אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם׃
18.1. וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃
18.1. וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃
18.8. וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃
18.33. וַיֵּלֶךְ יְהוָה כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל־אַבְרָהָם וְאַבְרָהָם שָׁב לִמְקֹמוֹ׃
20.12. וְגַם־אָמְנָה אֲחֹתִי בַת־אָבִי הִוא אַךְ לֹא בַת־אִמִּי וַתְּהִי־לִי לְאִשָּׁה׃
22.3. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃ 22.4. בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃ 22.5. וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם׃
22.14. וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא יְהוָה יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יְהוָה יֵרָאֶה׃
23.15. אֲדֹנִי שְׁמָעֵנִי אֶרֶץ אַרְבַּע מֵאֹת שֶׁקֶל־כֶּסֶף בֵּינִי וּבֵינְךָ מַה־הִוא וְאֶת־מֵתְךָ קְבֹר׃
24.67. וַיְבִאֶהָ יִצְחָק הָאֹהֱלָה שָׂרָה אִמּוֹ וַיִּקַּח אֶת־רִבְקָה וַתְּהִי־לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ׃
25.23. וַיֹּאמֶר יְהוָה לָהּ שְׁנֵי גיים גוֹיִם בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר׃
28.11. וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃
28.13. וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃
3
5.16. וַיִּסְעוּ מִבֵּית אֵל וַיְהִי־עוֹד כִּבְרַת־הָאָרֶץ לָבוֹא אֶפְרָתָה וַתֵּלֶד רָחֵל וַתְּקַשׁ בְּלִדְתָּהּ׃''. None | 1.1. In the beginning God created the heaven and the earth. 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. 1.3. And God said: ‘Let there be light.’ And there was light.
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.
2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
3.16. Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’
3.20. And the man called his wife’s name Eve; because she was the mother of all living.
4.1. And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’ 4.2. And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
4.18. And unto Enoch was born Irad; and Irad begot Mehujael; and Mehujael begot Methushael; and Methushael begot Lamech.
4.25. And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’
5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him; 5.2. male and female created He them, and blessed them, and called their name Adam, in the day when they were created. 5.3. And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth.
5.24. And Enoch walked with God, and he was not; for God took him.
5.29. And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’
6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.
6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
8.21. And the LORD smelled the sweet savour; and the LORD said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done.
12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee. 12.2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing.
12.6. And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land. 1
2.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him.
12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.
12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon.
12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive.
12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’
12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.
12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.
12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.
12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.
12.18. And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?
12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’ 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.
1
4.13. And there came one that had escaped, and told Abram the Hebrew—now he dwelt by the terebinths of Mamre the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram.
1
4.18. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High. 1
4.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth; 14.20. and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all.
15.6. And he believed in the LORD; and He counted it to him for righteousness.
17.1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted.
17.4. ’As for Me, behold, My covet is with thee, and thou shalt be the father of a multitude of nations.
18.1. And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;
18.8. And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.
18.33. And the LORD went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place.
20.12. And moreover she is indeed my sister, the daughter of my father, but not the daughter of my mother; and so she became my wife. 2
1.10. Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’
22.3. And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him. 22.4. On the third day Abraham lifted up his eyes, and saw the place afar off. 22.5. And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’
22.14. And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’
23.15. ’My lord, hearken unto me: a piece of land worth four hundred shekels of silver, what is that betwixt me and thee? bury therefore thy dead.’
24.67. And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her. And Isaac was comforted for his mother.
2
5.10. the field which Abraham purchased of the children of Heth; there was Abraham buried, and Sarah his wife.
25.23. And the LORD said unto her: Two nations are in thy womb, And two peoples shall be separated from thy bowels; And the one people shall be stronger than the other people; And the elder shall serve the younger.
28.11. And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.
28.13. And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed.
3
5.16. And they journeyed from Beth-el; and there was still some way to come to Ephrath; and Rachel travailed, and she had hard labour.
44.30. Now therefore when I come to thy servant my father, and the lad is not with us; seeing that his soul is bound up with the lad’s soul;' '. None |
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6. Hebrew Bible, Hosea, 11.1, 14.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Father, Fatherhood • Joseph, father of Jesus • Mary, mother of Jesus • Moses Meldonado, mother in Israel • Mother • Mother, Motherhood • Sisera, mother of
Found in books: Albrecht (2014) 76, 89, 241, 243, 330; Flynn (2018) 115; Gera (2014) 457; Iricinschi et al. (2013) 336
11.1. אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃
11.1. כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃
14.1. מִי חָכָם וְיָבֵן אֵלֶּה נָבוֹן וְיֵדָעֵם כִּי־יְשָׁרִים דַּרְכֵי יְהוָה וְצַדִּקִים יֵלְכוּ בָם וּפֹשְׁעִים יִכָּשְׁלוּ בָם׃'
14.1. תֶּאְשַׁם שֹׁמְרוֹן כִּי מָרְתָה בֵּאלֹהֶיהָ בַּחֶרֶב יִפֹּלוּ עֹלְלֵיהֶם יְרֻטָּשׁוּ וְהָרִיּוֹתָיו יְבֻקָּעוּ׃ '. None | 11.1. When Israel was a child, then I loved him, And out of Egypt I called My son.
14.1. Samaria shall bear her guilt, For she hath rebelled against her God; They shall fall by the sword; Their infants shall be dashed in pieces, And their women with child shall be ripped up.''. None |
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7. Hebrew Bible, Job, 1.21, 22.28, 42.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Father • Moses, his mothers • Mother • Woman/Women, Mothers • father-son relationship, in Odyssey
Found in books: Avery Peck et al. (2014) 129; Bloch (2022) 58; Flynn (2018) 53; Poorthuis and Schwartz (2014) 65; Stuckenbruck (2007) 264; Toloni (2022) 181
1.21. וַיֹּאמֶר עָרֹם יצתי יָצָאתִי מִבֶּטֶן אִמִּי וְעָרֹם אָשׁוּב שָׁמָה יְהוָה נָתַן וַיהוָה לָקָח יְהִי שֵׁם יְהוָה מְבֹרָךְ׃
22.28. וְתִגְזַר־אוֹמֶר וְיָקָם לָךְ וְעַל־דְּרָכֶיךָ נָגַהּ אוֹר׃
42.12. וַיהוָה בֵּרַךְ אֶת־אַחֲרִית אִיּוֹב מֵרֵאשִׁתוֹ וַיְהִי־לוֹ אַרְבָּעָה עָשָׂר אֶלֶף צֹאן וְשֵׁשֶׁת אֲלָפִים גְּמַלִּים וְאֶלֶף־צֶמֶד בָּקָר וְאֶלֶף אֲתוֹנוֹת׃''. None | 1.21. And he said; Naked came I out of my mother’s womb, And naked shall I return thither; The LORD gave, and the LORD hath taken away; Blessed be the name of the LORD.
22.28. Thou shalt also decree a thing, and it shall be established unto thee, And light shall shine upon thy ways.
42.12. So the LORD blessed the latter end of Job more than his beginning; and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. .''. None |
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8. Hebrew Bible, Leviticus, 1.5, 1.14, 19.2, 20.19, 22.28, 25.41 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Father, Fatherhood • God, as father • Mother • Mother of R. Ahadboi • Non-Jews, paternity and • Pater familias • Tradition, of the fathers/ancestors • Zion, as mother • sacred death, Church Fathers Attitude
Found in books: Avery Peck et al. (2014) 63; Albrecht (2014) 141, 161, 281, 284, 286; Flynn (2018) 83; Jaffee (2001) 48; Kosman (2012) 151; Lavee (2017) 159, 167; Poorthuis Schwartz and Turner (2009) 303; Stern (2004) 146; deSilva (2022) 246
1.5. וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃
1.14. וְאִם מִן־הָעוֹף עֹלָה קָרְבָּנוֹ לַיהוָה וְהִקְרִיב מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה אֶת־קָרְבָּנוֹ׃
19.2. דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃
19.2. וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃
20.19. וְעֶרְוַת אֲחוֹת אִמְּךָ וַאֲחוֹת אָבִיךָ לֹא תְגַלֵּה כִּי אֶת־שְׁאֵרוֹ הֶעֱרָה עֲוֺנָם יִשָּׂאוּ׃
22.28. וְשׁוֹר אוֹ־שֶׂה אֹתוֹ וְאֶת־בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד׃
25.41. וְיָצָא מֵעִמָּךְ הוּא וּבָנָיו עִמּוֹ וְשָׁב אֶל־מִשְׁפַּחְתּוֹ וְאֶל־אֲחֻזַּת אֲבֹתָיו יָשׁוּב׃''. None | 1.5. And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting.
1.14. And if his offering to the LORD be a burnt-offering of fowls, then he shall bring his offering of turtle-doves, or of young pigeons.
19.2. Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy.
20.19. And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister; for he hath made naked his near kin; they shall bear their iniquity.
22.28. And whether it be cow or ewe, ye shall not kill it and its young both in one day.
25.41. Then shall he go out from thee, he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.''. None |
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9. Hebrew Bible, Malachi, 2.10, 2.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Father, Fatherhood • Father, addressing God as • Mary (mother of Jesus)
Found in books: Albrecht (2014) 310; Levine Allison and Crossan (2006) 317; Widdicombe (2000) 238
2.16. כִּי־שָׂנֵא שַׁלַּח אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל וְכִסָּה חָמָס עַל־לְבוּשׁוֹ אָמַר יְהוָה צְבָאוֹת וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם וְלֹא תִבְגֹּדוּ׃' '. None | 2.10. Have we not all one father? Hath not one God created us? Why do we deal treacherously every man against his brother, Profaning the covet of our fathers?
2.16. For I hate putting away, Saith the LORD, the God of Israel, And him that covereth his garment with violence, Saith the LORD of hosts; Therefore take heed to your spirit, That ye deal not treacherously.''. None |
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10. Hebrew Bible, Numbers, 5.13-5.14, 11.12, 24.6, 25.12-25.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Father, Fatherhood • God, as father • God, as mother • Mary (mother of Jesus) • Moses Meldonado, mother in Israel • Mother • Mother, Motherhood • Onias father of the high priest Simeon in Ben Sira • Praise of the Fathers, • Septuagint, In Church Fathers • Sisera, mother of
Found in books: Albrecht (2014) 124, 147; Allen and Dunne (2022) 5; Bickerman and Tropper (2007) 186; Gera (2014) 306, 457; Marcar (2022) 78, 115, 179, 180, 181; Monnickendam (2020) 160; Noam (2018) 147; Poorthuis and Schwartz (2014) 215
5.13. וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃ 5.14. וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃
11.12. הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃
24.6. כִּנְחָלִים נִטָּיוּ כְּגַנֹּת עֲלֵי נָהָר כַּאֲהָלִים נָטַע יְהוָה כַּאֲרָזִים עֲלֵי־מָיִם׃
25.12. לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃ 2
5.13. וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃''. None | 5.13. and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act; 5.14. and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled;
11.12. Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers?
24.6. As valleys stretched out, As gardens by the river-side; As aloes planted of the LORD, As cedars beside the waters;
25.12. Wherefore say: Behold, I give unto him My covet of peace; 2
5.13. and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’''. None |
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11. Hebrew Bible, Proverbs, 3.11-3.12, 3.18, 8.22-8.25, 8.28-8.29, 8.31, 9.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Father • Father, Fatherhood • Mary (mother of Jesus), dormition of • Mother • Mother Barbelo, of the living/all • Mother, Motherhood • Platonism, Effects on the Church Fathers • Tiamat, the primordial sea whose waters are salty, as the “Mother” • father imagery • mother, of God
Found in books: Avery Peck et al. (2014) 50; Albrecht (2014) 82, 168, 173, 174, 252; Berglund Crostini and Kelhoffer (2022) 460; Flynn (2018) 52; Kosman (2012) 159; McDonough (2009) 244; Rasimus (2009) 137, 141, 155; Wilson (2012) 254
3.11. מוּסַר יְהוָה בְּנִי אַל־תִּמְאָס וְאַל־תָּקֹץ בְּתוֹכַחְתּוֹ׃ 3.12. כִּי אֶת אֲשֶׁר יֶאֱהַב יְהוָה יוֹכִיחַ וּכְאָב אֶת־בֵּן יִרְצֶה׃
3.18. עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃
8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃
8.28. בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃
8.31. מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃
9.8. אַל־תּוֹכַח לֵץ פֶּן־יִשְׂנָאֶךָּ הוֹכַח לְחָכָם וְיֶאֱהָבֶךָּ׃' '. None | 3.11. My son, despise not the chastening of the LORD, Neither spurn thou His correction; 3.12. For whom the LORD loveth He correcteth, Even as a father the son in whom he delighteth.
3.18. She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast.
8.22. The LORD made me as the beginning of His way, The first of His works of old. 8.23. I was set up from everlasting, from the beginning, Or ever the earth was. 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water. 8.25. Before the mountains were settled, Before the hills was I brought forth;
8.28. When He made firm the skies above, When the fountains of the deep showed their might, 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;
8.31. Playing in His habitable earth, And my delights are with the sons of men.
9.8. Reprove not a scorner, lest he hate thee; reprove a wise man, and he will love thee.' '. None |
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12. Hebrew Bible, Psalms, 2.7, 22.1, 22.11, 22.17-22.18, 27.10, 78.2-78.3, 102.8, 103.2, 110.1, 113.9, 139.11-139.13, 139.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Church Fathers • Church, Father • Conflict, Between Mothers and Infants • Eliam, father of Bathsheba • Father • Father, Fatherhood • God, as father • God, as mother • Ila, who perverted the ways of his mother • Logos, Between Father and Son as motivation for creation • Mother • Mother of R. Ahadboi • Mother, Motherhood • Platonism, Effects on the Church Fathers • Praise of the Fathers, • Sisera, mother of • Zion, Mother • Zion, as mother • bosom of the Father • mother of seven sons • mother of seven sons narrative • mother, of Christ • mothers/motherhood
Found in books: Albrecht (2014) 75, 76, 77, 78, 81, 118, 123, 128, 201, 208, 246, 267; Allen and Dunne (2022) 5, 7, 226, 227, 235, 238; Berglund Crostini and Kelhoffer (2022) 538; Flynn (2018) 50, 51, 52, 53, 54, 87, 94, 95, 170, 182; Gera (2014) 263, 284; Kosman (2012) 145, 151; Marcar (2022) 76, 78, 115, 181, 182; McDonough (2009) 232, 238; Neusner Green and Avery-Peck (2022) 63; Poorthuis and Schwartz (2014) 113; Richter et al. (2015) 344; Stern (2004) 144, 145, 146; Stuckenbruck (2007) 431; Vargas (2021) 115, 118; Zawanowska and Wilk (2022) 222, 229, 245, 257, 442; Černušková (2016) 99
2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃
22.1. כִּי־אַתָּה גֹחִי מִבָּטֶן מַבְטִיחִי עַל־שְׁדֵי אִמִּי׃
22.1. לַמְנַצֵּחַ עַל־אַיֶּלֶת הַשַּׁחַר מִזְמוֹר לְדָוִד׃
22.11. עָלֶיךָ הָשְׁלַכְתִּי מֵרָחֶם מִבֶּטֶן אִמִּי אֵלִי אָתָּה׃
22.17. כִּי סְבָבוּנִי כְּלָבִים עֲדַת מְרֵעִים הִקִּיפוּנִי כָּאֲרִי יָדַי וְרַגְלָי׃
22.18. אֲסַפֵּר כָּל־עַצְמוֹתָי הֵמָּה יַבִּיטוּ יִרְאוּ־בִי׃' '
78.2. אֶפְתְּחָה בְמָשָׁל פִּי אַבִּיעָה חִידוֹת מִנִּי־קֶדֶם׃
78.2. הֵן הִכָּה־צוּר וַיָּזוּבוּ מַיִם וּנְחָלִים יִשְׁטֹפוּ הֲגַם־לֶחֶם יוּכַל תֵּת אִם־יָכִין שְׁאֵר לְעַמּוֹ׃ 78.3. אֲשֶׁר שָׁמַעְנוּ וַנֵּדָעֵם וַאֲבוֹתֵינוּ סִפְּרוּ־לָנוּ׃ 78.3. לֹא־זָרוּ מִתַּאֲוָתָם עוֹד אָכְלָם בְּפִיהֶם׃
102.8. שָׁקַדְתִּי וָאֶהְיֶה כְּצִפּוֹר בּוֹדֵד עַל־גָּג׃
103.2. בָּרֲכִי נַפְשִׁי אֶת־יְהוָה וְאַל־תִּשְׁכְּחִי כָּל־גְּמוּלָיו׃
103.2. בָּרֲכוּ יְהוָה מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְבָרוֹ לִשְׁמֹעַ בְּקוֹל דְּבָרוֹ׃
110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃
113.9. מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת אֵם־הַבָּנִים שְׂמֵחָה הַלְלוּ־יָהּ׃
139.11. וָאֹמַר אַךְ־חֹשֶׁךְ יְשׁוּפֵנִי וְלַיְלָה אוֹר בַּעֲדֵנִי׃ 139.12. גַּם־חֹשֶׁךְ לֹא־יַחְשִׁיךְ מִמֶּךָ וְלַיְלָה כַּיּוֹם יָאִיר כַּחֲשֵׁיכָה כָּאוֹרָה׃ 139.13. כִּי־אַתָּה קָנִיתָ כִלְיֹתָי תְּסֻכֵּנִי בְּבֶטֶן אִמִּי׃
139.15. לֹא־נִכְחַד עָצְמִי מִמֶּךָּ אֲשֶׁר־עֻשֵּׂיתִי בַסֵּתֶר רֻקַּמְתִּי בְּתַחְתִּיּוֹת אָרֶץ׃''. None | 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." '
22.1. For the Leader; upon Aijeleth ha-Shahar. A Psalm of David.' "
22.11. Upon Thee I have been cast from my birth; Thou art my God from my mother's womb." '
22.17. For dogs have encompassed me; a company of evil-doers have inclosed me; like a lion, they are at my hands and my feet.
22.18. I may count all my bones; they look and gloat over me.
27.10. For though my father and my mother have forsaken me, The LORD will take me up.
78.2. I will open my mouth with a parable; I will utter dark sayings concerning days of old; 78.3. That which we have heard and known, And our fathers have told us,
102.8. I watch, and am become like a sparrow that is alone upon the housetop.
103.2. Bless the LORD, O my soul, And forget not all His benefits;' "
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.'" '
113.9. Who maketh the barren woman to dwell in her house As a joyful mother of children. Hallelujah.' "
139.11. And if I say: ‘Surely the darkness shall envelop me, And the light about me shall be night';" '139.12. Even the darkness is not too dark for Thee, But the night shineth as the day; The darkness is even as the light.' "139.13. For Thou hast made my reins; Thou hast knit me together in my mother's womb." '
139.15. My frame was not hidden from Thee, When I was made in secret, And curiously wrought in the lowest parts of the earth.' ". None |
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13. Hebrew Bible, 1 Kings, 2.23-2.25 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eliam, father of Bathsheba • Father, Fatherhood • Mary, mother of Jesus • Mother • Nehushta, mother of Jehoiachin • Queen Mother • Sisera, mother of
Found in books: Albrecht (2014) 187; Flynn (2018) 161; Gera (2014) 263; Zawanowska and Wilk (2022) 423, 425
2.23. וַיִּשָּׁבַע הַמֶּלֶךְ שְׁלֹמֹה בַּיהוָה לֵאמֹר כֹּה יַעֲשֶׂה־לִּי אֱלֹהִים וְכֹה יוֹסִיף כִּי בְנַפְשׁוֹ דִּבֶּר אֲדֹנִיָּהוּ אֶת־הַדָּבָר הַזֶּה׃ 2.24. וְעַתָּה חַי־יְהוָה אֲשֶׁר הֱכִינַנִי ויושיביני וַיּוֹשִׁיבַנִי עַל־כִּסֵּא דָּוִד אָבִי וַאֲשֶׁר עָשָׂה־לִי בַּיִת כַּאֲשֶׁר דִּבֵּר כִּי הַיּוֹם יוּמַת אֲדֹנִיָּהוּ׃ 2.25. וַיִּשְׁלַח הַמֶּלֶךְ שְׁלֹמֹה בְּיַד בְּנָיָהוּ בֶן־יְהוֹיָדָע וַיִּפְגַּע־בּוֹ וַיָּמֹת׃' '. None | 2.23. Then king Solomon swore by the LORD, saying: ‘God do so to me, and more also, if Adonijah have not spoken this word against his own life. 2.24. Now therefore as the LORD liveth, who hath established me, and set me on the throne of David my father, and who hath made me a house, as He promised, surely Adonijah shall be put to death this day.’ 2.25. And king Solomon sent by the hand of Benaiah the son of Jehoiada; and he fell upon him, so that he died.' '. None |
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14. Hebrew Bible, 1 Samuel, 1.19 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Father • Mother
Found in books: Avery Peck et al. (2014) 50; Flynn (2018) 107, 178
1.19. וַיַּשְׁכִּמוּ בַבֹּקֶר וַיִּשְׁתַּחֲווּ לִפְנֵי יְהוָה וַיָּשֻׁבוּ וַיָּבֹאוּ אֶל־בֵּיתָם הָרָמָתָה וַיֵּדַע אֶלְקָנָה אֶת־חַנָּה אִשְׁתּוֹ וַיִּזְכְּרֶהָ יְהוָה׃''. None | 1.19. And they rose up in the morning early, and worshipped before the Lord, and returned, and came to their house to Rama: and Elqana had intimacy with Ĥanna his wife; and the Lord remembered her.''. None |
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15. Hebrew Bible, 2 Kings, 2.12, 8.12, 13.14 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Father • Father, Fatherhood • Mauretania, pater synagoges • Moses Meldonado, mother in Israel • Mother • Sisera, mother of • Smyrna, pater • archisynagogue, pater synagoges • pater synagoges
Found in books: Avery Peck et al. (2014) 150, 151; Albrecht (2014) 209; Flynn (2018) 115, 148; Gera (2014) 457; Levine (2005) 429
2.12. וֶאֱלִישָׁע רֹאֶה וְהוּא מְצַעֵק אָבִי אָבִי רֶכֶב יִשְׂרָאֵל וּפָרָשָׁיו וְלֹא רָאָהוּ עוֹד וַיַּחֲזֵק בִּבְגָדָיו וַיִּקְרָעֵם לִשְׁנַיִם קְרָעִים׃
8.12. וַיֹּאמֶר חֲזָאֵל מַדּוּעַ אֲדֹנִי בֹכֶה וַיֹּאמֶר כִּי־יָדַעְתִּי אֵת אֲשֶׁר־תַּעֲשֶׂה לִבְנֵי יִשְׂרָאֵל רָעָה מִבְצְרֵיהֶם תְּשַׁלַּח בָּאֵשׁ וּבַחֻרֵיהֶם בַּחֶרֶב תַּהֲרֹג וְעֹלְלֵיהֶם תְּרַטֵּשׁ וְהָרֹתֵיהֶם תְּבַקֵּעַ׃
13.14. וֶאֱלִישָׁע חָלָה אֶת־חָלְיוֹ אֲשֶׁר יָמוּת בּוֹ וַיֵּרֶד אֵלָיו יוֹאָשׁ מֶלֶךְ־יִשְׂרָאֵל וַיֵּבְךְּ עַל־פָּנָיו וַיֹּאמַר אָבִי אָבִי רֶכֶב יִשְׂרָאֵל וּפָרָשָׁיו׃''. None | 2.12. And Elisha saw it, and he cried: ‘My father, my father, the chariots of Israel and the horsemen thereof! ’ And he saw him no more; and he took hold of his own clothes, and rent them in two pieces.
8.12. And Hazael said: ‘Why weepeth my lord?’ And he answered: ‘Because I know the evil that thou wilt do unto the children of Israel: their strongholds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash in pieces their little ones, and rip up their women with child.’
13.14. Now Elisha was fallen sick of his sickness whereof he was to die; and Joash the king of Israel came down unto him, and wept over him, and said: ‘My father, my father, the chariots of Israel and the horsemen thereof! ’''. None |
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16. Hebrew Bible, 2 Samuel, 4.4-4.5, 4.7, 6.14-6.16, 7.8, 7.11-7.16, 11.2 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Church, Father • Father, Fatherhood • God, as father • God, as mother • Mary, Mother of Jesus, • Mary, mother of Jesus • Queen Mother • Sisera, mother of • father • mother,
Found in books: Albrecht (2014) 75, 88, 89, 113, 115, 116, 121, 131, 147, 187, 242, 243, 246, 282, 286, 287; Bay (2022) 88; Gera (2014) 263; Marcar (2022) 76, 77, 181; Novenson (2020) 87, 201; Zawanowska and Wilk (2022) 425, 454, 528, 576
4.4. וְלִיהוֹנָתָן בֶּן־שָׁאוּל בֵּן נְכֵה רַגְלָיִם בֶּן־חָמֵשׁ שָׁנִים הָיָה בְּבֹא שְׁמֻעַת שָׁאוּל וִיהוֹנָתָן מִיִּזְרְעֶאל וַתִּשָּׂאֵהוּ אֹמַנְתּוֹ וַתָּנֹס וַיְהִי בְּחָפְזָהּ לָנוּס וַיִּפֹּל וַיִּפָּסֵחַ וּשְׁמוֹ מְפִיבֹשֶׁת׃ 4.5. וַיֵּלְכוּ בְּנֵי־רִמּוֹן הַבְּאֵרֹתִי רֵכָב וּבַעֲנָה וַיָּבֹאוּ כְּחֹם הַיּוֹם אֶל־בֵּית אִישׁ בֹּשֶׁת וְהוּא שֹׁכֵב אֵת מִשְׁכַּב הַצָּהֳרָיִם׃
4.7. וַיָּבֹאוּ הַבַּיִת וְהוּא־שֹׁכֵב עַל־מִטָּתוֹ בַּחֲדַר מִשְׁכָּבוֹ וַיַּכֻּהוּ וַיְמִתֻהוּ וַיָּסִירוּ אֶת־רֹאשׁוֹ וַיִּקְחוּ אֶת־רֹאשׁוֹ וַיֵּלְכוּ דֶּרֶךְ הָעֲרָבָה כָּל־הַלָּיְלָה׃
6.14. וְדָוִד מְכַרְכֵּר בְּכָל־עֹז לִפְנֵי יְהוָה וְדָוִד חָגוּר אֵפוֹד בָּד׃ 6.15. וְדָוִד וְכָל־בֵּית יִשְׂרָאֵל מַעֲלִים אֶת־אֲרוֹן יְהוָה בִּתְרוּעָה וּבְקוֹל שׁוֹפָר׃ 6.16. וְהָיָה אֲרוֹן יְהוָה בָּא עִיר דָּוִד וּמִיכַל בַּת־שָׁאוּל נִשְׁקְפָה בְּעַד הַחַלּוֹן וַתֵּרֶא אֶת־הַמֶּלֶךְ דָּוִד מְפַזֵּז וּמְכַרְכֵּר לִפְנֵי יְהוָה וַתִּבֶז לוֹ בְּלִבָּהּ׃
7.8. וְעַתָּה כֹּה־תֹאמַר לְעַבְדִּי לְדָוִד כֹּה אָמַר יְהוָה צְבָאוֹת אֲנִי לְקַחְתִּיךָ מִן־הַנָּוֶה מֵאַחַר הַצֹּאן לִהְיוֹת נָגִיד עַל־עַמִּי עַל־יִשְׂרָאֵל׃
7.11. וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃ 7.12. כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃ 7.13. הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃ 7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ 7.15. וְחַסְדִּי לֹא־יָסוּר מִמֶּנּוּ כַּאֲשֶׁר הֲסִרֹתִי מֵעִם שָׁאוּל אֲשֶׁר הֲסִרֹתִי מִלְּפָנֶיךָ׃ 7.16. וְנֶאְמַן בֵּיתְךָ וּמַמְלַכְתְּךָ עַד־עוֹלָם לְפָנֶיךָ כִּסְאֲךָ יִהְיֶה נָכוֹן עַד־עוֹלָם׃
11.2. וְהָיָה אִם־תַּעֲלֶה חֲמַת הַמֶּלֶךְ וְאָמַר לְךָ מַדּוּעַ נִגַּשְׁתֶּם אֶל־הָעִיר לְהִלָּחֵם הֲלוֹא יְדַעְתֶּם אֵת אֲשֶׁר־יֹרוּ מֵעַל הַחוֹמָה׃
11.2. וַיְהִי לְעֵת הָעֶרֶב וַיָּקָם דָּוִד מֵעַל מִשְׁכָּבוֹ וַיִּתְהַלֵּךְ עַל־גַּג בֵּית־הַמֶּלֶךְ וַיַּרְא אִשָּׁה רֹחֶצֶת מֵעַל הַגָּג וְהָאִשָּׁה טוֹבַת מַרְאֶה מְאֹד׃' '. None | 4.4. And Yehonatan, Sha᾽ul’s son, had a son whose feet were lame. He was five years old when the tidings came of Sha᾽ul and Yehonatan out of Yizre῾el, and his nurse took him up, and fled: and it came to pass, as she made haste to flee, that he fell, and became lame. And his name was Mefivoshet. 4.5. And the sons of Rimmon the Be᾽eroti, Rekhav and Ba῾ana, went, and came about the heat of the day to the house of Ish-boshet, who was lying down for his midday rest.
4.7. For when they came into the house, he lay on his bed in his bedchamber, and they smote him, and slew him, and beheaded him, and took his head, and went away through the ῾Arava all night.
6.14. And David leaped about before the Lord with all his might; and David was girded with a linen efod. 6.15. So David and all the house of Yisra᾽el brought up the ark of the Lord with shouting, and with the sound of the shofar. 6.16. And as the ark of the Lord came into the city of David, Mikhal, Sha᾽ul’s daughter looked through a window, and saw king David dancing and leaping before the Lord; and she despised him in her heart.
7.8. Now therefore so shalt thou say to my servant David, Thus says the Lord of hosts, I took thee from the sheepfold, from following the sheep, to be ruler over my people, over Yisra᾽el:
7.11. and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house. 7.12. And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom. 7.13. He shall build a house for my name, and I will make firm the throne of his kingdom for ever. 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam: 7.15. but my covet love shall not depart away from him, as I took it from Sha᾽ul, whom I put away before thee. 7.16. And thy house and thy kingdom shall be established for ever before thee: thy throne shall be firm for ever.
11.2. And it came to pass one evening, that David arose from his bed, and walked upon the roof of the king’s house: and from the roof he saw a woman bathing; and the woman was very fair to look upon.' '. None |
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17. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Zeus, overpowered his father, Cronus, and ruled the world, as a painter or great artist • church fathers, rabbinic awareness of later Christian literature
Found in books: Hayes (2022) 391; Kosman (2012) 180
4.13. כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃''. None | 4.13. For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.''. None |
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18. Hebrew Bible, Isaiah, 1.2, 29.13, 40.26, 49.15, 49.21, 54.1, 54.11-54.15, 66.7, 66.11 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apostolic Fathers, generally • Church Fathers • Conflict, Between Mothers and Infants • Father, addressing God as • God, as father • God, as mother • Lord, referring to the Father • Mary, mother of Jesus, in the Protevangelium of James • Mother and Her Seven Sons • Mother of R. Ahadboi • Torah Study, as mother’s milk • Tradition, of the fathers/ancestors • Woman/Women, Mothers • Zion, as mother • mother of seven sons narrative • mother of seven sons narrative, nature, Gods influence on • sacred death, Church Fathers Attitude
Found in books: Allen and Dunne (2022) 115, 116, 117; Berglund Crostini and Kelhoffer (2022) 446; Esler (2000) 512, 796; Jaffee (2001) 47, 48; Kosman (2012) 147; Marcar (2022) 78, 115, 181, 182; Poorthuis Schwartz and Turner (2009) 303; Schwartz (2008) 63; Stern (2004) 63, 64, 135, 145, 146, 164; Stuckenbruck (2007) 390; Widdicombe (2000) 108
1.2. וְאִם־תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי יְהוָה דִּבֵּר׃
1.2. שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי יְהוָה דִּבֵּר בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי וְהֵם פָּשְׁעוּ בִי׃
29.13. וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃
40.26. שְׂאוּ־מָרוֹם עֵינֵיכֶם וּרְאוּ מִי־בָרָא אֵלֶּה הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא מֵרֹב אוֹנִים וְאַמִּיץ כֹּחַ אִישׁ לֹא נֶעְדָּר׃
49.15. הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן־בִּטְנָהּ גַּם־אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ׃
49.21. וְאָמַרְתְּ בִּלְבָבֵךְ מִי יָלַד־לִי אֶת־אֵלֶּה וַאֲנִי שְׁכוּלָה וְגַלְמוּדָה גֹּלָה וְסוּרָה וְאֵלֶּה מִי גִדֵּל הֵן אֲנִי נִשְׁאַרְתִּי לְבַדִּי אֵלֶּה אֵיפֹה הֵם׃
54.1. כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃
54.1. רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃
54.11. עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃
54.12. וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכָל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ׃
54.13. וְכָל־בָּנַיִךְ לִמּוּדֵי יְהוָה וְרַב שְׁלוֹם בָּנָיִךְ׃
54.14. בִּצְדָקָה תִּכּוֹנָנִי רַחֲקִי מֵעֹשֶׁק כִּי־לֹא תִירָאִי וּמִמְּחִתָּה כִּי לֹא־תִקְרַב אֵלָיִךְ׃
54.15. הֵן גּוֹר יָגוּר אֶפֶס מֵאוֹתִי מִי־גָר אִתָּךְ עָלַיִךְ יִפּוֹל׃
66.7. בְּטֶרֶם תָּחִיל יָלָדָה בְּטֶרֶם יָבוֹא חֵבֶל לָהּ וְהִמְלִיטָה זָכָר׃
66.11. לְמַעַן תִּינְקוּ וּשְׂבַעְתֶּם מִשֹּׁד תַּנְחֻמֶיהָ לְמַעַן תָּמֹצּוּ וְהִתְעַנַּגְתֶּם מִזִּיז כְּבוֹדָהּ׃' '. None | 1.2. Hear, O heavens, and give ear, O earth, For the LORD hath spoken: Children I have reared, and brought up, And they have rebelled against Me.
29.13. And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote;
40.26. Lift up your eyes on high, And see: who hath created these? He that bringeth out their host by number, He calleth them all by name; By the greatness of His might, and for that He is strong in power, Not one faileth.
49.15. Can a woman forget her sucking child, That she should not have compassion on the son of her womb? Yea, these may forget, Yet will not I forget thee.
49.21. Then shalt thou say in thy heart: ‘Who hath begotten me these, Seeing I have been bereaved of my children, and am solitary, An exile, and wandering to and fro? And who hath brought up these? Behold, I was left alone; These, where were they?’
54.1. Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.
54.11. O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires.
54.12. And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones.
54.13. And all thy children shall be taught of the LORD; and great shall be the peace of thy children.
54.14. In righteousness shalt thou be established; be thou far from oppression, for thou shalt not fear, And from ruin, for it shall not come near thee.
54.15. Behold, they may gather together, but not by Me; Whosoever shall gather together against thee shall fall because of thee.
66.7. Before she travailed, she brought forth; Before her pain came, She was delivered of a man-child.
66.11. That ye may suck, and be satisfied With the breast of her consolations; That ye may drink deeply with delight of the abundance of her glory.' '. None |
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19. Hebrew Bible, Judges, 5.30 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Moses Meldonado, mother in Israel • Sisera, mother of • fathers and mothers, complaints, against, in Damascus Document
Found in books: Ashbrook Harvey et al (2015) 53; Gera (2014) 306, 415, 426, 457
| 5.30. Have they not found booty? have they not divided the prey; to every man a damsel or two; to Sisera a booty of divers colours, a plunder of many coloured needlework, dyed double worked garments for the necks of the spoilers.''. None |
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20. Hebrew Bible, Lamentations, 1.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Jerusalem, as mourning mother-city • Mother of R. Ahadboi • Zion, Mother • mother, Maccabean
Found in books: Kosman (2012) 151; Neusner Green and Avery-Peck (2022) 63, 64; Penniman (2017) 62; Salvesen et al (2020) 384
1.16. עַל־אֵלֶּה אֲנִי בוֹכִיָּה עֵינִי עֵינִי יֹרְדָה מַּיִם כִּי־רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב׃''. None | 1.16. For these things I weep; my eye, yea my eye, sheds tears, for the comforter to restore my soul is removed from me; my children are desolate, for the enemy has prevailed.''. None |
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21. Hesiod, Works And Days, 187, 197-199, 289-292 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Conflict, Between Mothers and Infants • Pomponia, mother of Scipio Africanus • night/nighttime, as mother
Found in books: Augoustakis (2014) 298; Ker and Wessels (2020) 40; Stuckenbruck (2007) 431; Verhagen (2022) 298
187. σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε'
197. καὶ τότε δὴ πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης 198. λευκοῖσιν φάρεσσι καλυψαμένα χρόα καλὸν 199. ἀθανάτων μετὰ φῦλον ἴτον προλιπόντʼ ἀνθρώπους
289. τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν 290. ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν 291. καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δʼ εἰς ἄκρον ἵκηται, 292. ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα. '. None | 187. Each day in misery they ever slave,'
197. Find fault with them in their irreverence 198. And not repay their bringing up. We’ll find 199. Cities brought down. There’ll be no deference
289. of force. The son of Cronus made this act 290. For men - that fish, wild beasts and birds should eat 291. Each other, being lawless, but the pact 292. He made with humankind is very meet – '. None |
|
22. Hesiod, Theogony, 71, 91-96, 116-125, 132, 224, 306, 453, 457, 466-491, 545, 559, 592, 886, 896, 901-907, 921, 923, 927, 940-948, 950-955, 961, 970, 980, 1005, 1009, 1012, 1018 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Ares, as father of heroes • Father, Fatherhood • Hermes, as father of heroes • Matter, as associated with “mother” • Mother of the Gods • Mother, as contributing to biological generation • Mother, of the Gods • Zeus, as father/king/lord of the gods • Zeus, fatherhood • Zeus’ incest with his mother • as father of heroes • mother, maternal, in mythology • night/nighttime, as mother
Found in books: Albrecht (2014) 46, 47, 48, 49, 173; Bortolani et al (2019) 241; Ker and Wessels (2020) 34, 38, 39, 41; Lyons (1997) 93; Pirenne-Delforge and Pironti (2022) 51, 245; Schultz and Wilberding (2022) 53, 55, 106; Segev (2017) 16, 134; Trott (2019) 122, 125; Álvarez (2019) 60, 61
71. νισσομένων πατέρʼ εἰς ὅν· ὃ δʼ οὐρανῷ ἐμβασιλεύει,
91. ἐρχόμενον δʼ ἀνʼ ἀγῶνα θεὸν ὣς ἱλάσκονται 92. αἰδοῖ μειλιχίῃ, μετὰ δὲ πρέπει ἀγρομένοισιν· 93. τοίη Μουσάων ἱερὴ δόσις ἀνθρώποισιν. 94. ἐκ γάρ τοι Μουσέων καὶ ἑκηβόλου Ἀπόλλωνος 95. ἄνδρες ἀοιδοὶ ἔασιν ἐπὶ χθόνα καὶ κιθαρισταί, 96. ἐκ δὲ Διὸς βασιλῆες· ὃ δʼ ὄλβιος, ὅν τινα Μοῦσαι
116. ἦ τοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα 117. Γαῖʼ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ 118. ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου, 119. Τάρταρά τʼ ἠερόεντα μυχῷ χθονὸς εὐρυοδείης, 120. ἠδʼ Ἔρος, ὃς κάλλιστος ἐν ἀθανάτοισι θεοῖσι, 121. λυσιμελής, πάντων δὲ θεῶν πάντων τʼ ἀνθρώπων 122. δάμναται ἐν στήθεσσι νόον καὶ ἐπίφρονα βουλήν. 123. ἐκ Χάεος δʼ Ἔρεβός τε μέλαινά τε Νὺξ ἐγένοντο· 124. Νυκτὸς δʼ αὖτʼ Αἰθήρ τε καὶ Ἡμέρη ἐξεγένοντο, 125. οὓς τέκε κυσαμένη Ἐρέβει φιλότητι μιγεῖσα.
132. Πόντον, ἄτερ φιλότητος ἐφιμέρου· αὐτὰρ ἔπειτα
224. Νὺξ ὀλοή· μετὰ τὴν δʼ Ἀπάτην τέκε καὶ Φιλότητα
306. τῇ δὲ Τυφάονά φασι μιγήμεναι ἐν φιλότητι
453. Ῥείη δὲ δμηθεῖσα Κρόνῳ τέκε φαίδιμα τέκνα,
457. Ζῆνά τε μητιόεντα, θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν,
466. τῷ ὅ γʼ ἄρʼ οὐκ ἀλαὸς σκοπιὴν ἔχεν, ἀλλὰ δοκεύων 467. παῖδας ἑοὺς κατέπινε· Ῥέην δʼ ἔχε πένθος ἄλαστον. 468. ἀλλʼ ὅτε δὴ Δίʼ ἔμελλε θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν 469. τέξεσθαι, τότʼ ἔπειτα φίλους λιτάνευε τοκῆας 470. τοὺς αὐτῆς, Γαῖάν τε καὶ Οὐρανὸν ἀστερόεντα, 4
71. μῆτιν συμφράσσασθαι, ὅπως λελάθοιτο τεκοῦσα 472. παῖδα φίλον, τίσαιτο δʼ ἐρινῦς πατρὸς ἑοῖο 473. παίδων θʼ, οὓς κατέπινε μέγας Κρόνος ἀγκυλομήτης. 474. οἳ δὲ θυγατρὶ φίλῃ μάλα μὲν κλύον ἠδʼ ἐπίθοντο, 475. καί οἱ πεφραδέτην, ὅσα περ πέπρωτο γενέσθαι 476. ἀμφὶ Κρόνῳ βασιλῆι καὶ υἱέι καρτεροθύμῳ. 477. πέμψαν δʼ ἐς Λύκτον, Κρήτης ἐς πίονα δῆμον, 478. ὁππότʼ ἄρʼ ὁπλότατον παίδων τέξεσθαι ἔμελλε, 479. Ζῆνα μέγαν· τὸν μέν οἱ ἐδέξατο Γαῖα πελώρη 480. Κρήτῃ ἐν εὐρείῃ τραφέμεν ἀτιταλλέμεναί τε. 481. ἔνθα μιν ἷκτο φέρουσα θοὴν διὰ νύκτα μέλαιναν 482. πρώτην ἐς Λύκτον· κρύψεν δέ ἑ χερσὶ λαβοῦσα 483. ἄντρῳ ἐν ἠλιβάτῳ, ζαθέης ὑπὸ κεύθεσι γαίης, 484. Αἰγαίῳ ἐν ὄρει πεπυκασμένῳ ὑλήεντι. 485. τῷ δὲ σπαργανίσασα μέγαν λίθον ἐγγυάλιξεν 486. Οὐρανίδῃ μέγʼ ἄνακτι, θεῶν προτέρῳ βασιλῆι. 487. τὸν τόθʼ ἑλὼν χείρεσσιν ἑὴν ἐσκάτθετο νηδὺν 488. σχέτλιος· οὐδʼ ἐνόησε μετὰ φρεσίν, ὥς οἱ ὀπίσσω 489. ἀντὶ λίθου ἑὸς υἱὸς ἀνίκητος καὶ ἀκηδὴς 490. λείπεθʼ, ὅ μιν τάχʼ ἔμελλε βίῃ καὶ χερσὶ δαμάσσας 4
91. τιμῆς ἐξελάειν, ὃ δʼ ἐν ἀθανάτοισι ἀνάξειν.
545. ὣς φάτο κερτομέων Ζεὺς ἄφθιτα μήδεα εἰδώς.
559. Ἰαπετιονίδη, πάντων πέρι μήδεα εἰδώς,
592. πῆμα μέγʼ αἳ θνητοῖσι μετʼ ἀνδράσι ναιετάουσιν
886. Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν
896. ἶσον ἔχουσαν πατρὶ μένος καὶ ἐπίφρονα βουλήν.
901. δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας, 902. Εὐνουμίην τε Δίκην τε καὶ Εἰρήνην τεθαλυῖαν, 903. αἳ ἔργʼ ὠρεύουσι καταθνητοῖσι βροτοῖσι, 904. Μοίρας θʼ, ᾗ πλείστην τιμὴν πόρε μητίετα Ζεύς, 905. Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε διδοῦσι 906. θνητοῖς ἀνθρώποισιν ἔχειν ἀγαθόν τε κακόν τε. 907. τρεῖς δέ οἱ Εὐρυνομη Χάριτας τέκε καλλιπαρῄους,
921. λοισθοτάτην δʼ Ἥρην θαλερὴν ποιήσατʼ ἄκοιτιν·
923. μιχθεῖσʼ ἐν φιλότητι θεῶν βασιλῆι καὶ ἀνδρῶν.
927. Ἥρη δʼ Ἥφαιστον κλυτὸν οὐ φιλότητι μιγεῖσα
940. Καδμείη δʼ ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱὸν 941. μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα, 942. ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν. 943. Ἀλκμήνη δʼ ἄρʼ ἔτικτε βίην Ἡρακληείην 944. μιχθεῖσʼ ἐν φιλότητι Διὸς νεφεληγερέταο. 945. ἀγλαΐην δʼ Ἥφαιστος, ἀγακλυτὸς ἀμφιγυήεις, 946. ὁπλοτάτην Χαρίτων θαλερὴν ποιήσατʼ ἄκοιτιν. 947. χρυσοκόμης δὲ Διώνυσος ξανθὴν Ἀριάδνην, 948. κούρην Μίνωος, θαλερὴν ποιήσατʼ ἄκοιτιν.
950. ἥβην δʼ Ἀλκμήνης καλλισφύρου ἄλκιμος υἱός, 951. ἲς Ἡρακλῆος, τελέσας στονόεντας ἀέθλους, 952. παῖδα Διὸς μεγάλοιο καὶ Ἥρης χρυσοπεδίλου, 953. αἰδοίην θέτʼ ἄκοιτιν ἐν Οὐλύμπῳ νιφόεντι, 954. ὄλβιος, ὃς μέγα ἔργον ἐν ἀθανάτοισιν ἀνύσσας 955. ναίει ἀπήμαντος καὶ ἀγήραος ἤματα πάντα.
961. ἣ δέ οἱ Μήδειαν ἐύσφυρον ἐν φιλότητι
970. Ἰασίωνʼ ἥρωι μιγεῖσʼ ἐρατῇ φιλότητι
980. μιχθεῖσʼ ἐν φιλότητι πολυχρύσου Ἀφροδίτης,
1005. Αἰακοῦ ἐν φιλότητι διὰ χρυσέην Ἀφροδίτην,'
1009. Ἀγχίσῃ ἥρωι μιγεῖσʼ ἐρατῇ φιλότητι
1012. γείνατʼ Ὀδυσσῆος ταλασίφρονος ἐν φιλότητι
1018. γείνατο Ναυσίνοόν τε μιγεῖσʼ ἐρατῇ φιλότητι. '. None | 71. The Graces and Desire dwelt quite free
91. She serves. Each god-nursed king whom they adore, 92. Beholding him at birth, for him they pour 93. Sweet dew upon his tongue that there may flow 94. Kind words from hm; thus all the people go 95. To see him arbitrate successfully 96. Their undertakings and unswervingly
116. A pleasing song and laud the company 117. of the immortal gods, and those created 118. In earthly regions and those generated 119. In Heaven and Night and in the briny sea. 120. Tell how the gods and Earth first came to be, 121. The streams, the swelling sea and up on high 122. The gleaming stars, broad Heaven in the sky, 123. The gods they spawned, providing generously 124. Good things, dividing their prosperity 125. And sharing all their honours, and how they
132. Beneath the wide-pathed Earth, came Tartarus,
224. of them then went to join the company
306. And her who bore a woeful destiny,
453. of her fear father, and Zeus gave her fame
457. He kept his vow, continuing to reign
466. Whom Father Zeus esteemed exceedingly. 467. He gave her splendid gifts that she might keep 468. A portion of the earth and barren deep. 469. Even now, when a man, according to convention, 470. offers great sacrifices, his intention 4
71. To beg good will he calls on Hecate. 472. He whom the goddess looks on favourably 473. Easily gains great honour. She bestow 474. Prosperity upon him. Among those 475. Born of both Earth and Ocean who possessed 476. Illustriousness she was likewise blest. 477. Lord Zeus, the son of Cronus, did not treat 478. Her grievously and neither did he cheat 479. Her of what those erstwhile divinities, 480. The Titans, gave her: all the libertie 481. They had from the beginning in the sea 482. And on the earth and in the heavens, she 483. Still holds. And since Hecate does not posse 484. Siblings, of honour she receives no less, 485. Since Zeus esteems her, nay, she gains yet more. 486. To those she chooses she provides great store 487. of benefits. As intermediary, 488. She sits beside respected royalty. 489. In the assembly those who are preferred 490. By her she elevates, and when men gird 4
91. Themselves for deadly battle, there she’ll be
545. But then she gave the mighty heavenly king
559. Gulped down. In holy Pytho, far below
592. of trim-ankled Clymene, was the one
886. Gave him in marriage to his progeny
896. His eyes a flashing flame was seen to glow;
901. A bull, unruly, proud and furious, 902. Would sound, sometimes a lion, mercile 903. At heart, sometimes – most wonderful to hear – 904. The sound of whelps was heard, sometimes the ear 905. Would catch a hissing sound, which then would change 906. To echoing along the mountain range. 907. Something beyond all help would have that day
921. of gods. An endless shaking, too, arose,
923. Who are deceased, shook, and the Titan horde
927. Thunder and lightning, Zeus had seized, his might
940. The hardest of all things, which men subdue 941. With fire in mountain-glens and with the glow 942. Causes the sacred earth to melt: just so 943. The earth now fused, and to wide Tartaru 944. In bitter anger Zeus cast Typhoeus, 945. From whom unruly, wet winds issued forth, 946. Except the Zephyr, and the South and North, 947. For they are sent by the gods and are to all 948. A boon; the others, though, fitfully fall
950. Sailors and ships as fearfully they blow 951. In every season, making powerle 952. The sailors. Others haunt the limitle 953. And blooming earth, where recklessly they spoil 954. The splendid crops that mortals sweat and toil 955. To cultivate, and cruel agitation
961. Divided among the gods their dignities.
970. For destiny revealed that she someday
980. Bore all the Fates, whom Zeus especially
1005. Bright-eyed Tritogeneia from his head,'
1009. But Hera with her spouse became irate,
1012. Hephaestus, who transcended everyone
1018. For he was fearful that she just might bear '. None |
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23. Homer, Iliad, 3.276, 8.19, 9.454-9.456, 18.396 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Father, Fatherhood • Mother of the Gods • Zeus’ incest with his mother • father • mother • mother-goddess(es) • paternity oaths
Found in books: Albrecht (2014) 42, 303; Pirenne-Delforge and Pironti (2022) 53; Riess (2012) 322; Sommerstein and Torrance (2014) 22; Tanaseanu-Döbler and von Alvensleben (2020) 268, 407; Versnel (2011) 252; Álvarez (2019) 60
3.276. Ζεῦ πάτερ Ἴδηθεν μεδέων κύδιστε μέγιστε,
8.19. σειρὴν χρυσείην ἐξ οὐρανόθεν κρεμάσαντες
9.454. πολλὰ κατηρᾶτο, στυγερὰς δʼ ἐπεκέκλετʼ Ἐρινῦς, 9.455. μή ποτε γούνασιν οἷσιν ἐφέσσεσθαι φίλον υἱὸν 9.456. ἐξ ἐμέθεν γεγαῶτα· θεοὶ δʼ ἐτέλειον ἐπαρὰς
18.396. μητρὸς ἐμῆς ἰότητι κυνώπιδος, ἥ μʼ ἐθέλησε''. None | 3.276. Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath;
8.19. far, far away, where is the deepest gulf beneath the earth, the gates whereof are of iron and the threshold of bronze, as far beneath Hades as heaven is above earth: then shall ye know how far the mightiest am I of all gods. Nay, come, make trial, ye gods, that ye all may know. Make ye fast from heaven a chain of gold,
9.454. whom himself he ever cherished, and scorned his wife, my mother. So she besought me by my knees continually, to have dalliance with that other first myself, that the old man might be hateful in her eyes. I hearkened to her and did the deed, but my father was ware thereof forthwith and cursed me mightily, and invoked the dire Erinyes 9.455. 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
18.396. even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. ''. None |
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24. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Father, Fatherhood • Hamilcar, father of Hannibal • Horace, father’s teachings/influence on • Pomponia, mother of Scipio Africanus • Zeus’ incest with his mother • father, divine father
Found in books: Albrecht (2014) 46; Augoustakis (2014) 301, 302; Tanaseanu-Döbler and von Alvensleben (2020) 389, 408; Verhagen (2022) 301, 302; Yona (2018) 152; Álvarez (2019) 60
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25. None, None, nan (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Father, Fatherhood • Mother, Motherhood • father • mother
Found in books: Albrecht (2014) 81, 82, 282, 283, 284, 333; Novenson (2020) 67, 76, 87, 145, 146, 290
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26. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Statius, father of
Found in books: Augoustakis (2014) 195; Verhagen (2022) 195
|
27. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Matter, as associated with “mother” • Mother, of Becoming • children, women as fathers' • daughters (thygatres), father's bond with • fathers, procreative role • mother, maternal, in mythology
Found in books: Brule (2003) 54; Schultz and Wilberding (2022) 47; Trott (2019) 129
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28. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Statius, epicedion for his father
Found in books: Augoustakis (2014) 223; Verhagen (2022) 223
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29. Euripides, Bacchae, 1-6, 10-12, 595 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Great Mother • Mother (of Lycurgus) • Mother (of the Gods) • Zeus as father of Dionysus • cults, of the Mother of the Gods
Found in books: Bednarek (2021) 142; Bernabe et al (2013) 88; Papadodima (2022) 23, 27; Pucci (2016) 167
1. ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα'2. Διόνυσος, ὃν τίκτει ποθʼ ἡ Κάδμου κόρη 3. Σεμέλη λοχευθεῖσʼ ἀστραπηφόρῳ πυρί· 4. μορφὴν δʼ ἀμείψας ἐκ θεοῦ βροτησίαν 5. πάρειμι Δίρκης νάματʼ Ἰσμηνοῦ θʼ ὕδωρ. 6. ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας
10. αἰνῶ δὲ Κάδμον, ἄβατον ὃς πέδον τόδε
1
1. τίθησι, θυγατρὸς σηκόν· ἀμπέλου δέ νιν
12. πέριξ ἐγὼ ʼκάλυψα βοτρυώδει χλόῃ.
595. σύμφλεγε σύμφλεγε δώματα Πενθέος. Χορός '. None | 1. I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s,'2. I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s, 5. I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother.
10. I praise Kadmos, who has made this place hallowed, the shrine of his daughter; and I have covered it all around with the cluster-bearing leaf of the vine.I have left the wealthy lands of the Lydians and Phrygians, the sun-parched plains of the Persians,
595. Burn, burn Pentheus’ home! Choru '. None |
|
30. Euripides, Phoenician Women, 1090-1199 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Statius, father of
Found in books: Augoustakis (2014) 205, 206; Verhagen (2022) 205, 206
1090. ἐπεὶ Κρέοντος παῖς ὁ γῆς ὑπερθανὼν'1091. πύργων ἐπ' ἄκρων στὰς μελάνδετον ξίφος" '1092. λαιμῶν διῆκε τῇδε γῇ σωτήριον, 1093. λόχους ἔνειμεν ἑπτὰ καὶ λοχαγέτας' "1094. πύλας ἐφ' ἑπτά, φύλακας ̓Αργείου δορός," "1095. σὸς παῖς, ἐφέδρους δ' ἱππότας μὲν ἱππόταις" "1096. ἔταξ', ὁπλίτας δ' ἀσπιδηφόροις ἔπι," '1097. ὡς τῷ νοσοῦντι τειχέων εἴη δορὸς' "1098. ἀλκὴ δι' ὀλίγου. περγάμων δ' ἀπ' ὀρθίων" '1099. λεύκασπιν εἰσορῶμεν ̓Αργείων στρατὸν 1100. Τευμησὸν ἐκλιπόντα, καὶ τάφρου πέλας 1101. δρόμῳ ξυνῆψαν ἄστυ Καδμείας χθονός. 1102. παιὰν δὲ καὶ σάλπιγγες ἐκελάδουν ὁμοῦ 1103. ἐκεῖθεν ἔκ τε τειχέων ἡμῶν πάρα. 1104. καὶ πρῶτα μὲν προσῆγε Νηίταις πύλαις 1105. λόχον πυκναῖσιν ἀσπίσιν πεφρικότα 1106. ὁ τῆς κυναγοῦ Παρθενοπαῖος ἔκγονος,' "1107. ἐπίσημ' ἔχων οἰκεῖον ἐν μέσῳ σάκει," '1108. ἑκηβόλοις τόξοισιν ̓Αταλάντην κάπρον 1109. χειρουμένην Αἰτωλόν. ἐς δὲ Προιτίδας' "1110. πύλας ἐχώρει σφάγι' ἔχων ἐφ' ἅρματι" "1111. ὁ μάντις ̓Αμφιάραος, οὐ σημεῖ' ἔχων" "1112. ὑβρισμέν', ἀλλὰ σωφρόνως ἄσημ' ὅπλα." "1113. ̓Ωγύγια δ' ἐς πυλώμαθ' ̔Ιππομέδων ἄναξ" "1114. ἔστειχ' ἔχων σημεῖον ἐν μέσῳ σάκει" '1115. στικτοῖς Πανόπτην ὄμμασιν δεδορκότα, 1116. τὰ μὲν σὺν ἄστρων ἐπιτολαῖσιν ὄμματα 1117. βλέποντα, τὰ δὲ κρύπτοντα δυνόντων μέτα, 1118. ὡς ὕστερον θανόντος εἰσορᾶν παρῆν. 1119. ̔Ομολωίσιν δὲ τάξιν εἶχε πρὸς πύλαις' "1120. Τυδεύς, λέοντος δέρος ἔχων ἐπ' ἀσπίδι" '1121. χαίτῃ πεφρικός: δεξιᾷ δὲ λαμπάδα 1122. Τιτὰν Προμηθεὺς ἔφερεν ὡς πρήσων πόλιν. 1123. ὁ σὸς δὲ Κρηναίαισι Πολυνείκης πύλαις' "1124. ̓́Αρη προσῆγε: Ποτνιάδες δ' ἐπ' ἀσπίδι" '1125. ἐπίσημα πῶλοι δρομάδες ἐσκίρτων φόβῳ, 1126. εὖ πως στρόφιγξιν ἔνδοθεν κυκλούμεναι' "1127. πόρπαχ' ὑπ' αὐτόν, ὥστε μαίνεσθαι δοκεῖν." "1128. ὁ δ' οὐκ ἔλασσον ̓́Αρεος ἐς μάχην φρονῶν" "1129. Καπανεὺς προσῆγε λόχον ἐπ' ̓Ηλέκτραις πύλαις:" "1130. σιδηρονώτοις δ' ἀσπίδος τύποις ἐπῆν" "1131. γίγας ἐπ' ὤμοις γηγενὴς ὅλην πόλιν" '1132. φέρων μοχλοῖσιν ἐξανασπάσας βάθρων, 1133. ὑπόνοιαν ἡμῖν οἷα πείσεται πόλις.' "1134. ταῖς δ' ἑβδόμαις ̓́Αδραστος ἐν πύλαισιν ἦν," "1135. ἑκατὸν ἐχίδναις ἀσπίδ' ἐκπληρῶν γραφῇ," '1136. ὕδρας ἔχων λαιοῖσιν ἐν βραχίοσιν' "1137. ̓Αργεῖον αὔχημ': ἐκ δὲ τειχέων μέσων" '1138. δράκοντες ἔφερον τέκνα Καδμείων γνάθοις.' "1139. παρῆν δ' ἑκάστου τῶνδέ μοι θεάματα" '1140. ξύνθημα παρφέροντι ποιμέσιν λόχων. 1141. καὶ πρῶτα μὲν τόξοισι καὶ μεσαγκύλοις' "1142. ἐμαρνάμεσθα σφενδόναις θ' ἑκηβόλοις" "1143. πετρῶν τ' ἀραγμοῖς: ὡς δ' ἐνικῶμεν μάχῃ," '1144. ἔκλαγξε Τυδεὺς καὶ σὸς ἐξαίφνης γόνος: 1145. ὦ τέκνα Δαναῶν, πρὶν κατεξάνθαι βολαῖς,' "1146. τί μέλλετ' ἄρδην πάντες ἐμπίπτειν πύλαις," "1147. γυμνῆτες ἱππῆς ἁρμάτων τ' ἐπιστάται;" "1148. ἠχῆς δ' ὅπως ἤκουσαν, οὔτις ἀργὸς ἦν:" "1149. πολλοὶ δ' ἔπιπτον κρᾶτας αἱματούμενοι," "1150. ἡμῶν τ' ἐς οὖδας εἶδες ἂν πρὸ τειχέων" '1151. πυκνοὺς κυβιστητῆρας ἐκπεπνευκότας:' "1152. ξηρὰν δ' ἔδευον γαῖαν αἵματος ῥοαῖς." "1153. ὁ δ' ̓Αρκάς, οὐκ ̓Αργεῖος, ̓Αταλάντης γόνος" '1154. τυφὼς πύλαισιν ὥς τις ἐμπεσὼν βοᾷ 1155. πῦρ καὶ δικέλλας, ὡς κατασκάψων πόλιν:' "1156. ἀλλ' ἔσχε μαργῶντ' αὐτὸν ἐναλίου θεοῦ" '1157. Περικλύμενος παῖς λᾶαν ἐμβαλὼν κάρᾳ' "1158. ἁμαξοπληθῆ, γεῖς' ἐπάλξεων ἄπο:" '1159. ξανθὸν δὲ κρᾶτα διεπάλυνε καὶ ῥαφὰς' "1160. ἔρρηξεν ὀστέων, ἄρτι δ' οἰνωπὸν γένυν" "1161. καθῃμάτωσεν: οὐδ' ἀποίσεται βίον" '1162. τῇ καλλιτόξῳ μητρὶ Μαινάλου κόρῃ.' "1163. ἐπεὶ δὲ τάσδ' ἐσεῖδεν εὐτυχεῖς πύλας," "1164. ἄλλας ἐπῄει παῖς σός, εἱπόμην δ' ἐγώ." '1165. ὁρῶ δὲ Τυδέα καὶ παρασπιστὰς πυκνοὺς 1166. Αἰτωλίσιν λόγχαισιν εἰς ἄκρον στόμα' "1167. πύργων ἀκοντίζοντας, ὥστ' ἐπάλξεων" '1168. λιπεῖν ἐρίπνας φυγάδας: ἀλλά νιν πάλιν 1169. κυναγὸς ὡσεὶ παῖς σὸς ἐξαθροίζεται,' "1170. πύργοις δ' ἐπέστης' αὖθις. ἐς δ' ἄλλας πύλας" '1171. ἠπειγόμεσθα, τοῦτο παύσαντες νοσοῦν.' "1172. Καπανεὺς δὲ πῶς εἴποιμ' ἂν ὡς ἐμαίνετο;" '1173. μακραύχενος γὰρ κλίμακος προσαμβάσεις' "1174. ἔχων ἐχώρει, καὶ τοσόνδ' ἐκόμπασε," "1175. μηδ' ἂν τὸ σεμνὸν πῦρ νιν εἰργαθεῖν Διὸς" "1176. τὸ μὴ οὐ κατ' ἄκρων περγάμων ἑλεῖν πόλιν." "1177. καὶ ταῦθ' ἅμ' ἠγόρευε καὶ πετρούμενος" "1178. ἀνεῖρφ' ὑπ' αὐτὴν ἀσπίδ' εἱλίξας δέμας," "1179. κλίμακος ἀμείβων ξέστ' ἐνηλάτων βάθρα." "1180. ἤδη δ' ὑπερβαίνοντα γεῖσα τειχέων" '1181. βάλλει κεραυνῷ Ζεύς νιν: ἐκτύπησε δὲ 1182. χθών, ὥστε δεῖσαι πάντας: ἐκ δὲ κλιμάκων 1183. ἐσφενδονᾶτο χωρὶς ἀλλήλων μέλη,' "1184. κόμαι μὲν εἰς ̓́Ολυμπον, αἷμα δ' ἐς χθόνα," "1185. χεῖρες δὲ καὶ κῶλ' ὡς κύκλωμ' ̓Ιξίονος" "1186. εἱλίσσετ': ἐς γῆν δ' ἔμπυρος πίπτει νεκρός." "1187. ὡς δ' εἶδ' ̓́Αδραστος Ζῆνα πολέμιον στρατῷ," '1188. ἔξω τάφρου καθῖσεν ̓Αργείων στρατόν.' "1189. οἱ δ' αὖ παρ' ἡμῶν δεξιὸν Διὸς τέρας" '1190. ἰδόντες ἐξήλαυνον ἁρμάτων ὄχους' "1191. ἱππῆς ὁπλῖται, κἀς μές' ̓Αργείων ὅπλα" "1192. συνῆψαν ἔγχη: πάντα δ' ἦν ὁμοῦ κακά:" '1193. ἔθνῃσκον ἐξέπιπτον ἀντύγων ἄπο,' "1194. τροχοί τ' ἐπήδων ἄξονές τ' ἐπ' ἄξοσι," "1195. νεκροὶ δὲ νεκροῖς ἐξεσωρεύονθ' ὁμοῦ." '1196. πύργων μὲν οὖν γῆς ἔσχομεν κατασκαφὰς' "1197. ἐς τὴν παροῦσαν ἡμέραν: εἰ δ' εὐτυχὴς" '1198. ἔσται τὸ λοιπὸν ἥδε γῆ, θεοῖς μέλει: 1199. καὶ νῦν γὰρ αὐτὴν δαιμόνων ἔσῳσέ τις. ". None | 1090. After Creon’s son, who gave up his life for his country, had taken his stand on the turret’s top and plunged a dark-hilted sword through his throat to save this land, your son told off seven companies with their captains to the seven gates to keep watch on the Argive warriors,'1091. After Creon’s son, who gave up his life for his country, had taken his stand on the turret’s top and plunged a dark-hilted sword through his throat to save this land, your son told off seven companies with their captains to the seven gates to keep watch on the Argive warriors, 1095. and stationed cavalry to cover cavalry, and infantry to support infantry, so that assistance might be close at hand for any weak point in the walls. Then from our lofty towers we saw the Argive army with their white shields leaving 1100. Teumesus, and, when near the trench, they charged up to our Theban city at a run. In one loud burst from their ranks and from our walls rang out the battle-cry and trumpet-call. 1104. First to the Neitian gate, Parthenopaeus, son of the huntress, 1105. led a company bristling with thick rows of shields, and he had his own device in the centre of his shield: Atalanta slaying the Aetolian boar with an arrow shot from far. To the gates of Proetu 1110. came the prophet Amphiaraus, bringing the victims on a chariot; he had no boastful sign, but weapons chastely plain. 1113. Next lord Hippomedon came marching to the Ogygian gates with this device in the middle of his shield: 1115. Argus the all-seeing dappled with eyes on the watch, some open with the rising stars, others hiding when they set, as could be seen after he was slain. 1119. At the Homoloian gates Tydeus had his post, 1120. a lion’s skin with shaggy mane upon his shield, while the Titan Prometheus bore a torch in his right hand, to fire the town. 1123. Your own Polyneices led the battle against the Fountain gate; upon his shield for a device 1125. were the colts of Potniae galloping at frantic speed, revolving by some clever contrivance on pivots by the handle, so as to appear distraught. 1128. At Electra’s gate Capaneus brought up his company, bold as Ares for the battle; 1130. this device his shield bore upon its iron back: an earth-born giant carrying on his shoulders a whole city which he had wrenched from its base, a hint to us of the fate in store for Thebes . 1134. Adrastus was at the seventh gate; 1135. a hundred vipers engraved on his shield, as he bore on his left arm the hydra the boast of Argos , and serpents were carrying off in their jaws the sons of Thebes from within our very walls. Now I was able to see each of them, 1140. as I carried the watch-word along to the leaders of our companies. 1141. To begin with, we fought with bows and thonged javelins, with slings that shoot from far and crashing stones; and as we were conquering, Tydeus and your son suddenly cried aloud: 1145. You sons of Danaus, before you are torn to pieces by their attack, why delay to fall upon the gates with all your might, light-armed and cavalry and charioteers? No loitering then, soon as they heard that call; and many fell with bloody head, 1150. and many of us you could have seen thrown to the earth like tumblers before the walls, breathing their last, bedewing the dry ground with streams of blood. 1153. Then Atalanta’s son, who was not an Argive but an Arcadian, hurling himself like a hurricane at the gates, called for 1155. fire and picks to raze the town; but Periclymenus, son of the ocean-god, stayed his wild career, heaving on his head a wagon-load of stone, the coping from the battlements; and it shattered his head with yellow hair and 1160. crashed through the seams of the skull, dabbling with blood his fresh cheek; and he will never go back alive to his mother with her lovely bow, the maid of Maenalus. 1163. Your son then, seeing these gates secure, went on to the next, and I followed him. 1165. I saw Tydeus and his thick rows of targeteers hurling their Aetolian spears into the opening at the top of the turrets, so that our men fled and left the battlements; but your son rallied them once more, as a huntsman cheers his hounds, 1170. and stationed them at the towers again. And then we hastened to other gates, after stopping the affliction there. As for the madness of Capaneus, how can I describe it? He was going about with a long scaling-ladder, and boasting 1175. that even the holy fire of Zeus would not hold him back from giving the city to utter destruction. And even as he spoke, he climbed up beneath the hail of stones, crouched under the shelter of his shield, rung by smooth rung going up the ladder. 1180. But, just as he was scaling the parapet of the wall, Zeus smote him with a thunderbolt; the earth re-echoed, and fear seized everyone; for from the ladder his limbs were slung far apart, his head toward Olympus , his blood toward earth, 1185. while his legs and arms went spinning round like Ixion’s wheel he was hurled, spinnning; his burning corpse fell to the ground. 1187. But when Adrastus saw that Zeus was hostile to his army, he drew the Argive troops outside the trench. Meanwhile our armed cavalry, seeing the lucky omen of Zeus before us, 1190. were driving forth their chariots, and the armed men charged with spears into the middle of the Argives, and all troubles happened at once: men were dying, hurled headlong from chariots, wheels flew off, axles crashed together, 1195. while the dead were heaped up on the dead. So for to-day we have prevented destruction of the towers of our land; but if this land will be fortunate for the future, that rests with the gods; for even now it owes its safety to some deity. Chorus Leader '. None |
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31. Euripides, Suppliant Women, 399-563, 980-1113 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Statius, father of • father-beating
Found in books: Augoustakis (2014) 206, 207, 208, 209; Riess (2012) 307; Verhagen (2022) 206, 207, 208, 209
399. τίς γῆς τύραννος; πρὸς τίν' ἀγγεῖλαί με χρὴ" '400. λόγους Κρέοντος, ὃς κρατεῖ Κάδμου χθονὸς' "401. ̓Ετεοκλέους θανόντος ἀμφ' ἑπταστόμους" '402. πύλας ἀδελφῇ χειρὶ Πολυνείκους ὕπο; 403. πρῶτον μὲν ἤρξω τοῦ λόγου ψευδῶς, ξένε,' "404. ζητῶν τύραννον ἐνθάδ': οὐ γὰρ ἄρχεται" "405. ἑνὸς πρὸς ἀνδρός, ἀλλ' ἐλευθέρα πόλις." "406. δῆμος δ' ἀνάσσει διαδοχαῖσιν ἐν μέρει" '407. ἐνιαυσίαισιν, οὐχὶ τῷ πλούτῳ διδοὺς 408. τὸ πλεῖστον, ἀλλὰ χὡ πένης ἔχων ἴσον.' "409. ἓν μὲν τόδ' ἡμῖν ὥσπερ ἐν πεσσοῖς δίδως" "410. κρεῖσσον: πόλις γὰρ ἧς ἐγὼ πάρειμ' ἄπο" '411. ἑνὸς πρὸς ἀνδρός, οὐκ ὄχλῳ κρατύνεται:' "412. οὐδ' ἔστιν αὐτὴν ὅστις ἐκχαυνῶν λόγοις" "413. πρὸς κέρδος ἴδιον ἄλλοτ' ἄλλοσε στρέφει," "414. τὸ δ' αὐτίχ' ἡδὺς καὶ διδοὺς πολλὴν χάριν," "415. ἐσαῦθις ἔβλαψ', εἶτα διαβολαῖς νέαις" "416. κλέψας τὰ πρόσθε σφάλματ' ἐξέδυ δίκης." '417. ἄλλως τε πῶς ἂν μὴ διορθεύων λόγους' "418. ὀρθῶς δύναιτ' ἂν δῆμος εὐθύνειν πόλιν;" '419. ὁ γὰρ χρόνος μάθησιν ἀντὶ τοῦ τάχους' "420. κρείσσω δίδωσι. γαπόνος δ' ἀνὴρ πένης," '421. εἰ καὶ γένοιτο μὴ ἀμαθής, ἔργων ὕπο' "422. οὐκ ἂν δύναιτο πρὸς τὰ κοίν' ἀποβλέπειν." '423. ἦ δὴ νοσῶδες τοῦτο τοῖς ἀμείνοσιν,' "424. ὅταν πονηρὸς ἀξίωμ' ἀνὴρ ἔχῃ" '425. γλώσσῃ κατασχὼν δῆμον, οὐδὲν ὢν τὸ πρίν.' "426. κομψός γ' ὁ κῆρυξ καὶ παρεργάτης λόγων." "427. ἐπεὶ δ' ἀγῶνα καὶ σὺ τόνδ' ἠγωνίσω," "428. ἄκου': ἅμιλλαν γὰρ σὺ προύθηκας λόγων." '429. οὐδὲν τυράννου δυσμενέστερον πόλει, 430. ὅπου τὸ μὲν πρώτιστον οὐκ εἰσὶν νόμοι' "431. κοινοί, κρατεῖ δ' εἷς τὸν νόμον κεκτημένος" "432. αὐτὸς παρ' αὑτῷ: καὶ τόδ' οὐκέτ' ἔστ' ἴσον." "433. γεγραμμένων δὲ τῶν νόμων ὅ τ' ἀσθενὴς" '434. ὁ πλούσιός τε τὴν δίκην ἴσην ἔχει,' "435. ἔστιν δ' ἐνισπεῖν τοῖσιν ἀσθενεστέροις" "436. τὸν εὐτυχοῦντα ταὔθ', ὅταν κλύῃ κακῶς," "437. νικᾷ δ' ὁ μείων τὸν μέγαν δίκαι' ἔχων." "438. τοὐλεύθερον δ' ἐκεῖνο: Τίς θέλει πόλει" "439. χρηστόν τι βούλευμ' ἐς μέσον φέρειν ἔχων;" "440. καὶ ταῦθ' ὁ χρῄζων λαμπρός ἐσθ', ὁ μὴ θέλων" "441. σιγᾷ. τί τούτων ἔστ' ἰσαίτερον πόλει;" '442. καὶ μὴν ὅπου γε δῆμος αὐθέντης χθονός, 443. ὑποῦσιν ἀστοῖς ἥδεται νεανίαις: 444. ἀνὴρ δὲ βασιλεὺς ἐχθρὸν ἡγεῖται τόδε,' "445. καὶ τοὺς ἀρίστους οὕς τ' ἂν ἡγῆται φρονεῖν" '446. κτείνει, δεδοικὼς τῆς τυραννίδος πέρι.' "447. πῶς οὖν ἔτ' ἂν γένοιτ' ἂν ἰσχυρὰ πόλις," '448. ὅταν τις ὡς λειμῶνος ἠρινοῦ στάχυν 449. τόλμας ἀφαιρῇ κἀπολωτίζῃ νέους; 450. κτᾶσθαι δὲ πλοῦτον καὶ βίον τί δεῖ τέκνοις' "451. ὡς τῷ τυράννῳ πλείον' ἐκμοχθῇ βίον;" '452. ἢ παρθενεύειν παῖδας ἐν δόμοις καλῶς, 453. τερπνὰς τυράννοις ἡδονάς, ὅταν θέλῃ,' "454. δάκρυα δ' ἑτοιμάζουσι; μὴ ζῴην ἔτι," '455. εἰ τἀμὰ τέκνα πρὸς βίαν νυμφεύσεται. 456. καὶ ταῦτα μὲν δὴ πρὸς τὰ σὰ ἐξηκόντισα. 457. ἥκεις δὲ δὴ τί τῆσδε γῆς κεχρημένος;' "458. κλαίων γ' ἂν ἦλθες, εἴ σε μὴ '†πεμψεν πόλις," '459. περισσὰ φωνῶν: τὸν γὰρ ἄγγελον χρεὼν' "460. λέξανθ' ὅς' ἂν τάξῃ τις ὡς τάχος πάλιν" "461. χωρεῖν. τὸ λοιπὸν δ' εἰς ἐμὴν πόλιν Κρέων" "462. ἧσσον λάλον σου πεμπέτω τιν' ἄγγελον." '463. φεῦ φεῦ: κακοῖσιν ὡς ὅταν δαίμων διδῷ' "464. καλῶς, ὑβρίζους' ὡς ἀεὶ πράξοντες εὖ." "465. λέγοιμ' ἂν ἤδη. τῶν μὲν ἠγωνισμένων" "466. σοὶ μὲν δοκείτω ταῦτ', ἐμοὶ δὲ τἀντία." "467. ἐγὼ δ' ἀπαυδῶ πᾶς τε Καδμεῖος λεὼς" '468. ̓́Αδραστον ἐς γῆν τήνδε μὴ παριέναι:' "469. εἰ δ' ἔστιν ἐν γῇ, πρὶν θεοῦ δῦναι σέλας," '470. λύσαντα σεμνὰ στεμμάτων μυστήρια' "471. τῆσδ' ἐξελαύνειν, μηδ' ἀναιρεῖσθαι νεκροὺς" "472. βίᾳ, προσήκοντ' οὐδὲν ̓Αργείων πόλει." '473. κἂν μὲν πίθῃ μοι, κυμάτων ἄτερ πόλιν 474. σὴν ναυστολήσεις: εἰ δὲ μή, πολὺς κλύδων' "475. ἡμῖν τε καὶ σοὶ συμμάχοις τ' ἔσται δορός." '476. σκέψαι δέ, καὶ μὴ τοῖς ἐμοῖς θυμούμενος 477. λόγοισιν, ὡς δὴ πόλιν ἐλευθέραν ἔχων,' "478. σφριγῶντ' ἀμείψῃ μῦθον ἐκ βραχιόνων:" "479. ἐλπὶς γάρ ἐστ' ἄπιστον, ἣ πολλὰς πόλεις" "480. συνῆψ', ἄγουσα θυμὸν εἰς ὑπερβολάς." '481. ὅταν γὰρ ἔλθῃ πόλεμος ἐς ψῆφον λεώ,' "482. οὐδεὶς ἔθ' αὑτοῦ θάνατον ἐκλογίζεται," "483. τὸ δυστυχὲς δὲ τοῦτ' ἐς ἄλλον ἐκτρέπει:" "484. εἰ δ' ἦν παρ' ὄμμα θάνατος ἐν ψήφου φορᾷ," "485. οὐκ ἄν ποθ' ̔Ελλὰς δοριμανὴς ἀπώλλυτο." '486. καίτοι δυοῖν γε πάντες ἄνθρωποι λόγοιν' "487. τὸν κρείσσον' ἴσμεν, καὶ τὰ χρηστὰ καὶ κακά," '488. ὅσῳ τε πολέμου κρεῖσσον εἰρήνη βροτοῖς: 489. ἣ πρῶτα μὲν Μούσαισι προσφιλεστάτη,' "490. Ποιναῖσι δ' ἐχθρά, τέρπεται δ' εὐπαιδίᾳ," "491. χαίρει δὲ πλούτῳ. ταῦτ' ἀφέντες οἱ κακοὶ" '492. πολέμους ἀναιρούμεσθα καὶ τὸν ἥσσονα' "493. δουλούμεθ', ἄνδρες ἄνδρα καὶ πόλις πόλιν." "494. σὺ δ' ἄνδρας ἐχθροὺς καὶ θανόντας ὠφελεῖς," "495. θάπτων κομίζων θ' ὕβρις οὓς ἀπώλεσεν;" "496. οὔ τἄρ' ἔτ' ὀρθῶς Καπανέως κεραύνιον" '497. δέμας καπνοῦται, κλιμάκων ὀρθοστάτας 498. ὃς προσβαλὼν πύλῃσιν ὤμοσεν πόλιν 499. πέρσειν θεοῦ θέλοντος ἤν τε μὴ θέλῃ;' "500. οὐδ' ἥρπασεν χάρυβδις οἰωνοσκόπον," '501. τέθριππον ἅρμα περιβαλοῦσα χάσματι, 502. ἄλλοι τε κεῖνται πρὸς πύλαις λοχαγέται 503. πέτροις καταξανθέντες ὀστέων ῥαφάς; 504. ἤ νυν φρονεῖν ἄμεινον ἐξαύχει Διός, 505. ἢ θεοὺς δικαίως τοὺς κακοὺς ἀπολλύναι. 506. φιλεῖν μὲν οὖν χρὴ τοὺς σοφοὺς πρῶτον τέκνα,' "507. ἔπειτα τοκέας πατρίδα θ', ἣν αὔξειν χρεὼν" '508. καὶ μὴ κατᾶξαι. σφαλερὸν ἡγεμὼν θρασύς: 509. νεώς τε ναύτης ἥσυχος, καιρῷ σοφός.' "510. καὶ τοῦτ' ἐμοὶ τἀνδρεῖον, ἡ προμηθία." '511. ἐξαρκέσας ἦν Ζεὺς ὁ τιμωρούμενος,' "512. ὑμᾶς δ' ὑβρίζειν οὐκ ἐχρῆν τοιάνδ' ὕβριν." "513. ὦ παγκάκιστε — σῖγ', ̓́Αδραστ', ἔχε στόμα," "514. καὶ μὴ 'πίπροσθεν τῶν ἐμῶν τοὺς σοὺς λόγους" '515. θῇς: οὐ γὰρ ἥκει πρὸς σὲ κηρύσσων ὅδε,' "516. ἀλλ' ὡς ἔμ': ἡμᾶς κἀποκρίνασθαι χρεών." "517. καὶ πρῶτα μέν σε πρὸς τὰ πρῶτ' ἀμείψομαι." "518. οὐκ οἶδ' ἐγὼ Κρέοντα δεσπόζοντ' ἐμοῦ" "519. οὐδὲ σθένοντα μεῖζον, ὥστ' ἀναγκάσαι" "520. δρᾶν τὰς ̓Αθήνας ταῦτ': ἄνω γὰρ ἂν ῥέοι" "521. τὰ πράγμαθ' οὕτως, εἰ 'πιταξόμεσθα δή." '522. πόλεμον δὲ τοῦτον οὐκ ἐγὼ καθίσταμαι,' "523. ὃς οὐδὲ σὺν τοῖσδ' ἦλθον ἐς Κάδμου χθόνα:" '524. νεκροὺς δὲ τοὺς θανόντας, οὐ βλάπτων πόλιν' "525. οὐδ' ἀνδροκμῆτας προσφέρων ἀγωνίας," '526. θάψαι δικαιῶ, τὸν Πανελλήνων νόμον 527. σῴζων. τί τούτων ἐστὶν οὐ καλῶς ἔχον;' "528. εἰ γάρ τι καὶ πεπόνθατ' ̓Αργείων ὕπο," '529. τεθνᾶσιν, ἠμύνασθε πολεμίους καλῶς,' "530. αἰσχρῶς δ' ἐκείνοις, χἡ δίκη διοίχεται." "531. ἐάσατ' ἤδη γῇ καλυφθῆναι νεκρούς," "532. ὅθεν δ' ἕκαστον ἐς τὸ φῶς ἀφίκετο," "533. ἐνταῦθ' ἀπελθεῖν, πνεῦμα μὲν πρὸς αἰθέρα," "534. τὸ σῶμα δ' ἐς γῆν: οὔτι γὰρ κεκτήμεθα" '535. ἡμέτερον αὐτὸ πλὴν ἐνοικῆσαι βίον, 536. κἄπειτα τὴν θρέψασαν αὐτὸ δεῖ λαβεῖν. 537. δοκεῖς κακουργεῖν ̓́Αργος οὐ θάπτων νεκρούς; 538. ἥκιστα: πάσης ̔Ελλάδος κοινὸν τόδε, 539. εἰ τοὺς θανόντας νοσφίσας ὧν χρῆν λαχεῖν 540. ἀτάφους τις ἕξει: δειλίαν γὰρ ἐσφέρει 541. τοῖς ἀλκίμοισιν οὗτος ἢν τεθῇ νόμος.' "542. κἀμοὶ μὲν ἦλθες δείν' ἀπειλήσων ἔπη," "543. νεκροὺς δὲ ταρβεῖτ', εἰ κρυβήσονται χθονί;" '544. τί μὴ γένηται; μὴ κατασκάψωσι γῆν' "545. ταφέντες ὑμῶν; ἢ τέκν' ἐν μυχῷ χθονὸς" '546. φύσωσιν, ἐξ ὧν εἶσί τις τιμωρία; 547. σκαιόν γε τἀνάλωμα τῆς γλώσσης τόδε, 548. φόβους πονηροὺς καὶ κενοὺς δεδοικέναι.' "549. ἀλλ', ὦ μάταιοι, γνῶτε τἀνθρώπων κακά:" "550. παλαίσμαθ' ἡμῶν ὁ βίος: εὐτυχοῦσι δὲ" "551. οἳ μὲν τάχ', οἳ δ' ἐσαῦθις, οἳ δ' ἤδη βροτῶν," "552. τρυφᾷ δ' ὁ δαίμων: πρός τε γὰρ τοῦ δυστυχοῦς," '553. ὡς εὐτυχήσῃ, τίμιος γεραίρεται,' "554. ὅ τ' ὄλβιός νιν πνεῦμα δειμαίνων λιπεῖν" '555. ὑψηλὸν αἴρει. γνόντας οὖν χρεὼν τάδε 556. ἀδικουμένους τε μέτρια μὴ θυμῷ φέρειν' "557. ἀδικεῖν τε τοιαῦθ' οἷα μὴ βλάψαι πόλιν." '558. πῶς οὖν ἂν εἴη; τοὺς ὀλωλότας νεκροὺς 559. θάψαι δὸς ἡμῖν τοῖς θέλουσιν εὐσεβεῖν.' "560. ἢ δῆλα τἀνθένδ': εἶμι καὶ θάψω βίᾳ." "561. οὐ γάρ ποτ' εἰς ̔́Ελληνας ἐξοισθήσεται" "562. ὡς εἰς ἔμ' ἐλθὼν καὶ πόλιν Πανδίονος" '563. νόμος παλαιὸς δαιμόνων διεφθάρη.' "
980. καὶ μὴν θαλάμας τάσδ' ἐσορῶ δὴ" "981. Καπανέως ἤδη τύμβον θ' ἱερὸν" "982. μελάθρων τ' ἐκτὸς" '983. Θησέως ἀναθήματα νεκροῖς,' "984. κλεινήν τ' ἄλοχον τοῦ καπφθιμένου" '985. τοῦδε κεραυνῷ πέλας Εὐάδνην, 986. ἣν ̓͂Ιφις ἄναξ παῖδα φυτεύει.' "987. τί ποτ' αἰθερίαν ἕστηκε πέτραν," '988. ἣ τῶνδε δόμων ὑπερακρίζει,' "989. τήνδ' ἐμβαίνουσα κέλευθον;" "990. τί φέγγος, τίν' αἴγλαν" "991. ἐδίφρευε τόθ' ἅλιος" "992. σελάνα τε κατ' αἰθέρα," "993. †λαμπάδ' ἵν' ὠκυθόαι νύμφαι†," "994. ἱππεύουσι δι' ὀρφναίας," '995. ἁνίκα γάμων γάμων 996. τῶν ἐμῶν πόλις ̓́Αργους 997. ἀοιδάς, εὐδαιμονίας, 998. ἐπύργωσε καὶ γαμέτα 999. χαλκεοτευχοῦς, αἰαῖ, Καπανέως.' "1000. πρός ς' ἔβαν δρομὰς ἐξ ἐμῶν"1001. οἴκων ἐκβακχευσαμένα, 1002. πυρᾶς φῶς τάφον τε 1003. βατεύσουσα τὸν αὐτόν,' "1004. ἐς ̔́Αιδαν καταλύσους' ἔμμοχθον" '1005. βίοτον αἰῶνός τε πόνους: 1006. ἥδιστος γάρ τοι θάνατος 1007. συνθνῄσκειν θνῄσκουσι φίλοις, 1008. εἰ δαίμων τάδε κραίνοι.' "1009. καὶ μὴν ὁρᾷς τήνδ' ἧς ἐφέστηκας πέλας" "1010. πυράν, Διὸς θησαυρόν, ἔνθ' ἔνεστι σὸς" '1011. πόσις δαμασθεὶς λαμπάσιν κεραυνίοις. 1012. ὁρῶ δὴ τελευτάν,' "1013. ἵν' ἕστακα: τύχα δέ μοι" '1014. ξυνάπτοι ποδός: ἀλλὰ τᾶς 1015. εὐκλεί̈ας χάριν ἔνθεν ὁρ-' "1016. μάσω τᾶσδ' ἀπὸ πέτρας πη-" '1017. δήσασα πυρὸς ἔσω,' "1018. σῶμά τ' αἴθοπι φλογμῷ" '1020. πόσει συμμείξασα, φίλον 1021. χρῶτα χρωτὶ πέλας θεμένα, 1022. Φερσεφονείας ἥξω θαλάμους,' "1023. σὲ τὸν θανόντ' οὔποτ' ἐμᾷ" '1024. προδοῦσα ψυχᾷ κατὰ γᾶς. 1025. ἴτω φῶς γάμοι τε:' "1026. ἴθ' αἵτινες εὐναὶ" '1027. δικαίων ὑμεναίων ἐν ̓́Αργει' "1028. φανῶσιν τέκνοις: ὅσιος δ'" '1029. ὅσιος εὐναῖος γαμέτας 1030. συντηχθεὶς αὔραις ἀδόλοις' "1031. καὶ μὴν ὅδ' αὐτὸς σὸς πατὴρ βαίνει πέλας" '1032. γεραιὸς ̓͂Ιφις ἐς νεωτέρους λόγους, 1033. οὓς οὐ κατειδὼς πρόσθεν ἀλγήσει κλύων.' "1034. ὦ δυστάλαιναι, δυστάλας δ' ἐγὼ γέρων," "1035. ἥκω διπλοῦν πένθημ' ὁμαιμόνων ἔχων," '1036. τὸν μὲν θανόντα παῖδα Καδμείων δορὶ 1037. ̓Ετέοκλον ἐς γῆν πατρίδα ναυσθλώσων νεκρόν,' "1038. ζητῶν τ' ἐμὴν παῖδ', ἣ δόμων ἐξώπιος" '1039. βέβηκε πηδήσασα Καπανέως δάμαρ, 1040. θανεῖν ἐρῶσα σὺν πόσει. χρόνον μὲν οὖν' "1041. τὸν πρόσθ' ἐφρουρεῖτ' ἐν δόμοις: ἐπεὶ δ' ἐγὼ" '1042. φυλακὰς ἀνῆκα τοῖς παρεστῶσιν κακοῖς, 1043. βέβηκεν. ἀλλὰ τῇδέ νιν δοξάζομεν' "1044. μάλιστ' ἂν εἶναι: φράζετ' εἰ κατείδετε." "1045. τί τάσδ' ἐρωτᾷς; ἥδ' ἐγὼ πέτρας ἔπι" '1046. ὄρνις τις ὡσεὶ Καπανέως ὑπὲρ πυρᾶς 1047. δύστηνον αἰώρημα κουφίζω, πάτερ. 1048. τέκνον, τίς αὔρα; τίς στόλος; τίνος χάριν' "1049. δόμων ὑπεκβᾶς' ἦλθες ἐς τήνδε χθόνα;" '1050. ὀργὴν λάβοις ἂν τῶν ἐμῶν βουλευμάτων' "1051. κλύων: ἀκοῦσαι δ' οὔ σε βούλομαι, πάτερ." "1052. τί δ'; οὐ δίκαιον πατέρα τὸν σὸν εἰδέναι;" '1053. κριτὴς ἂν εἴης οὐ σοφὸς γνώμης ἐμῆς. 1054. σκευῇ δὲ τῇδε τοῦ χάριν κοσμεῖς δέμας; 1055. θέλει τι κλεινὸν οὗτος ὁ στολμός, πάτερ.' "1056. ὡς οὐκ ἐπ' ἀνδρὶ πένθιμος πρέπεις ὁρᾶν." '1057. ἐς γάρ τι πρᾶγμα νεοχμὸν ἐσκευάσμεθα. 1058. κἄπειτα τύμβῳ καὶ πυρᾷ φαίνῃ πέλας; 1059. ἐνταῦθα γὰρ δὴ καλλίνικος ἔρχομαι. 1060. νικῶσα νίκην τίνα; μαθεῖν χρῄζω σέθεν. 1061. πάσας γυναῖκας ἃς δέδορκεν ἥλιος. 1062. ἔργοις ̓Αθάνας ἢ φρενῶν εὐβουλίᾳ; 1063. ἀρετῇ: πόσει γὰρ συνθανοῦσα κείσομαι.' "1064. τί φῄς; τί τοῦτ' αἴνιγμα σημαίνεις σαθρόν;" "1065. ᾄσσω θανόντος Καπανέως τήνδ' ἐς πυράν." '1066. ὦ θύγατερ, οὐ μὴ μῦθον ἐς πολλοὺς ἐρεῖς.' "1067. τοῦτ' αὐτὸ χρῄζω, πάντας ̓Αργείους μαθεῖν." "1068. ἀλλ' οὐδέ τοί σοι πείσομαι δρώσῃ τάδε." "1069. ὅμοιον: οὐ γὰρ μὴ κίχῃς μ' ἑλὼν χερί." '1070. καὶ δὴ παρεῖται σῶμα — σοὶ μὲν οὐ φίλον, 1071. ἡμῖν δὲ καὶ τῷ συμπυρουμένῳ πόσει. 1072. ἰώ, γύναι, δεινὸν ἔργον ἐξειργάσω. 1073. ἀπωλόμην δύστηνος, ̓Αργείων κόραι. 1074. ἒ ἔ, σχέτλια τάδε παθών, 1075. τὸ πάντολμον ἔργον ὄψῃ τάλας.' "1076. οὐκ ἄν τιν' εὕροιτ' ἄλλον ἀθλιώτερον." '1077. ἰὼ τάλας: 1078. μετέλαχες τύχας Οἰδιπόδα, γέρον, 1079. μέρος καὶ σὺ καὶ πόλις ἐμὰ τλάμων. 1080. οἴμοι: τί δὴ βροτοῖσιν οὐκ ἔστιν τόδε, 1081. νέους δὶς εἶναι καὶ γέροντας αὖ πάλιν;' "1082. ἀλλ' ἐν δόμοις μὲν ἤν τι μὴ καλῶς ἔχῃ," '1083. γνώμαισιν ὑστέραισιν ἐξορθούμεθα,' "1084. αἰῶνα δ' οὐκ ἔξεστιν. εἰ δ' ἦμεν νέοι" '1085. δὶς καὶ γέροντες, εἴ τις ἐξημάρτανε,' "1086. διπλοῦ βίου λαχόντες ἐξωρθούμεθ' ἄν." '1087. ἐγὼ γὰρ ἄλλους εἰσορῶν τεκνουμένους' "1088. παίδων ἐραστὴς ἦ πόθῳ τ' ἀπωλλύμην." "1089. †εἰ δ' ἐς τόδ' ἦλθον κἀξεπειράθην τέκνων" '1090. οἷον στέρεσθαι πατέρα γίγνεται τέκνων,' "1091. οὐκ ἄν ποτ' ἐς τόδ' ἦλθον εἰς ὃ νῦν κακόν:†" '1092. ὅστις φυτεύσας καὶ νεανίαν τεκὼν 1093. ἄριστον, εἶτα τοῦδε νῦν στερίσκομαι. 1094. εἶἑν: τί δὴ χρὴ τὸν ταλαίπωρόν με δρᾶν;' "1095. στείχειν πρὸς οἴκους; κᾆτ' ἐρημίαν ἴδω" "1096. πολλῶν μελάθρων, ἀπορίαν τ' ἐμῷ βίῳ;" '1097. ἢ πρὸς μέλαθρα τοῦδε Καπανέως μόλω;' "1098. ἥδιστα πρίν γε δῆθ', ὅτ' ἦν παῖς ἥδε μοι." "1099. ἀλλ' οὐκέτ' ἔστιν, ἥ γ' ἐμὴν γενειάδα" "1100. προσήγετ' αἰεὶ στόματι καὶ κάρα τόδε" "1101. κατεῖχε χειρί: πατρὶ δ' οὐδὲν †ἥδιον†" '1102. γέροντι θυγατρός: ἀρσένων δὲ μείζονες' "1103. ψυχαί, γλυκεῖαι δ' ἧσσον ἐς θωπεύματα." "1104. οὐχ ὡς τάχιστα δῆτά μ' ἄξετ' ἐς δόμους;" "1105. σκότῳ δὲ δώσετ': ἔνθ' ἀσιτίαις ἐμὸν" '1106. δέμας γεραιὸν συντακεὶς ἀποφθερῶ.' "1107. τί μ' ὠφελήσει παιδὸς ὀστέων θιγεῖν;" "1108. ὦ δυσπάλαιστον γῆρας, ὡς μισῶ ς' ἔχων," "1109. μισῶ δ' ὅσοι χρῄζουσιν ἐκτείνειν βίον," '1110. βρωτοῖσι καὶ ποτοῖσι καὶ μαγεύμασι 1111. παρεκτρέποντες ὀχετὸν ὥστε μὴ θανεῖν: 1112. οὓς χρῆν, ἐπειδὰν μηδὲν ὠφελῶσι γῆν, 1113. θανόντας ἔρρειν κἀκποδὼν εἶναι νέοις.' "'. None | 399. Who is the despot of this land? To whom must I announce 400. the message of Creon, who rules o’er the land of Cadmus, since Eteocles was slain by the hand of his brother Polynices, at the sevenfold gates of Thebes? Theseu 403. Sir stranger, thou hast made a false beginning to thy speech, in seeking here a despot. For this city is not ruled 405. by one man, but is free. The people rule in succession year by year, allowing no preference to wealth, but the poor man shares equally with the rich. Herald 409. Thou givest me here an advantage, as it might be in a game of draughts Possibly referring to a habit of allowing the weaker player so many moves or points. ; 410. for the city, whence I come, is ruled by one man only, not by the mob; none there puffs up the citizens with specious words, and for his own advantage twists them this way or that,—one moment dear to them and lavish of his favours, 415. the next a bane to all; and yet by fresh calumnies of others he hides his former failures and escapes punishment. Besides, how shall the people, if it cannot form true judgments, be able rightly to direct the state? Nay, ’tis time, not haste, that affords a better 420. understanding. A poor hind, granted he be not all unschooled, would still be unable from his toil to give his mind to politics. Verily Kirchhoff considers lines 423 to 425 spurious. the better sort count it no healthy sign when the worthless man obtains a reputation 425. by beguiling with words the populace, though aforetime he was naught. Theseu 426. This herald is a clever fellow, a dabbler in the art of talk. But since thou hast thus entered the lists with me, listen awhile, for ’twas thou didst challenge a discussion. Naught is more hostile to a city than a despot; 430. where he is, there are in the first place no laws common to all, but one man is tyrant, in whose keeping and in his alone the law resides, and in that case equality is at an end. But when the laws are written down, rich and poor alike have equal justice, 435. and Nauck omits lines 435, 436, as they are not given by Stobaeus in quoting the passage. it is open to the weaker to use the same language to the prosperous when he is reviled by him, and the weaker prevails over the stronger if he have justice on his side. Freedom’s mark is also seen in this: Who A reference to the question put by the herald in the Athenian ἐκκλησία, Τίς ἀγορεύειν βούλεται ; It here serves as a marked characteristic of democracy. hath wholesome counsel to declare unto the state? 440. And he who chooses to do so gains renown, while he, who hath no wish, remains silent. What greater equality can there be in a city? 442. Again, where the people are absolute rulers of the land, they rejoice in having a reserve of youthful citizens, while a king counts The words ἐχθρὸν . . . ἀρίστους are regarded by Nauck as spurious. this a hostile element, 445. and strives to slay the leading men, all such as he deems discreet, for he feareth for his power. How then can a city remain stable, where one cuts short all i.e. τόλμας for which Prinz suggests κλῶνας . enterprise and mows down the young like meadow-flowers in spring-time? 450. What boots it to acquire wealth and livelihood for children, merely Kirchhoff rejects this line. to add to the tyrant’s substance by one’s toil? Why train up virgin daughters virtuously in our homes to gratify a tyrant’s whim, whenso he will, and cause tears to those who rear them? May my life end 455. if ever my children are to be wedded by violence! This bolt I launch in answer to thy words. Now say, why art thou come? what needest thou of this land? Had not thy city sent thee, to thy cost hadst thou come with thy outrageous utterances; for it is the herald’s duty 460. to tell the message he is bidden and hie him back in haste. Henceforth forth let Creon send to my city some other messenger less talkative than thee. Choru 463. Look you! how insolent the villains are, when Fortune is kind to them, just as if it would be well with them for ever. Herald 465. Now will I speak. On these disputed points hold thou this view, but I the contrary. 467. So I and all the people of Cadmus forbid thee to admit Adrastus to this land, but if he is here, 470. drive him forth in disregard of the holy suppliant Reading ἰκτήρια with Nauck. bough he bears, ere sinks yon blazing sun, and attempt not violently to take up the dead, seeing thou hast naught to do with the city of Argos. And if thou wilt hearken to me, thou shalt bring thy barque of state into port unharmed by the billows; but if not, fierce shall the surge of battle be, 475. that we and our allies shall raise. Take good thought, nor, angered at my words, because forsooth thou rulest thy city with freedom, return a vaunting answer from Hartung’s emendation of this doubtful expression is ’εν βραχεῖ λόγῳ . thy feebler means. Hope is man’s curse; many a state hath it involved 480. in strife, by leading them into excessive rage. For whenso the city has to vote on the question of war, no man ever takes his own death into account, but shifts this misfortune on to his neighbour; but if death had been before their eyes when they were giving their votes, 485. Hellas would ne’er have rushed to her doom in mad desire for battle. And yet each man amongst us knows which of the two to prefer, the good or ill, and how much better peace is for mankind than war,—peace, the Muses’ chiefest friend, 490. the foe of sorrow, whose joy is in glad throngs of children, and its delight in prosperity. These are the blessings we cast away and wickedly embark on war, man enslaving his weaker brother, and cities following suit. 494. Now thou art helping our foes even after death, 495. trying to rescue and bury those whom their own acts of insolence haye ruined. Verily then it would seem Capaneus was unjustly blasted by the thunderbolt and charred upon the ladder he had raised against our gates, swearing he would sack our town, whether the god would or no; 500. nor should the yawning earth have snatched away the seer, i.e. Amphiaraus, who disappeared in a chasm of the earth. opening wide her mouth to take his chariot and its horses in, nor should the other chieftains be stretched at our gates, their skeletons to atoms crushed ’neath boulders. Either boast thy wit transcendeth that of Zeus, 505. or else allow that gods are right to slay the ungodly. The wise should love their children first, next their parents and country, whose fortunes it behoves them to increase rather than break down. Rashness in a leader, as in a pilot, causeth shipwreck; who knoweth when to be quiet is a wise man. 510. Yea and this too is bravery, even forethought. Choru 513. The punishment Zeus hath inflicted was surely enough; there was no need to heap this wanton insult on us. Adrastu 514. Peace, Adrastus! say no more; set not thy words before mine, 515. for ’tis not to thee this fellow is come with his message, but to me, and I must answer him. Thy first assertion will I answer first: I am not aware that Creon is my lord and master, or that his power outweigheth mine, that so he should compel 520. Athens to act on this wise; nay! for then would the tide of time have to flow backward, if we are to be ordered about, as he thinks. ’Tis not I who choose this war, seeing that I did not even join these warriors to go unto the land of Cadmus; but still I claim to bury the fallen dead, not injuring any state 525. nor yet introducing murderous strife, but preserving the law of all Hellas. What is not well in this? If ye suffered aught from the Argives—lo! they are dead; ye took a splendid vengeance on your foe 530. and covered them with shame, and now your right is at an end. Let Nauck regards these lines 531 to 536 as an interpolation. the dead now be buried in the earth, and each element return Restoring ἀπελθεῖν from Stobseus (Hartung). to the place from whence it came to the body, the breath to the air, the body to the ground; for in no wise did we get it 535. for our own, but to live our life in, and after that its mother earth must take it back again. Dost think ’tis Argos thou art injuring in refusing burial to the dead? Nay! all Hellas shares herein, if a man rob the dead of their due 540. and keep them from the tomb; for, if this law be enacted, it will strike dismay into the stoutest hearts. And art thou come to cast dire threats at me, while thy own folk are afraid of giving burial to the dead? What is your fear? Think you they will undermine your land 545. in their graves, or that they will beget children in the womb of earth, from whom shall rise an avenger? A silly waste of words, in truth it was, to show your fear of paltry groundless terrors. 549. Go, triflers, learn the lesson of human misery; 550. our life is made up of struggles; some men there be that find their fortune soon, others have to wait, while some at once are blest. Fortune lives a dainty life; to her the wretched pays his court and homage to win her smile; her likewise doth the prosperous man extol, for fear the favouring gale 555. may leave him. These lessons should we take to heart, to bear with moderation, free from wrath, our wrongs, and do naught to hurt a whole city. What then? Let us, who will the pious deed perform, bury the corpses of the slain. 560. Else is the issue clear; I will go and bury them by force. For never shall it be proclaimed through Hellas that heaven’s ancient law was set at naught, when it devolved on me and the city of Pandion. Choru
980. Ah! there I see the sepulchre ready e’en now for Capaneus, his consecrated tomb, and the votive offerings Theseus gives unto the dead outside the shrine, and nigh yon lightning-smitten chief 985. I see his noble bride, Evadne, daughter of King Iphis. Wherefore stands she on the towering rock, which o’ertops this temple, advancing along yon path? Evadne 990. What light, what radiancy did the sun-god’s car dart forth, and the moon athwart the firmament, while round her in the gloom swift stars None of the proposed emendations of this corrupt passage are convincing. Hermann’s λάμπαι δ’ ὠκύθοοί νιν ἀμφιππεύουσι is here followed. Nauck has λαμπαδ’ ἱν’ ὠκυθόαι νύμφαι ἱππεύουσι . careered, 995. in the day that the city of Argos raised the stately chant of joy at my wedding, in honour of my marriage with mail-clad Capaneus? 1000. Now from my home in frantic haste with frenzied mind I rush to join thee, seeking to share with thee the fire’s bright flame and the self-same tomb, to rid me of my weary'1001. Now from my home in frantic haste with frenzied mind I rush to join thee, seeking to share with thee the fire’s bright flame and the self-same tomb, to rid me of my weary 1005. life in Hades’ halls, and of the pains of existence; yea, for ’tis the sweetest end to share the death of those we love, if only fate will sanction it. Choru 1009. Behold yon pyre, which thou art overlooking, nigh thereto, 1010. et apart for Zeus! There is thy husband’s body, vanquished by the blazing bolt. Evadne 1012. Life’s goal I now behold from my station here; may fortune aid me in my headlong leap from this rock 1015. in honour’s cause, down into the fire below, to mix my ashes in the ruddy blaze 1020. with my husband’s, to lay me side by side with him, there in the couch of Persephone; for ne’er will I, to save my life, prove untrue to thee where thou liest in thy grave. 1025. Away with life and marriage too! Oh! The following verses are corrupt almost beyond hope of emendation, nor is it quite clear what the poet intended. By reading φανεῖεν , as Paley suggests, with τέκνοισιν ἐμοῖς and supplying the hiatus by εἴη δ’ , it is possible to extract an intelligible sense, somewhat different, however, from that proposed by Hermann or Hartung, and only offered here for want of a better. may my children live to see the dawn of a fairer, happier wedding-day in Argos! May loyalty inspire the husband’s heart, 1030. his nature fusing with his wife’s! Choru 1031. Lo! the aged Iphis, thy father, draweth nigh to hear thy startling scheme, which yet he knows not and will grieve to learn. Iphi 1034. Unhappy child! lo! I am come, a poor old man, 1035. with twofold sorrow in my house to mourn, that I may carry to his native land the corpse of my son Eteocles, slain by the Theban spear, and further in quest of my daughter who rushed headlong from the house, for she was the wife of Capaneu 1040. and longed with him to die. Ere this she was well guarded in my house, but, when I took the watch away in the present troubles, she escaped. But I feel sure that she is here; tell me if ye have seen her. Evadne 1045. Why question them? Lo, here upon the rock, father, o’er the pyre of Capaneus, like some bird I hover lightly, in my wretchedness. Iphi 1048. What wind hath blown thee hither, child? Whither away? Why didst thou pass the threshold of my house and seek this land? Evadne 1050. It would but anger thee to hear what I intend, and so I fain would keep thee ignorant, my father. Iphi 1052. What! hath not thy own father a right to know? Evadne 1053. Thou wouldst not wisely judge my intention. Iphi 1054. Why dost thou deck thyself in that apparel? Evadne 1055. A purport strange this robe conveys, father. Iphi 1056. Thou hast no look of mourning for thy lord. Evadne 1057. No, the reason why I thus am decked is strange, maybe. Iphi 1058. Dost thou in such garb appear before a funeral-pyre? Evadne 1059. Yea, for hither it is I come to take the meed of victory. Iphi 1060. Victory! what victory? This would I learn of thee. Evadne 1061. A victory o’er all women on whom the sun looks down. Iphi 1062. In Athena’s handiwork or in prudent counsel? Evadne 1063. In bravery; for I will lay me down and die with my lord. Iphi 1064. What dost thou say? What is this silly riddle thou propoundest? Evadne 1065. To yonder pyre where lies dead Capaneus, I will leap down. Iphi 1066. My daughter, speak not thus before the multitude! Evadne 1067. The very thing I wish, that every Argive should learn it. Iphi 1068. Nay, I will ne’er consent to let thee do this deed. Evadne 1069. (as she is throwing herself). ’Tis all one; thou shalt never catch me in thy grasp. 1070. Lo! I cast me down, no joy to thee, but to myself and to my husband blazing on the pyre with me. Choru 1072. O lady, what a fearful deed! Iphi 1073. Ah me! I am undone, ye dames of Argos! Chorus chanting 1074. Alack, alack! a cruel blow is this to thee, 1075. but thou must yet witness, poor wretch, the full horror of this deed. Iphi 1076. A more unhappy wretch than me ye could not find. Choru 1077. Woe for thee, unhappy man! Thou, old sir, hast been made partaker in the fortune of Oedipus, thou and my poor city too. Iphi 1080. Ah, why are mortal men denied this boon, to live their youth twice o’er, and twice in turn to reach old age? If aught goes wrong within our homes, we set it right by judgment more maturely formed, but our life we may not so correct. Now if we had a second spell of youth 1085. and age, this double term of life would let us then correct each previous slip. I, for instance, seeing others blest with children, longed to have them too, and found my ruin in that wish. Whereas if I had had my present experience, 1090. and by a father’s light Following Paley’s τεκών for the MSS. τέκνων . had learnt how cruel a thing it is to be bereft of children, never should I have fallen on such evil days as these,—I who did beget a brave young son, proud parent that I was, and after all am now bereft of him. Enough of this. What remains for such a hapless wretch as me? 1095. Shall I to my home, there to see its utter desolation and the blank within my life? or shall I to the halls of that dead Capaneus?—halls I smiled to see in days gone by, when yet my daughter was alive. But she is lost and gone, she that would ever draw down my cheek 1100. to her lips, and take my head between her hands; for naught is there more sweet unto an aged sire than a daughter’s love; our sons are made of sterner stuff, but less winning are their caresses. Oh! take me to my house at once, 1105. in darkness hide me there, to waste and fret this aged frame with fasting! What shall it avail me to touch my daughter’s bones? Old age, resistless foe, how do I loathe thy presence! Them too I hate, whoso desire to lengthen out the span of life, 1110. eeking to turn the tide of death aside by philtres, Reading βρωτοῖσι καὶ βοτοῖσι καῖ μαγεύμασι , as restored from Plutarch’s quotation of the passage. drugs, and magic spells,—folk that death should take away to leave the young their place, when they no more can benefit the world. Choru '. None |
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32. Hebrew Bible, 1 Chronicles, 17.4-17.14 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • God, as father • Mary, mother of Jesus
Found in books: Jonquière (2007) 144; Zawanowska and Wilk (2022) 525, 528
17.4. לֵךְ וְאָמַרְתָּ אֶל־דָּוִיד עַבְדִּי כֹּה אָמַר יְהוָה לֹא אַתָּה תִּבְנֶה־לִּי הַבַּיִת לָשָׁבֶת׃ 17.5. כִּי לֹא יָשַׁבְתִּי בְּבַיִת מִן־הַיּוֹם אֲשֶׁר הֶעֱלֵיתִי אֶת־יִשְׂרָאֵל עַד הַיּוֹם הַזֶּה וָאֶהְיֶה מֵאֹהֶל אֶל־אֹהֶל וּמִמִּשְׁכָּן׃ 17.6. בְּכֹל אֲשֶׁר־הִתְהַלַּכְתִּי בְּכָל־יִשְׂרָאֵל הֲדָבָר דִּבַּרְתִּי אֶת־אַחַד שֹׁפְטֵי יִשְׂרָאֵל אֲשֶׁר צִוִּיתִי לִרְעוֹת אֶת־עַמִּי לֵאמֹר לָמָּה לֹא־בְנִיתֶם לִי בֵּית אֲרָזִים׃ 17.7. וְעַתָּה כֹּה־תֹאמַר לְעַבְדִּי לְדָוִיד כֹּה אָמַר יְהוָה צְבָאוֹת אֲנִי לְקַחְתִּיךָ מִן־הַנָּוֶה מִן־אַחֲרֵי הַצֹּאן לִהְיוֹת נָגִיד עַל עַמִּי יִשְׂרָאֵל׃ 17.8. וָאֶהְיֶה עִמְּךָ בְּכֹל אֲשֶׁר הָלַכְתָּ וָאַכְרִית אֶת־כָּל־אוֹיְבֶיךָ מִפָּנֶיךָ וְעָשִׂיתִי לְךָ שֵׁם כְּשֵׁם הַגְּדוֹלִים אֲשֶׁר בָּאָרֶץ׃ 17.9. וְשַׂמְתִּי מָקוֹם לְעַמִּי יִשְׂרָאֵל וּנְטַעְתִּיהוּ וְשָׁכַן תַּחְתָּיו וְלֹא יִרְגַּז עוֹד וְלֹא־יוֹסִיפוּ בְנֵי־עַוְלָה לְבַלֹּתוֹ כַּאֲשֶׁר בָּרִאשׁוֹנָה׃' '17.11. וְהָיָה כִּי־מָלְאוּ יָמֶיךָ לָלֶכֶת עִם־אֲבֹתֶיךָ וַהֲקִימוֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יִהְיֶה מִבָּנֶיךָ וַהֲכִינוֹתִי אֶת־מַלְכוּתוֹ׃ 17.12. הוּא יִבְנֶה־לִּי בָּיִת וְכֹנַנְתִּי אֶת־כִּסְאוֹ עַד־עוֹלָם׃ 17.13. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן וְחַסְדִּי לֹא־אָסִיר מֵעִמּוֹ כַּאֲשֶׁר הֲסִירוֹתִי מֵאֲשֶׁר הָיָה לְפָנֶיךָ׃ 17.14. וְהַעֲמַדְתִּיהוּ בְּבֵיתִי וּבְמַלְכוּתִי עַד־הָעוֹלָם וְכִסְאוֹ יִהְיֶה נָכוֹן עַד־עוֹלָם׃''. None | 17.4. ’Go and tell David My servant: Thus saith the LORD: Thou shalt not build Me a house to dwell in; 17.5. for I have not dwelt in a house since the day that I brought up Israel, unto this day; but have gone from tent to tent, and from one tabernacle to another. 17.6. In all places wherein I have walked among all Israel, spoke I a word with any of the judges of Israel, whom I commanded to feed My people, saying: Why have ye not built Me a house of cedar? 17.7. Now therefore thus shalt thou say unto My servant David: Thus saith the LORD of hosts: I took thee from the sheepcote, from following the sheep, that thou shouldest be prince over My people Israel; 17.8. and I have been with thee whithersoever thou wentest, and have cut off all thine enemies from before thee; and I will make thee a name, like unto the name of the great ones that are in the earth. 17.9. And I will appoint a place for My people Israel, and will plant them, that they may dwell in their own place, and be disquieted no more; neither shall the children of wickedness waste them any more, as at the first, 17.10. even from the day that I commanded judges to be over My people Israel; and I will subdue all thine enemies. Moreover I tell thee that the LORD will build thee a house. 17.11. And it shall come to pass, when thy days are fulfilled that thou must go to be with thy fathers, that I will set up thy seed after thee, who shall be of thy sons; and I will establish his kingdom. 17.12. He shall build Me a house, and I will establish his throne for ever. 17.13. I will be to him for a father, and he shall be to Me for a son; and I will not take My mercy away from him, as I took it from him that was before thee; 17.14. but I will settle him in My house and in My kingdom for ever; and his throne shall be established for ever.’''. None |
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33. Herodotus, Histories, 2.81, 4.76, 5.92 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agrippina (mother of Nero) • Apollo, as Orpheus’ father • Mother (Cybele) • Mother (of the Gods) • Mother of the Gods • cults, of the Mother of the Gods • mothers
Found in books: Bremmer (2008) 274; Graf and Johnston (2007) 50; Martin (2009) 110; Papadodima (2022) 22; Pinheiro et al (2018) 85; Thonemann (2020) 75
2.81. ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος.
4.76. ξεινικοῖσι δὲ νομαίοισι καὶ οὗτοι φεύγουσι αἰνῶς χρᾶσθαι, μήτε τεῶν ἄλλων, Ἑλληνικοῖσι δὲ καὶ ἥκιστα, ὡς διέδεξαν Ἀνάχαρσις τε καὶ δεύτερα αὖτις Σκύλης. τοῦτο μὲν γὰρ Ἀνάχαρσις ἐπείτε γῆν πολλὴν θεωρήσας καὶ ἀποδεξάμενος κατʼ αὐτὴν σοφίην πολλὴν ἐκομίζετο ἐς ἤθεα τὰ Σκυθέων, πλέων διʼ Ἑλλησπόντου προσίσχει ἐς Κύζικον. καὶ εὗρε γὰρ τῇ μητρὶ τῶν θεῶν ἀνάγοντας τοὺς Κυζικηνοὺς ὁρτὴν μεγαλοπρεπέως κάρτα, εὔξατο τῇ μητρὶ ὁ Ἀνάχαρσις, ἢν σῶς καὶ ὑγιὴς ἀπονοστήσῃ ἐς ἑωυτοῦ, θύσειν τε κατὰ ταὐτὰ κατὰ ὥρα τοὺς Κυζικηνοὺς ποιεῦντας καὶ παννυχίδα στήσειν. ὡς δὲ ἀπίκετο ἐς τὴν Σκυθικήν καταδὺς ἐς τὴν καλεομένην Ὑλαίην ʽἡ δʼ ἔστι μὲν παρὰ τὸν Ἀχιλλήιον δρόμον, τυγχάνει δὲ πᾶσα ἐοῦσα δενδρέων παντοίων πλέἠ, ἐς ταύτην δὴ καταδὺς ὁ Ἀνάχαρσις τὴν ὁρτὴν ἐπετέλεε πᾶσαν τῇ θεῷ, τύμπανον τε ἔχων καὶ ἐκδησάμενος ἀγάλματα. καὶ τῶν τις Σκυθέων καταφρασθεὶς αὐτὸν ταῦτα ποιεῦντα ἐσήμηνε τῷ βασιλέι Σαυλίω· ὁ δὲ καὶ αὐτὸς ἀπικόμενος ὡς εἶδε τὸν Ἀνάχαρσιν ποιεῦντα ταῦτα, τοξεύσας αὐτὸν ἀπέκτεινε. καὶ νῦν ἤν τις εἴρηται περὶ Ἀναχάρσιος, οὐ φασί μιν Σκύθαι γινώσκειν, διὰ τοῦτο ὅτι ἐξεδήμησέ τε ἐς τὴν Ἑλλάδα καὶ ξεινικοῖσι ἔθεσι διεχρήσατο. ὡς δʼ ἐγὼ ἤκουσα Τύμνεω τοῦ Ἀριαπείθεος ἐπιτρόπου, εἶναι αὐτὸν Ἰδανθύρσου τοῦ Σκυθέων βασιλέος πάτρων, παῖδα δὲ εἶναι Γνούρου τοῦ Λύκου τοῦ Σπαργαπείθεος. εἰ ὦν ταύτης ἦν τῆς οἰκίης ὁ Ἀνάχαρσις, ἴστω ὑπὸ τοῦ ἀδελφεοῦ ἀποθανών· Ἰδάνθυρσος γὰρ ἦν παῖς Σαυλίου, Σαύλιος δὲ ἦν ὁ ἀποκτείνας Ἀνάχαρσιν.
5.92. Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς.
5.92. Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον.
5.92. Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.”'
5.92. ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε.
5.92. ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα.
5.92. οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε.
5.92. τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν.
5.92. ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν. '. None | 2.81. They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. ' "
4.76. But as regards foreign customs, the Scythians (like others) very much shun practising those of any other country, and particularly of Hellas, as was proved in the case of Anacharsis and also of Scyles. ,For when Anacharsis was coming back to the Scythian country after having seen much of the world in his travels and given many examples of his wisdom, he sailed through the Hellespont and put in at Cyzicus; ,where, finding the Cyzicenes celebrating the feast of the Mother of the Gods with great ceremony, he vowed to this same Mother that if he returned to his own country safe and sound he would sacrifice to her as he saw the Cyzicenes doing, and establish a nightly rite of worship. ,So when he came to Scythia, he hid himself in the country called Woodland (which is beside the Race of Achilles, and is all overgrown with every kind of timber); hidden there, Anacharsis celebrated the goddess' ritual with exactness, carrying a small drum and hanging images about himself. ,Then some Scythian saw him doing this and told the king, Saulius; who, coming to the place himself and seeing Anacharsis performing these rites, shot an arrow at him and killed him. And now the Scythians, if they are asked about Anacharsis, say they have no knowledge of him; this is because he left his country for Hellas and followed the customs of strangers. ,But according to what I heard from Tymnes, the deputy for Ariapithes, Anacharsis was an uncle of Idanthyrsus king of Scythia, and he was the son of Gnurus, son of Lycus, son of Spargapithes. Now if Anacharsis was truly of this family, then let him know he was slain by his own brother; for Idanthyrsus was the son of Saulius, and it was Saulius who killed Anacharsis. " '
5.92. These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him:
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34. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Demiurge as Father • Fatherhood of God, knowledge of • Son, the, knowledge of Father • father
Found in books: Novenson (2020) 272; Widdicombe (2000) 43, 81; d, Hoine and Martijn (2017) 144
| 509b. the similitude of it still further in this way. How? The sun, I presume you will say, not only furnishes to visibles the power of visibility but it also provides for their generation and growth and nurture though it is not itself generation. of course not. In like manner, then, you are to say that the objects of knowledge not only receive from the presence of the good their being known, but their very existence and essence is derived to them from it, though the good itself is not essence but still transcends essence in dignity and surpassing power.''. None |
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35. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Church Father(s), • Demiurge as Father • Father • Father of all • Father, Fatherhood • Father, Greek literature • Father, Scripture • Father, addressing God as • Father-Son relation, primacy • Fatherhood of God, divine attributes • Fatherhood of God, divine being • Fatherhood of God, eternal • Fatherhood of God, knowledge of • God, Father • God, as father • Mother, of Becoming • Mother, of the Gods • Triad, Father-Mother-Son • bosom of the Father • earth, as mother/nurse • father • god, father • god, father and creator • life, mother of the • mother
Found in books: Albrecht (2014) 57, 61, 65, 308, 354, 355, 356, 357, 391; Corrigan and Rasimus (2013) 379, 395, 398, 403; Fowler (2014) 196, 197; Geljon and Runia (2019) 104, 117; Hirsch-Luipold (2022) 239, 242, 246, 247, 248, 249, 250; Jonquière (2007) 68, 255; Novenson (2020) 262, 272, 287; Schibli (2002) 306, 332; Schultz and Wilberding (2022) 46, 106; Widdicombe (2000) 1, 78, 79, 111, 145; Xenophontos and Marmodoro (2021) 99; d, Hoine and Martijn (2017) 144, 163; Černušková (2016) 289
28c. δʼ αἰσθητά, δόξῃ περιληπτὰ μετʼ αἰσθήσεως, γιγνόμενα καὶ γεννητὰ ἐφάνη. τῷ δʼ αὖ γενομένῳ φαμὲν ὑπʼ αἰτίου τινὸς ἀνάγκην εἶναι γενέσθαι. ΤΙ. τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν· τόδε δʼ οὖν πάλιν ἐπισκεπτέον περὶ αὐτοῦ, πρὸς πότερον τῶν παραδειγμάτων ὁ τεκταινόμενος αὐτὸν' 29a. ἀπηργάζετο, πότερον πρὸς τὸ κατὰ ταὐτὰ καὶ ὡσαύτως ἔχον ἢ πρὸς τὸ γεγονός. εἰ μὲν δὴ καλός ἐστιν ὅδε ὁ κόσμος ὅ τε δημιουργὸς ἀγαθός, δῆλον ὡς πρὸς τὸ ἀίδιον ἔβλεπεν· εἰ δὲ ὃ μηδʼ εἰπεῖν τινι θέμις, πρὸς γεγονός. παντὶ δὴ σαφὲς ὅτι πρὸς τὸ ἀίδιον· ὁ μὲν γὰρ κάλλιστος τῶν γεγονότων, ὁ δʼ ἄριστος τῶν αἰτίων. οὕτω δὴ γεγενημένος πρὸς τὸ λόγῳ καὶ φρονήσει περιληπτὸν καὶ κατὰ ταὐτὰ ἔχον δεδημιούργηται· 29e. τόδε ὁ συνιστὰς συνέστησεν. ἀγαθὸς ἦν, ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται φθόνος· τούτου δʼ ἐκτὸς ὢν πάντα ὅτι μάλιστα ἐβουλήθη γενέσθαι παραπλήσια ἑαυτῷ. ΤΙ. ταύτην δὴ γενέσεως καὶ κόσμου μάλιστʼ ἄν τις ἀρχὴν κυριωτάτην 30b. λογισάμενος οὖν ηὕρισκεν ἐκ τῶν κατὰ φύσιν ὁρατῶν οὐδὲν ἀνόητον τοῦ νοῦν ἔχοντος ὅλον ὅλου κάλλιον ἔσεσθαί ποτε ἔργον, νοῦν δʼ αὖ χωρὶς ψυχῆς ἀδύνατον παραγενέσθαι τῳ. διὰ δὴ τὸν λογισμὸν τόνδε νοῦν μὲν ἐν ψυχῇ, ψυχὴν δʼ ἐν σώματι συνιστὰς τὸ πᾶν συνετεκταίνετο, ὅπως ὅτι κάλλιστον εἴη κατὰ φύσιν ἄριστόν τε ἔργον ἀπειργασμένος. οὕτως οὖν δὴ κατὰ λόγον τὸν εἰκότα δεῖ λέγειν τόνδε τὸν κόσμον ζῷον ἔμψυχον ἔννουν τε τῇ ἀληθείᾳ διὰ τὴν τοῦ θεοῦ 39e. ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ 40b. τὰ αὐτὰ ἑαυτῷ διανοουμένῳ, τὴν δὲ εἰς τὸ πρόσθεν, ὑπὸ τῆς ταὐτοῦ καὶ ὁμοίου περιφορᾶς κρατουμένῳ· τὰς δὲ πέντε κινήσεις ἀκίνητον καὶ ἑστός, ἵνα ὅτι μάλιστα αὐτῶν ἕκαστον γένοιτο ὡς ἄριστον. ἐξ ἧς δὴ τῆς αἰτίας γέγονεν ὅσʼ ἀπλανῆ τῶν ἄστρων ζῷα θεῖα ὄντα καὶ ἀίδια καὶ κατὰ ταὐτὰ ἐν ταὐτῷ στρεφόμενα ἀεὶ μένει· τὰ δὲ τρεπόμενα καὶ πλάνην τοιαύτην ἴσχοντα, καθάπερ ἐν τοῖς πρόσθεν ἐρρήθη, κατʼ ἐκεῖνα γέγονεν. γῆν δὲ τροφὸν μὲν ἡμετέραν, ἰλλομένην δὲ 52d. ἓν ἅμα ταὐτὸν καὶ δύο γενήσεσθον. '. None | 28c. and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it?' 29a. Was it after that which is self-identical and uniform, or after that which has come into existence; Now if so be that this Cosmos is beautiful and its Constructor good, it is plain that he fixed his gaze on the Eternal; but if otherwise (which is an impious supposition), his gaze was on that which has come into existence. But it is clear to everyone that his gaze was on the Eternal; for the Cosmos is the fairest of all that has come into existence, and He the best of all the Causes. So having in this wise come into existence, it has been constructed after the pattern of that which is apprehensible by reason and thought and is self-identical. 29e. constructed Becoming and the All. He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. Tim. This principle, then, we shall be wholly right in accepting from men of wisdom as being above all the supreme originating principle of Becoming and the Cosmos. 30b. none that is irrational will be fairer, comparing wholes with wholes, than the rational; and further, that reason cannot possibly belong to any apart from Soul. So because of this reflection He constructed reason within soul and soul within body as He fashioned the All, that so the work He was executing might be of its nature most fair and most good. Thus, then, in accordance with the likely account, we must declare that this Cosmos has verily come into existence as a Living Creature endowed with soul and reason owing to the providence of God. 39e. Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods; 40b. and the other is a forward motion due to its being dominated by the revolution of the Same and Similar; but in respect of the other five motions they are at rest and move not, so that each of them may attain the greatest possible perfection. From this cause, then, came into existence all those unwandering stars which are living creatures divine and eternal and abide for ever revolving uniformly in the same spot; and those which keep swerving and wandering have been generated in the fashion previously described. And Earth, our nurse, which is globed around the pole that stretches through all, 52d. both one and two. '. None |
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36. Sophocles, Oedipus At Colonus, 720-1043 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Statius, father of
Found in books: Augoustakis (2014) 203, 204, 205; Verhagen (2022) 203, 204, 205
| 720. Land that is praised above all lands, now it is your task to make those bright praises seen in deeds! Oedipu 724. Ah, dearest old men, now give me 725. the final proof of my salvation! Choru 726. Courage! It will be yours. For even if I am aged, this country’s strength has not grown old. Enter Creon, with attendants. Creon 728. Gentlemen, noble dwellers in this land, I see from your eyes that a sudden fear has troubled you at my coming; 730. but do not shrink back from me, and let no evil word escape you. I am here with no thought of force; I am old, and I know that the city to which I have come is mighty, if any in Hellas has might. 735. No, I have been sent, aged as I am, to plead with this man to return with me to the land of Cadmus. I am not one man’s envoy, but have a mandate from all our people; since it belonged to me, by family, beyond all other Thebans to mourn his woes. 740. Unhappy Oedipus, hear us, and come home! Justly are you summoned by all the Cadmeans, and most of all by me, since I—unless I am the worst of all men born—feel most sorrow for your woes, old man, 745. when I see you, unhappy as you are, a stranger and a wanderer evermore, roaming in beggary, with one handmaid for your support. Ah, me, I had not thought that she could fall to such a depth of misery as that to which she has fallen— 750. this poor girl!—as she tends forever your dark life amid poverty; in ripe youth, but unwed: a prize for the first passerby to seize. Is it not a cruel reproach—alas!—that I have cast at you, and me, and all our race? 755. But indeed an open shame cannot be hidden. Oedipus, in the name of your ancestral gods, listen to me! Hide it, and consent to return to the city and the house of your ancestors, after bidding a kind farewell to this city. Athens is worthy; yet your own city has the first claim on your reverence, 760. ince it was Thebes that nurtured you long ago. Oedipu 761. You who will dare anything, who from any just plea would derive a crafty trick, why do you make this attempt on me, and seek once more to snare me in your trap where I would feel most grief? 765. Long ago, when I labored under the sickness of my self-made evils, and I yearned to be cast out of the land, you refused to grant the favor. But when my fierce anger had spent its force, and seclusion in the house was sweet to me, 770. it was then that you thrust me from the house and cast me from the land. And this common race that you mention—that was not at all dear to you then. Now, in turn, when you see that I have a kindly welcome from this city and all its race, you try to pluck me away, wrapping your cruel thoughts in soft words. 775. And yet what pleasure do you find in this, in treating me as dear against my will? As if a man should refuse you a gift, bring you no aid, when you continually begged for it; but after your heart was sated with your desires, he should grant it then, when the favor could bring no joy 780. —would you not find your delight in this empty? Yet such is the nature of your own offers to me: noble in appearance, but in substance base. And I will declare it to these men too, to show you up as base. You have come to get me, 785. not to bring me home, but to plant me near your borders, so that your city might escape uninjured by evils from this land. That fate is not for you, but this one: the brooding of my vengeful spirit on your land forever; and for my sons, this heirloom: 790. just so much soil in my realm in which to die. Am I not wiser than you in the fortunes of Thebes ? Yes, far wiser, by as much as the sources of my knowledge are truer: Phoebus I mean, and his father, Zeus himself. But you have come here with fraud on your lips, yes, 795. and with a tongue keener than the edge of a sword; yet by their use you may well reap more sorrow than salvation. Still, since I know that I cannot persuade you of this, go! Allow us to live on here; for even in this plight our life would not be bad, if we should be content with it. Creon 800. Which of us, do you think, suffers more in this exchange—I by your action, or you by your own? Oedipu 802. For me, it is enough if your pleading fails both with me and with these men nearby. Creon 804. Unhappy man, will you let everyone see that even in your years you have gained no sense? 805. Must you live on to disgrace your old age? Oedipu 806. You have a clever tongue, but I know no just man who can produce from every side a pretty speech. Creon 808. Words may be many, and yet not to the point. Oedipu 809. As if yours, indeed, were few, but on the mark. Creon 810. They cannot be, not for one whose mind is such as yours. Oedipu 811. Begone! I will say it for these men too. And do not besiege me with a jealous watch where I am destined to remain. Creon 813. I call these men, and not you, to witness the tenor of your words to your friends. And if I ever catch you— Oedipu 815. And who could catch me against the will of these allies? Creon 816. I promise you, soon you will be pained even without that. Oedipu 817. Where is the deed which backs that threatening word? Creon 818. One of your two daughters I have myself just seized and sent away. The other I will drag off immediately. Oedipu 822. Oh! Strangers, what will you do? Will you betray me? Will you not drive the godless man from this land? Choru 824. Depart, stranger! Quick! 825. Your present deed is not just, nor the deed which you have done. Creon To his attendants. 826. It is time for you to drag this girl off against her will, if she will not go freely. Antigone 828. Wretched that I am! Where can I flee? Where find help from gods or men? Choru 830. I will not touch this man, but her who is mine. Oedipu 833. Oh, city ! Choru 834. What are you doing, stranger? Release her! 835. Your strength and ours will soon come to the test. Creon 837. There will be war with Thebes for you, if you harm me. Oedipu 839. Do not make commands where you are not the master. Choru 841. Help, men of Colonus , bring help! The city, our city, is attacked by force! Come to our aid! Antigone 844. I am being dragged away in misery. Strangers, strangers! Oedipu 848. So those two staffs will never again support your path. 850. But since you wish to overcome your country and your friends, whose will I, though tyrant as well, am here discharging, then I wish you victory. For in time, I am sure, you will come to recognize all this, that now too as in time past, it is you who have done yourself no good, by indulging your anger despite your friends. 855. This has always been your ruin. Choru 857. I will not let go, unless you give back the maidens. Creon 858. Then you will soon give the city a more valuable prize, for I will lay hands on more than those two girls. Choru 862. Indeed, unless the ruler of this realm prevents you. Oedipu 863. Voice of shamelessness! Will you really lay hands on me? Creon 870. grant in time an old age such as mine! Creon 871. Do you see this, people of the land? Oedipu 872. They see both you and me. They know that I have suffered in deeds, and my defense is mere words. Creon 874. I will not check my anger. Though I am alone 875. and slow with age, I will take this man by force. Oedipu 876. Ah, my wretchedness! Choru 877. What arrogance you have come with, stranger, if you think you will achieve this! Creon 878. I will. Choru 879. Then I think this city no longer exists. Creon 880. For men who are just, you see, the weak vanquishes the strong. Oedipu 884. Hear people, hear rulers of the land! Come quickly, come! 885. These men are on their way to cross our borders! Enter Theseus. Theseu 887. What is this shout? What is the trouble? What fear has moved you to stop my sacrifice at the altar to the sea-god, the lord of your Colonus ? Speak, so that I may know the situation; for that is why I have sped 890. here more swiftly than was pleasant. Oedipu 891. Dearest of men! I know your voice. Terrible are the things I have just suffered at the hands of this man here. Theseu 893. What things are these? And who has pained you? Speak! Oedipu 894. Creon, whom you see here, 895. has torn from me my children—my only two. Theseu 897. Hurry, one of you attendants, to the altars there, and order the people to leave the sacrifice 900. and race on foot and by horse full speed, to the region where the two highways meet, so that the maidens may not pass, and I not become a mockery to this stranger as one worsted by force. Quick, I say, away with you! Turning towards Creon. 905. anger went as far as he deserves, I would not let him go uninjured from my hand. But now, just such law as he himself has brought will be the rule for his correction. Addressing Creon. 909. You will never leave this land 910. until you bring those maidens and produce them in my sight. For your action is a disgrace to me, and to your own ancestors, and to your country. You have come to a city that practices justice and sanctions nothing without law, 915. yet you have spurned her lawful authorities and made this violent assault. You are taking captives at will and subjugating them by force, as if you believed that my city was void of men, or manned by slaves, and that I counted for nothing. Yet it was not Thebes that trained you to be evil. Thebes is not accustomed to rearing unjust men;— 920. nor would she praise you, if she learned that you are despoiling me, and despoiling the gods, when by force you drive off their unfortunate suppliants. If my foot were upon your land, never would I drag off or lead away someone 925. without permission from the ruler of the land, whoever he might be—no, even if my claim were the most just of all. I would know how a stranger ought to live among citizens. But you are disgracing a city that does not deserve it: your own, 930. and your years, despite their fullness, bring you an old age barren of sense. Now, I have said before, and I say it once again: let the maidens be brought here speedily, unless you wish to be an unwilling immigrant to this country by force. 935. These are the words of my lips; my mind is in accord. Choru 937. Do you see your plight, stranger? You are judged to be just by where you are from, but your deeds are found to be evil. Creon 939. It is not because I thought this city void of men, son of Aegeus, or of counsel, as you say, 940. that I have done this deed; but because I judged that its people could never be so zealous for my relatives as to support them against my will. And I knew that this people would not receive a parricide and a polluted man, 945. a man whose unholy marriage—a marriage with children—had been found out. Such wisdom, I knew, was immemorial on the Areopagus, which does not allow such wanderers to dwell within this city. Trusting in that, I sought to take this prize. 950. And I would not have done so, had he not been calling down bitter curses on me and on my race. As I was wronged in this way, I judged that I had a right to this requital. For anger knows no old age, until death comes; 955. the dead alone feel no galling pain. In response to this, you will do what pleases you; for, though my case is just, the lack of aid makes me weak. Yet in the face of your actions, despite my age, I will endeavor to pay you back. Oedipu 960. Shameless arrogance, where do you think this outrage falls—on my old age, or on your own? Bloodshed, incest, misery—all this your tongue has launched against me, and all this I have borne in my wretchedness by no choice of mine. 965. For this was dear to the gods, who were angry, perhaps, with my race from of old. Taking me alone, you could not find a reproach for any crime, in retribution for which I was driven to commit these sins against myself and against my kin. Tell me now: if, by the voice of an oracle, some divine doom was coming on my father, 970. that he should die by a son’s hand, how could you justly reproach me with this, when I was then unborn, when no father had yet begotten me, no mother’s womb conceived me? But if, having been born to misery—as I was born—I came to blows with my father and slew him, ignorant of what 975. I was doing and to whom, how could you reasonably blame the unwitting deed? And my mother—wretch, do you feel no shame in forcing me to speak of her marriage, when she was your sister, and when it was such as I will now tell? 980. For I will not be silent, when you have gone so far in impious speech. Yes, she was my mother, yes—alas, for my miseries! I did not know it, nor did she, and to her shame she bore children to the son whom she had borne. 985. But one thing, at least, I know: that you willingly revile her and me, but I did not willingly marry her, and I do not willingly speak now. No, I will not be called evil on account of this marriage, nor in the slaying of my father, which you charge me with again and again in bitter insult. 990. Answer just one thing of those I ask. If, here and now, someone should come up and try to murder you—you, the just one—would you ask if the murderer was your father, or would you revenge yourself on him straightaway? 995. I think that if your life is dear to you, you would requite the criminal, and not look around for a justification. Such then were the evils into which I came, led by the gods; and in this, I think, my father’s soul, could it come back to life, would not contradict me. 1000. But you are not just; you are one who considers it a fine thing to utter every sort of word, both those which are sanctioned and those which are forbidden—such are your taunts against me in the presence of these men. And to you it seems a fine thing to flatter the renowned Theseus, and Athens , saying how well it is governed.'1001. But you are not just; you are one who considers it a fine thing to utter every sort of word, both those which are sanctioned and those which are forbidden—such are your taunts against me in the presence of these men. And to you it seems a fine thing to flatter the renowned Theseus, and Athens , saying how well it is governed. 1005. Yet while giving such generous praise, you forget that if any land knows how to worship the gods with honors, this land excels in that. It is from her that you had planned to steal me, a suppliant and an old man, and tried to seize me, having already carried off my daughters. 1010. Therefore I now call on the goddesses here, I supplicate them, I beseech them with prayers, to bring me help and to fight on my behalf, that you may learn well what kind of men this city is guarded by. Choru 1014. The stranger is a good man, lord. 1015. His fate has been accursed, but it is worthy of our aid. Theseu 1016. Enough of words. The doers of the deed are in flight, while we, the sufferers, stand still. Creon 1018. What order, then, do you have for a powerless man? Theseu 1019. Guide the way on the path to them while I escort you, 1020. in order that if you are keeping the maidens whom we seek in these lands, you yourself may reveal them to me. But if your men are fleeing with the spoils in their grasp, we may spare our trouble; the chase is for others, from whom they will never escape out of this land to thank their gods. 1025. Come, lead the way! And know that the captor has been captured; fate has seized you as you hunted. Gains unjustly got by guile are soon lost. And you will have no ally in your purpose; for I well know that it is not without accomplice or resource that you have come to such 1030. outrage, from the daring mood which has inspired you here. There was someone you were trusting in when you did these deeds. This I must consider, and I must not make this city weaker than one man. Do you take my drift? 1035. Or do these words seem as empty as the warnings given when you were laying your plans? Creon 1036. Say what you wish while you are here; I will not object. But at home I too will know how to act. Theseu 1038. Make your threats, then, but go forward. As for you, Oedipus, stay here in peace with my pledge that, unless I die beforehand, 1040. I will not cease until I put you in possession of your children. Oedipu 1042. Thanks to you, Theseus, for your nobleness and your righteous care for me! Theseus exits with attendants and Creon. Choru '. None |
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37. Sophocles, Philoctetes, 1-2 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eurydice, mother of Opheltes • Thoas, father of Hypsipyle
Found in books: Augoustakis (2014) 176; Verhagen (2022) 176
| 1. This is the headland of sea-washed Lemnos , land untrodden by men and desolate. It was here, child bred of the man who was the noblest of the Greeks, Neoptolemus son of Achilles, that I exposed'2. This is the headland of sea-washed Lemnos , land untrodden by men and desolate. It was here, child bred of the man who was the noblest of the Greeks, Neoptolemus son of Achilles, that I exposed '. None |
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38. Thucydides, The History of The Peloponnesian War, 8.5.5 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Athens, mother city of colonies in Asia, Empire • Cosmartidene, concubine, mother of Darius II,
Found in books: Marek (2019) 145; Marincola et al (2021) 341
8.5.5. ἐπήγετο γὰρ καὶ ὁ Τισσαφέρνης τοὺς Πελοποννησίους καὶ ὑπισχνεῖτο τροφὴν παρέξειν. ὑπὸ βασιλέως γὰρ νεωστὶ ἐτύγχανε πεπραγμένος τοὺς ἐκ τῆς ἑαυτοῦ ἀρχῆς φόρους, οὓς δι’ Ἀθηναίους ἀπὸ τῶν Ἑλληνίδων πόλεων οὐ δυνάμενος πράσσεσθαι ἐπωφείλησεν: τούς τε οὖν φόρους μᾶλλον ἐνόμιζε κομιεῖσθαι κακώσας τοὺς Ἀθηναίους, καὶ ἅμα βασιλεῖ ξυμμάχους Λακεδαιμονίους ποιήσειν, καὶ Ἀμόργην τὸν Πισσούθνου υἱὸν νόθον, ἀφεστῶτα περὶ Καρίαν, ὥσπερ αὐτῷ προσέταξε βασιλεύς, ἢ ζῶντα ἄξειν ἢ ἀποκτενεῖν.''. None | 8.5.5. in the maritime districts, who invited the Peloponnesians to come over, and promised to maintain their army. The king had lately called upon him for the tribute from his government, for which he was in arrears, being unable to raise it from the Hellenic towns by reason of the Athenians; and he therefore calculated that by weakening the Athenians he should get the tribute better paid, and should also draw the Lacedaemonians into alliance with the king; and by this means, as the king had commanded him, take alive or dead Amorges, the bastard son of Pissuthnes, who was in rebellion on the coast of Caria . ''. None |
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39. Xenophon, Memoirs, 2.1.21-2.1.34 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Scipio the Elder, father of Africanus
Found in books: Augoustakis (2014) 316; Verhagen (2022) 316
2.1.21. καὶ Πρόδικος δὲ ὁ σοφὸς ἐν τῷ συγγράμματι τῷ περὶ Ἡρακλέους, ὅπερ δὴ καὶ πλείστοις ἐπιδείκνυται, ὡσαύτως περὶ τῆς ἀρετῆς ἀποφαίνεται, ὧδέ πως λέγων, ὅσα ἐγὼ μέμνημαι. φησὶ γὰρ Ἡρακλέα, ἐπεὶ ἐκ παίδων εἰς ἥβην ὡρμᾶτο, ἐν ᾗ οἱ νέοι ἤδη αὐτοκράτορες γιγνόμενοι δηλοῦσιν εἴτε τὴν διʼ ἀρετῆς ὁδὸν τρέψονται ἐπὶ τὸν βίον εἴτε τὴν διὰ κακίας, ἐξελθόντα εἰς ἡσυχίαν καθῆσθαι ἀποροῦντα ποτέραν τῶν ὁδῶν τράπηται· 2.1.22. καὶ φανῆναι αὐτῷ δύο γυναῖκας προσιέναι μεγάλας, τὴν μὲν ἑτέραν εὐπρεπῆ τε ἰδεῖν καὶ ἐλευθέριον φύσει, κεκοσμημένην τὸ μὲν σῶμα καθαρότητι, τὰ δὲ ὄμματα αἰδοῖ, τὸ δὲ σχῆμα σωφροσύνῃ, ἐσθῆτι δὲ λευκῇ, τὴν δʼ ἑτέραν τεθραμμένην μὲν εἰς πολυσαρκίαν τε καὶ ἁπαλότητα, κεκαλλωπισμένην δὲ τὸ μὲν χρῶμα ὥστε λευκοτέραν τε καὶ ἐρυθροτέραν τοῦ ὄντος δοκεῖν φαίνεσθαι, τὸ δὲ σχῆμα ὥστε δοκεῖν ὀρθοτέραν τῆς φύσεως εἶναι, τὰ δὲ ὄμματα ἔχειν ἀναπεπταμένα, ἐσθῆτα δὲ ἐξ ἧς ἂν μάλιστα ὥρα διαλάμποι· κατασκοπεῖσθαι δὲ θαμὰ ἑαυτήν, ἐπισκοπεῖν δὲ καὶ εἴ τις ἄλλος αὐτὴν θεᾶται, πολλάκις δὲ καὶ εἰς τὴν ἑαυτῆς σκιὰν ἀποβλέπειν. 2.1.23. ὡς δʼ ἐγένοντο πλησιαίτερον τοῦ Ἡρακλέους, τὴν μὲν πρόσθεν ῥηθεῖσαν ἰέναι τὸν αὐτὸν τρόπον, τὴν δʼ ἑτέραν φθάσαι βουλομένην προσδραμεῖν τῷ Ἡρακλεῖ καὶ εἰπεῖν· ὁρῶ σε, ὦ Ἡράκλεις, ἀποροῦντα ποίαν ὁδὸν ἐπὶ τὸν βίον τράπῃ. ἐὰν οὖν ἐμὲ φίλην ποιησάμενος, ἐπὶ τὴν ἡδίστην τε καὶ ῥᾴστην ὁδὸν ἄξω σε, καὶ τῶν μὲν τερπνῶν οὐδενὸς ἄγευστος ἔσει, τῶν δὲ χαλεπῶν ἄπειρος διαβιώσῃ. 2.1.24. πρῶτον μὲν γὰρ οὐ πολέμων οὐδὲ πραγμάτων φροντιεῖς, ἀλλὰ σκοπούμενος διέσῃ τί ἂν κεχαρισμένον ἢ σιτίον ἢ ποτὸν εὕροις, ἢ τί ἂν ἰδὼν ἢ ἀκούσας τερφθείης ἢ τίνων ὀσφραινόμενος ἢ ἁπτόμενος, τίσι δὲ παιδικοῖς ὁμιλῶν μάλιστʼ ἂν εὐφρανθείης, καὶ πῶς ἂν μαλακώτατα καθεύδοις, καὶ πῶς ἂν ἀπονώτατα τούτων πάντων τυγχάνοις. 2.1.25. ἐὰν δέ ποτε γένηταί τις ὑποψία σπάνεως ἀφʼ ὧν ἔσται ταῦτα, οὐ φόβος μή σε ἀγάγω ἐπὶ τὸ πονοῦντα καὶ ταλαιπωροῦντα τῷ σώματι καὶ τῇ ψυχῇ ταῦτα πορίζεσθαι, ἀλλʼ οἷς ἂν οἱ ἄλλοι ἐργάζωνται, τούτοις σὺ χρήσῃ, οὐδενὸς ἀπεχόμενος ὅθεν ἂν δυνατὸν ᾖ τι κερδᾶναι. πανταχόθεν γὰρ ὠφελεῖσθαι τοῖς ἐμοὶ συνοῦσιν ἐξουσίαν ἐγὼ παρέχω. 2.1.26. καὶ ὁ Ἡρακλῆς ἀκούσας ταῦτα, ὦ γύναι, ἔφη, ὄνομα δέ σοι τί ἐστιν; ἡ δέ, οἱ μὲν ἐμοὶ φίλοι, ἔφη, καλοῦσί με Εὐδαιμονίαν, οἱ δὲ μισοῦντές με ὑποκοριζόμενοι ὀνομάζουσι Κακίαν. 2.1.27. καὶ ἐν τούτῳ ἡ ἑτέρα γυνὴ προσελθοῦσα εἶπε· καὶ ἐγὼ ἥκω πρὸς σέ, ὦ Ἡράκλεις, εἰδυῖα τοὺς γεννήσαντάς σε καὶ τὴν φύσιν τὴν σὴν ἐν τῇ παιδείᾳ καταμαθοῦσα, ἐξ ὧν ἐλπίζω, εἰ τὴν πρὸς ἐμὲ ὁδὸν τράποιο, σφόδρʼ ἄν σε τῶν καλῶν καὶ σεμνῶν ἀγαθὸν ἐργάτην γενέσθαι καὶ ἐμὲ ἔτι πολὺ ἐντιμοτέραν καὶ ἐπʼ ἀγαθοῖς διαπρεπεστέραν φανῆναι. οὐκ ἐξαπατήσω δέ σε προοιμίοις ἡδονῆς, ἀλλʼ ᾗπερ οἱ θεοὶ διέθεσαν τὰ ὄντα διηγήσομαι μετʼ ἀληθείας. 2.1.28. τῶν γὰρ ὄντων ἀγαθῶν καὶ καλῶν οὐδὲν ἄνευ πόνου καὶ ἐπιμελείας θεοὶ διδόασιν ἀνθρώποις, ἀλλʼ εἴτε τοὺς θεοὺς ἵλεως εἶναί σοι βούλει, θεραπευτέον τοὺς θεούς, εἴτε ὑπὸ φίλων ἐθέλεις ἀγαπᾶσθαι, τοὺς φίλους εὐεργετητέον, εἴτε ὑπό τινος πόλεως ἐπιθυμεῖς τιμᾶσθαι, τὴν πόλιν ὠφελητέον, εἴτε ὑπὸ τῆς Ἑλλάδος πάσης ἀξιοῖς ἐπʼ ἀρετῇ θαυμάζεσθαι, τὴν Ἑλλάδα πειρατέον εὖ ποιεῖν, εἴτε γῆν βούλει σοι καρποὺς ἀφθόνους φέρειν, τὴν γῆν θεραπευτέον, εἴτε ἀπὸ βοσκημάτων οἴει δεῖν πλουτίζεσθαι, τῶν βοσκημάτων ἐπιμελητέον, εἴτε διὰ πολέμου ὁρμᾷς αὔξεσθαι καὶ βούλει δύνασθαι τούς τε φίλους ἐλευθεροῦν καὶ τοὺς ἐχθροὺς χειροῦσθαι, τὰς πολεμικὰς τέχνας αὐτάς τε παρὰ τῶν ἐπισταμένων μαθητέον καὶ ὅπως αὐταῖς δεῖ χρῆσθαι ἀσκητέον· εἰ δὲ καὶ τῷ σώματι βούλει δυνατὸς εἶναι, τῇ γνώμῃ ὑπηρετεῖν ἐθιστέον τὸ σῶμα καὶ γυμναστέον σὺν πόνοις καὶ ἱδρῶτι. 2.1.29. καὶ ἡ Κακία ὑπολαβοῦσα εἶπεν, ὥς φησι Πρόδικος· ἐννοεῖς, ὦ Ἡράκλεις, ὡς χαλεπὴν καὶ μακρὰν ὁδὸν ἐπὶ τὰς εὐφροσύνας ἡ γυνή σοι αὕτη διηγεῖται; ἐγὼ δὲ ῥᾳδίαν καὶ βραχεῖαν ὁδὸν ἐπὶ τὴν εὐδαιμονίαν ἄξω σε. 2.1.30. καὶ ἡ Ἀρετὴ εἶπεν· ὦ τλῆμον, τί δὲ σὺ ἀγαθὸν ἔχεις; ἢ τί ἡδὺ οἶσθα μηδὲν τούτων ἕνεκα πράττειν ἐθέλουσα; ἥτις οὐδὲ τὴν τῶν ἡδέων ἐπιθυμίαν ἀναμένεις, ἀλλὰ πρὶν ἐπιθυμῆσαι πάντων ἐμπίμπλασαι, πρὶν μὲν πεινῆν ἐσθίουσα, πρὶν δὲ διψῆν πίνουσα, ἵνα μὲν ἡδέως φάγῃς, ὀψοποιοὺς μηχανωμένη, ἵνα δὲ ἡδέως πίῃς, οἴνους τε πολυτελεῖς παρασκευάζῃ καὶ τοῦ θέρους χιόνα περιθέουσα ζητεῖς, ἵνα δὲ καθυπνώσῃς ἡδέως, οὐ μόνον τὰς στρωμνὰς μαλακάς, ἀλλὰ καὶ τὰς κλίνας καὶ τὰ ὑπόβαθρα ταῖς κλίναις παρασκευάζῃ· οὐ γὰρ διὰ τὸ πονεῖν, ἀλλὰ διὰ τὸ μηδὲν ἔχειν ὅ τι ποιῇς ὕπνου ἐπιθυμεῖς· τὰ δʼ ἀφροδίσια πρὸ τοῦ δεῖσθαι ἀναγκάζεις, πάντα μηχανωμένη καὶ γυναιξὶ τοῖς ἀνδράσι χρωμένη· οὕτω γὰρ παιδεύεις τοὺς σεαυτῆς φίλους, τῆς μὲν νυκτὸς ὑβρίζουσα, τῆς δʼ ἡμέρας τὸ χρησιμώτατον κατακοιμίζουσα. 2.1.31. ἀθάνατος δὲ οὖσα ἐκ θεῶν μὲν ἀπέρριψαι, ὑπὸ δὲ ἀνθρώπων ἀγαθῶν ἀτιμάζῃ· τοῦ δὲ πάντων ἡδίστου ἀκούσματος, ἐπαίνου σεαυτῆς, ἀνήκοος εἶ, καὶ τοῦ πάντων ἡδίστου θεάματος ἀθέατος· οὐδὲν γὰρ πώποτε σεαυτῆς ἔργον καλὸν τεθέασαι. τίς δʼ ἄν σοι λεγούσῃ τι πιστεύσειε; τίς δʼ ἂν δεομένῃ τινὸς ἐπαρκέσειεν; ἢ τίς ἂν εὖ φρονῶν τοῦ σοῦ θιάσου τολμήσειεν εἶναι; οἳ νέοι μὲν ὄντες τοῖς σώμασιν ἀδύνατοί εἰσι, πρεσβύτεροι δὲ γενόμενοι ταῖς ψυχαῖς ἀνόητοι, ἀπόνως μὲν λιπαροὶ διὰ νεότητος τρεφόμενοι, ἐπιπόνως δὲ αὐχμηροὶ διὰ γήρως περῶντες, τοῖς μὲν πεπραγμένοις αἰσχυνόμενοι, τοῖς δὲ πραττομένοις βαρυνόμενοι, τὰ μὲν ἡδέα ἐν τῇ νεότητι διαδραμόντες, τὰ δὲ χαλεπὰ εἰς τὸ γῆρας ἀποθέμενοι. 2.1.32. ἐγὼ δὲ σύνειμι μὲν θεοῖς, σύνειμι δὲ ἀνθρώποις τοῖς ἀγαθοῖς· ἔργον δὲ καλὸν οὔτε θεῖον οὔτʼ ἀνθρώπειον χωρὶς ἐμοῦ γίγνεται. τιμῶμαι δὲ μάλιστα πάντων καὶ παρὰ θεοῖς καὶ παρὰ ἀνθρώποις οἷς προσήκω, ἀγαπητὴ μὲν συνεργὸς τεχνίταις, πιστὴ δὲ φύλαξ οἴκων δεσπόταις, εὐμενὴς δὲ παραστάτις οἰκέταις, ἀγαθὴ δὲ συλλήπτρια τῶν ἐν εἰρήνῃ πόνων, βεβαία δὲ τῶν ἐν πολέμῳ σύμμαχος ἔργων, ἀρίστη δὲ φιλίας κοινωνός. 2.1.33. ἔστι δὲ τοῖς μὲν ἐμοῖς φίλοις ἡδεῖα μὲν καὶ ἀπράγμων σίτων καὶ ποτῶν ἀπόλαυσις· ἀνέχονται γὰρ ἕως ἂν ἐπιθυμήσωσιν αὐτῶν· ὕπνος δʼ αὐτοῖς πάρεστιν ἡδίων ἢ τοῖς ἀμόχθοις, καὶ οὔτε ἀπολείποντες αὐτὸν ἄχθονται οὔτε διὰ τοῦτον μεθιᾶσι τὰ δέοντα πράττειν. καὶ οἱ μὲν νέοι τοῖς τῶν πρεσβυτέρων ἐπαίνοις χαίρουσιν, οἱ δὲ γεραίτεροι ταῖς τῶν νέων τιμαῖς ἀγάλλονται· καὶ ἡδέως μὲν τῶν παλαιῶν πράξεων μέμνηνται, εὖ δὲ τὰς παρούσας ἥδονται πράττοντες, διʼ ἐμὲ φίλοι μὲν θεοῖς ὄντες, ἀγαπητοὶ δὲ φίλοις, τίμιοι δὲ πατρίσιν· ὅταν δʼ ἔλθῃ τὸ πεπρωμένον τέλος, οὐ μετὰ λήθης ἄτιμοι κεῖνται, ἀλλὰ μετὰ μνήμης τὸν ἀεὶ χρόνον ὑμνούμενοι θάλλουσι. τοιαῦτά σοι, ὦ παῖ τοκέων ἀγαθῶν Ἡράκλεις, ἔξεστι διαπονησαμένῳ τὴν μακαριστοτάτην εὐδαιμονίαν κεκτῆσθαι. 2.1.34. οὕτω πως διώκει Πρόδικος τὴν ὑπʼ Ἀρετῆς Ἡρακλέους παίδευσιν· ἐκόσμησε μέντοι τὰς γνώμας ἔτι μεγαλειοτέροις ῥήμασιν ἢ ἐγὼ νῦν. σοὶ δʼ οὖν ἄξιον, ὦ Ἀρίστιππε, τούτων ἐνθυμουμένῳ πειρᾶσθαί τι καὶ τῶν εἰς τὸν μέλλοντα χρόνον τοῦ βίου φροντίζειν.''. None | 2.1.21. Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place, 2.1.22. and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. 2.1.23. When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.24. First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. 2.1.25. And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others’ toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will. 2.1.26. Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. 2.1.27. Meantime the other had drawn near, and she said: I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. 2.1.28. For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. 2.1.29. And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 2.1.30. What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. 2.1.34. Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you. ''. None |
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40. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Great Mother • Mother (Cybele)
Found in books: Martin (2009) 161; Stephens and Winkler (1995) 361
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41. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • mother • paternity oaths
Found in books: Riess (2012) 155; Sommerstein and Torrance (2014) 22
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42. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eurydice, mother of Opheltes • Thoas, father of Hypsipyle
Found in books: Augoustakis (2014) 172, 175, 176, 178, 180, 181, 182, 183, 184, 185, 187, 188, 190; Verhagen (2022) 172, 175, 176, 178, 180, 181, 182, 183, 184, 185, 187, 188, 190
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43. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Church Fathers • father
Found in books: Hirsch-Luipold (2022) 242, 247; Naiden (2013) 284
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44. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Father, the • father
Found in books: Linjamaa (2019) 130; Novenson (2020) 272
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45. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Demiurge as Father • god, father and creator
Found in books: Schibli (2002) 332; d, Hoine and Martijn (2017) 163
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46. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Father • Father, Fatherhood
Found in books: Albrecht (2014) 381; Fowler (2014) 134, 159
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47. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Mother elective cults of • Mother of the Gods
Found in books: Bortolani et al (2019) 49; Parker (2005) 120, 325
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48. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Mother (Cybele) • father-beating • mother
Found in books: Martin (2009) 161; Riess (2012) 273
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49. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Father, Fatherhood • father
Found in books: Albrecht (2014) 111, 131, 132; Novenson (2020) 146
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50. Anon., 1 Enoch, 106-107 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Enoch, As Father • Mary (mother of Jesus) • Mary, mother of Jesus, in the Protevangelium of James
Found in books: Esler (2000) 795; Levine Allison and Crossan (2006) 93; Stuckenbruck (2007) 606
| 106. And after some days my son Methuselah took a wife for his son Lamech, and she became,pregt by him and bore a son. And his body was white as snow and red as the blooming of a rose, and the hair of his head and his long locks were white as wool, and his eyes beautiful. And when he opened his eyes, he lighted up the whole house like the sun, and the whole house,was very bright. And thereupon he arose in the hands of the midwife, opened his mouth, and conversed with the Lord of righteousness.,And his father Lamech was afraid of him and",fled, and came to his father Methuselah. And he said unto him: \' I have begotten a strange son, diverse from and unlike man, and resembling the sons of the God of heaven; and his nature is different and he is not like us, and his eyes are as the rays of the sun, and his,countece is glorious. And it seems to me that he is not sprung from me but from the angels, and I fear that in his days a wonder may be,wrought on the earth. And now, my father, I am here to petition thee and implore thee that thou mayest go to Enoch, our father, and learn from him the truth, for his dwelling-place is,amongst the angels.\' And when Methuselah heard the words of his son, he came to me to the ends of the earth; for he had heard that,was there, and he cried aloud, and I heard his voice and I came to him. And,said unto him: \' Behold, here am I, my son, wherefore hast,thou come to me \' And he answered and said: \' Because of a great cause of anxiety have I come to thee, and because of a disturbing vision,have I approached. And now, my father, hear me: unto Lamech my son there hath been born a son, the like of whom there is none, and his nature is not like man\'s nature, and the colour of his body is whiter than snow and redder than the bloom of a rose, and the hair of his head is whiter than white wool, and his eyes are like the rays of the sun, and he opened his eyes and,thereupon lighted up the whole house. And he arose in the hands of the midwife, and opened,his mouth and blessed the Lord of heaven. And his father Lamech became afraid and fled to me, and did not believe that he was sprung from him, but that he was in the likeness of the angels of heaven; and behold I have come to thee that thou mayest make known to me the truth.\' And I, Enoch, answered and said unto him: \'The Lord will do a new thing on the earth, and this I have already seen in a vision, and make known to thee that in the generation of my father Jared some of the angels of heaven transgressed the word of the Lord. And behold they commit sin and transgress the law, and have united themselves with women and commit sin with them, and have married some of them, and have begot children by them. And they shall produce on the earth giants not according to the spirit, but according to the flesh, and there shall be a great punishment on the earth, and the earth shall be cleansed from all impurity. Yea, there shall come a great destruction over the whole earth, and there shall be a deluge and,a great destruction for one year. And this son who has been born unto you shall be left on the earth, and his three children shall be saved with him: when all mankind that are on the earth,shall die he and his sons shall be saved. And now make known to thy son Lamech that he who has been born is in truth his son, and call his name Noah; for he shall be left to you, and he and his sons shall be saved from the destruction, which shall come upon the earth on account of all the sin and all the unrighteousness, which shall be consummated on the earth in his days. And after that there shall be still more unrighteousness than that which was first consummated on the earth; for I know the mysteries of the holy ones; for He, the Lord, has showed me and informed me, and I have read (them) in the heavenly tablets.'107. And I saw written on them that generation upon generation shall transgress, till a generation of righteousness arises, and transgression is destroyed and sin passes away from the earth, and all,manner of good comes upon it. And now, my son, go and make known to thy son Lamech that this,son, which has been born, is in truth his son, and that (this) is no lie.' And when Methuselah had heard the words of his father Enoch-for he had shown to him everything in secret-he returned and showed (them) to him and called the name of that son Noah; for he will comfort the earth after all the destruction." '". None |
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51. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Eurydice, mother of Opheltes • Thoas, father of Hypsipyle
Found in books: Augoustakis (2014) 118, 130, 184; Verhagen (2022) 118, 130, 184
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52. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Pomponia, mother of Scipio Africanus • pater
Found in books: Augoustakis (2014) 298; Hickson (1993) 27; Verhagen (2022) 298
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53. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Pomponia, mother of Scipio Africanus
Found in books: Augoustakis (2014) 299, 301; Verhagen (2022) 299, 301
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54. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Father and Maker • God, Father
Found in books: Geljon and Runia (2019) 104; Lieu (2015) 351
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55. Anon., Jubilees, 1.24-1.25, 5.7, 5.9, 12.19, 22.16 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Conflict, Between Fathers and Sons • Father, Fatherhood • God, as father • Lord, referring to the Father • Mother, Motherhood • father • father, God as • mother of seven sons
Found in books: Albrecht (2014) 88, 89, 112, 113, 114, 124, 131, 132, 243; Berglund Crostini and Kelhoffer (2022) 145; Gera (2014) 370; Malherbe et al (2014) 315; Marcar (2022) 77; Novenson (2020) 146; Stuckenbruck (2007) 432
| 1.24. And I shall build My sanctuary in their midst, and I shall dwell with them, and I shall be their God and they will be My people in truth and righteousness. 1.25. And I shall not forsake them nor fail them; for I am the Lord their God."
5.7. And He said: "I shall destroy man and all flesh upon the face of the earth which I have created."
5.9. And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion,
12.19. Why do I search (them) out? If He desireth, He causeth it to rain, morning and evening; And if He desireth, He withholdeth it, And all things are in His hand."
22.16. May nations serve thee, And all the nations bow themselves before thy seed.''. None |
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56. Cicero, De Finibus, 2.118 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Pomponia, mother of Scipio Africanus
Found in books: Augoustakis (2014) 299; Verhagen (2022) 299
| 2.118. \xa0Not to bring forward further arguments (for they are countless in number), any sound commendation of Virtue must needs keep Pleasure at arm's length. Do not expect me further to argue the point; look within, study your own consciousness. Then after full and careful introspection, ask yourself the question, would you prefer to pass your whole life in that state of calm which you spoke of so often, amidst the enjoyment of unceasing pleasures, free from all pain, and even (an addition which your school is fond of postulating but which is really impossible) free from all fear of pain, or to be a benefactor of the entire human race, and to bring succour and safety to the distressed, even at the cost of enduring the dolours of a Hercules? Dolours â\x80\x94 that was indeed the sad and gloomy name which our ancestors bestowed, even in the case of a god, upon labours which were not to be evaded. <"". None |
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57. Cicero, On The Ends of Good And Evil, 2.118 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Pomponia, mother of Scipio Africanus
Found in books: Augoustakis (2014) 299; Verhagen (2022) 299
2.118. Ac ne plura complectar—sunt enim innumerabilia—, bene laudata virtus voluptatis aditus intercludat necesse est. quod iam a me expectare noli. tute introspice in mentem tuam ipse eamque omni cogitatione pertractans percontare ipse te perpetuisne malis voluptatibus perfruens in ea, quam saepe usurpabas, tranquillitate degere omnem aetatem sine dolore, adsumpto etiam illo, quod vos quidem adiungere soletis, sed fieri non potest, sine doloris metu, an, cum de omnibus gentibus optime mererere, mererere cod. Paris. Madvigii merere cum opem indigentibus salutemque ferres, vel Herculis perpeti aerumnas. sic enim maiores nostri labores non fugiendos fugiendos RNV figiendos A fingendo BE tristissimo tamen verbo aerumnas etiam in deo nominaverunt.''. None | 2.118. \xa0Not to bring forward further arguments (for they are countless in number), any sound commendation of Virtue must needs keep Pleasure at arm's length. Do not expect me further to argue the point; look within, study your own consciousness. Then after full and careful introspection, ask yourself the question, would you prefer to pass your whole life in that state of calm which you spoke of so often, amidst the enjoyment of unceasing pleasures, free from all pain, and even (an addition which your school is fond of postulating but which is really impossible) free from all fear of pain, or to be a benefactor of the entire human race, and to bring succour and safety to the distressed, even at the cost of enduring the dolours of a Hercules? Dolours â\x80\x94 that was indeed the sad and gloomy name which our ancestors bestowed, even in the case of a god, upon labours which were not to be evaded. <"". None |
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58. Cicero, On The Nature of The Gods, 2.62 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Pomponia, mother of Scipio Africanus
Found in books: Augoustakis (2014) 299; Verhagen (2022) 299
| 2.62. Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres\' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. ''. None |
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59. Cicero, On Duties, 1.118, 3.25 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Pomponia, mother of Scipio Africanus • Scipio the Elder, father of Africanus
Found in books: Augoustakis (2014) 299, 316; Verhagen (2022) 299, 316
1.118. Nam quodHerculem Prodicus dicit, ut est apud Xenophontem, cum primum pubesceret, quod tempus a natura ad deligendum, quam quisque viam vivendi sit ingressurus, datum est, exisse in solitudinem atque ibi sedentem diu secum multumque dubitasse, cum duas cerneret vias, unam Voluptatis, alteram Virtutis, utram ingredi melius esset, hoc Herculi Iovis satu edito potuit fortasse contingere, nobis non item, qui imitamur, quos cuique visum est, atque ad eorum studia institutaque impellimur; plerumque autem parentium praeceptis imbuti ad eorum consuetudinem moremque deducimur; alii multitudinis iudicio feruntur, quaeque maiori parti pulcherrima videntur, ea maxime exoptant; non nulli tamen sive felicitate quadam sive bonitate naturae sine parentium disciplina rectam vitae secuti sunt viam.
3.25. Itemque magis est secundum naturam pro omnibus gentibus, si fieri possit, conservandis aut iuvandis maximos labores molestiasque suscipere imitantem Herculem illum, quem hominum fama beneficiorum memor in concilio caelestium collocavit, quam vivere in solitudine non modo sine ullis molestiis, sed etiam in maximis voluptatibus abundantem omnibus copiis, ut excellas etiam pulchritudine et viribus. Quocirca optimo quisque et splendidissimo ingenio longe illam vitam huic anteponit. Ex quo efficitur hominem naturae oboedientem homini nocere non posse.''. None | 1.118. \xa0For we cannot all have the experience of Hercules, as we find it in the words of Prodicus in Xenophon; "When Hercules was just coming into youth\'s estate (the time which Nature has appointed unto every man for choosing the path of life on which he would enter), he went out into a desert place. And as he saw two paths, the path of Pleasure and the path of Virtue, he sat down and debated long and earnestly which one it were better for him to take." This might, perhaps, happen to a Hercules, "scion of the seed of Jove"; but it cannot well happen to us; for we copy each the model he fancies, and we are constrained to adopt their pursuits and vocations. But usually, we are so imbued with the teachings of our parents, that we fall irresistibly into their manners and customs. Others drift with the current of popular opinion and make especial choice of those callings which the majority find most attractive. Some, however, as the result either of some happy fortune or of natural ability, enter upon the right path of life, without parental guidance. <
3.25. \xa0In like manner it is more in accord with Nature to emulate the great Hercules and undergo the greatest toil and trouble for the sake of aiding or saving the world, if possible, than to live in seclusion, not only free from all care, but revelling in pleasures and abounding in wealth, while excelling others also in beauty and strength. Thus Hercules denied himself and underwent toil and tribulation for the world, and, out of gratitude for his services, popular belief has given him a place in the council of the gods. The better and more noble, therefore, the character with which a man is endowed, the more does he prefer the life of service to the life of pleasure. Whence it follows that man, if he is obedient to Nature, cannot do harm to his fellow-man. <''. None |
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60. Hebrew Bible, Daniel, 12.1 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Church Fathers • Conflict, Between Fathers and Sons • Conflict, Between Mothers and Infants
Found in books: Fishbane (2003) 76; Stuckenbruck (2007) 389
12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃'
12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ '. None | 12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.''. None |
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61. Polybius, Histories, 10.3 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Pomponia, mother of Scipio Africanus • Scipio the Elder, father of Africanus
Found in books: Augoustakis (2014) 315; Verhagen (2022) 315
| 10.3. 1. \xa0It is generally agreed that Scipio was beneficent and magimous, but that he was also shrewd and discreet with a mind always concentrated on the object he had in view would be conceded by none except those who associated with him and to whom his character stood clearly revealed.,2. \xa0One of these was Gaius Laelius, who from his youth up to the end had participated in his every word and deed, and who has produced the above impression upon myself, as his account seems both probable on the face of it and in accordance with the actual performances of Scipio.,3. \xa0For he tells us that Scipio first distinguished himself on the occasion of the cavalry engagement between his father and Hannibal in the neighbourhood of the\xa0Po.,4. \xa0He was at the time seventeen years of age, this being his first campaign, and his father had placed him in command of a picked troop of horse in order to ensure his safety, but when he caught sight of his father in the battle, surrounded by the enemy and escorted only by two or three horsemen and dangerously wounded,,5. \xa0he at first endeavoured to urge those with him to go to the rescue, but when they hung back for a time owing to the large numbers of the enemy round them, he is said with reckless daring to have charged the encircling force alone.,6. \xa0Upon the rest being now forced to attack, the enemy were terror-struck and broke up, and Publius Scipio, thus unexpectedly delivered, was the first to salute his son in the hearing of all as his preserver.,7. \xa0Having by this service gained a universally acknowledged reputation for bravery, he in subsequent times refrained from exposing his person without sufficient reason, when his country reposed her hopes of success on him â\x80\x94 conduct characteristic not of a commander who relies on luck, but on one gifted with intelligence. ''. None |
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62. Septuagint, 3 Maccabees, 2.2-2.3, 5.7, 6.1-6.9 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Father, Fatherhood • Father, Fatherhood, Our Father • God, as father • God, as mother • Pater familias • father • mother of seven sons
Found in books: Albrecht (2014) 130, 152, 159, 161, 189, 192, 205, 218, 222, 223, 288, 289; Gera (2014) 55, 93, 284; Jonquière (2007) 68, 147; Marcar (2022) 78; Novenson (2020) 146
| 2.2. "Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power.
2.2. Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace." 2.3. For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance. 2.3. In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians."
5.7. because in their bonds they were forcibly confined on every side. But with tears and a voice hard to silence they all called upon the Almighty Lord and Ruler of all power, their merciful God and Father, praying
6.1. Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose.
6.1. Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows: 6.2. "King of great power, Almighty God Most High, governing all creation with mercy, 6.2. Even the king began to shudder bodily, and he forgot his sullen insolence. 6.3. look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land. 6.3. Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction. 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.4. Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal. 6.5. Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations. 6.6. The three companions in Babylon who had voluntarily surrendered their lives to the flames so as not to serve vain things, you rescued unharmed, even to a hair, moistening the fiery furnace with dew and turning the flame against all their enemies. 6.7. Daniel, who through envious slanders was cast down into the ground to lions as food for wild beasts, you brought up to the light unharmed. 6.8. And Jonah, wasting away in the belly of a huge, sea-born monster, you, Father, watched over and restored unharmed to all his family. 6.9. And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles.''. None |
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63. Septuagint, 1 Maccabees, 1.60-1.63 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Mother and Her Seven Sons • martyrdom, martyrdom, and role of mothers, in 2 and 4 Maccabees • mother of seven sons
Found in books: Ashbrook Harvey et al (2015) 128; Gera (2014) 370; Schwartz (2008) 299
| 1.60. According to the decree, they put to death the women who had their children circumcised, 1.61. and their families and those who circumcised them; and they hung the infants from their mothers necks. 1.62. But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 1.63. They chose to die rather than to be defiled by food or to profane the holy covet; and they did die.''. None |
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64. Septuagint, 2 Maccabees, 6.18-6.31, 7.1-7.42, 8.4-8.5, 8.29, 10.5-10.8, 14.30, 14.37-14.38, 14.42 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Apostolic Fathers • Johanan (father of Eupolemus) • Mauretania, pater synagoges • Mother • Mother and Her Seven Sons • Smyrna, pater • archisynagogue, pater synagoges • church fathers, rabbis and synagogue • endurance, of mother of Jewish martyrs • father • martyrdom, and role of mothers,in Acts of Paul and Thecla • martyrdom, martyrdom, and role of mothers, in 2 and 4 Maccabees • mother and seven sons • mother and seven sons, as martyrs • mother of seven sons • mother, • mother, Maccabean • mother, androcentric • mothers, endurance of • pater synagoges
Found in books: Ashbrook Harvey et al (2015) 126, 128, 129, 130; Bay (2022) 165, 166; Berglund Crostini and Kelhoffer (2022) 402; Gera (2014) 93, 296, 370; Levine (2005) 296, 429; Moss (2012) 40, 41, 42; Novenson (2020) 146; Penniman (2017) 54, 55, 56; Poorthuis and Schwartz (2014) 184; Schwartz (2008) 14, 23, 59, 63, 65, 88, 90, 299, 300
| 6.18. Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.'" "6.19. But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,'" "6.20. as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.'" "6.21. Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,'" "6.22. o that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.'" "6.23. But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.'" "6.24. Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,'" "6.25. and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.'" "6.26. For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.'" "6.27. Therefore, by manfully giving up my life now, I will show myself worthy of my old age'" "6.28. and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.'" "6.29. And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.'" "6.30. When he was about to die under the blows, he groaned aloud and said: 'It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.'" "6.31. So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.'" "
7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.'" "7.2. One of them, acting as their spokesman, said, 'What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers.'" "7.3. The king fell into a rage, and gave orders that pans and caldrons be heated.'" "7.4. These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on.'" "7.5. When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying,'" "7.6. The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.''" "7.7. After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, 'Will you eat rather than have your body punished limb by limb?'" "7.8. He replied in the language of his fathers, and said to them, 'No.'Therefore he in turn underwent tortures as the first brother had done.'" "7.9. And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.'" "
7.10. After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,'" "
7.11. and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.'" "
7.12. As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing.'" "
7.13. When he too had died, they maltreated and tortured the fourth in the same way.'" "
7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!'" '
7.15. Next they brought forward the fifth and maltreated him."' "
7.16. But he looked at the king, and said, 'Because you have authority among men, mortal though you are, you do what you please. But do not think that God has forsaken our people.'" "
7.17. Keep on, and see how his mighty power will torture you and your descendants!'" "
7.18. After him they brought forward the sixth. And when he was about to die, he said, 'Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.'" "
7.19. But do not think that you will go unpunished for having tried to fight against God!'" "7.20. The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord.'" "7.21. She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them,'" "7.22. I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.'" "7.23. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.'" "7.24. Antiochus felt that he was being treated with contempt, and he was suspicious of her reproachful tone. The youngest brother being still alive, Antiochus not only appealed to him in words, but promised with oaths that he would make him rich and enviable if he would turn from the ways of his fathers, and that he would take him for his friend and entrust him with public affairs.'" "7.25. Since the young man would not listen to him at all, the king called the mother to him and urged her to advise the youth to save himself.'" "7.26. After much urging on his part, she undertook to persuade her son.'" "7.27. But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: 'My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.'" "7.28. I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.'" "7.29. Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.'" "7.30. While she was still speaking, the young man said, 'What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.'" "7.31. But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.'" '7.32. For we are suffering because of our own sins."' "7.33. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.'" "7.34. But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven.'" "7.35. You have not yet escaped the judgment of the almighty, all-seeing God.'" "7.36. For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.'" "7.37. I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,'" "7.38. and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.'" "7.39. The king fell into a rage, and handled him worse than the others, being exasperated at his scorn.'" "7.40. So he died in his integrity, putting his whole trust in the Lord.'" "7.41. Last of all, the mother died, after her sons.'" "7.42. Let this be enough, then, about the eating of sacrifices and the extreme tortures.'" "
8.4. and to remember also the lawless destruction of the innocent babies and the blasphemies committed against his name, and to show his hatred of evil.'" "8.5. As soon as Maccabeus got his army organized, the Gentiles could not withstand him, for the wrath of the Lord had turned to mercy.'" "
8.29. When they had done this, they made common supplication and besought the merciful Lord to be wholly reconciled with his servants.'" "
10.5. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.'" "10.6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.'" "10.7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.'" '10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year."' "
14.30. But Maccabeus, noticing that Nicanor was more austere in his dealings with him and was meeting him more rudely than had been his custom, concluded that this austerity did not spring from the best motives. So he gathered not a few of his men, and went into hiding from Nicanor.'" "
14.37. A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.'" "14.38. For in former times, when there was no mingling with the Gentiles, he had been accused of Judaism, and for Judaism he had with all zeal risked body and life.'" '
14.42. preferring to die nobly rather than to fall into the hands of sinners and suffer outrages unworthy of his noble birth."' ". None |
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65. Septuagint, Ecclesiasticus (Siracides), 18.1, 45.24 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Amram, father of Moses • Amram, father of Moses, Visions of • Onias father of the high priest Simeon in Ben Sira • Praise of the Fathers, • father • father, God as • mother • mother of seven sons
Found in books: Allen and Dunne (2022) 5, 7; Gera (2014) 284; Malherbe et al (2014) 315; Noam (2018) 147; Novenson (2020) 146, 210; Salvesen et al (2020) 96
| 18.1. He who lives for ever created the whole universe;
18.1. Like a drop of water from the sea and a grain of sand so are a few years in the day of eternity.
45.24. Therefore a covet of peace was established with him,that he should be leader of the sanctuary and of his people,that he and his descendants should have the dignity of the priesthood for ever.' '. None |
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66. Septuagint, Judith, 9.12 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • God, as father • Moses Meldonado, mother in Israel • mother of seven sons
Found in books: Gera (2014) 55, 290, 393; Jonquière (2007) 68
| 9.12. Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer! ''. None |
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67. Septuagint, Wisdom of Solomon, 6.7, 7.24, 8.3, 9.9, 10.21, 14.3 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Father, Fatherhood • God, as father • God, as mother • Mother Barbelo, of the living/all • Mother, Motherhood • Pater familias • father • mother • mother of seven sons
Found in books: Albrecht (2014) 108, 130, 144, 161, 174, 205, 212, 222; Gera (2014) 284; Jonquière (2007) 68; Marcar (2022) 78; Novenson (2020) 146, 161; Rasimus (2009) 137
| 6.7. For the Lord of all will not stand in awe of any one,nor show deference to greatness;because he himself made both small and great,and he takes thought for all alike.
6.7. When his heart is at peace, he singeth to the name of his God, And he entreateth the Lord for all his house.
7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things."
8.3. And I said in my heart; Surely (?) God judgeth us;
8.3. She glorifies her noble birth by living with God,and the Lord of all loves her.
9.9. He that doeth righteousness layeth up life for himself with the Lord; And he that doeth wrongly forfeits his life to destruction;
9.9. With thee is wisdom, who knows thy works and was present when thou didst make the world,and who understand what is pleasing in thy sight and what is right according to thy commandments.
10.21. because wisdom opened the mouth of the dumb,and made the tongues of babes speak clearly.
14.3. Their planting is rooted for ever; They shall not be plucked up all the days of heaven: For the portion and the inheritance of God is Israel.
14.3. but it is thy providence, O Father, that steers its course,because thou hast given it a path in the sea,and a safe way through the waves,''. None |
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68. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Eurydice, mother of Opheltes • Thoas, father of Hypsipyle
Found in books: Augoustakis (2014) 184; Verhagen (2022) 184
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69. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Mother, motherhood • fathers • mothers • pater
Found in books: Edmondson (2008) 143, 147, 153; Radicke (2022) 511
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70. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero Marcus Tullius (father) • Father, the • Father/offspring argument • Liber Pater • Mars, father of Rome • Pomponia, mother of Scipio Africanus • Scipio the Elder, father of Africanus • Venus, mother of Rome
Found in books: Augoustakis (2014) 299, 316; Inwood and Warren (2020) 137; Linjamaa (2019) 119, 130; Maso (2022) 7; Rupke (2016) 24; Rutledge (2012) 29; Verhagen (2022) 299, 316
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71. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Atia (mother of Augustus) • Octavius (father of Augustus) • Pomponia, mother of Scipio Africanus • Scipio the Elder, father of Africanus
Found in books: Augoustakis (2014) 298, 299, 316; Nuno et al (2021) 217; Verhagen (2022) 298, 299, 316
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72. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hamilcar, father of Hannibal
Found in books: Augoustakis (2014) 290; Verhagen (2022) 290
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73. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Marius, C., as pater patriae • Tullius Cicero, M. (Cicero), as pater patriae • pater / patres, on power of life and death • pater patriae • pater patriae, Cicero as • pater patriae, Marius as • pater patriae, title
Found in books: Ando (2013) 399; Walters (2020) 116, 117
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74. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Pomponia, mother of Scipio Africanus
Found in books: Augoustakis (2014) 299; Verhagen (2022) 299
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75. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Father, Fatherhood • God, as mother • Mother, Motherhood
Found in books: Albrecht (2014) 124; Marcar (2022) 181
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76. Catullus, Poems, 58.5, 64.59 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Eurydice, mother of Opheltes • Statius, epicedion for his father • Statius, father of • Thoas, father of Hypsipyle
Found in books: Augoustakis (2014) 189, 195, 247; Verhagen (2022) 189, 195, 247
| 58.5. Add the twain foot-bewing'd and fast of flight," '
58.5. Husks the high-minded scions Remus-sprung.' "
64.59. Casts to the windy storms what vows he vainly had vowed.' '. None |
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77. Diodorus Siculus, Historical Library, 1.11.2, 4.41, 5.75.4 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Ceres, mother of crops, ears of her corn in crown of Isis • Liber Pater • Persephone, mother of Dionysus • Thoas, father of Hypsipyle • Zeus’ incest with his mother
Found in books: Augoustakis (2014) 117; Bernabe et al (2013) 445; Graf and Johnston (2007) 196; Griffiths (1975) 125; Verhagen (2022) 117; Álvarez (2019) 137
| 1.11.2. \xa0For when the names are translated into Greek Osiris means "many-eyed," and properly so; for in shedding his rays in every direction he surveys with many eyes, as it were, all land and sea. And the words of the poet are also in agreement with this conception when he says: The sun, who sees all things and hears all things.
4.41. 1. \xa0First of all, in the vicinity of Mount Pelion he built a ship which far surpassed in its size and in its equipment in general any vessel known in those days, since the men of that time put to sea on rafts or in very small boats. Consequently those who saw the ship at the time were greatly astonished, and when the report was noised about throughout Greece both of the exploit of the enterprise of building the ship, no small number of the youths of prominence were eager to take part in the expedition.,2. \xa0Jason, then, after he had launched the ship and fitted it out in brilliant fashion with everything which would astonish the mind, picked out the most renowned chieftains from those who were eager to share his plan, with the result that the whole number of those in his company amounted to fifty-four. of these the most famous were Castor and Polydeuces, Heracles and Telamon, Orpheus and Atalantê the daughter of Schoeneus, and the sons of Thespius, and the leader himself who was setting out on the voyage to Colchis.,3. \xa0The vessel was called Argo after Argus, as some writers of myths record, who was the master-builder of the ship and went along on the voyage in order to repair the parts of the vessel as they were strained from time to time, but, as some say, after its exceeding great swiftness, since the ancients called what is swift Argos. Now after the chieftains had gathered together they chose Heracles to be their general, preferring him because of his courage.
5.75.4. \xa0As for Dionysus, the myths state that he discovered the vine and its cultivation, and also how to make wine and to store away many of the autumn fruits and thus to provide mankind with the use of them as food over a long time. This god was born in Crete, men say, of Zeus and Persephonê, and Orpheus has handed down the tradition in the initiatory rites that he was torn in pieces by the Titans. And the fact is that there have been several who bore the name Dionysus, regarding whom we have given a detailed account at greater length in connection with the more appropriate period of time.''. None |
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78. Ovid, Ars Amatoria, 1.31-1.32 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • mothers • paternalism
Found in books: Edmondson (2008) 41, 169; Pandey (2018) 116, 117
1.31. Este procul, vittae tenues, insigne pudoris, 1.32. rend=''. None | 1.31. Nor Clio , nor her sisters, have I seen,' "1.32. As Hesiod saw them on the shady green: Ovid names Clio only, of all the nine, in this place. The fable tells us, she and her sisters were born of Jupiter 's caresses of Mnemosyne, that is, memory."'. None |
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79. Ovid, Fasti, 4.223, 6.637-6.638 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Matralia and cult of Mater Matuta, model wife and mother, Ino as • Mother of the Gods • Nicias, his Liber Pater • cult of gods, goddesses, and heroes, of mother goddess
Found in books: Bremmer (2008) 282; Marek (2019) 109; Panoussi(2019) 191, 192, 193; Rutledge (2012) 270
4.223. ‘Phryx puer in silvis, facie spectabilis, Attis
6.637. Te quoque magnifica, Concordia, dedicat aede 6.638. Livia, quam caro praestitit ipsa viro.''. None | 4.223. ‘In the woods, a Phrygian boy, Attis, of handsome face,
6.637. His father showed his paternity by touching the child’ 6.638. Head with fire, and a cap of flames glowed on his hair.''. None |
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80. Ovid, Metamorphoses, 1.562-1.563, 9.771, 15.147-15.152, 15.875-15.876 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus/Octavian, as pater patriae • Hermes, as father of Pan • Mother, motherhood • Pomponia, mother of Scipio Africanus • mothers
Found in books: Augoustakis (2014) 298, 301; Edmondson (2008) 166; Miller and Clay (2019) 150; Pandey (2018) 127; Radicke (2022) 479; Verhagen (2022) 298, 301
1.562. postibus Augustis eadem fidissima custos 1.563. ante fores stabis mediamque tuebere quercum,
9.771. crinalem capiti vittam nataeque sibique 15.148. astra, iuvat terris et inerti sede relicta 15.149. nube vehi validique umeris insistere Atlantis 15.150. palantesque homines passim ac rationis egentes 15.151. despectare procul trepidosque obitumque timentes 15.152. sic exhortari seriemque evolvere fati:
15.875. parte tamen meliore mei super alta perennis 15.876. astra ferar, nomenque erit indelebile nostrum,' '. None | 1.562. that bears the bow (a weapon used till then 1.563. only to hunt the deer and agile goat)
9.771. o surely would be worthy of my love. 15.148. of ‘Golden,’ was so blest in fruit of trees, 15.149. and in the good herbs which the earth produced 15.150. that it never would pollute the mouth with blood. 15.151. The birds then safely moved their wings in air, 15.152. the timid hares would wander in the field
15.875. But first he veiled his horns with laurel, which 15.876. betokens peace. Then, standing on a mound' '. None |
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81. Philo of Alexandria, On The Life of Abraham, 58 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Father, Fatherhood • Mother, Motherhood • father
Found in books: Albrecht (2014) 165, 299; Hirsch-Luipold (2022) 242
| 58. But he to whose lot it falls, not only by means of his knowledge, to comprehend all the other things which exist in nature, but also to behold the Father and Creator of the universe, has advanced to the very summit of happiness. For there is nothing above God; and if any one, directing towards him the eye of the soul, has reached up to him, let him then pray for ability to remain and to stand firm before him; ''. None |
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82. Philo of Alexandria, On The Eternity of The World, 1, 15 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Father, Fatherhood • Mother, Motherhood • father
Found in books: Albrecht (2014) 166, 299; Hirsch-Luipold (2022) 243
| 1. In every uncertain and important business it is proper to invoke God, because he is the good Creator of the world, and because nothing is uncertain with him who is possessed of the most accurate knowledge of all things. But of all times it is most necessary to invoke him when one is preparing to discuss the incorruptibility of the world; for neither among the things which are visible to the outward senses is there anything more admirably complete than the world, nor among things appreciable by the intellect is there anything more perfect than God. But the mind is at all times the governor of the outward sense, and that which is appreciable by the intellect is at all times superior to that which is visible to the outward senses, but those persons in whom there is implanted a vigorous and earnest love of truth willingly undergo the trouble of making inquiries relative to the subordinate things, from that which is superior to and the ruler over them. '
15. But the forementioned opinion is better and truer, not only because throughout the whole treatise he affirms that the Creator of the gods is also the father and creator and maker of everything, and that the world is a most beautiful work of his and his offspring, being an imitation visible to the outward senses of an archetypal model appreciable only by the intellect, comprehending in itself as many objects of the outward senses as the model does objects of the intellect, since it is a most perfect impression of a most perfect model, and is addressed to the outward sense as the other is to the Intellect. '. None |
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83. Philo of Alexandria, On Husbandry, 51 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Father, Fatherhood • Mother, Motherhood • mother
Found in books: Albrecht (2014) 168; Novenson (2020) 161
| 51. and let every one in his turn say the same thing, for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason, his first-born son, who is to receive the charge of this sacred company, as the lieutet of the great king; for it is said somewhere, "Behold, I am he! I will send my messenger before thy face, who shall keep thee in the Road." ''. None |
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84. Philo of Alexandria, On The Cherubim, 50, 127 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Father, Fatherhood • Moses, his mothers • father • mother
Found in books: Albrecht (2014) 173, 356; Bloch (2022) 63; Novenson (2020) 27, 205
| 50. For the association of men, with a view to the procreation of children, makes virgins women. But when God begins to associate with the soul, he makes that which was previously woman now again virgin. Since banishing and destroying all the degenerate appetites unbecoming a human being, by which it had been made effeminate, he introduces in their stead genuine, and perfect, and unadulterated virtues; therefore, he will not converse with Sarah before all the habits, such as other women have, have left her, and till she has returned into the class of pure virgins. XV.
127. And for what reason is it built, except to serve as a shelter and protection? This is the object. Now passing on from these particular buildings, consider the greatest house or city, namely, this world, for you will find that God is the cause of it, by whom it was made. That the materials are the four elements, of which it is composed; that the instrument is the word of God, by means of which it was made; and the object of the building you will find to be the display of the goodness of the Creator. This is the discriminating opinion of men fond of truth, who desire to attain to true and sound knowledge; but they who say that they have gotten anything by means of God, conceive that the cause is the instrument, the Creator namely, and the instrument the cause, namely, the human mind. ''. None |
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85. Philo of Alexandria, On The Confusion of Tongues, 146, 170 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Father, Fatherhood • Mother, Motherhood • father • mother
Found in books: Albrecht (2014) 168, 174, 299; Novenson (2020) 73, 146, 161, 205
| 146. And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel. "
170. In the first place, then, we must say this, that there is no existing being equal in honor to God, but there is one only ruler and governor and king, to whom alone it is granted to govern and to arrange the universe. For the verse-- A multitude of kings is never good, Let there one sovereign, one sole monarch be, is not more justly said with respect to cities and men than with respect to the world and to God; for it is clear from the necessity of things that there must be one creator, and one father, and one master of the one universe. XXXIV. ' "'. None |
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86. Philo of Alexandria, On Drunkenness, 30-35, 42, 51, 60-61, 74, 76, 81 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Chodollogomor, “chosen father of sound” • Father, Fatherhood • God, Father • God, as mother • Moses, his mothers • Mother, Motherhood • father • mother • mother, influence • paideia, mothers • sound, “chosen father of”
Found in books: Albrecht (2014) 165, 168, 169, 173, 174, 237, 312; Birnbaum and Dillon (2020) 243; Bloch (2022) 62, 67; Geljon and Runia (2019) 242; Marcar (2022) 184; Novenson (2020) 161, 205; Penniman (2017) 65
| 30. but of the father and mother the appellations are common, but their powers are different. At all events we shall speak with justice, if we say that the Creator of the universe is also the father of his creation; and that the mother was the knowledge of the Creator with whom God uniting, not as a man unites, became the father of creation. And this knowledge having received the seed of God, when the day of her travail arrived, brought forth her only and well-beloved son, perceptible by the external senses, namely this world. '31. Accordingly wisdom is represented by some one of the beings of the divine company as speaking of herself in this manner: "God created me as the first of his works, and before the beginning of time did he establish me." For it was necessary that all the things which came under the head of the creation must be younger than the mother and nurse of the whole universe. IX. 32. Who then is able to encounter the accusation of these parents? No one can withstand even their moderate threats, or their very slightest reproach; for neither is any one able to contain the immeasurable multitude of their gifts, perhaps even the whole world is not; but like a shallow channel, when the great fountain of the bounties of God flows into it, it will be very speedily filled so as to overtop its bounds and overflow; but if we are unable to receive his benefits, how shall we endure his chastising powers when they come upon us? 33. But these parents of the universe must be taken out of the present discussion; and for the present let us consider their pupils and acquaintances who have had assigned to them the care and superintendence of such souls as are not unwilling to learn and illiterate. Therefore we say that the father is masculine and perfect right reason, and that the mother is that middle and encyclical course of study, and instruction, and learning, which it is honourable and advantageous to obey as a child obeys his parents. 34. The recommendation then of the father, that is of right reason, is to follow and obey reason, pursuing naked and undisguised truth; and the injunction of learning, the mother that is, is to obey the just customs, which ancient men who embraced opinion, as if it were truth, have established in cities, and nations, and countries. 35. Now these parents have four classes of children. First of all comes that class which is obedient to them both, the second is that which attends to neither, being the opposite of the former one. of the others, each is half perfect. For the one is exceedingly attached to its father, and attends to him, but disregards its mother and her injunctions. The other again appears to be attached to its mother, and obeys her in everything, but pays but little attention to its father. The first class, therefore, will carry off the prize of victory as superior to all the others; the second, which is the contrary of it, will meet with defeat and destruction at the same time; and as to each of the others they will claim, one the second prize, and the other the third. The one which is obedient to its father being the second in honour, and the one which obeys its mother being the third. X.
42. "Dost thou now know, O impious man, the power of the Ruler of the universe? but before this thou didst not know it. For was there anything which thou hast ever fallen in with of more antiquity or power than God? And are not the virtues of their parents known to the children before anything else in the world? And was not the Ruler of the universe the creator and the father of it? So that if you now say that you know it, you do not know it now, because you did not know it from the beginning of the creation."
51. And we may almost say that this has happened to many of those who have used out of the way roads to learning; for still, as one may say, men coming from their very swaddling clothes to the most perfect study and way of life, philosophy, not thinking it fit to be utterly ignorant of encyclical learning, have still determined to apply themselves to them late and unwillingly. And then, descending from the older and more important kinds of learning to the contemplation of the inferior and younger branches, they have grown old among them so as no longer to be able to return to those pursuits with which they began.
60. for she is represented in the sacred oracles as having ceased to be influenced by the customs of women, when she was about to be in travail and to bring forth the self-taught offspring, being by name Isaac. 61. And she is said not to have had a mother, having received the inheritance of relationship from her father only, and not from her mother, having no share in the female race; for some one has said somewhere, "And yet, in truth, she is my sister, the daughter of my father, but not the daughter of my Mother." For she is not formed of the material perceptible by the outward senses, which is always in a state of formation or of dissolution, which is called the mother, and nurse and bringer up of created things; among which, first of all, the tree of wisdom sprang up, but rather of the cause and father of all.
74. Will not this person be justly looked upon as a murderer, by many who are influenced by the customs which have so much weight among women? But with God, the ruler and father of the universe, he will be thought worthy of infinite praises and panegyrics, and of rewards which can never be taken away; and the rewards are great, and akin to one another, being peace and the priesthood:
76. And I was not wrong when I called those rewards, brothers to one another, but I said so, knowing that he cannot be made a true priest who is still serving in human and mortal warfare, in which vain opinions are the officers of the companies; and that he cannot be a peaceful man, who does not in sincerity cultivate and serve, with all simplicity, the only Being who has no share in warfare, and everlasting peace. XIX.
81. and they were instructed by right reason, their father, to honour the Father of the universe, and not to neglect the customs and laws established by education, their mother, and considered by all men to be founded in justice. '. None |
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87. Philo of Alexandria, On Flight And Finding, 108-110 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Father, Fatherhood • Mother, Motherhood • Triad, Father-Mother-Son • father • life, mother of the • mother
Found in books: Albrecht (2014) 165, 166, 168, 173; Corrigan and Rasimus (2013) 395; Novenson (2020) 205, 209
| 108. This difficult and scarcely explicable perplexity we may escape if we adopt the inner and allegorical explanation in accordance with natural philosophy. For we say that the high priest is not a man, but is the word of God, who has not only no participation in intentional errors, but none even in those which are involuntary. '109. For Moses says that he cannot be defiled neither in respect of his father, that is, the mind, nor his mother, that is, the external sense; because, I imagine, he has received imperishable and wholly pure parents, God being his father, who is also the father of all things, and wisdom being his mother, by means of whom the universe arrived at creation; 110. and also because he is anointed with oil, by which I mean that the principal part of him is illuminated with a light like the beams of the sun, so as to be thought worthy to be clothed with garments. And the most ancient word of the living God is clothed with the word as with a garment, for it has put on earth, and water, and air, and fire, and the things which proceed from those elements. But the particular soul is clothed with the body, and the mind of the wise man is clothed with the virtues. '. None |
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88. Philo of Alexandria, On The Change of Names, 13 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, as Father • famine, Father, God as • father imagery • names of God, “Father”
Found in books: Birnbaum and Dillon (2020) 264; Wilson (2012) 67
| 13. For these men have need of the complete use of the divine name who come to a created or mortal generation, in order that, if they cannot attain to the best thing, they may at least arrive at the best possible name, and arrange themselves in accordance with that; and the sacred oracle which is delivered as from the mouth of the Ruler of the universe, speaks of the proper name of God never having been revealed to any one, when God is represented as saying, "For I have not shown them my Name;" for by a slight change in the figure of speech here used, the meaning of what is said would be something of this kind: "My proper name I have not revealed to them," but only that which is commonly used, though with some misapplication, because of the reasons abovementioned. ''. None |
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89. Philo of Alexandria, On The Creation of The World, 10, 16, 21, 28, 56, 72, 74, 135, 144, 170 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Father and Maker • Father, Fatherhood • God, Father • Mother, Motherhood • earth, as mother/nurse • father • father imagery
Found in books: Albrecht (2014) 165, 166, 237, 299, 313, 356; Geljon and Runia (2019) 117, 122, 167; Hirsch-Luipold (2022) 157, 222, 242, 243; Lieu (2015) 355; Novenson (2020) 145, 146, 251, 254; Wilson (2012) 86
| 10. for reason proves that the father and creator has a care for that which has been created; for a father is anxious for the life of his children, and a workman aims at the duration of his works, and employs every device imaginable to ward off everything that is pernicious or injurious, and is desirous by every means in his power to provide everything which is useful or profitable for them. But with regard to that which has not been created, there is no feeling of interest as if it were his own in the breast of him who has not created it. '
16. for God, as apprehending beforehand, as a God must do, that there could not exist a good imitation without a good model, and that of the things perceptible to the external senses nothing could be faultless which wax not fashioned with reference to some archetypal idea conceived by the intellect, when he had determined to create this visible world, previously formed that one which is perceptible only by the intellect, in order that so using an incorporeal model formed as far as possible on the image of God, he might then make this corporeal world, a younger likeness of the elder creation, which should embrace as many different genera perceptible to the external senses, as the other world contains of those which are visible only to the intellect.
21. And the power and faculty which could be capable of creating the world, has for its origin that good which is founded on truth; for if any one were desirous to investigate the cause on account of which this universe was created, I think that he would come to no erroneous conclusion if he were to say as one of the ancients did say: "That the Father and Creator was good; on which account he did not grudge the substance a share of his own excellent nature, since it had nothing good of itself, but was able to become everything."
28. for if the Creator had made everything at the same moment, still those things which were created in beauty would no less have had a regular arrangement, for there is no such thing as beauty in disorder. But order is a due consequence and connection of things precedent and subsequent, if not in the completion of a work, at all events in the intention of the maker; for it is owing to order that they become accurately defined and stationary, and free from confusion.
56. And how great is the use and how great the advantage derivable from each of the aforesaid things, is plain from their effect. But with a view to a more accurate comprehension of them, it may perhaps not be out of place to trace out the truth in a regular discussion. Now the whole of time being divided into two portions day and night, the sovereignty of the day the Father has assigned to the Sun, as a mighty monarch: and that of the night he has given to the moon and to the multitude of the other stars.
72. And he would not err who should raise the question why Moses attributed the creation of man alone not to one creator, as he did that of other animals, but to several. For he introduces the Father of the universe using this language: "Let us make man after our image, and in our likeness." Had he then, shall I say, need of any one whatever to help him, He to whom all things are subject? Or, when he was making the heaven and the earth and the sea, was he in need of no one to co-operate with him; and yet was he unable himself by his own power to make man an animal so short-lived and so exposed to the assaults of fate without the assistance of others? It is plain that the real cause of his so acting is known to God alone, but one which to a reasonable conjecture appears probable and credible, I think I should not conceal; and it is this.
74. Now it was a very appropriate task for God the Father of all to create by himself alone, those things which were wholly good, on account of their kindred with himself. And it was not inconsistent with his dignity to create those which were indifferent since they too are devoid of evil, which is hateful to him. To create the beings of a mixed nature, was partly consistent and partly inconsistent with his dignity; consistent by reason of the more excellent idea which is mingled in them; inconsistent because of the opposite and worse one.
135. But he asserts that the formation of the individual man, perceptible by the external senses is a composition of earthy substance, and divine spirit. For that the body was created by the Creator taking a lump of clay, and fashioning the human form out of it; but that the soul proceeds from no created thing at all, but from the Father and Ruler of all things. For when he uses the expression, "he breathed into," etc., he means nothing else than the divine spirit proceeding form that happy and blessed nature, sent to take up its habitation here on earth, for the advantage of our race, in order that, even if man is mortal according to that portion of him which is visible, he may at all events be immortal according to that portion which is invisible; and for this reason, one may properly say that man is on the boundaries of a better and an immortal nature, partaking of each as far as it is necessary for him; and that he was born at the same time, both mortal and the immortal. Mortal as to his body, but immortal as to his intellect. XLVII.
144. And who could these have been but rational divine natures, some of them incorporeal and perceptible only by intellect, and others not destitute of bodily substance, such in fact as the stars? And he who associated with and lived among them was naturally living in a state of unmixed happiness. And being akin and nearly related to the ruler of all, inasmuch as a great deal of the divine spirit had flowed into him, he was eager both to say and to do everything which might please his father and his king, following him step by step in the paths which the virtues prepare and make plain, as those in which those souls alone are permitted to proceed who consider the attaining a likeness to God who made them as the proper end of their existence. LI.
170. Such is the life of those who originally were men of innocence and simplicity, and also of those who have come to prefer vice to virtue, from whom one ought to keep aloof. And in his before mentioned account of the creation of the world, Moses teaches us also many other things, and especially five most beautiful lessons which are superior to all others. In the first place, for the sake of convicting the atheists, he teaches us that the Deity has a real being and existence. Now, of the atheists, some have only doubted of the existence of God, stating it to be an uncertain thing; but others, who are more audacious, have taken courage, and asserted positively that there is no such thing; but this is affirmed only by men who have darkened the truth with fabulous inventions. '. None |
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90. Philo of Alexandria, On The Posterity of Cain, 14, 17 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, Father • bosom of the Father • father • mother, God as
Found in books: Geljon and Runia (2019) 104; Novenson (2020) 270; Osborne (2010) 147; Černušková (2016) 285
| 14. At all events, he will now penetrate into "the darkness where God Was." That is to say, into those unapproachable and invisible conceptions which are formed of the living Do. For the great Cause of all things does not exist in time, nor at all in place, but he is superior to both time and place; for, having made all created things in subjection to himself, he is surrounded by nothing, but he is superior to everything. And being superior to, and being also external to the world that he has made, he nevertheless fills the whole world with himself; for, having by his own power extended it to its utmost limits, he has connected every portion with another portion according to the principles of harmony. '
17. On this account too, Abraham, when he had come unto the place which God had told him of, "On the third day, looking up, saw the place afar off." What kind of place? Was it the place to which he came? And how was it still afar off, if he had already come to it? '. None |
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91. Philo of Alexandria, On Dreams, 1.67, 1.229, 2.242-2.245 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Father, Fatherhood • God, as Father • Mother, Motherhood • Triad, Father-Mother-Son • bosom of the Father • famine, Father, God as • father • mother • names of God, “Father”
Found in books: Albrecht (2014) 174, 321, 355; Birnbaum and Dillon (2020) 264; Corrigan and Rasimus (2013) 394; Novenson (2020) 205; Černušková (2016) 285
| 1.67. Perhaps, however, the historian, by this allegorical form of expression, does not here mean by his expression, "place," the Cause of all things; but the idea which he intends to convey may be something of this sort; --he came to the place, and looking up with his eyes he saw the very place to which he had come, which was a very long way from the God who may not be named nor spoken of, and who is in every way incomprehensible. XII.
1.229. What then ought we to say? There is one true God only: but they who are called Gods, by an abuse of language, are numerous; on which account the holy scripture on the present occasion indicates that it is the true God that is meant by the use of the article, the expression being, "I am the God (ho Theos);" but when the word is used incorrectly, it is put without the article, the expression being, "He who was seen by thee in the place," not of the God (tou Theou), but simply "of God" (Theou);
2.242. and by the name Eden he means the wisdom of the living God, and the interpretation of the name Eden is "delight," because I imagine wisdom is the delight of God, and God is the delight of wisdom, as it is said also in the Psalms, "Delight thou in the Lord." And the divine word, like a river, flows forth from wisdom as from a spring, in order to irrigate and fertilize the celestial and heavenly shoots and plants of such souls as love virtue, as if they were a paradise. 2.243. And this sacred word is divided into four beginnings, by which I mean it is portioned out into four virtues, each of which is a princess, for to be divided into beginnings, does not resemble divisions of place, but a kingdom, in order than any one, after having shown the virtues as boundaries, may immediately proceed to show the wise man who follows them to be king, being elected a such, not by men, but by the only free nature which cannot err, and which cannot be corrupted; 2.244. for those who behold the excellence of Abraham say unto him, "Thou art a king, sent from God among Us:" proposing as a maxim, for those who study philosophy, that the wise man alone is a ruler and a king, and that virtue is the only irresponsible authority and sovereignty. XXXVII. 2.245. Accordingly, one of the followers of Moses, having compared this speech to a river, has said in the Psalms, "The river of God was filled with Water;" and it is absurd to give such a title to any of the rivers which flow upon the earth. But as it seems the psalmist is here speaking of the divine word, which is full of streams and wisdom, and which has no part of itself empty or desolate, or rather, as some one has said, which is diffused everywhere over the universe, and is raised up on high, on account of the continued and incessant rapidity of that ever-flowing spring. ''. None |
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92. Philo of Alexandria, On The Special Laws, 1.13-1.14, 1.16, 1.20, 1.22, 1.32, 1.34-1.35, 1.41, 1.47-1.50 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Father and Maker • Father, Fatherhood • God, as Father • Mother, Motherhood • bosom of the Father • famine, Father, God as • father • mother • names of God, “Father”
Found in books: Albrecht (2014) 165, 299, 317; Birnbaum and Dillon (2020) 268; Hirsch-Luipold (2022) 206, 243; Lieu (2015) 334, 355; Novenson (2020) 146, 297; Černušková (2016) 132
| 1.13. Some persons have conceived that the sun, and the moon, and the other stars are independent gods, to whom they have attributed the causes of all things that exist. But Moses was well aware that the world was created, and was like a very large city, having rulers and subjects in it; the rulers being all the bodies which are in heaven, such as planets and fixed stars; 1.14. and the subjects being all the natures beneath the moon, hovering in the air and adjacent to the earth. But that the rulers aforesaid are not independent and absolute, but are the viceroys of one supreme Being, the Father of all, in imitation of whom they administer with propriety and success the charge committed to their care, as he also presides over all created things in strict accordance with justice and with law. Others, on the contrary, who have not discovered the supreme Governor, who thus rules everything, have attributed the causes of the different things which exist in the world to the subordinate powers, as if they had brought them to pass by their own independent act.
1.16. for they who see that the different seasons of the year owe their existence to the advances and retreats of the sun, in which periods also the generation of animals, and plants, and fruits, are perfected according to well-defined times, and who see also that the moon is the servant and successor of the sun, taking that care and superintendence of the world by night which the sun takes by day; and also that the other stars, in accordance with their sympathy with things on earth, labour continually and do ten thousand things which contribute to the duration of the existing state of things, have been led into an inextricable error, imagining that these bodies are the only gods.
1.20. So that, transcending all visible essence by means of our reason, let us press forward to the honour of that everlasting and invisible Being who can be comprehended and appreciated by the mind alone; who is not only the God of all gods, whether appreciable only by the intellect or visible to the outward senses, but is also the creator of them all. And if any one gives up the service due to the everlasting and uncreated God, transferring it to any more modern and created being, let him be set down as mad and as liable to the charge of the greatest impiety.IV.
1.22. To whom the Father of the universe thus speaks, saying: "You shall not make to yourselves gods of silver and Gold;"{4}{
1.32. But the Father and Ruler of the universe is a being whose character it is difficult to arrive at by conjecture and hard to comprehend; but still we must not on that account shrink from an investigation of it. Now, in the investigations which are made into the nature of God, there are two things of the greatest importance, about which the intellect of the man who devotes himself to philosophy in a genuine spirit is perplexed. One is, whether there is any Deity at all? this question arises from the atheism (which is the greatest of all vice
1.34. He, therefore, who comes into that which is truly the greatest of cities, namely, this world, and who beholds all the land, both the mountain and the champaign district full of animals, and plants, and the streams of rivers, both overflowing and depending on the wintry floods, and the steady flow of the sea, and the admirable temperature of the air, and the varieties and regular revolutions of the seasons of the year; and then too the sun and moon, the rulers of day and night, and the revolutions and regular motions of all the other planets and fixed stars, and of the whole heaven; would he not naturally, or I should rather say, of necessity, conceive a notion of the Father, and creator, and governor of all this system; 1.35. for there is no artificial work whatever which exists of its own accord? And the world is the most artificial and skilfully made of all works, as if it had been put together by some one who was altogether accomplished and most perfect in knowledge. It is in this way that we have received an idea of the existence of God.VII.
1.41. Which that interpreter of the divine word, Moses, the man most beloved by God, having a regard to, besought God and said, "Show me thyself"--all but urging him, and crying out in loud and distinct words--"that thou hast a real being and existence the whole world is my teacher, assuring me of the fact and instructing me as a son might of the existence of his father, or the work of the existence of the workman. But, though I am very desirous to know what thou art as to thy essence, I can find no one who is able to explain to me anything relating to this branch of learning in any part of the universe whatever.
1.47. And though they are by nature incomprehensible in their essence, still they show a kind of impression or copy of their energy and operation; as seals among you, when any wax or similar kind of material is applied to them, make an innumerable quantity of figures and impressions, without being impaired as to any portion of themselves, but still remaining unaltered and as they were before; so also you must conceive that the powers which are around me invest those things which have no distinctive qualities with such qualities, and those which have no forms with precise forms, and that without having any portion of their own everlasting nature dismembered or weakened. 1.48. And some of your race, speaking with sufficient correctness, call them ideas (ideai 1.49. "Do not, then, ever expect to be able to comprehend me nor any one of my powers, in respect of our essence. But, as I have said, I willingly and cheerfully grant unto you such things as you may receive. And this gift is to call you to the beholding of the world and all the things that are in it, which must be comprehended, not indeed by the eyes of the body, but by the sleepless vision of the soul. 1.50. The desire of wisdom alone is continual and incessant, and it fills all its pupils and disciples with famous and most beautiful doctrines." When Moses heard this he did not cease from his desire, but he still burned with a longing for the understanding of invisible things. ...{7}{mangey thinks that there is a considerable hiatus here. What follows relates to the regulations respecting proselytes, which as the text stands is in no way connected with what has gone before about the worship of God.}IX. ''. None |
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93. Philo of Alexandria, On The Virtues, 62 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Father, Fatherhood • Mother, Motherhood • father • mother
Found in books: Albrecht (2014) 174; Novenson (2020) 205
| 62. Moreover, wisdom is a thing not only more ancient than my own birth, but even than the creation of the universal world; nor is it lawful nor possible for any one to decide in such a matter but God alone, and those who love wisdom with guilelessness, and sincerity and truth; ''. None |
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94. Philo of Alexandria, On The Life of Moses, 1.17, 1.19, 1.23, 1.158, 2.24, 2.209, 2.288 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Father, Fatherhood • Moses, his mothers • Mother, Motherhood • father • father imagery • mother, and infant • mother, as nurse
Found in books: Albrecht (2014) 165, 237, 299, 317; Bloch (2022) 61, 64, 65, 67; Hirsch-Luipold (2022) 165, 166; Novenson (2020) 298; Penniman (2017) 69, 70; Wilson (2012) 205
| 1.17. and as she said that she wished that she would do so, the maiden went and fetched her own mother and that of the infant, as if she had been a stranger, who with great readiness and willingness cheerfully promised to take the child and bring him up, pretending to be tempted by the reward to be paid, the providence of God thus making the original bringing up of the child to accord with the genuine course of nature. Then she gave him a name, calling him Moses with great propriety, because she had received him out of the water, for the Egyptians call water "mos."' "
1.19. And when the king's daughter saw that he was more perfect than could have been expected at his age, and when from his appearance she conceived greater good will than ever towards him, she adopted him as her son, having first put in practice all sorts of contrivances to increase the apparent bulk of her belly, so that he might be looked upon as her own genuine child, and not as a supposititious one; but God easily brings to pass whatever he is inclined to effect, however difficult it may be to bring to a successful issue. " '
1.23. Accordingly he speedily learnt arithmetic, and geometry, and the whole science of rhythm and harmony and metre, and the whole of music, by means of the use of musical instruments, and by lectures on the different arts, and by explanations of each topic; and lessons on these subjects were given him by Egyptian philosophers, who also taught him the philosophy which is contained in symbols, which they exhibit in those sacred characters of hieroglyphics, as they are called, and also that philosophy which is conversant about that respect which they pay to animals which they invest with the honours due to God. And all the other branches of the encyclical education he learnt from Greeks; and the philosophers from the adjacent countries taught him Assyrian literature and the knowledge of the heavenly bodies so much studied by the Chaldaeans.
1.158. What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation? For he also was called the god and king of the whole nation, and he is said to have entered into the darkness where God was; that is to say, into the invisible, and shapeless, and incorporeal world, the essence, which is the model of all existing things, where he beheld things invisible to mortal nature; for, having brought himself and his own life into the middle, as an excellently wrought picture, he established himself as a most beautiful and Godlike work, to be a model for all those who were inclined to imitate him.
2.24. But on this fast it is not lawful to take any food or any drink, in order that no bodily passion may at all disturb or hinder the pure operations of the mind; but these passions are wont to be generated by fulness and satiety, so that at this time men feast, propitiating the Father of the universe with holy prayers, by which they are accustomed to solicit pardon for their former sins, and the acquisition and enjoyment of new blessings.
2.209. Moreover, in accordance with the honour due to the Creator of the universe, the prophet hallowed the sacred seventh day, beholding with eyes of more acute sight than those of mortals its pre-eminent beauty, which had already been deeply impressed on the heaven and the whole universal world, and had been borne about as an image by nature itself in her own bosom;
2.288. And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future. ''. None |
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95. Philo of Alexandria, Against Flaccus, 43 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Amram, father of Moses, Visions of • metropolis (Mother-City)
Found in books: Piotrkowski (2019) 274; Salvesen et al (2020) 109
| 43. what then did the governor of the country do? Knowing that the city had two classes of inhabitants, our own nation and the people of the country, and that the whole of Egypt was inhabited in the same manner, and that Jews who inhabited Alexandria and the rest of the country from the Catabathmos on the side of Libya to the boundaries of Ethiopia were not less than a million of men; and that the attempts which were being made were directed against the whole nation, and that it was a most mischievous thing to distress the ancient hereditary customs of the land; he, disregarding all these considerations, permitted the mob to proceed with the erection of the statues, though he might have given them a vast number of admonitory precepts instead of any such permission, either commanding them as their governor, or advising them as their friend. VII. ''. None |
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96. Philo of Alexandria, On The Embassy To Gaius, 319 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Mother as Latter-Day Deborah or judith • church fathers, Patriarchate
Found in books: Levine (2005) 46; Schwartz (2008) 309
| 319. "And your grandmother, Julia Augusta, following the example of so great a guide in the paths of piety, did also adorn the temple with some golden vials and censers, and with a great number of other offerings, of the most costly and magnificent description; and what was her object in doing this, when there is no statue erected within the temple? for the minds of women are, in some degree, weaker than those of men, and are not so well able to comprehend a thing which is appreciable only by the intellect, without any aid of objects addressed to the outward senses; ''. None |
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97. Philo of Alexandria, Who Is The Heir, 62, 98-99 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Chodollogomor, “chosen father of sound” • Father, Fatherhood • Moses, his mothers • Mother, Motherhood • sound, “chosen father of”
Found in books: Albrecht (2014) 165, 172, 173, 299; Birnbaum and Dillon (2020) 224; Bloch (2022) 62
| 62. for she has none but a male offspring, being borne only of God who is the father of all things, being that authority which has no mother. "For truly," says the scripture, "she is my sister by my father\'s side, but not by my mother\'S." XIII. '
98. But the new blessing which is promised is the acquisition of that wisdom which is not taught by the outward senses, but is comprehended by the pure mind, and by which the best of all emigrations is confirmed; when the soul departs from astronomy and learns to apply itself to natural philosophy, and to exchange unsure conjecture for certain apprehension, and, to speak with real truth, to quit the creature for the Creator, an the world for its father and maker; 99. for the scriptures tell us, that the votaries of the Chaldaean philosophy believed in the heaven, but that he who abandoned that sect believed in the ruler of the heaven and the manager of the whole world, namely, in God. A very beautiful inheritance, greater perhaps than the power of him who receives it, but worthy of the greatness of the giver. XXI. '. None |
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98. Philo of Alexandria, That The Worse Attacks The Better, 54, 60 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Father, Fatherhood • Mother, Motherhood • father • mother
Found in books: Albrecht (2014) 167, 168, 173; Hirsch-Luipold (2022) 157; Novenson (2020) 205
| 54. If, therefore, each of these things, the outward sense and the mind, receive the honour which I have been describing, then it follows of necessity that I, who use them both, must derive advantage from them. But if, carrying your language away a long distance from the mind and from the outward sense, you think your father, that is to say, the world which produced you, and your mother, wisdom, by means of which the universe was completed, worthy of honour, you yourself shall be well treated; for neither does God, who is full of everything, nor sublime and perfect knowledge, want anything. So that he who is inclined to pay proper attention to them, benefits not those who receive his attentions and who are in no need of anything, but himself most exceedingly. '
60. For it is the use and enjoyment of virtue that is happiness, and not the bare possession of it. But I should not be able to use it unless you, by letting down the seeds from heaven, had yourself made virtue pregt; and unless she had brought forth the germs of happiness, namely, Isaac. And I consider that happiness is the employment of perfect virtue in a perfect life. In reference to which he, approving of his own determination, promises that he will complete perfectly all that he asked. XVIII. '. None |
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99. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • pater / patres, auctoritas patrum • pater / patres, senators as • pater patriae, title
Found in books: Ando (2013) 400; Walters (2020) 36
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100. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • Augustus/Octavian, as pater patriae • Mars, father of Rome • Venus, mother of Rome
Found in books: Pandey (2018) 158; Rutledge (2012) 254
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101. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hamilcar, father of Hannibal • Horace, father’s teachings/influence on • Phricias, father of Hippocleas • Pomponia, mother of Scipio Africanus • Satires (Horace), depiction of father-son relationship • Statius, epicedion for his father
Found in books: Augoustakis (2014) 246, 290, 298, 299, 301; Meister (2019) 127; Verhagen (2022) 246, 290, 298, 299, 301; Yona (2018) 164
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102. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hamilcar, father of Hannibal • Pomponia, mother of Scipio Africanus
Found in books: Augoustakis (2014) 290, 299; Verhagen (2022) 290, 299
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103. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Eurydice, mother of Opheltes • Thoas, father of Hypsipyle
Found in books: Augoustakis (2014) 181, 187, 190; Verhagen (2022) 181, 187, 190
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104. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Pomponia, mother of Scipio Africanus • Scipio the Elder, father of Africanus • father • pater familias
Found in books: Augoustakis (2014) 271, 315; Perry (2014) 12; Tuori (2016) 95, 96; Verhagen (2022) 271, 315
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105. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hamilcar, father of Hannibal • Horace, father’s teachings/influence on • Jerome, St, Church Father, Chastity • Mother of the Gods • Pomponia, mother of Scipio Africanus
Found in books: Augoustakis (2014) 289, 290, 298; Bortolani et al (2019) 241; Sorabji (2000) 224; Verhagen (2022) 289, 290, 298; Yona (2018) 152
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106. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Pomponia, mother of Scipio Africanus • Statius, epicedion for his father
Found in books: Augoustakis (2014) 246, 301; Verhagen (2022) 246, 301
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107. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Statius, epicedion for his father
Found in books: Augoustakis (2014) 246; Verhagen (2022) 246
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108. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Statius, epicedion for his father • mothers • pater patriae • pater patriae, title • paternalism
Found in books: Ando (2013) 401; Augoustakis (2014) 246, 247; Edmondson (2008) 41, 169; Kazantzidis and Spatharas (2018) 189; Pandey (2018) 107, 116; Verhagen (2022) 246, 247
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109. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Triad, Father-Mother-Son • father • mother
Found in books: Corrigan and Rasimus (2013) 394; Novenson (2020) 297
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110. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus, as pater patriae • Hamilcar, father of Hannibal • Mother, motherhood • Statius, epicedion for his father • mothers • pater
Found in books: Augoustakis (2014) 246, 290; Edmondson (2008) 27, 143, 153; Radicke (2022) 337, 338, 478; Verhagen (2022) 246, 290; Xinyue (2022) 108, 109
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111. Anon., Didache, 1.5, 3.7, 4.8 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apostolic Fathers, generally • Beatitudes, Apostolic fathers • Lord, referring to the Father • father imagery
Found in books: Berglund Crostini and Kelhoffer (2022) 237; Esler (2000) 513; Potter Suh and Holladay (2021) 433, 441; Wilson (2012) 239, 252
| 1.5. There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give. 1. There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give. '2. And the second commandment of the Teaching; You shall not commit murder, you shall not commit adultery, Exodus 20:13-14 you shall not commit pederasty, you shall not commit fornication, you shall not steal, Exodus 20:15 you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is begotten. You shall not covet the things of your neighbour, Exodus 20:17 you shall not forswear yourself, Matthew 5:34 you shall not bear false witness, Exodus 20:16 you shall not speak evil, you shall bear no grudge. You shall not be double-minded nor double-tongued; for to be double-tongued is a snare of death. Your speech shall not be false, nor empty, but fulfilled by deed. You shall not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. You shall not take evil counsel against your neighbour. You shall not hate any man; but some you shall reprove, and concerning some you shall pray, and some you shall love more than your own life.
3.7. My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leads the way to murder; neither jealous, nor quarrelsome, nor of hot temper; for out of all these murders are engendered. My child, be not a lustful one; for lust leads the way to fornication; neither a filthy talker, nor of lofty eye; for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads the way to idolatry; neither an enchanter, nor an astrologer, nor a purifier, nor be willing to look at these things; for out of all these idolatry is engendered. My child, be not a liar, since a lie leads the way to theft; neither money-loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy; neither self-willed nor evil-minded, for out of all these blasphemies are engendered. But be meek, since the meek shall inherit the earth. Matthew 5:5 Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard. You shall not exalt yourself, Luke 18:14 nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. The workings that befall you receive as good, knowing that apart from God nothing comes to pass.
4.8. My child, him that speaks to you the word of God remember night and day; and you shall honour him as the Lord; for in the place whence lordly rule is uttered, there is the Lord. And you shall seek out day by day the faces of the saints, in order that you may rest upon their words. You shall not long for division, but shall bring those who contend to peace. You shall judge righteously, you shall not respect persons in reproving for transgressions. You shall not be undecided whether it shall be or no. Be not a stretcher forth of the hands to receive and a drawer of them back to give. If you have anything, through your hands you shall give ransom for your sins. You shall not hesitate to give, nor murmur when you give; for you shall know who is the good repayer of the hire. You shall not turn away from him that is in want, but you shall share all things with your brother, and shall not say that they are your own; for if you are partakers in that which is immortal, how much more in things which are mortal? You shall not remove your hand from your son or from your daughter, but from their youth shall teach them the fear of God. Ephesians 6:4 You shall not enjoin anything in your bitterness upon your bondman or maidservant, who hope in the same God, lest ever they shall fear not God who is over both; Ephesians 6:9; Colossians 4:1 for he comes not to call according to the outward appearance, but unto them whom the Spirit has prepared. And you bondmen shall be subject to your masters as to a type of God, in modesty and fear. Ephesians 6:5; Colossians 3:22 You shall hate all hypocrisy and everything which is not pleasing to the Lord. Forsake in no way the commandments of the Lord; but you shall keep what you have received, neither adding thereto nor taking away therefrom . Deuteronomy 12:32 In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience. This is the way of life. 5. And the way of death is this: First of all it is evil and full of curse: murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing requital, not pitying a poor man, not labouring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want, afflicting him that is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these. 6. See that no one cause you to err from this way of the Teaching, since apart from God it teaches you. For if you are able to bear all the yoke of the Lord, you will be perfect; but if you are not able, what you are able that do. And concerning food, bear what you are able; but against that which is sacrificed to idols be exceedingly on your guard; for it is the service of dead gods. '. None |
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112. Ignatius, To The Philadelphians, 6.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apostolic Fathers, generally • church fathers, rabbis and synagogue
Found in books: Esler (2000) 504, 516, 518; Levine (2005) 293
| 6.1. But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men. ''. None |
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113. Ignatius, To The Ephesians, 3.2, 5.2, 6.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apostolic Fathers • Mary (mother of Jesus), virginity of • father
Found in books: Berglund Crostini and Kelhoffer (2022) 199, 402; Novenson (2020) 90, 91
| 3.2. But, since love doth not suffer me to be silent concerning you, therefore was I forward to exhort you, that ye run in harmony with the mind of God: for Jesus Christ also, our inseparable life, is the mind of the Father, even as the bishops that are settled in the farthest parts of the earth are in the mind of Jesus Christ.
5.2. Let no man be deceived. If any one be not within the precinct of the altar, he lacketh the bread of God. For, if the prayer of one and another hath so great force, how much more that of the bishop and of the whole Church.
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. ''. None |
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114. Ignatius, To The Romans, 2.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apostolic Fathers • Mary (mother of Jesus), virginity of • sacred death, Church Fathers Attitude
Found in books: Berglund Crostini and Kelhoffer (2022) 199, 402; Poorthuis Schwartz and Turner (2009) 309
| 2.2. Nay grant me nothing more than that I be poured out a libation to God, while there is still an altar ready; that forming yourselves into a chorus in love ye may sing to the Father in Jesus Christ, for that God hath vouchsafed that the bishop from Syria should be found in the West, having summoned him from the East. It is good to set from the world unto God, that I may rise unto Him. ''. None |
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115. Ignatius, To The Trallians, 7.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apostolic Fathers • Apostolic Fathers, generally
Found in books: Berglund Crostini and Kelhoffer (2022) 402; Esler (2000) 517
| 7.2. He that is within the sanctuary is clean; but he that is without the sanctuary is not clean, that is, he that doeth aught without the bishop and presbytery and deacons, this man is not clean in his conscience. ''. None |
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116. Josephus Flavius, Jewish Antiquities, 1.14, 1.272, 2.152, 4.262, 7.380, 14.127-14.137, 14.145-14.148, 14.374, 18.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Antipater (father of Herod), appointed procurator of Judea,'34 • Antipater father of Herod, and Caesar • Antipater father of Herod, and Caesar, Antipater exempted from taxes by Caesar • Antipater father of Herod, and Caesar, Antipater granted Roman citizenship by Caesar and named procurator • Antipater father of Herod, and Caesar, Antipaters support for Caesar in Egypt • Antipater father of Herod, friendship of, with Roman generals • Antipater father of Herod, permission to rebuild walls given to • Antipater, father of Herod the Great • Father, Fatherhood • God, as father • Johanan (father of Eupolemus) • Pater familias • Tradition, of the fathers/ancestors • church fathers, Patriarchate • father imagery • father, church
Found in books: Albrecht (2014) 137, 182, 183, 184, 185, 187, 189, 190, 191, 192, 300, 311, 313; Jaffee (2001) 45; Jonquière (2007) 68, 69, 75, 144, 146, 147, 255; Levine (2005) 46; Malherbe et al (2014) 102; Salvesen et al (2020) 265; Schwartz (2008) 14; Udoh (2006) 29, 34, 56, 113, 133, 150; Wilson (2012) 166
1.14. Νῶχος μετὰ τὴν ἐπομβρίαν τῆς γῆς κατασταθείσης εἰς τὴν αὐτῆς φύσιν ἐπ' ἔργα χωρεῖ καὶ καταφυτεύσας αὐτὴν ἀμπέλοις, ἡνίκα τοῦ καρποῦ τελεσφορηθέντος καθ' ὥραν ἐτρύγησε καὶ παρῆν εἰς χρῆσιν ὁ οἶνος, θύσας ἐν εὐωχίαις ἦν." '
1.14. τὸ σύνολον δὲ μάλιστά τις ἂν ἐκ ταύτης μάθοι τῆς ἱστορίας ἐθελήσας αὐτὴν διελθεῖν, ὅτι τοῖς μὲν θεοῦ γνώμῃ κατακολουθοῦσι καὶ τὰ καλῶς νομοθετηθέντα μὴ τολμῶσι παραβαίνειν πάντα κατορθοῦται πέρα πίστεως καὶ γέρας εὐδαιμονία πρόκειται παρὰ θεοῦ: καθ' ὅσον δ' ἂν ἀποστῶσι τῆς τούτων ἀκριβοῦς ἐπιμελείας, ἄπορα μὲν γίνεται τὰ πόριμα, τρέπεται δὲ εἰς συμφορὰς ἀνηκέστους ὅ τι ποτ' ἂν ὡς ἀγαθὸν δρᾶν σπουδάσωσιν," "
1.272. καὶ μηδὲν ὑπολαβὼν κακοῦργον δειπνήσας τρέπεται πρὸς εὐχὰς καὶ παράκλησιν τοῦ θεοῦ “δέσποτα, λέγων, παντὸς αἰῶνος καὶ δημιουργὲ τῆς ὅλης οὐσίας: σὺ γὰρ πατρὶ τῷ ἐμῷ μεγάλην ἰσχὺν προύθηκας ἀγαθῶν κἀμὲ τῶν παρόντων ἠξίωσας καὶ τοῖς ἐξ ἐμοῦ γενομένοις ὑπέσχου βοηθὸς εὐμενὴς καὶ δοτὴρ ἀεὶ τῶν κρειττόνων ἔσεσθαι:' "
2.152. ἐν γὰρ τούτῳ καὶ τὸν σὲ φύσαντα τιμᾷς καὶ σαυτῷ δίδως, ἀπολαύων μὲν ἤδη τῆς προσηγορίας, ἀπαθὴς δ' ἐπ' αὐτῇ φυλαχθησόμενος ὑπὸ τοῦ θεοῦ τοῦ πάντων πατρός, εἰς ὃν κατὰ κοινωνίαν καὶ αὐτὸς τοῦ ὀνόματος εὐσεβεῖν δόξεις τοῦ ἡμετέρου πατρὸς οἶκτον λαβὼν ἐφ' οἷς πείσεται τῶν παίδων στερούμενος." "
4.262. νῦν δέ, συγγνώμην γὰρ χρὴ νέμειν ἐφ' ἁμαρτήμασι νέων, ἀπόχρη σοι ὅσα τῆς εἰς ἡμᾶς τιμῆς ὠλιγώρησας, καὶ μεταβαλοῦ πρὸς τὸ σωφρονέστερον λογισάμενος καὶ τὸν θεὸν ἐπὶ τοῖς εἰς πατέρας τολμωμένοις χαλεπῶς ἔχειν, ὅτι καὶ αὐτὸς πατὴρ τοῦ παντὸς ἀνθρώπων γένους ἐστὶ καὶ συνατιμοῦσθαι δοκεῖ τοῖς τὴν αὐτὴν αὐτῷ προσηγορίαν ἔχουσιν οὐχ ὧν προσῆκεν αὐτοῖς παρὰ τῶν παίδων τυγχανόντων, καὶ νόμος κολαστὴς γίνεται τῶν τοιούτων ἀπαραίτητος, οὗ σὺ μὴ πειραθείης.”" "
14.127. Μετὰ δὲ τὸν Πομπηίου θάνατον καὶ τὴν νίκην τὴν ἐπ' αὐτῷ Καίσαρι πολεμοῦντι κατ' Αἴγυπτον πολλὰ χρήσιμον αὑτὸν παρέσχεν ̓Αντίπατρος ὁ τῶν ̓Ιουδαίων ἐπιμελητὴς ἐξ ἐντολῆς ̔Υρκανοῦ." '14.128. Μιθριδάτῃ τε γὰρ τῷ Περγαμηνῷ κομίζοντι ἐπικουρικὸν καὶ ἀδυνάτως ἔχοντι διὰ Πηλουσίου ποιήσασθαι τὴν πορείαν, περὶ δὲ ̓Ασκάλωνα διατρίβοντι, ἧκεν ̓Αντίπατρος ἄγων ̓Ιουδαίων ὁπλίτας τρισχιλίους ἐξ ̓Αραβίας τε συμμάχους ἐλθεῖν ἐπραγματεύσατο τοὺς ἐν τέλει:' "14.129. καὶ δι' αὐτὸν οἱ κατὰ τὴν Συρίαν ἅπαντες ἐπεκούρουν ἀπολείπεσθαι τῆς ὑπὲρ Καίσαρος προθυμίας οὐ θέλοντες, ̓Ιάμβλιχός τε ὁ δυνάστης καὶ Πτολεμαῖος ὁ Σοαίμου Λίβανον ὄρος οἰκῶν αἵ τε πόλεις σχεδὸν ἅπασαι." '14.131. καὶ τὸ μὲν Πηλούσιον οὕτως εἶχεν. τοὺς δὲ περὶ ̓Αντίπατρον καὶ Μιθριδάτην ἀπιόντας πρὸς Καίσαρα διεκώλυον οἱ ̓Ιουδαῖοι οἱ τὴν ̓Ονίου χώραν λεγομένην κατοικοῦντες. πείθει δὲ καὶ τούτους τὰ αὐτῶν φρονῆσαι κατὰ τὸ ὁμόφυλον ̓Αντίπατρος καὶ μάλιστα ἐπιδείξας αὐτοῖς τὰς ̔Υρκανοῦ τοῦ ἀρχιερέως ἐπιστολάς, ἐν αἷς αὐτοὺς φίλους εἶναι Καίσαρος παρεκάλει καὶ ξένια καὶ πάντα τὰ ἐπιτήδεια χορηγεῖν τῷ στρατῷ. 14.132. καὶ οἱ μὲν ὡς ἑώρων ̓Αντίπατρον καὶ τὸν ἀρχιερέα συνθέλοντας ὑπήκουον. τούτους δὲ προσθεμένους ἀκούσαντες οἱ περὶ Μέμφιν ἐκάλουν καὶ αὐτοὶ τὸν Μιθριδάτην πρὸς ἑαυτούς: κἀκεῖνος ἐλθὼν καὶ τούτους παραλαμβάνει.' "14.133. ̓Επεὶ δὲ τὸ καλούμενον Δέλτα ἤδη περιεληλύθει, συμβάλλει τοῖς πολεμίοις περὶ τὸ καλούμενον ̓Ιουδαίων στρατόπεδον. εἶχε δὲ τὸ μὲν δεξιὸν κέρας Μιθριδάτης, τὸ δ' εὐώνυμον ̓Αντίπατρος." "14.134. συμπεσόντων δὲ εἰς μάχην κλίνεται τὸ τοῦ Μιθριδάτου κέρας καὶ παθεῖν ἂν ἐκινδύνευσεν τὰ δεινότατα, εἰ μὴ παρὰ τὴν ᾐόνα τοῦ ποταμοῦ σὺν τοῖς οἰκείοις στρατιώταις ̓Αντίπατρος παραθέων νενικηκὼς ἤδη τοὺς πολεμίους τὸν μὲν ῥύεται, προτρέπει δ' εἰς φυγὴν τοὺς νενικηκότας Αἰγυπτίους." "14.135. αἱρεῖ δ' αὐτῶν καὶ τὸ στρατόπεδον ἐπιμείνας τῇ διώξει, τόν τε Μιθριδάτην ἐκάλει πλεῖστον ἐν τῇ τροπῇ διασχόντα. ἔπεσον δὲ τῶν μὲν περὶ τοῦτον ὀκτακόσιοι, τῶν δ' ̓Αντιπάτρου πεντήκοντα." '14.136. Μιθριδάτης δὲ περὶ τούτων ἐπιστέλλει Καίσαρι τῆς τε νίκης αὐτοῖς ἅμα καὶ τῆς σωτηρίας αἴτιον τὸν ̓Αντίπατρον ἀποφαίνων, ὥστε τὸν Καίσαρα τότε μὲν ἐπαινεῖν αὐτόν, κεχρῆσθαι δὲ παρὰ πάντα τὸν πόλεμον εἰς τὰ κινδυνωδέστατα τῷ ̓Αντιπάτρῳ: καὶ δὴ καὶ τρωθῆναι συνέβη παρὰ τοὺς ἀγῶνας αὐτῷ. 14.137. Καταλύσας μέντοι Καῖσαρ μετὰ χρόνον τὸν πόλεμον καὶ εἰς Συρίαν ἀποπλεύσας ἐτίμησεν μεγάλως, ̔Υρκανῷ μὲν τὴν ἀρχιερωσύνην βεβαιώσας, ̓Αντιπάτρῳ δὲ πολιτείαν ἐν ̔Ρώμῃ δοὺς καὶ ἀτέλειαν πανταχοῦ.
14.145. “Λεύκιος Οὐαλέριος Λευκίου υἱὸς στρατηγὸς συνεβουλεύσατο τῇ συγκλήτῳ εἴδοις Δεκεμβρίαις ἐν τῷ τῆς ̔Ομονοίας ναῷ. γραφομένῳ τῷ δόγματι παρῆσαν Λούκιος Κωπώνιος Λευκίου υἱὸς Κολλίνα καὶ Παπείριος Κυρίνα. 14.146. περὶ ὧν ̓Αλέξανδρος ̓Ιάσονος καὶ Νουμήνιος ̓Αντιόχου καὶ ̓Αλέξανδρος Δωροθέου ̓Ιουδαίων πρεσβευταί, ἄνδρες ἀγαθοὶ καὶ σύμμαχοι διελέχθησαν ἀνανεούμενοι τὰς προϋπηργμένας πρὸς ̔Ρωμαίους χάριτας καὶ τὴν φιλίαν,' "14.147. καὶ ἀσπίδα χρυσῆν σύμβολον τῆς συμμαχίας γενομένην ἀνήνεγκαν ἀπὸ χρυσῶν μυριάδων πέντε, καὶ γράμματ' αὐτοῖς ἠξίωσαν δοθῆναι πρός τε τὰς αὐτονομουμένας πόλεις καὶ πρὸς βασιλεῖς ὑπὲρ τοῦ τὴν χώραν αὐτῶν καὶ τοὺς λιμένας ἀδείας τυγχάνειν καὶ μηδὲν ἀδικεῖσθαι," "14.148. ἔδοξεν συνθέσθαι φιλίαν καὶ χάριτας πρὸς αὐτούς, καὶ ὅσων ἐδεήθησαν τυχεῖν ταῦτ' αὐτοῖς παρασχεῖν καὶ τὴν κομισθεῖσαν ἀσπίδα προσδέξασθαι.” ταῦτα ἐγένετο ἐπὶ ̔Υρκανοῦ ἀρχιερέως καὶ ἐθνάρχου ἔτους ἐνάτου μηνὸς Πανέμου." "
14.374. ̓́Επειτα δόξαν ἀναχωρεῖν ἀπῄει μάλα σωφρόνως τὴν ἐπ' Αἰγύπτου. καὶ τότε μὲν ἔν τινι ἱερῷ κατάγεται, καταλελοίπει γὰρ αὐτόθι πολλοὺς τῶν ἑπομένων, τῇ δ' ὑστεραίᾳ παραγενόμενος εἰς ̔Ρινοκούρουρα ἐκεῖ καὶ τὰ περὶ τὸν ἀδελφὸν ἤκουσεν." '
18.14. ̓Αλεξάνδρῳ δὲ Τιγράνης ὁμώνυμος τῷ ἀδελφῷ γίνεται παῖς καὶ βασιλεὺς ̓Αρμενίας ὑπὸ Νέρωνος ἐκπέμπεται υἱός τε ̓Αλέξανδρος αὐτῷ γίνεται. γαμεῖ δ' οὗτος ̓Αντιόχου τοῦ Κομμαγηνῶν βασιλέως θυγατέρα ̓Ιωτάπην, ἡσίοδός τε τῆς ἐν Κιλικίᾳ Οὐεσπασιανὸς αὐτὸν ἵσταται βασιλέα."
18.14. ἀθάνατόν τε ἰσχὺν ταῖς ψυχαῖς πίστις αὐτοῖς εἶναι καὶ ὑπὸ χθονὸς δικαιώσεις τε καὶ τιμὰς οἷς ἀρετῆς ἢ κακίας ἐπιτήδευσις ἐν τῷ βίῳ γέγονεν, καὶ ταῖς μὲν εἱργμὸν ἀίδιον προτίθεσθαι, ταῖς δὲ ῥᾳστώνην τοῦ ἀναβιοῦν.' "". None | 1.14. 3. Noah, when, after the deluge, the earth was resettled in its former condition, set about its cultivation; and when he had planted it with vines, and when the fruit was ripe, and he had gathered the grapes in their season, and the wine was ready for use, he offered sacrifice, and feasted,
1.14. Upon the whole, a man that will peruse this history, may principally learn from it, that all events succeed well, even to an incredible degree, and the reward of felicity is proposed by God; but then it is to those that follow his will, and do not venture to break his excellent laws: and that so far as men any way apostatize from the accurate observation of them, what was practicable before becomes impracticable; and whatsoever they set about as a good thing is converted into an incurable calamity.
1.272. So suspecting no deceit, he ate the supper, and betook himself to his prayers and intercessions with God; and said, “O Lord of all ages, and Creator of all substance; for it was thou that didst propose to my father great plenty of good things, and hast vouchsafed to bestow on me what I have; and hast promised to my posterity to be their kind supporter, and to bestow on them still greater blessings;
2.152. for thereby thou wilt honor him that begat thee, and will grant it to thyself also, who enjoyest already that denomination; thou wilt then, by that denomination, be preserved of God, the Father of all,—by showing a pious regard to which, in the case of our father, thou wilt appear to honor him who is styled by the same name; I mean, if thou wilt have this pity on our father, upon this consideration, how miserable he will be if he be deprived of his sons!
4.262. And now, since it is reasonable to forgive the sins of those that are young, let it suffice thee to have given so many indications of thy contempt of us; reform thyself, and act more wisely for the time to come; considering that God is displeased with those that are insolent towards their parents, because he is himself the Father of the whole race of mankind, and seems to bear part of that dishonor which falls upon those that have the same name, when they do not meet with dire returns from their children. And on such the law inflicts inexorable punishment; of which punishment mayst thou never have the experience.”
14.127. 1. Now after Pompey was dead, and after that victory Caesar had gained over him, Antipater, who managed the Jewish affairs, became very useful to Caesar when he made war against Egypt, and that by the order of Hyrcanus; 14.128. for when Mithridates of Pergamus was bringing his auxiliaries, and was not able to continue his march through Pelusium, but obliged to stay at Askelon, Antipater came to him, conducting three thousand of the Jews, armed men. He had also taken care the principal men of the Arabians should come to his assistance; 14.129. and on his account it was that all the Syrians assisted him also, as not willing to appear behindhand in their alacrity for Caesar, viz. Jamblicus the ruler, and Ptolemy his son, and Tholomy the son of Sohemus, who dwelt at Mount Libanus, and almost all the cities. 14.131. But it happened that the Egyptian Jews, who dwelt in the country called Onion, would not let Antipater and Mithridates, with their soldiers, pass to Caesar; but Antipater persuaded them to come over with their party, because he was of the same people with them, and that chiefly by showing them the epistles of Hyrcanus the high priest, wherein he exhorted them to cultivate friendship with Caesar, and to supply his army with money, and all sorts of provisions which they wanted; 14.132. and accordingly, when they saw Antipater and the high priest of the same sentiments, they did as they were desired. And when the Jews about Memphis heard that these Jews were come over to Caesar, they also invited Mithridates to come to them; so he came and received them also into his army. 14.133. 2. And when Mithridates had gone over all Delta, as the place is called, he came to a pitched battle with the enemy, near the place called the Jewish Camp. Now Mithridates had the right wing, and Antipater the left; 14.134. and when it came to a fight, that wing where Mithridates was gave way, and was likely to suffer extremely, unless Antipater had come running to him with his own soldiers along the shore, when he had already beaten the enemy that opposed him; so he delivered Mithridates, and put those Egyptians who had been too hard for him to flight. 14.135. He also took their camp, and continued in the pursuit of them. He also recalled Mithridates, who had been worsted, and was retired a great way off; of whose soldiers eight hundred fell, but of Antipater’s fifty. 14.136. So Mithridates sent an account of this battle to Caesar, and openly declared that Antipater was the author of this victory, and of his own preservation, insomuch that Caesar commended Antipater then, and made use of him all the rest of that war in the most hazardous undertakings; he happened also to be wounded in one of those engagements. 14.137. 3. However, when Caesar, after some time, had finished that war, and was sailed away for Syria, he honored Antipater greatly, and confirmed Hyrcanus in the high priesthood; and bestowed on Antipater the privilege of a citizen of Rome, and a freedom from taxes every where;
14.145. “Lucius Valerius, the son of Lucius the praetor, referred this to the senate, upon the Ides of December, in the temple of Concord. There were present at the writing of this decree Lucius Coponius, the son of Lucius of the Colline tribe, and Papirius of the Quirine tribe, 14.146. concerning the affairs which Alexander, the son of Jason, and Numenius, the son of Antiochus, and Alexander, the son of Dositheus, ambassadors of the Jews, good and worthy men, proposed, who came to renew that league of goodwill and friendship with the Romans which was in being before. 14.147. They also brought a shield of gold, as a mark of confederacy, valued at fifty thousand pieces of gold; and desired that letters might be given them, directed both to the free cities and to the kings, that their country and their havens might be at peace, and that no one among them might receive any injury. 14.148. It therefore pleased the senate to make a league of friendship and good-will with them, and to bestow on them whatsoever they stood in need of, and to accept of the shield which was brought by them. This was done in the ninth year of Hyrcanus the high priest and ethnarch, in the month Panemus.”
14.374. 2. Hereupon he resolved to go away, and did go very prudently the road to Egypt; and then it was that he lodged in a certain temple; for he had left a great many of his followers there. On the next day he came to Rhinocolura, and there it was that he heard what was befallen his brother.
18.14. Alexander had a son of the same name with his brother Tigranes, and was sent to take possession of the kingdom of Armenia by Nero; he had a son, Alexander, who married Jotape, the daughter of Antiochus, the king of Commagena; Vespasian made him king of an island in Cilicia.'
18.14. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; '. None |
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117. Josephus Flavius, Jewish War, 1.110-1.111, 1.277, 2.162-2.163, 3.379 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Antipater father of Herod, and Caesar • Antipater father of Herod, and Caesar, Antipater exempted from taxes by Caesar • Antipater father of Herod, and Caesar, Antipater granted Roman citizenship by Caesar and named procurator • Antipater father of Herod, friendship of, with Roman generals • Antipater father of Herod, permission to rebuild walls given to • Father, Fatherhood • God, as father • Tradition, of the fathers/ancestors • church fathers, Patriarchate • father, church
Found in books: Albrecht (2014) 190, 241; Jaffee (2001) 45, 51; Jonquière (2007) 68; Levine (2005) 46; Malherbe et al (2014) 102; Udoh (2006) 34, 113
1.111. τούτοις περισσὸν δή τι προσεῖχεν ἡ ̓Αλεξάνδρα σεσοβημένη περὶ τὸ θεῖον. οἱ δὲ τὴν ἁπλότητα τῆς ἀνθρώπου κατὰ μικρὸν ὑπιόντες ἤδη καὶ διοικηταὶ τῶν ὅλων ἐγίνοντο διώκειν τε καὶ κατάγειν οὓς ἐθέλοιεν, λύειν τε καὶ δεσμεῖν. καθόλου δὲ αἱ μὲν ἀπολαύσεις τῶν βασιλείων ἐκείνων ἦσαν, τὰ δ' ἀναλώματα καὶ αἱ δυσχέρειαι τῆς ̓Αλεξάνδρας." "
1.277. ̔Ηρώδης μὲν δὴ πολεμίους τοὺς ̓́Αραβας εὑρὼν δι' ἃ φιλτάτους ἤλπισεν καὶ τοῖς ἀγγέλοις ἀποκρινάμενος ὡς ὑπηγόρευε τὸ πάθος ὑπέστρεψεν ἐπ' Αἰγύπτου. καὶ τὴν μὲν πρώτην ἑσπέραν κατά τι τῶν ἐπιχωρίων ἱερὸν αὐλίζεται τοὺς ὑπολειφθέντας ἀναλαβών, τῇ δ' ἑξῆς εἰς ̔Ρινοκούρουρα προελθόντι τὰ περὶ τὴν τἀδελφοῦ τελευτὴν ἀπαγγέλλεται." '
2.162. Δύο δὲ τῶν προτέρων Φαρισαῖοι μὲν οἱ μετὰ ἀκριβείας δοκοῦντες ἐξηγεῖσθαι τὰ νόμιμα καὶ τὴν πρώτην ἀπάγοντες αἵρεσιν εἱμαρμένῃ τε καὶ θεῷ προσάπτουσι πάντα, 2.163. καὶ τὸ μὲν πράττειν τὰ δίκαια καὶ μὴ κατὰ τὸ πλεῖστον ἐπὶ τοῖς ἀνθρώποις κεῖσθαι, βοηθεῖν δὲ εἰς ἕκαστον καὶ τὴν εἱμαρμένην: ψυχήν τε πᾶσαν μὲν ἄφθαρτον, μεταβαίνειν δὲ εἰς ἕτερον σῶμα τὴν τῶν ἀγαθῶν μόνην, τὰς δὲ τῶν φαύλων ἀιδίῳ τιμωρίᾳ κολάζεσθαι.
3.379. καλὸν οὖν, ἑταῖροι, δίκαια φρονεῖν καὶ μὴ ταῖς ἀνθρωπίναις συμφοραῖς προσθεῖναι τὴν εἰς τὸν κτίσαντα ἡμᾶς δυσσέβειαν.' ". None | 1.111. Now, Alexandra hearkened to them to an extraordinary degree, as being herself a woman of great piety towards God. But these Pharisees artfully insinuated themselves into her favor by little and little, and became themselves the real administrators of the public affairs: they banished and reduced whom they pleased; they bound and loosed men at their pleasure; and, to say all at once, they had the enjoyment of the royal authority, whilst the expenses and the difficulties of it belonged to Alexandra.
1.277. 2. So when Herod had found that the Arabians were his enemies, and this for those very reasons whence he hoped they would have been the most friendly, and had given them such an answer as his passion suggested, he returned back, and went for Egypt. Now he lodged the first evening at one of the temples of that country, in order to meet with those whom he left behind; but on the next day word was brought him, as he was going to Rhinocurura, that his brother was dead, and how he came by his death;
2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate or providence, and to God, 2.163. and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment.
3.379. It is therefore, my friends, a right thing to reason justly, and not add to the calamities which men bring upon us impiety towards our Creator.' '. None |
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118. Lucan, Pharsalia, 1.109-1.111, 2.363-2.364, 10.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Pomponia, mother of Scipio Africanus • Statius, father of • mothers • pater • pater patriae
Found in books: Augoustakis (2014) 201, 299; Edmondson (2008) 143, 153; Fertik (2019) 33; Verhagen (2022) 201, 299
| 1.109. Made Rome their victim. Oh! Ambition blind, That stirred the leaders so to join their strength In peace that ended ill, their prize the world! For while the Sea on Earth and Earth on Air Lean for support: while Titan runs his course, And night with day divides an equal sphere, No king shall brook his fellow, nor shall power Endure a rival. Search no foreign lands: These walls are proof that in their infant days A hamlet, not the world, was prize enough ' "1.110. To cause the shedding of a brother's blood. Concord, on discord based, brief time endured, Unwelcome to the rivals; and alone Crassus delayed the advent of the war. Like to the slender neck that separates The seas of Graecia: should it be engulfed Then would th' Ionian and Aegean mains Break each on other: thus when Crassus fell, Who held apart the chiefs, in piteous death, And stained Assyria's plains with Latian blood, " "1.111. To cause the shedding of a brother's blood. Concord, on discord based, brief time endured, Unwelcome to the rivals; and alone Crassus delayed the advent of the war. Like to the slender neck that separates The seas of Graecia: should it be engulfed Then would th' Ionian and Aegean mains Break each on other: thus when Crassus fell, Who held apart the chiefs, in piteous death, And stained Assyria's plains with Latian blood, " '
2.363. Shall give Hesperia peace and end her toils. Who then will reign shall find no need for war. You ask, \'Why follow Magnus? If he wins He too will claim the Empire of the world.\' Then let him, conquering with my service, learn Not for himself to conquer." Thus he spoke And stirred the blood that ran in Brutus\' veins Moving the youth to action in the war. Soon as the sun dispelled the chilly night, The sounding doors flew wide, and from the tomb 2.364. Shall give Hesperia peace and end her toils. Who then will reign shall find no need for war. You ask, \'Why follow Magnus? If he wins He too will claim the Empire of the world.\' Then let him, conquering with my service, learn Not for himself to conquer." Thus he spoke And stirred the blood that ran in Brutus\' veins Moving the youth to action in the war. Soon as the sun dispelled the chilly night, The sounding doors flew wide, and from the tomb ' "
10.20. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set "'. None |
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119. Mishnah, Keritot, 6.9 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Assi, Assi and his mother, Episode of • Assi, his attraction to his mother • Ethos, Fathers, obligations of • Father, precedes the mother, in the Halakha • Land of Israel, to leave in order to greet your mother • Mother of R. Assi • Mother, and love to her Son
Found in books: Hidary (2017) 157; Kosman (2012) 117
6.9. רַבִּי שִׁמְעוֹן אוֹמֵר, כְּבָשִׂים קוֹדְמִין לָעִזִּים בְּכָל מָקוֹם. יָכוֹל מִפְּנֵי שֶׁהֵן מֻבְחָרִין מֵהֶן. תַּלְמוּד לוֹמַר (ויקרא ד), וְאִם כֶּבֶשׂ יָבִיא קָרְבָּנוֹ לְחַטָּאת, מְלַמֵּד שֶׁשְּׁנֵיהֶם שְׁקוּלִין. תּוֹרִין קוֹדְמִין לִבְנֵי יוֹנָה בְכָל מָקוֹם. יָכוֹל מִפְּנֵי שֶׁהֵן מֻבְחָרִים מֵהֶן. תַּלְמוּד לוֹמַר (שם יב), וּבֶן יוֹנָה אוֹ תֹר לְחַטָּאת, מְלַמֵּד שֶׁשְּׁנֵיהֶן שְׁקוּלִין. הָאָב קוֹדֵם לָאֵם בְּכָל מָקוֹם. יָכוֹל שֶׁכְּבוֹד הָאָב עוֹדֵף עַל כְּבוֹד הָאֵם, תַּלְמוּד לוֹמַר (שם יט), אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, מְלַמֵּד שֶׁשְּׁנֵיהֶם שְׁקוּלִים. אֲבָל אָמְרוּ חֲכָמִים, הָאָב קוֹדֵם לָאֵם בְּכָל מָקוֹם, מִפְּנֵי שֶׁהוּא וְאִמּוֹ חַיָּבִין בִּכְבוֹד אָבִיו. וְכֵן בְּתַלְמוּד תּוֹרָה, אִם זָכָה הַבֵּן לִפְנֵי הָרַב, קוֹדֵם אֶת הָאָב בְּכָל מָקוֹם, מִפְּנֵי שֶׁהוּא וְאָבִיו חַיָּבִין בִּכְבוֹד רַבּוֹ:''. None | 6.9. Rabbi Shimon says: lambs are mentioned before goats in all places. You might think that it is because they are choicer, therefore Scripture states, “And if he brings a lamb as his offering,” (Leviticus 4:32) to teach that both are equal. Turtle-doves are mentioned before young pigeons in all places. You might think that it is because they are choicer, therefore Scripture states, “A young pigeon or a turtle-dove for a hatat,” (Leviticus 12:6) to teach that both are equal. The father comes before the mother in all places. You might think that it is because the honor due a father is greater than the honor due a mother, therefore Scripture states, “A man shall fear his mother and his father,” (Leviticus 19: to teach that both are equal. But the sages have said: the father comes before the mother in all places, because both a son and his mother are obligated to honor the father. And so it is also with the study of Torah; if the son has been worthy to sit before the teacher, the teacher comes before the father in all places, because both a man and his father are obligated to honor the teacher.''. None |
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120. Mishnah, Sotah, 9.15 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Conflict, Between Fathers and Sons • Father, Fatherhood
Found in books: Albrecht (2014) 155, 157; Stuckenbruck (2007) 432
9.15. מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן:''. None | 9.15. When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students of Torah ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place of scholars will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about begging from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”''. None |
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121. New Testament, 1 John, 1.2, 1.5, 2.1, 2.13, 2.15-2.16, 2.19, 2.22-2.23, 3.12, 3.15-3.16, 4.9-4.10, 5.7, 5.13, 5.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God, as father • Mary Magdalene, mother • Triad, Father-Mother-Son • father • father imagery • relation/relationship (between the Father, and the Son)
Found in books: Corrigan and Rasimus (2013) 396; Marcar (2022) 98; Novenson (2020) 189, 197, 201, 214, 216; Rasimus (2009) 262; Wilson (2012) 68; deSilva (2022) 247; Černušková (2016) 302
1.2. καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν,—
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.
2.1. Τεκνία μου, ταῦτα γράφω ὑμῖν ἵνα μὴ ἁμάρτητε. καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα Ἰησοῦν Χριστὸν δίκαιον,
2.13. γράφω ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπʼ ἀρχῆς· γράφω ὑμῖν, νεανίσκοι, ὅτι νενικήκατε τὸν πονηρόν.
2.15. Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ·
2.16. ὅτι πᾶν τὸ ἐν τῷ κόσμῳ, ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονία τοῦ βίου, οὐκ ἔστιν ἐκ τοῦ πατρός, ἀλλὰ ἐκ τοῦ κόσμου ἐστίν·
2.19. ἐξ ἡμῶν ἐξῆλθαν, ἀλλʼ οὐκ ἦσαν ἐξ ἡμῶν· εἰ γὰρ ἐξ ἡμῶν ἦσαν, μεμενήκεισαν ἂν μεθʼ ἡμῶν· ἀλλʼ ἵνα φανερωθῶσιν ὅτι οὐκ εἰσὶν πάντες ἐξ ἡμῶν.
2.22. Τίς ἐστιν ὁ ψεύστης εἰ μὴ ὁ ἀρνούμενος ὅτι Ἰησοῦς οὐκ ἔστιν ὁ χριστός; οὗτός ἐστιν ὁ ἀντίχριστος, ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν. 2.23. πᾶς ὁ ἀρνούμενος τὸν υἱὸν οὐδὲ τὸν πατέρα ἔχει· ὁ ὁμολογῶν τὸν υἱὸν καὶ τὸν πατέρα ἔχει.
3.12. οὐ καθὼς Καὶν ἐκ τοῦ πονηροῦ ἦν καὶ ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ· καὶ χάριν τίνος ἔσφαξεν αὐτόν; ὅτι τὰ ἔργα αὐτοῦ πονηρὰ ἦν, τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια.
3.15. πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ ἀνθρωποκτόνος ἐστίν, καὶ οἴδατε ὅτι πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον ἐν αὐτῷ μένουσαν. 3.16. Ἐν τούτῳ ἐγνώκαμεν τὴν ἀγάπην, ὅτι ἐκεῖνος ὑπὲρ ἡμῶν τὴν ψυχὴν αὐτοῦ ἔθηκεν· καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν ἀδελφῶν τὰς ψυχὰς θεῖναι.
4.9. ἐν τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ θεοῦ ἐν ἡμῖν, ὅτι τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν ὁ θεὸς εἰς τὸν κόσμον ἵνα ζήσωμεν διʼ αὐτοῦ. 4.10. ἐν τούτῳ ἐστὶν ἡ ἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήκαμεν τὸν θεόν, ἀλλʼ ὅτι αὐτὸς ἠγάπησεν ἡμᾶς καὶ ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν.
5.7. ὅτι τρεῖς εἰσὶν οἱ μαρτυροῦντες, ἀλήθεια.
5.13. Ταῦτα ἔγραψα ὑμῖν ἵνα εἰδῆτε ὅτι ζωὴν ἔχετε αἰώνιον, τοῖς πιστεύουσιν εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ.
5.20. οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ θεοῦ ἥκει, καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκομεν τὸν ἀληθινόν· καί ἐσμεν ἐν τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. οὗτός ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος.''. None | 1.2. (and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us);
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.
2.1. My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous.
2.13. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father. ' "
2.15. Don't love the world, neither the things that are in the world. If anyone loves the world, the Father's love isn't in him. " "
2.16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's. " "
2.19. They went out from us, but they didn't belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us. " '
2.22. Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son. ' "2.23. Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also. " "
3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous. " '
3.15. Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. 3.16. By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. ' "
4.9. By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him. " '4.10. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins.
5.7. It is the Spirit who bears witness, because the Spirit is the truth.
5.13. These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God.
5.20. We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in his Son Jesus Christ. This is the true God, and eternal life. ''. None |
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122. New Testament, 1 Peter, 1.3, 1.5, 1.7, 1.14-1.18, 3.5-3.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Fathers, generally • God, as father • God, as mother • father
Found in books: Esler (2000) 523; Hockey (2019) 119, 188, 189, 192, 215; Marcar (2022) 10, 47, 192; Novenson (2020) 105; deSilva (2022) 246
1.3. Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶν,
1.5. τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς τοὺς ἐν δυνάμει θεοῦ φρουρουμένους διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ ἐσχάτῳ.
1.7. ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ.
1.14. ὡς τέκνα ὑπακοῆς, μὴ συνσχηματιζόμενοι ταῖς πρότερον ἐν τῇ ἀγνοίᾳ ὑμῶν ἐπιθυμίαις, 1.15. ἀλλὰ κατὰ τὸν καλέσαντα ὑμᾶς ἅγιον καὶ αὐτοὶ ἅγιοι ἐν πάσῃ ἀναστροφῇ γενήθητε, 1.16. διότι γέγραπται ὅτιἍγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος. 1.17. καὶ εἰπατέρα ἐπικαλεῖσθετὸν ἀπροσωπολήμπτως κρίνοντα κατὰ τὸ ἑκάστου ἔργον, ἐν φόβῳ τὸν τῆς παροικίας ὑμῶν χρόνον ἀναστράφητε· 1.18. εἰδότες ὅτιοὐφθαρτοῖς,ἀργυρίῳἢ χρυσίῳ,ἐλυτρώθητεἐκ τῆς ματαίας ὑμῶν ἀναστροφῆς πατροπαραδότου,
3.5. οὕτως γάρ ποτε καὶ αἱ ἅγιαι γυναῖκες αἱ ἐλπίζουσαι εἰς θεὸν ἐκόσμουν ἑαυτάς, ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, 3.6. ὡς Σάρρα ὑπήκουεν τῷ Ἀβραάμ,κύριοναὐτὸν καλοῦσα· ἧς ἐγενήθητε τέκνα ἀγαθοποιοῦσαι καὶμὴ φοβούμεναιμηδεμίανπτόησιν.''. None | 1.3. Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy became our father again to a living hope through the resurrection of Jesus Christ from the dead,
1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time.
1.7. that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ --
1.14. as children of obedience, not conforming yourselves according to your former lusts as in your ignorance, 1.15. but just as he who called you is holy, you yourselves also be holy in all of your behavior; 1.16. because it is written, "You shall be holy; for I am holy."' "1.17. If you call on him as Father, who without respect of persons judges according to each man's work, pass the time of your living as strangers here in reverent fear: " '1.18. knowing that you were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from your fathers,
3.5. For this is how the holy women before, who hoped in God, also adorned themselves, being in subjection to their own husbands: 3.6. as Sarah obeyed Abraham, calling him lord, whose children you now are, if you do well, and are not put in fear by any terror. ''. None |
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123. New Testament, 1 Corinthians, 1.2-1.3, 1.12-1.13, 2.6, 2.8, 2.10, 2.13, 2.16, 4.7, 4.14-4.21, 5.7, 6.17, 6.19-6.20, 8.6, 10.16-10.17, 10.20-10.21, 11.1, 12.3, 12.12-12.13, 13.2-13.3, 13.9-13.10, 13.13, 15.20-15.28, 15.47, 16.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Fathers, generally • Beatitudes, Apostolic fathers • Church Fathers • Father • Father, Fatherhood • Father, Heavenly • Father, addressing God as • Father, the • God, Father • God, as father • Great Mother • Heracles/Hercules, Church fathers • Heracles/Hercules, in Church Fathers • Lord, referring to the Father • Mary (mother of Jesus) • Mary, mother of Christ/God • Mother Barbelo • Mother, Motherhood • Mother, in Valentinianism • Stoicism, God, father • bosom of the Father • father • father, God as • father, Paul as • mother • mother tongues • mother, Maccabean • mother, and infant • mother, nurture • relation/relationship (between the Father, and the Son) • temporal horizon, in the writings of the Church Fathers
Found in books: Albrecht (2014) 212, 235, 238, 242, 246, 248, 249, 250, 251, 252, 269, 270, 272, 273, 277, 285, 338; Berglund Crostini and Kelhoffer (2022) 403; Breytenbach and Tzavella (2022) 87, 288, 319, 337; Esler (2000) 522; Grypeou and Spurling (2009) 49; Kaplan (2015) 24; Karfíková (2012) 148; Levine Allison and Crossan (2006) 328; Linjamaa (2019) 187, 202; Malherbe et al (2014) 173, 316, 318, 319, 390, 392, 409, 577, 665, 710; Novenson (2020) 27, 75, 87, 105, 136, 139, 140, 141, 142, 143, 144, 145, 146, 165, 169, 181, 215, 216, 293, 298, 316; Penniman (2017) 70, 73, 75, 76; Potter Suh and Holladay (2021) 441; Rasimus (2009) 174; Tite (2009) 170, 194, 199, 203, 207; Tupamahu (2022) 15, 90; Widdicombe (2000) 105, 109; deSilva (2022) 246, 247; Černušková (2016) 36, 99, 279
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· 1.3. χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.
1.12. λέγω δὲ τοῦτο ὅτι ἕκαστος ὑμῶν λέγει Ἐγὼ μέν εἰμι Παύλου, Ἐγὼ δὲ Ἀπολλώ, Ἐγὼ δὲ Κηφᾶ, Ἐγὼ δὲ Χριστοῦ. μεμέρισται ὁ χριστός. 1.13. μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν, ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε;
2.6. Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων·
2.8. ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν·
2.10. ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ.
2.13. ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συνκρίνοντες.
2.16. τίςγὰρἔγνω νοῦν Κυρίου, ὃς συνβιβάσει αὐτόν;ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν.
4.7. τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών;
4.14. Οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλʼ ὡς τέκνα μου ἀγαπητὰ νουθετῶν· 4.15. ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας, ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. 4.16. παρακαλῶ οὖν ὑμᾶς, μιμηταί μου γίνεσθε. 4.17. Διὰ τοῦτο ἔπεμψα ὑμῖν Τιμόθεον, ὅς ἐστίν μου τέκνον ἀγαπητὸν καὶ πιστὸν ἐν κυρίῳ, ὃς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν Χριστῷ Ἰησοῦ, καθὼς πανταχοῦ ἐν πάσῃ ἐκκλησίᾳ διδάσκω. 4.18. Ὡς μὴ ἐρχομένου δέ μου πρὸς ὑμᾶς ἐφυσιώθησάν τινες· 4.19. ἐλεύσομαι δὲ ταχέως πρὸς ὑμᾶς, ἐὰν ὁ κύριος θελήσῃ, καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων ἀλλὰ τὴν δύναμιν, 4.20. οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ θεοῦ ἀλλʼ ἐν δυνάμει. 4.21. τί θέλετε; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς, ἢ ἐν ἀγάπῃ πνεύματί τε πραΰτητος;
5.7. ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι. καὶ γὰρτὸ πάσχαἡμῶνἐτύθηΧριστός·
6.17. ὁ δὲ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά ἐστιν.
6.19. ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ θεοῦ; 6.20. καὶ οὐκ ἐστὲ ἑαυτῶν, ἠγοράσθητε γὰρ τιμῆς· δοξάσατε δὴ τὸν θεὸν ἐν τῷ σώματι ὑμῶν.
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·
10.16. Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν; 10.17. ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα·
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.
11.1. μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ.
12.3. διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει ΑΝΑΘΕΜΑ ΙΗΣΟΥΣ, καὶ οὐδεὶς δύναται εἰπεῖν ΚΥΡΙΟΣ ΙΗΣΟΥΣ εἰ μὴ ἐν πνεύματι ἁγίῳ.
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· 1
2.13. καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν.
13.2. κἂν ἔχω προφητείαν καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν, κἂν ἔχω πᾶσαν τὴν πίστιν ὥστε ὄρη μεθιστάνειν, ἀγάπην δὲ μὴ ἔχω, οὐθέν εἰμι. 13.3. κἂν ψωμίσω πάντα τὰ ὑπάρχοντά μου, κἂν παραδῶ τὸ σῶμά μου, ἵνα καυχήσωμαι, ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι.
13.9. ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν· 13.10. ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται.
13.13. νυνὶ δὲ μένει πίστις, ἐλπίς, ἀγάπη· τὰ τρία ταῦτα, μείζων δὲ τούτων ἡ ἀγάπη.
15.20. Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων. 15.21. ἐπειδὴ γὰρ διʼ ἀνθρώπου θάνατος, καὶ διʼ ἀνθρώπου ἀνάστασις νεκρῶν· 15.22. ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται. 15.23. Ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ· 15.24. εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν, 15.25. δεῖ γὰρ αὐτὸν βασιλεύεινἄχρι οὗθῇπάνταςτοὺς ἐχθροὺς ὑπὸ τοὺς πόδαςαὐτοῦ. 15.26. ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος, 15.27. πάνταγὰρὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ.ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. 15.28. ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν.
15.47. ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ.
16.22. εἴ τις οὐ φιλεῖ τὸν κύριον, ἤτω ἀνάθεμα. Μαρὰν ἀθά.' '. None | 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: 1.3. Grace to you and peace from God ourFather and the Lord Jesus Christ.
1.12. Now I mean this, that each one of yousays, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "Ifollow Christ." 1.13. Is Christ divided? Was Paul crucified for you?Or were you baptized into the name of Paul?
2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.' "
2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory." '
2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God.' "
2.13. Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things." '
2.16. "For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist\'s mind.' "
4.7. For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it?" "
4.14. I don'twrite these things to shame you, but to admonish you as my belovedchildren." '4.15. For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel. 4.16. I beg you therefore, be imitators of me. 4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 4.18. Now some arepuffed up, as though I were not coming to you. 4.19. But I will cometo you shortly, if the Lord is willing. And I will know, not the wordof those who are puffed up, but the power. 4.20. For the Kingdom ofGod is not in word, but in power. 4.21. What do you want? Shall I cometo you with a rod, or in love and a spirit of gentleness?
5.7. Purge out the old yeast, that you may bea new lump, even as you are unleavened. For indeed Christ, ourPassover, has been sacrificed in our place.
6.17. But he who is joined to the Lord isone spirit.' "
6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own," "6.20. for you were bought with a price. Therefore glorifyGod in your body and in your spirit, which are God's." '
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.' "
10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist?" '10.17. Because we, who are many, are one bread, one body; forwe all partake of the one bread.' "
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." '
11.1. Be imitators of me, even as I also am of Christ.
12.3. Therefore Imake known to you that no man speaking by God\'s Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit.
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. 1
2.13. 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.' "
13.2. If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing." "13.3. If I dole out all my goods tofeed the poor, and if I give my body to be burned, but don't have love,it profits me nothing." '
13.9. For we know in part, and we prophesy in part; 13.10. but when thatwhich is complete has come, then that which is partial will be doneaway with.
13.13. But now faith, hope, and love remain-- these three. The greatest of these is love.
15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive.' "15.23. Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming." '15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 15.27. For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all.
15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven.' "
16.22. Ifany man doesn't love the Lord Jesus Christ, let him be accursed. Come,Lord!" '. None |
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124. New Testament, 1 Thessalonians, 1.1, 1.3, 1.9-1.10, 2.7, 2.11-2.12, 2.15, 3.11, 3.13, 4.8-4.9, 4.13-4.18, 5.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Church Fathers • Father, Fatherhood • Father, addressing God as • God, as father • Mary, Mother of Jesus, • Mother, Motherhood • Stoicism, God, father • father • father, God as • father, Paul as • father, philosopher as • mother • mother,
Found in books: Albrecht (2014) 246, 248, 249, 252, 258, 277, 338; Bay (2022) 88; Hirsch-Luipold (2022) 157; Malherbe et al (2014) 171, 173, 203, 205, 240, 272, 316, 317, 318, 319, 320, 321, 390, 392, 397, 400, 580, 584, 590, 701, 710, 739; Novenson (2020) 87, 129, 136, 165, 216, 293; Widdicombe (2000) 106; deSilva (2022) 52
1.1. ΠΑΥΛΟΣ ΚΑΙ ΣΙΛΟΥΑΝΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ τῇ ἐκκλησίᾳ Θεσσαλονικέων ἐν θεῷ πατρὶ καὶ κυρίῳ Ἰησοῦ Χριστῷ· χάρις ὑμῖν καὶ εἰρήνη.
1.3. ἀδιαλείπτως μνημονεύοντες ὑμῶν τοῦ ἔργου τῆς πίστεως καὶ τοῦ κόπου τῆς ἀγάπης καὶ τῆς ὑπομονῆς τῆς ἐλπίδος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν,
1.9. αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ,
1.10. καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ τῶν νεκρῶν, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης.
2.7. δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι· ἀλλὰ ἐγενήθημεν νήπιοι ἐν μέσῳ ὑμῶν, ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα·
2.11. καθάπερ οἴδατε ὡς ἕνα ἕκαστον ὑμῶν ὡς πατὴρ τέκνα ἑαυτοῦ 2.12. παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι, εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ θεοῦ τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν.
2.15. τῶν καὶ τὸν κύριον ἀποκτεινάντων Ἰησοῦν καὶ τοὺς προφήτας καὶ ἡμᾶς ἐκδιωξάντων, καὶ θεῷ μὴ ἀρεσκόντων, καὶ πᾶσιν ἀνθρώποις ἐναντίων,
3.11. Αὐτὸς δὲ ὁ θεὸς καὶ πατὴρ ἡμῶν καὶ ὁ κύριος ἡμῶν Ἰησοῦς κατευθύναι τὴν ὁδὸν ἡμῶν πρὸς 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.
4.8. τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεὸν τὸνδιδόντα τὸ πνεῦμα αὐτοῦτὸ ἅγιονεἰς ὑμᾶς. 4.9. Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους·
4.13. Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. 4.14. εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. 4.15. Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας· 4.16. ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 4.17. ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα. 4.18. Ὥστε παρακαλεῖτε ἀλλήλους ἐν τοῖς λόγοις τούτοις.
5.17. ἀδιαλείπτως προσεύχεσθε,''. None | 1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ.
1.3. remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father.
1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God,
1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come.
2.7. But we were gentle in the midst of you, as when a nurse cherishes her own children.
2.11. As you know how we exhorted, comforted, and implored every one of you, as a father does his own children, 2.12. to the end that you should walk worthily of God, who calls you into his own kingdom and glory. ' "
2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; " '
3.11. Now may our God and Father himself, and our Lord Jesus Christ, direct our way to 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. ' "
4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. " '4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, ' "
4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. " '4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. ' "4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, " '4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words.
5.17. Pray without ceasing. ''. None |
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125. New Testament, 2 Thessalonians, 3.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God, as father • father, Paul as
Found in books: Malherbe et al (2014) 392; deSilva (2022) 246
3.9. ἐπιβαρῆσαί τινα ὑμῶν· οὐχ ὅτι οὐκ ἔχομεν ἐξουσίαν, ἀλλʼ ἵνα ἑαυτοὺς τύπον δῶμεν ὑμῖν εἰς τὸ μιμεῖσθαι ἡμᾶς.''. None | 3.9. not because we don't have the right, but to make ourselves an example to you, that you should imitate us. "". None |
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126. New Testament, Acts, 1.5, 1.8, 2.4, 2.17-2.18, 2.30, 2.33, 2.38, 8.16, 9.3-9.5, 13.15, 13.22, 13.33, 17.16, 17.22-17.23, 17.25, 17.28, 18.2, 18.8, 18.12-18.17, 20.31, 23.6, 24.14, 26.9-26.18, 28.17 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apostolic Fathers • Apostolic Fathers, generally • Church Fathers • Church fathers • Father • Father and Maker • Father, Fatherhood • Father, Scripture • Father, addressing God as • Fatherhood of God, knowledge of • God, Father • Jesse, father of David • Mary (mother of Jesus) • Mary, mother of Jesus • Rufus's mother • Tradition, of the fathers/ancestors • church fathers, rabbis and synagogue • father • father, God as • mother tongues • pater synagoges • relation/relationship (between the Father, and the Son)
Found in books: Albrecht (2014) 241, 251, 278, 314; Berglund Crostini and Kelhoffer (2022) 396; Breytenbach and Tzavella (2022) 356; Esler (2000) 513; Frey and Levison (2014) 89; Hidary (2017) 269, 275; Jaffee (2001) 45; Karfíková (2012) 151; Lampe (2003) 74, 168; Levine (2005) 286, 418; Levine Allison and Crossan (2006) 10; Levison (2009) 361; Lieu (2015) 326; Malherbe et al (2014) 173, 195, 214, 317; Novenson (2020) 49, 77, 79, 80, 87, 264, 308; Tanaseanu-Döbler and von Alvensleben (2020) 200; Tupamahu (2022) 5, 15, 34; Widdicombe (2000) 111; Zawanowska and Wilk (2022) 1, 217; Černušková (2016) 159
1.5. ὅτι Ἰωάνης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ ἐν πνεύματι βαπτισθήσεσθε ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας.
1.8. ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφʼ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ ἐν πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρίᾳ καὶ ἕως ἐσχάτου τῆς γῆς.
2.4. καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς.
2.17. 2.18.
2.30. προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸςἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ,
2.33. τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς καὶ βλέπετε καὶ ἀκούετε.
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·
8.16. γὰρ ἦν ἐπʼ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ.
9.3. Ἐν δὲ τῷ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ Δαμασκῷ, ἐξέφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ, 9.4. καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῷ Σαούλ Σαούλ, τί με διώκεις; 9.5. εἶπεν δέ Τίς εἶ, κύριε; ὁ δέ Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις·
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.
13.22. 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.
13.33. 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.
17.16. Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν.
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.
17.25. οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα·
17.28. ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν 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,
18.8. Κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῷ κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο.
18.12. Γαλλίωνος δὲ ἀνθυπάτου ὄντος τῆς Ἀχαίας κατεπέστησαν οἱ Ἰουδαῖοι ὁμοθυμαδὸν τῷ Παύλῳ καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα, 18.13. λέγοντες ὅτι Παρὰ τὸν νόμον ἀναπείθει οὗτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν. 18.14. μέλλοντος δὲ τοῦ Παύλου ἀνοίγειν τὸ στόμα εἶπεν ὁ Γαλλίων πρὸς τοὺς Ἰουδαίους Εἰ μὲν ἦν ἀδίκημά τι ἢ ῥᾳδιούργημα πονηρόν, ὦ Ἰουδαῖοι, κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν· 18.15. εἰ δὲ ζητήματά ἐστιν περὶ λόγου καὶ ὀνομάτων καὶ νόμου τοῦ καθʼ ὑμᾶς, ὄψεσθε αὐτοί· κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι. 1
8.16. καὶ ἀπήλασεν αὐτοὺς ἀπὸ τοῦ βήματος. 18.17. ἐπιλαβόμενοι δὲ πάντες Σωσθένην τὸν ἀρχισυνάγωγον ἔτυπτον ἔμπροσθεν τοῦ βήματος· καὶ οὐδὲν τούτων τῷ Γαλλίωνι ἔμελεν.
20.31. διὸ γρηγορεῖτε, μνημονεύοντες 23.6. Γνοὺς δὲ ὁ Παῦλος ὅτι τὸ ἓν μέρος ἐστὶν Σαδδουκαίων τὸ δὲ ἕτερον Φαρισαίων ἔκραζεν ἐν τῷ συνεδρίῳ Ἄνδρες ἀδελφοί, ἐγὼ Φαρισαῖός εἰμι, υἱὸς Φαρισαίων· περὶ ἐλπίδος καὶ ἀναστάσεως νεκρῶν κρίνομαι.
24.14. ὁμολογῶ δὲ τοῦτό σοι ὅτι κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως λατρεύω τῷ πατρῴῳ θεῷ, πιστεύων πᾶσι τοῖς κατὰ τὸν νόμον καὶ τοῖς ἐν τοῖς προφήταις γεγραμμένοις,
26.9. Ἐγὼ μὲν οὖν ἔδοξα ἐμαυτῷ πρὸς τὸ ὄνομα Ἰησοῦ τοῦ Ναζωραίου δεῖν πολλὰ ἐναντία πρᾶξαι· 26.10. ὃ καὶ ἐποίησα ἐν Ἰεροσολύμοις, καὶ πολλούς τε τῶν ἁγίων ἐγὼ ἐν φυλακαῖς κατέκλεισα τὴν παρὰ τῶν ἀρχιερέων ἐξουσίαν λαβών, ἀναιρουμένων τε αὐτῶν κατήνεγκα ψῆφον, 26.11. καὶ κατὰ πάσας τὰς συναγωγὰς πολλάκις τιμωρῶν αὐτοὺς ἠνάγκαζον βλασφημεῖν, περισσῶς τε ἐμμαινόμενος αὐτοῖς ἐδίωκον ἕως καὶ εἰς τὰς ἔξω πόλεις. 26.12. Ἐν οἷς πορευόμενος εἰς τὴν Δαμασκὸν μετʼ ἐξουσίας καὶ ἐπιτροπῆς τῆς τῶν ἀρχιερέων 26.13. ἡμέρας μέσης κατὰ τὴν ὁδὸν εἶδον, βασιλεῦ, οὐρανόθεν ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου περιλάμψαν με φῶς καὶ τοὺς σὺν ἐμοὶ πορευομένους· 26.14. πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἐβραΐδι διαλέκτῳ Σαούλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν. 26.15. ἐγὼ δὲ εἶπα Τίς εἶ, κύριε; ὁ δὲ κύριος εἶπεν Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις· 26.16. ἀλλὰ ἀνάστηθι καὶ στῆθι ἐπὶ τοὺς πόδας σου· εἰς τοῦτο γὰρ ὤφθην σοι, προχειρίσασθαί σε ὑπηρέτην καὶ μάρτυρα ὧν τε εἶδές με ὧν τε ὀφθήσομαί σοι, 26.17. ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ ἐκ τῶν ἐθνῶν, εἰς οὓς ἐγὼ ἀποστέλλω σε ἀνοῖξαι ὀφθαλμοὺς αὐτῶν, 26.18. τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν θεόν, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει τῇ εἰς ἐμέ.
28.17. Ἐγένετο δὲ μετὰ ἡμέρας τρεῖς συνκαλέσασθαι αὐτὸν τοὺς ὄντας τῶν Ἰουδαίων πρώτους· συνελθόντων δὲ αὐτῶν ἔλεγεν πρὸς αὐτούς Ἐγώ, ἄνδρες ἀδελφοί, οὐδὲν ἐναντίον ποιήσας τῷ λαῷ ἢ τοῖς ἔθεσι τοῖς πατρῴοις δέσμιος ἐξ Ἰεροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν Ῥωμαίων,' '. None | 1.5. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now."
1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth."
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. ' "
2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. " '2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy.
2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne,
2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear.
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.
8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus.
9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?" 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting.
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."' "
13.22. 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.' " "
13.33. 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.' " '
17.16. Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols.
17.22. 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. " "
17.25. 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. " "
17.28. '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.' " '
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,
18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized.
18.12. But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat, 18.13. saying, "This man persuades men to worship God contrary to the law." 18.14. But when Paul was about to open his mouth, Gallio said to the Jews, "If indeed it were a matter of wrong or of wicked crime, Jews, it would be reasonable that I should bear with you; 18.15. but if they are questions about words and names and your own law, look to it yourselves. For I don\'t want to be a judge of these matters." 1
8.16. He drove them from the judgment seat. ' "18.17. Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things. " "
20.31. Therefore watch, remembering that for a period of three years I didn't cease to admonish everyone night and day with tears. " '
23.6. But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged!"
24.14. But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets;
26.9. "I myself most assuredly thought that I ought to do many things contrary to the name of Jesus of Nazareth. 26.10. This I also did in Jerusalem. I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death I gave my vote against them. 26.11. Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities. 26.12. "Whereupon as I journeyed to Damascus with the authority and commission from the chief priests, 26.13. at noon, O King, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me. ' "26.14. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' " '26.15. "I said, \'Who are you, Lord?\' "He said, \'I am Jesus, whom you persecute. 26.16. But arise, and stand on your feet, for to this end have I appeared to you, to appoint you a servant and a witness both of the things which you have seen, and of the things which I will reveal to you; 26.17. delivering you from the people, and from the Gentiles, to whom I send you, ' "26.18. to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.' " '
28.17. It happened that after three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, "I, brothers, though I had done nothing against the people, or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans, ' '. None |
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127. New Testament, Apocalypse, 1.5-1.6, 4.7, 5.6, 12.1, 12.7, 12.9, 19.16, 21.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Father, Heavenly • Lord, referring to the Father • Mary (mother of Jesus), in Pistis Sophia • Mary, mother of Christ/God • Mary, mother of Jesus • Mother Barbelo • Queen Mother • Saint Mary, as Theotokos (Mother of God) • Theotokos (Mother of God), Mary as • Triad, Father-Mother-Son • father • mother • mothers/motherhood
Found in books: Berglund Crostini and Kelhoffer (2022) 145, 310; Breytenbach and Tzavella (2022) 319; Corrigan and Rasimus (2013) 396; Farag (2021) 170; Novenson (2020) 75, 76, 105, 161; Rasimus (2009) 234; Tite (2009) 260; Vargas (2021) 27, 28, 29, 30; Zawanowska and Wilk (2022) 447
1.5. καὶ ἀπὸ Ἰησοῦ Χριστοῦ,ὁ μάρτυς ὁ πιστός,ὁπρωτότοκοςτῶν νεκρῶν καὶ ὁἄρχων τῶν βασιλέων τῆς γῆς.Τῷ ἀγαπῶντι ἡμᾶς καὶλύσαντιἡμᾶςἐκ τῶν αμαρτιῶνἡμῶν ἐν τῷ αἵματι αὐτοῦ, 1.6. — καὶ ἐποίησεν ἡμᾶςβασιλείαν, ἱερεῖς τῷ θεῷκαὶ πατρὶ αὐτοῦ, — αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας· ἀμήν.
4.7. καὶ τὸ ζῷοντὸ πρῶτονὅμοιονλέοντι, καὶ τὸ δεύτερονζῷον ὅμοιονμόσχῳ, καὶ τὸ τρίτονζῷον ἔχωντὸ πρόσωπονὡςἀνθρώπου, καὶ τὸ τέταρτονζῷον ὅμοιονἀετῷπετομένῳ·
5.6. Καὶ εἶδον ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρωνἀρνίονἑστηκὸς ὡςἐσφαγμένον,ἔχων κέρατα ἑπτὰ καὶὀφθαλμοὺς ἑπτά,οἵ εἰσιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ, ἀπεσταλμένοιεἰς πᾶσαν τὴν γῆν.
12.1. Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα, καὶ ἐν γαστρὶ ἔχουσα·
12.7. Καὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ, ὁΜιχαὴλκαὶ οἱ ἄγγελοι αὐτοῦτοῦ πολεμῆσαιμετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ,
12.9. καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν.
19.16. καὶ ἔχει ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρὸν αὐτοῦ ὄνομα γεγραμμένον ΒΑΣΙΛΕΥΣ ΒΑΣΙΛΕΩΝ ΚΑΙ ΚΥΡΙΟΣ ΚΥΡΙΩΝ.
21.6. καὶ εἶπέν μοι Γέγοναν. ἐγὼ τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος. ἐγὼτῷ διψῶντιδώσω ἐκ τῆς πηγῆςτοῦ ὕδατος τῆς ζωῆς δωρεάν.' '. None | 1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; 1.6. and he made us to be a kingdom, priests to his God and Father; to him be the glory and the dominion forever and ever. Amen.
4.7. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle.
5.6. I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent out into all the earth.
12.1. A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.
12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war.
12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him.
19.16. He has on his garment and on his thigh a name written, "KING OF KINGS, AND LORD OF LORDS."
21.6. He said to me, "It is done! I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life.' '. None |
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128. New Testament, James, 1.5, 1.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • father • father imagery
Found in books: Malherbe et al (2014) 214; Novenson (2020) 178, 181; Wilson (2012) 338
1.5. Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος, καὶ δοθήσεται αὐτῷ·
1.18. βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας, εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων.''. None | 1.5. But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach; and it will be given to him.
1.18. of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures. ''. None |
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129. New Testament, Colossians, 1.13, 1.15-1.16, 1.18, 2.19, 3.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Father • Father, Fatherhood • Father, Heavenly • Father, addressing God as • Father, the • Jesus Christ, relation to God the Father • Logos, Between Father and Son as motivation for creation • father • mother
Found in books: Albrecht (2014) 277; Dawson (2001) 234; Karfíková (2012) 164, 243; Linjamaa (2019) 187; McDonough (2009) 251; Novenson (2020) 139, 142, 145, 150, 161, 165, 169; Tite (2009) 207; Widdicombe (2000) 109
1.13. ὃς ἐρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ,
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·
1.18. καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων,
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.
3.10. καὶ ἐνδυσάμενοι τὸν ϝέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσινκατʼ εἰκόνα τοῦ κτίσαντοςαὐτόν,''. None | 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love;
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.
1.18. 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. ' "
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. " '
3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator, ''. None |
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130. New Testament, Ephesians, 1.2-1.14, 1.19, 2.4, 2.12, 2.14-2.22, 3.3-3.4, 3.6, 3.10, 3.14-3.21, 4.1-4.6, 4.8-4.10, 4.15, 4.17-4.18, 5.1, 5.23, 6.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Fathers, generally • Desert Fathers,Sayings of the • Father • Father, Fatherhood • Father, Heavenly • Father, the • Father-Son relation, Creation • Father-Son relation, adoption as sons • Father-Son relation, love • Father-Son relation, redemption • Fatherhood of God, causal exemplar • Fatherhood of God, generative • Fatherhood of God, human • Fatherhood of God, immutable • God, as father • Mary (mother of Jesus), descendant of David • Mary, mother of Christ/God • Mary, mother of Jesus • Mother, Motherhood • Origen, Church Father, Connects first movements with bad thoughts, thus blurring distinction from emotion • Origen, Church Father, Natures of Christ • bosom of the Father • father • father imagery • father, philosopher as • incarnation, Father and Son • relation/relationship (between the Father, and the Son) • salvation, Father-Son relation
Found in books: Albrecht (2014) 245, 251, 252, 277, 293, 294, 297, 301, 302, 303, 304, 305, 306, 307, 309, 310, 311, 315, 316, 317, 318, 321, 322, 327; Breytenbach and Tzavella (2022) 319; Dijkstra and Raschle (2020) 312; Esler (2000) 523; Iricinschi et al. (2013) 251; Karfíková (2012) 47, 164, 243; Linjamaa (2019) 187; Malherbe et al (2014) 240; Monnickendam (2020) 76; Novenson (2020) 105, 136, 165, 265, 266, 298; Richter et al. (2015) 63, 344; Sorabji (2000) 349; Tite (2009) 207, 268; Widdicombe (2000) 177, 178, 209, 230, 231, 244; Wilson (2012) 96; deSilva (2022) 52, 172, 177, 178, 198, 246, 247; Černušková (2016) 158, 279
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, 1.14. ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ.
1.19. καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ
2.4. ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς,
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.
2.14. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν 2.15. ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, 2.16. 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.
3.3. 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,
3.6. εἶναι τὰ ἔθνη συνκληρονόμα καὶ σύνσωμα καὶ συνμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου,
3.10. ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ,
3.14. Τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα, 3.15. ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, 3.16. 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, 4.2. μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, 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.
4.8. 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.
4.15. ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός,
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,
5.1. γίνεσθε οὖν μιμηταὶ τοῦ θεοῦ, ὡς τέκνα ἀγαπητά, καὶ περιπατεῖτε ἐν ἀγάπῃ,
5.23. ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος.
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.''. None | 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, ' "1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. " '
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
2.4. But God, being rich in mercy, for his great love with which he loved us,
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.
2.14. For he is our peace, who made both one, and broke down the middle wall of partition, 2.15. 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; 2.16. 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.
3.3. 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;
3.6. that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel,
3.10. 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,
3.14. For this cause, I bow my knees to the Father of our Lord Jesus Christ, 3.15. from whom every family in heaven and on earth is named, 3.16. 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, 4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 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.
4.8. 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.
4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ;
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;
5.1. Be therefore imitators of God, as beloved children.
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. ' "
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. "'. None |
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131. New Testament, Galatians, 1.1-1.5, 1.11-1.16, 2.12, 2.15-2.16, 2.20, 3.1-3.5, 3.27, 3.29, 4.1, 4.4-4.6, 4.8-4.9, 4.19, 4.23-4.26, 5.1, 5.3, 5.6, 5.13-5.15, 5.17, 5.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Fathers • Apostolic Fathers and early Christian apologists • Church/es, Father • Clement of Alexandria, Church Father • Father • Father, Fatherhood • Father, addressing God as • Fatherhood of God, knowledge of • God, as father • Irenaeus, Church Father • Mary (mother of Jesus) • Mary (mother of Jesus), betrothed to Joseph • Mary (mother of Jesus),married to Joseph • Mary, mother of Jesus • Metaphor, Father • Mother, Motherhood • Origen, Church Father, Two wills in humans • Stoicism, God, father • Tradition, of the fathers/ancestors • father • father, God as • father, Paul as • father, philosopher as • sacred death, Church Fathers Attitude
Found in books: Albrecht (2014) 202, 209, 210, 212, 221, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 249, 252, 257, 260, 264, 271, 274, 277, 284, 331, 332, 333; Frey and Levison (2014) 103; Jaffee (2001) 45; Karfíková (2012) 47, 62, 63, 164; Levine Allison and Crossan (2006) 85; Malherbe et al (2014) 240, 316, 390; Monnickendam (2020) 53; Novenson (2020) 105, 201, 215, 216, 264, 265, 294, 298, 308; O, Daly (2020) 58; Poorthuis Schwartz and Turner (2009) 307, 309; Sorabji (2000) 315; Tefera and Stuckenbruck (2021) 159; Vinzent (2013) 86; Widdicombe (2000) 108, 112, 236, 240; deSilva (2022) 52, 247
1.1. ΠΑΥΛΟΣ ἀπόστολος, οὐκ ἀπʼ ἀνθρώπων οὐδὲ διʼ ἀνθρώπου ἀλλὰ διὰ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν, 1.2. καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοί, ταῖς ἐκκλησίαις τῆς Γαλατίας· 1.3. χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ, 1.4. τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ κατὰ τὸ θέλημα τοῦ θεοῦ καὶ πατρὸς ἡμῶν, 1.5. ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
1.11. γνωρίζω γὰρ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπʼ ἐμοῦ ὅτι οὐκ ἔστιν κατὰ ἄνθρωπον·
1.12. οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ.
1.13. Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν,
1.14. καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων.
1.15. Ὅτε δὲ εὐδόκησεν ὁ θεὸς ὁ ἀφορίσας μεἐκ κοιλίας μητρός μουκαὶκαλέσαςδιὰ τῆς χάριτος αὐτοῦ
1.16. ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι,
2.12. πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς.
2.15. Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί, 2.16. εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Χριστοῦ Ἰησοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σάρξ.
2.20. ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ.
3.1. Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατʼ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος; 3.2. τοῦτο μόνον θέλω μαθεῖν ἀφʼ ὑμῶν, ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε ἢ ἐξ ἀκοῆς πίστεως; 3.3. οὕτως ἀνόητοί ἐστε; ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε; 3.4. τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ. 3.5. ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως;
3.27. ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε·
3.29. εἰ δὲ ὑμεῖς Χριστοῦ, ἄρα τοῦ Ἀβραὰμ σπέρμα ἐστέ, κατʼ ἐπαγγελίαν κληρονόμοι.
4.1. Λέγω δέ, ἐφʼ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει δούλου κύριος πάντων ὤν,
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.
4.8. 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;
4.19. τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν·
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,
5.1. Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε.—
5.3. μαρτύρομαι δὲ πάλιν παντὶ ἀνθρώπῳ περιτεμνομένῳ ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον ποιῆσαι.
5.6. ἐν γὰρ Χριστῷ Ἰησοῦ οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις διʼ ἀγάπης ἐνεργουμένη.
5.13. μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί, ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις·
5.14. ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῷἈγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
5.15. εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπʼ ἀλλήλων ἀναλωθῆτε.
5.17. ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε.
5.24. οἱ δὲ τοῦ χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις.''. None | 1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead), 1.2. and all the brothers who are with me, to the assemblies of Galatia: 1.3. Grace to you and peace from God the Father, and our Lord Jesus Christ, 1.4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father -- 1.5. to whom be the glory forever and ever. Amen.
1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man.
1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. ' "
1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. " "
1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. " "
1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace, " "
1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood, " '
2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision.
2.15. "We, being Jews by nature, and not Gentile sinners, 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law.
2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me.
3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.3. Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? 3.4. Did you suffer so many things in vain, if it is indeedin vain? 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith?
3.27. For as many of you as werebaptized into Christ have put on Christ. ' "
3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise." '
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;
4.4. 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!"
4.8. 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?
4.19. My little children, of whom I am again in travail untilChrist is formed in you--
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. ' "
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. " '
5.3. Yes, I testify again to every man whoreceives circumcision, that he is a debtor to do the whole law.
5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. ' "
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. " '
5.14. For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself." ' "
5.15. But if you bite anddevour one another, be careful that you don't consume one another. " '
5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire.
5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. ''. None |
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132. New Testament, Hebrews, 1.3, 1.5, 1.8-1.9, 2.1, 2.14, 7.1-7.3, 13.21-13.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Fathers, generally • Conflict, Between Mothers and Infants • Father • Father, Fatherhood • Father, Heavenly • Father-Son relation, Creation • Father-Son relation, delight, rejoicing • Jesse, father of David • Joseph (father of Jesus) • Mary (mother of Jesus) • Mary (mother of Jesus), descendant of Judah • Mary, mother of Christ/God • Mary, mother of Jesus • Mother • Origen, Church Father, Connects first movements with bad thoughts, thus blurring distinction from emotion • Origen, Church Father, Natures of Christ • Queen Mother • Saint Mary, as Theotokos (Mother of God) • Theotokos (Mother of God), Mary as • father • father, son and spirit
Found in books: Albrecht (2014) 246; Breytenbach and Tzavella (2022) 319; Esler (2000) 511; Farag (2021) 257; Levine Allison and Crossan (2006) 93; Monnickendam (2020) 73; Novenson (2020) 78, 105; Osborne (2001) 260; Poorthuis and Schwartz (2014) 117; Richter et al. (2015) 344; Sorabji (2000) 349; Stuckenbruck (2007) 387; Tite (2009) 290; Widdicombe (2000) 90; Zawanowska and Wilk (2022) 217, 425, 447, 459
1.3. ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς,
1.5. Τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων
1.8. πρὸς δὲ τὸν υἱόν 1.9.
2.1. Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μή ποτε παραρυῶμεν.
2.14. ἐπεὶ οὖντὰ παιδίακεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτʼ ἔστι τὸν διάβολον,
7.1. Οὗτος γὰρ ὁΜελχισεδέκ, βασιλεὺς Σαλήμ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου,†ὁ†συναντήσαςἈβραὰμὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέωνκαὶεὐλογήσαςαὐτόν, 7.2. ᾧ καὶδεκάτην ἀπὸ πάντωνἐμέρισεν Ἀβραάμ, πρῶτον μὲν ἑρμηνευόμενος Βασιλεὺς Δικαιοσύνης ἔπειτα δὲ καὶβασιλεὺς Σαλήμ,ὅ ἐστιν βασιλεὺς Εἰρήνης, 7.3. ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ, μένειἱερεὺςεἰς τὸ διηνεκές.
13.21. καταρτίσαι ὑμᾶς ἐν παντὶ ἀγαθῷ εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ, ποιῶν ἐν ἡμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν. 13.22. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως, καὶ γὰρ διὰ βραχέων ἐπέστειλα ὑμῖν. 13.23. Γινώσκετε τὸν ἀδελφὸν ἡμῶν Τιμόθεον ἀπολελυμένον, μεθʼ οὗ ἐὰν τάχειον ἔρχηται ὄψομαι ὑμᾶς.''. None | 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
1.5. For to which of the angels did he say at any time, "You are my Son, Today have I become your father?"and again, "I will be to him a Father, And he will be to me a Son?"
1.8. but of the Son he says, "Your throne, O God, is forever and ever; The scepter of uprightness is the scepter of your kingdom. 1.9. You have loved righteousness, and hated iniquity; Therefore God, your God, has anointed you with the oil of gladness above your fellows."
2.1. Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away.
2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil,
7.1. For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, 7.2. to whom also Abraham divided a tenth part of all (being first, by interpretation, king of righteousness, and then also king of Salem, which is king of peace; 7.3. without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually.
13.21. make you complete in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen. 13.22. But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words. 13.23. Know that our brother Timothy has been freed, with whom, if he comes shortly, I will see you. ''. None |
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133. New Testament, Philippians, 1.2, 2.2-2.11, 2.22, 3.5-3.6, 3.8, 3.10-3.11, 3.17, 3.21, 4.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Father • Father, Fatherhood • Father, addressing God as • God, as father • Metaphor, Father • Mother, Motherhood • Tradition, of the fathers/ancestors • father • father, God as • father, Paul as • father, son and spirit • mother • sacred death, Church Fathers Attitude
Found in books: Albrecht (2014) 241, 246, 249, 250, 252, 258, 260, 261, 262, 264, 265, 268, 271, 273, 274, 277, 321, 338; Jaffee (2001) 45; Karfíková (2012) 62; Malherbe et al (2014) 318, 390, 409; Novenson (2020) 74, 87, 98, 105, 210, 264, 266, 293, 294, 298, 308; Osborne (2001) 260; Poorthuis Schwartz and Turner (2009) 309, 310; Widdicombe (2000) 109; deSilva (2022) 52, 246, 247
1.2. χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.
2.2. πληρώσατέ μου τὴν χαρὰν ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύνψυχοι, τὸ ἓν φρονοῦντες, 2.3. μηδὲν κατʼ ἐριθίαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν, 2.4. μὴ τὰ ἑαυτῶν ἕκαστοι σκοποῦντες, ἀλλὰ καὶ τὰ ἑτέρων ἕκαστοι. 2.5. τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, 2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός.
2.22. ὅτι ὡς πατρὶ τέκνον σὺν ἐμοὶ ἐδούλευσεν εἰς τὸ εὐαγγέλιον.
3.5. περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος, 3.6. κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος.
3.8. ἀλλὰ μὲν οὖν γε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου διʼ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα ἵνα Χριστὸν κερδήσω καὶ εὑρεθῶ ἐν αὐτῷ,
3.10. τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, 3.11. εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι,
3.17. Συνμιμηταί μου γίνεσθε, ἀδελφοί, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας καθὼς ἔχετε τύπον ἡμᾶς·
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.
4.20. τῷ δὲ θεῷ καὶ πατρὶ ἡμῶν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.''. None | 1.2. Grace to you, and peace from God, our Father, and the Lord Jesus Christ.
2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; 2.3. doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; 2.4. each of you not just looking to his own things, but each of you also to the things of others. 2.5. Have this in your mind, which was also in Christ Jesus, ' "2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, " '2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
2.22. But you know the proof of him, that, as a child serves a father, so he served with me in furtherance of the gospel.
3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless.
3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ
3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11. if by any means I may attain to the resurrection from the dead.
3.17. Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example.
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.
4.20. Now to our God and Father be the glory forever and ever! Amen. ''. None |
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134. New Testament, Romans, 1.3-1.4, 1.7, 1.18-1.32, 2.17, 4.2-4.4, 4.11-4.13, 4.16, 4.20, 5.2-5.5, 5.10-5.11, 8.2-8.3, 8.6, 8.9-8.11, 8.14-8.17, 8.26-8.30, 8.32-8.39, 9.4-9.5, 9.25, 10.9, 10.12-10.13, 11.25-11.26, 11.29, 11.33, 11.36, 12.2, 13.11-13.12, 14.11-14.12, 15.6, 15.14, 16.1, 16.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Fathers, generally • Father • Father of Greatness • Father of all • Father, Fatherhood • Father, Heavenly • Father, Scripture • Father, addressing God as • Father, the • Father-Son relation, adoption as sons • Father-Son relation, love • Fatherhood of God, knowledge of • God, as father • Great Mother • Magdalene; Mary, mother of Jesus, Mark, Gospel of • Magna Mater, see Great Mother Majesty, of our goddess • Mary (mother of Jesus) • Mary, mother of Christ/God • Merit of the Fathers (zecut avot) • Metaphor, Father • Mother, Motherhood • Rufus's mother • Son, the, knowledge of Father • Stoicism, God, father • father • father, God as • father, Paul as • father, son and spirit • incarnation, Father and Son • incarnation, fatherhood • mother • relation/relationship (between the Father, and the Son) • sacred death, Church Fathers Attitude
Found in books: Albrecht (2014) 202, 209, 210, 221, 225, 235, 238, 241, 242, 243, 244, 246, 247, 248, 249, 250, 252, 257, 260, 266, 270, 271, 272, 273, 277, 284, 287, 288, 289, 290, 333, 334, 335, 336, 338; Breytenbach and Tzavella (2022) 288, 319; Ernst (2009) 4; Esler (2000) 514; Griffiths (1975) 251; Grypeou and Spurling (2009) 49; Karfíková (2012) 24, 47, 62, 164, 243, 244, 252, 263; Kessler (2004) 68; Lampe (2003) 74, 164; Levine Allison and Crossan (2006) 328; Linjamaa (2019) 119; Malherbe et al (2014) 315, 316, 317, 392, 590; Novenson (2020) 82, 87, 105, 120, 144, 145, 146, 161, 201, 215, 216, 265, 266, 293, 294, 298, 316; Osborne (2001) 260; Poorthuis Schwartz and Turner (2009) 307; Richter et al. (2015) 63, 364; Tite (2009) 170, 247, 254; Widdicombe (2000) 43, 108, 109, 110, 111, 136, 231, 245; deSilva (2022) 172, 198, 247; Černušková (2016) 36
1.3. περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα, 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.
1.18. Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, 1.19. διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 1.20. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.21. διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23. καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 1.24. Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, 1.25. οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 1.26. Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, 1.27. ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες. 1.28. Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, 1.29. πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς,
1.30. καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους,
1.31. ἀσυνθέτους, ἀστόργους, ἀνελεήμονας·
1.32. οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν.
2.17. Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῷ
4.2. εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα· ἀλλʼ οὐ πρὸς θεόν, τί γὰρ ἡ γραφὴ λέγει; 4.3. Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. 4.4. τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα·
4.11. καὶσημεῖονἔλαβενπεριτομῆς,σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐντῇ ἀκροβυστίᾳ,εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων διʼ ἀκροβυστίας, εἰς τὸ λογισθῆναι αὐτοῖς τὴν δικαιοσύνην, 4.12. καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ. 4.13. Οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῷ Ἀβραὰμ ἢ τῷ σπέρματι αὐτοῦ, τὸ κληρονόμον αὐτὸν εἶναι κόσμου, ἀλλὰ διὰ δικαιοσύνης πίστεως·
4.16. Διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρματι, οὐ τῷ ἐκ τοῦ νόμου μόνον ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραάμ,?̔ὅς ἐστιν πατὴρ πάντων ἡμῶν,
4.20. εἰς δὲ τὴν ἐπαγγελίαν τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ ἀλλὰ ἐνεδυναμώθη τῇ πίστει, δοὺς δόξαν τ |
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