1. Hebrew Bible, Psalms, 3.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 232; Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 134| 3.2. יְהוָה מָה־רַבּוּ צָרָי רַבִּים קָמִים עָלָי׃ | 3.2. LORD, how many are mine adversaries become! Many are they that rise up against me. 110. The rod of Thy strength the LORD will send out of Zion: 'Rule thou in the midst of thine enemies.',The LORD hath sworn, and will not repent: 'Thou art a priest for ever After the manner of Melchizedek.',He will judge among the nations; He filleth it with the dead bodies, He crusheth the head over a wide land.,The Lord at thy right hand Doth crush kings in the day of His wrath.,Thy people offer themselves willingly in the day of thy warfare; in adornments of holiness, from the womb of the dawn, Thine is the dew of thy youth.,He will drink of the brook in the way; Therefore will he lift up the head.,A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.' |
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2. Hebrew Bible, Micah, 7.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •conflict, between fathers and sons Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 432| 7.6. כִּי־בֵן מְנַבֵּל אָב בַּת קָמָה בְאִמָּהּ כַּלָּה בַּחֲמֹתָהּ אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ׃ | 7.6. For the son dishonoureth the father, The daughter riseth up against her mother, The daughter-in-law against her mother-in-law; A man’s enemies are the men of his own house. |
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3. Hebrew Bible, Genesis, 2.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holy spirit, inhering in son and father •logos, between father and son as motivation for creation Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 233; Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 134| 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ | 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. 1. And there was evening and there was morning, a fifth day.,And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.,And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’,And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.,And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good.,And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so.,And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day.,And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.,And God called the firmament Heaven. And there was evening and there was morning, a second day.,And there was evening and there was morning, a third day.,And there was evening and there was morning, a fourth day.,And God set them in the firmament of the heaven to give light upon the earth,,and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, [I have given] every green herb for food.’ And it was so.,and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good.,And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good.,And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so.,And God saw the light, that it was good; and God divided the light from the darkness.,And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’,In the beginning God created the heaven and the earth.,And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’,And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so.,And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;,And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’,And God created man in His own image, in the image of God created He him; male and female created He them.,And God said: ‘Let there be light.’ And there was light.,And God said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed—to you it shall be for food;,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.’,And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good.,And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good.,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.,and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so. |
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4. Hebrew Bible, Exodus, 20.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •relation/relationship (between the father, and the son) Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 158| 20.21. מִזְבַּח אֲדָמָה תַּעֲשֶׂה־לִּי וְזָבַחְתָּ עָלָיו אֶת־עֹלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ אֶת־צֹאנְךָ וְאֶת־בְּקָרֶךָ בְּכָל־הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת־שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ׃ | 20.21. An altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee. |
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5. Hesiod, Works And Days, 190-195 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 432| 195. ζῆλος δʼ ἀνθρώποισιν ὀιζυροῖσιν ἅπασι | 195. Respect for aging parents at an end. |
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6. Hebrew Bible, Isaiah, 19.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •conflict, between fathers and sons Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 389| 19.2. וְהָיָה לְאוֹת וּלְעֵד לַיהוָה צְבָאוֹת בְּאֶרֶץ מִצְרָיִם כִּי־יִצְעֲקוּ אֶל־יְהוָה מִפְּנֵי לֹחֲצִים וְיִשְׁלַח לָהֶם מוֹשִׁיעַ וָרָב וְהִצִּילָם׃ 19.2. וְסִכְסַכְתִּי מִצְרַיִם בְּמִצְרַיִם וְנִלְחֲמוּ אִישׁ־בְּאָחִיו וְאִישׁ בְּרֵעֵהוּ עִיר בְּעִיר מַמְלָכָה בְּמַמְלָכָה׃ | 19.2. And I will spur Egypt against Egypt; And they shall fight every one against his brother, And everyone against his neighbour; City against city, and kingdom against kingdom. |
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7. Pindar, Pythian Odes, 8.38-8.60 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •fathers and sons Found in books: Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 171, 172, 173, 174, 175, 176, 177 | 8.50. bird of omen. But at home his luck will be the opposite. For he alone of the Danaan army will gather the bones of his dead son, by the fortune sent from the gods, and come with his people unharmed [55] to the spacious streets of Argos, the city of Abas." So spoke Amphiaraus. And I myself rejoice as I fling garlands over Alcmaeon and sprinkle him with song, because this hero is my neighbor and guardian of my possessions, and he met me when I was going to the songful navel of the earth, and he touched on prophecies with his inborn arts. And you, Apollo, shooting from afar, you who govern the glorious temple, hospitable to all, in the hollows of Pytho, there you granted the greatest of joys. [65] And before, in your festival at home, you brought him a coveted gift for the pentathlon. Lord, I pray that with a willing mind I may observe a certain harmony on every step of my way. [70] Justice stands beside the sweet-singing victory procession. I pray that the gods may regard your fortunes without envy, Xenarces. For if anyone has noble achievements without long toil, to many he seems to be a skillful man among the foolish, |
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| 8. Pindar, Olympian Odes, 6.16-6.17 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •fathers and sons Found in books: Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 173, 174 |
9. Sophocles, Philoctetes, 1409-1411, 1413-1422, 1412 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 362 | 1412. on of Poeas. Know that your ears perceive the voice of Heracles, and that you look upon his face. For your sake I have left my divine seat and come |
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10. Plato, Symposium, 177d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •love, reciprocal love, between the father and the son •relation/relationship (between the father, and the son) Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 156| 177d. συνδοκεῖ καὶ ὑμῖν, γένοιτʼ ἂν ἡμῖν ἐν λόγοις ἱκανὴ διατριβή· δοκεῖ γάρ μοι χρῆναι ἕκαστον ἡμῶν λόγον εἰπεῖν ἔπαινον Ἔρωτος ἐπὶ δεξιὰ ὡς ἂν δύνηται κάλλιστον, ἄρχειν δὲ Φαῖδρον πρῶτον, ἐπειδὴ καὶ πρῶτος κατάκειται καὶ ἔστιν ἅμα πατὴρ τοῦ λόγου. | 177d. So if you on your part approve, we might pass the time well enough in discourses; for my opinion is that we ought each of us to make a speech in turn, from left to right, praising Love as beautifully as he can. Phaedrus shall open first; for he has the topmost place at table, and besides is father of our debate. |
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11. Plato, Phaedrus, 276b, 257b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 156| 257b. ἐν τῷ πρόσθεν δʼ εἴ τι λόγῳ σοι ἀπηχὲς εἴπομεν Φαῖδρός τε καὶ ἐγώ, Λυσίαν τὸν τοῦ λόγου πατέρα αἰτιώμενος παῦε τῶν τοιούτων λόγων, ἐπὶ φιλοσοφίαν δέ, ὥσπερ ἁδελφὸς αὐτοῦ Πολέμαρχος τέτραπται, τρέψον, ἵνα καὶ ὁ ἐραστὴς ὅδε αὐτοῦ μηκέτι ἐπαμφοτερίζῃ καθάπερ νῦν, ἀλλʼ ἁπλῶς πρὸς ἔρωτα μετὰ φιλοσόφων λόγων τὸν βίον ποιῆται. ΦΑΙ. συνεύχομαί σοι, ὦ Σώκρατες, εἴπερ ἄμεινον ταῦθʼ | 257b. And if in our former discourse Phaedrus and I said anything harsh against thee, blame Lysias, the father of that discourse, make him to cease from such speeches, and turn him, as his brother Polemarchus is turned, toward philosophy, that his lover Phaedrus may no longer hesitate, as he does now, between two ways, but may direct his life with all singleness of purpose toward love and philosophical discourses. Phaedrus. I join in your prayer, Socrates, |
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| 12. Lysias, Fragments, 33/71 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •choregos, sons and fathers Found in books: Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 157 |
| 13. Lysias, Fragments, 33/71 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •choregos, sons and fathers Found in books: Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 157 |
| 14. Lysias, Orations, 19.62 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •choregos, sons and fathers Found in books: Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 154, 157 |
| 15. Hebrew Bible, 2 Chronicles, 15.5-15.7 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •conflict, between fathers and sons Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 389 |
16. Herodotus, Histories, 8.134 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •fathers and sons Found in books: Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 176| 8.134. οὗτος ὁ Μῦς ἔς τε Λεβάδειαν φαίνεται ἀπικόμενος καὶ μισθῷ πείσας τῶν ἐπιχωρίων ἄνδρα καταβῆναι παρὰ Τροφώνιον, καὶ ἐς Ἄβας τὰς Φωκέων ἀπικόμενος ἐπὶ τὸ χρηστήριον· καὶ δὴ καὶ ἐς Θήβας πρῶτα ὡς ἀπίκετο, τοῦτο μὲν τῷ Ἰσμηνίῳ Ἀπόλλωνι ἐχρήσατο· ἔστι δὲ κατά περ ἐν Ὀλυμπίῃ ἱροῖσι αὐτόθι χρηστηριάζεσθαι· τοῦτο δὲ ξεῖνον τινὰ καὶ οὐ Θηβαῖον χρήμασι πείσας κατεκοίμησε ἐς Ἀμφιάρεω. Θηβαίων δὲ οὐδενὶ ἔξεστι μαντεύεσθαι αὐτόθι διὰ τόδε· ἐκέλευσε σφέας ὁ Ἀμφιάρεως διὰ χρηστηρίων ποιεύμενος ὁκότερα βούλονται ἑλέσθαι τούτων, ἑωυτῷ ἢ ἅτε μάντι χρᾶσθαι ἢ ἅτε συμμάχῳ, τοῦ ἑτέρου ἀπεχομένους· οἳ δὲ σύμμαχόν μιν εἵλοντο εἶναι. διὰ τοῦτο μὲν οὐκ ἔξεστι Θηβαίων οὐδενὶ αὐτόθι ἐγκατακοιμηθῆναι. | 8.134. This man Mys is known to have gone to Lebadea and to have bribed a man of the country to go down into the cave of Trophonius and to have gone to the place of divination at Abae in Phocis. He went first to Thebes where he inquired of Ismenian Apollo (sacrifice is there the way of divination, as at Olympia), and moreover he bribed one who was no Theban but a stranger to lie down to sleep in the shrine of Amphiaraus. ,No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place. |
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17. Sophocles, Women of Trachis, 1030, 1071-1075, 1084, 1107-1113, 1175-1190, 1192, 1210-1211, 1239, 1259-1263, 1191 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 363 | 1191. Good, then do you know the summit of Oeta, Zeus’s sacred mountain? Hyllus: |
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| 18. Aristotle, Categories, 8.8b27 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •relation/relationship (between the father, and the son) Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 151 |
| 19. Aristotle, Rhetoric, 1399a 35 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •choregos, sons and fathers Found in books: Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 154 |
| 20. Menander, Samia, 13 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •choregos, sons and fathers Found in books: Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 154 |
21. Demosthenes, Orations, 49.66 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 154 | 49.66. The specific instances of the perjuries which he has committed without scruple would make a long story; but I will call to your minds the most flagrant instances and those of which you are all well aware. You know that he swore in the assembly, imprecating destruction upon himself and dedicating his property to sacred uses, if he should fail to indict Iphicrates as a usurper of the rights of citizenship. Yet, although he had sworn and promised this in the assembly, no long time afterwards, in order to serve his own interests, he gave his daughter in marraige to the son of Iphicrates. |
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22. Anon., 1 Enoch, 7.5, 56.7, 60.25, 95.2-95.3, 95.7, 96.1, 96.4, 97.3-97.4, 98.4, 98.10, 99.3-99.6, 100.1-100.3, 100.5-100.7, 100.9, 101.7, 102.3, 102.5, 102.9, 103.5, 104.7 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •conflict, between fathers and sons Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 389, 430, 432 | 7.5. them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and 56.7. But the city of my righteous shall be a hindrance to their horses.And they shall begin to fight among themselves, And their right hand shall be strong against themselves,And a man shall not know his brother, Nor a son his father or his mother,Till there be no number of the corpses through their slaughter, And their punishment be not in vain. 60.25. When the punishment of the Lord of Spirits shall rest upon them, it shall rest in order that the punishment of the Lord of Spirits may not come, in vain, and it shall slay the children with their mothers and the children with their fathers. Afterwards the judgement shall take place according to His mercy and His patience.' 95.2. who has permitted you to practice reproaches and wickedness And so judgement shall overtake you, sinners. 95.3. Fear not the sinners, ye righteous; For again will the Lord deliver them into your hands, That ye may execute judgement upon them according to your desires. 95.7. Woe to you, sinners, for ye persecute the righteous; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you. 96.1. Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires. 96.4. Woe unto you, ye sinners, for your riches make you appear like the righteous, But your hearts convict you of being sinners, And this fact shall be a testimony against you for a memorial of (your) evil deeds. 97.3. What will ye do, ye sinners, And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteou 97.4. Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners. 98.4. I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it. 99.3. In those days make ready, ye righteous, to raise your prayers as a memorial, And place them as a testimony before the angels, That they may place the sin of the sinners for a memorial before the Most High. 99.4. In those days the nations shall be stirred up, And the families of the nations shall arise on the day of destruction. 99.5. And in those days the destitute shall go forth and carry off their children, And they shall abandon them, so that their children shall perish through them: Yea, they shall abandon their children (that are still) sucklings, and not return to them, And shall have no pity on their beloved ones. 100.1. And in those days in one place the fathers together with their sons shall be smitten And brothers one with another shall fall in death Till the streams flow with their blood." 100.1. And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute 100.2. For a man shall not withhold his hand from slaying his sons and his sons' sons, And the sinner shall not withhold his hand from his honoured brother: From dawn till sunset they shall slay one another. 100.3. And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height. 100.5. And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear. 100.6. And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins. 100.7. Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works. 100.9. Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn. 101.7. High, and has He not set limits to its doings, and confined it throughout by the sand And at His reproof it is afraid and dries up, and all its fish die and all that is in it; But ye sinners that are 102.3. And all the angels shall execute their commandst And shall seek to hide themselves from the presence of the Great Glory, And the children of earth shall tremble and quake; And ye sinners shall be cursed for ever, And ye shall have no peace. 102.5. And grieve not if your soul into Sheol has descended in grief, And that in your life your body fared not according to your goodness, But wait for the day of the judgement of sinners And for the day of cursing and chastisement. 102.9. I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and 103.5. Woe to you, ye sinners, when ye have died, If ye die in the wealth of your sins, And those who are like you say regarding you: ' Blessed are the sinners: they have seen all their days. 104.7. but keep afar from their violence; for ye shall become companions of the hosts of heaven. And, although ye sinners say: ' All our sins shall not be searched out and be written down, nevertheless" |
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23. Polybius, Histories, 2.23-2.31 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cottius, m. julius (father and son) Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 177 | 2.23. The Gaesatae, having collected a richly equipped and formidable force, crossed the Alps, and descended into the plain of the Po in the eighth year after the partition of Picenum. <, The Insubres and Boii held stoutly to their original purpose; but the Veneti and Cenomani, on the Romans sending an embassy to them, decided to give them their support; <, so that the Celtic chiefs were obliged to leave part of their forces behind to protect their territory from invasion by these tribes. <, They themselves marched confidently out with their whole available army, consisting of about fifty thousand foot and twenty thousand horse and chariots, and advanced on Etruria. <, The Romans, the moment they heard that the Gauls had crossed the Alps, sent Lucius Aemilius, their Consul, with his army to Ariminum to await here the attack of the enemy, and one of their Praetors to Etruria, <, their other Consul, Gaius Atilius having already gone to Sardinia with his legions. <, There was great and general alarm in Rome, as they thought they were in imminent and serious peril, and this indeed was but natural, as the terror the old invasion had inspired still dwelt in their minds. <, No one thought of anything else therefore, they busied themselves mustering and enrolling their own legions and ordered those of the allies to be in readiness. <, All their subjects in general were commanded to supply lists of men of military age, as they wished to know what their total forces amounted to. <, of corn, missiles and other war material they had laid such a supply as no one could remember to have been collected on any previous occasion. <, On every side there was a ready disposition to help in every possible way; <, for the inhabitants of Italy, terror-struck by the invasion of the Gauls, no longer thought of themselves as the allies of Rome or regarded this war as undertaken to establish Roman supremacy, but every man considered that the peril was descending on himself and his own city and country. <, So there was great alacrity in obeying orders. < 2.23. 1. The Gaesatae, having collected a richly equipped and formidable force, crossed the Alps, and descended into the plain of the Po in the eighth year after the partition of Picenum.,2. The Insubres and Boii held stoutly to their original purpose; but the Veneti and Cenomani, on the Romans sending an embassy to them, decided to give them their support;,3. so that the Celtic chiefs were obliged to leave part of their forces behind to protect their territory from invasion by these tribes.,4. They themselves marched confidently out with their whole available army, consisting of about fifty thousand foot and twenty thousand horse and chariots, and advanced on Etruria.,5. The Romans, the moment they heard that the Gauls had crossed the Alps, sent Lucius Aemilius, their Consul, with his army to Ariminum to await here the attack of the enemy, and one of their Praetors to Etruria,,6. their other Consul, Gaius Atilius having already gone to Sardinia with his legions.,7. There was great and general alarm in Rome, as they thought they were in imminent and serious peril, and this indeed was but natural, as the terror the old invasion had inspired still dwelt in their minds.,8. No one thought of anything else therefore, they busied themselves mustering and enrolling their own legions and ordered those of the allies to be in readiness.,9. All their subjects in general were commanded to supply lists of men of military age, as they wished to know what their total forces amounted to.,10. of corn, missiles and other war material they had laid such a supply as no one could remember to have been collected on any previous occasion.,11. On every side there was a ready disposition to help in every possible way;,12. for the inhabitants of Italy, terror-struck by the invasion of the Gauls, no longer thought of themselves as the allies of Rome or regarded this war as undertaken to establish Roman supremacy, but every man considered that the peril was descending on himself and his own city and country.,13. So there was great alacrity in obeying orders. 2.24. But, that it may appear from actual facts what a great power it was that Hannibal ventured to attack, and how mighty was that empire boldly confronting which he came so near his purpose as to bring great disasters on Rome, <, I must state what were their resources and the actual number of their forces at this time. <, Each of the Consuls was in command of four legions of Roman citizens, each consisting of five thousand two hundred foot and three hundred horse. <, The allied forces in each Consular army numbered thirty thousand foot and two thousand horse. <, The cavalry of the Sabines and Etruscans, who had come to the temporary assistance of Rome, were four thousand strong, their infantry above fifty thousand. <, The Romans massed these forces and posted them on the frontier of Etruria under the command of a Praetor. <, The levy of the Umbrians and Sarsinates inhabiting the Apennines amounted to about twenty thousand, and with these were twenty thousand Veneti and Cenomani. <, These they stationed on the frontier of Gaul, to invade the territory of the Boii and divert them back from their expedition. <, These were the armies protecting the Roman territory. In Rome itself there was a reserve force, ready for any war-contingency, consisting of twenty thousand foot and fifteen hundred horse, all Roman citizens, and thirty thousand foot and two thousand horse furnished by the allies. <, The lists of men able to bear arms that had been returned were as follows. Latins eighty thousand foot and five thousand horse, Samnites seventy thousand foot and seven thousand horse, <, Iapygians and Messapians fifty thousand foot and sixteen thousand horse in all, <, Lucanians thirty thousand foot and three thousand horse, Marsi, Marrucini, Frentani, and Vestini twenty thousand foot and four thousand horse. <, In Sicily and Tarentum were two reserve legions, each consisting of about four thousand two hundred foot and two hundred horse. <, of Romans and Campanians there were on the roll two hundred and fifty thousand foot and twenty-three thousand horse; <, [a gloss has been bracketed here] <, so that the total number of Romans and allies able to bear arms was more than seven hundred thousand foot and seventy thousand horse, <, while Hannibal invaded Italy with an army of less than twenty thousand men. On this matter I shall be able to give my readers more explicit information in the course of this work. < 2.24. 1. But, that it may appear from actual facts what a great power it was that Hannibal ventured to attack, and how mighty was that empire boldly confronting which he came so near his purpose as to bring great disasters on Rome,,2. I must state what were their resources and the actual number of their forces at this time.,3. Each of the Consuls was in command of four legions of Roman citizens, each consisting of five thousand two hundred foot and three hundred horse.,4. The allied forces in each Consular army numbered thirty thousand foot and two thousand horse.,5. The cavalry of the Sabines and Etruscans, who had come to the temporary assistance of Rome, were four thousand strong, their infantry above fifty thousand.,6. The Romans massed these forces and posted them on the frontier of Etruria under the command of a Praetor.,7. The levy of the Umbrians and Sarsinates inhabiting the Apennines amounted to about twenty thousand, and with these were twenty thousand Veneti and Cenomani.,8. These they stationed on the frontier of Gaul, to invade the territory of the Boii and divert them back from their expedition.,9. These were the armies protecting the Roman territory. In Rome itself there was a reserve force, ready for any war-contingency, consisting of twenty thousand foot and fifteen hundred horse, all Roman citizens, and thirty thousand foot and two thousand horse furnished by the allies.,10. The lists of men able to bear arms that had been returned were as follows. Latins eighty thousand foot and five thousand horse, Samnites seventy thousand foot and seven thousand horse,,11. Iapygians and Messapians fifty thousand foot and sixteen thousand horse in all,,12. Lucanians thirty thousand foot and three thousand horse, Marsi, Marrucini, Frentani, and Vestini twenty thousand foot and four thousand horse.,13. In Sicily and Tarentum were two reserve legions, each consisting of about four thousand two hundred foot and two hundred horse.,14. of Romans and Campanians there were on the roll two hundred and fifty thousand foot and twenty-three thousand horse;,15. [a gloss has been bracketed here],16. so that the total number of Romans and allies able to bear arms was more than seven hundred thousand foot and seventy thousand horse,,17. while Hannibal invaded Italy with an army of less than twenty thousand men. On this matter I shall be able to give my readers more explicit information in the course of this work. 2.25. The Celts, descending on Etruria, overran the country devastating it without let or hindrance and, as nobody appeared to oppose them, they marched on Rome itself. <, When they had got as far as Clusium, a city three days' journey from Rome, news reached them that the advanced force which the Romans had posted in Etruria was on their heels and approaching. <, On hearing this, they turned to meet it, eager to engage it. <, At sunset the two armies were in close proximity, and encamped for the night at no great distance from each other. <, After nightfall, the Celts lit their camp-fires, and, leaving orders with their cavalry to wait until daybreak and then, when visible to the enemy, to follow on their track, <, they themselves secretly retreated to a town called Faesulae and posted themselves there, their intention being to wait for their cavalry, and also to put unexpected difficulties in the way of the enemy's attack. <, At daybreak, the Romans, seeing the cavalry alone and thinking the Celts had taken to flight, followed the cavalry with all speed on the line of the Celts' retreat. <, On their approaching the enemy, the Celts left their position and attacked them, and a conflict, at first very stubborn, took place, <, in which finally the numbers and courage of the Celts prevailed, not fewer than six thousand Romans falling and the rest taking to flight. Most of them retreated to a hill of some natural strength where they remained. <, The Celts at first attempted to besiege them, but as they were getting the worst of it, fatigued as they were by their long night march and the suffering and hardships it involved, they hastened to rest and refresh themselves, leaving a detachment of their cavalry to keep guard round the hill, <, intending next day to besiege the fugitives, if they did not offer to surrender. < 2.25. 1. The Celts, descending on Etruria, overran the country devastating it without let or hindrance and, as nobody appeared to oppose them, they marched on Rome itself.,2. When they had got as far as Clusium, a city three days' journey from Rome, news reached them that the advanced force which the Romans had posted in Etruria was on their heels and approaching.,3. On hearing this, they turned to meet it, eager to engage it.,4. At sunset the two armies were in close proximity, and encamped for the night at no great distance from each other.,5. After nightfall, the Celts lit their camp-fires, and, leaving orders with their cavalry to wait until daybreak and then, when visible to the enemy, to follow on their track,,6. they themselves secretly retreated to a town called Faesulae and posted themselves there, their intention being to wait for their cavalry, and also to put unexpected difficulties in the way of the enemy's attack.,7. At daybreak, the Romans, seeing the cavalry alone and thinking the Celts had taken to flight, followed the cavalry with all speed on the line of the Celts' retreat.,8. On their approaching the enemy, the Celts left their position and attacked them, and a conflict, at first very stubborn, took place,,9. in which finally the numbers and courage of the Celts prevailed, not fewer than six thousand Romans falling and the rest taking to flight. Most of them retreated to a hill of some natural strength where they remained.,10. The Celts at first attempted to besiege them, but as they were getting the worst of it, fatigued as they were by their long night march and the suffering and hardships it involved, they hastened to rest and refresh themselves, leaving a detachment of their cavalry to keep guard round the hill,,11. intending next day to besiege the fugitives, if they did not offer to surrender. 2.26. At this very time Lucius Aemilius, who was in command of the advanced force near the Adriatic, on hearing that the Celts had invaded Etruria and were approaching Rome, came in haste to help, fortunately arriving in the nick of time. <, He encamped near the enemy, and the fugitives on the hill, seeing his camp-fires and understanding what had occurred, immediately plucked up courage and dispatched by night some unarmed messengers through the wood to announce to the commander the plight they were in. <, On hearing of it and seeing that there was no alternative course under the circumstances, the latter ordered his Tribunes to march out the infantry at daybreak, he himself proceeding in advance with the cavalry towards the hill mentioned above. <, The leaders of the Gauls, on seeing the camp-fires at night, surmised that the enemy had arrived and held a council <, at which the King Aneroëstes expressed the opinion, that having captured so much booty (for it appears that the quantity of slaves, cattle and miscellaneous spoil was enormous), <, they should not give battle again nor risk the fortune of the whole enterprise, but return home in safety, and having got rid of all their encumbrances and lightened themselves, return and, if advisable, try issues with the Romans. <, It was decided under the circumstances to take the course recommended by Aneroëstes, and having come to this resolution in the night, they broke up their camp before daybreak and retreated along the sea-coast through Etruria. <, Lucius now took with him from the hill the survivors of the other army and united them with his other forces. He thought it by no means advisable to risk a general battle, but decided to hang on the enemy's rear and watch for times and places favourable for inflicting damage on them or wresting some of the spoil from their hands. < 2.26. 1. At this very time Lucius Aemilius, who was in command of the advanced force near the Adriatic, on hearing that the Celts had invaded Etruria and were approaching Rome, came in haste to help, fortunately arriving in the nick of time.,2. He encamped near the enemy, and the fugitives on the hill, seeing his camp-fires and understanding what had occurred, immediately plucked up courage and dispatched by night some unarmed messengers through the wood to announce to the commander the plight they were in.,3. On hearing of it and seeing that there was no alternative course under the circumstances, the latter ordered his Tribunes to march out the infantry at daybreak, he himself proceeding in advance with the cavalry towards the hill mentioned above.,4. The leaders of the Gauls, on seeing the camp-fires at night, surmised that the enemy had arrived and held a council,5. at which the King Aneroëstes expressed the opinion, that having captured so much booty (for it appears that the quantity of slaves, cattle and miscellaneous spoil was enormous),,6. they should not give battle again nor risk the fortune of the whole enterprise, but return home in safety, and having got rid of all their encumbrances and lightened themselves, return and, if advisable, try issues with the Romans.,7. It was decided under the circumstances to take the course recommended by Aneroëstes, and having come to this resolution in the night, they broke up their camp before daybreak and retreated along the sea-coast through Etruria.,8. Lucius now took with him from the hill the survivors of the other army and united them with his other forces. He thought it by no means advisable to risk a general battle, but decided to hang on the enemy's rear and watch for times and places favourable for inflicting damage on them or wresting some of the spoil from their hands. 2.27. Just at this time, Gaius Atilius, the other Consul, had reached Pisa from Sardinia with his legions and was on his way to Rome, marching in the opposite direction to the enemy. <, When the Celts were near Telamon in Etruria, their advanced foragers encountered the advance guard of Gaius and were made prisoners. <, On being examined by the Consul they narrated all that had recently occurred and told him of the presence of the two armies, stating that the Gauls were quite near and Lucius behind them. <, The news surprised him but at the same time made him very hopeful, as he thought he had caught the Gauls on the march between the two armies. He ordered his Tribunes to put the legions in fighting order and to advance thus at marching pace in so far as the nature of the ground allowed the attack in line. <, He himself had happily noticed a hill situated above the road by which the Celts must pass, and taking his cavalry with him, advanced at full speed, being anxious to occupy the crest of the hill before their arrival and be the first to begin the battle, feeling certain that thus he would get the largest share of credit for the result. <, The Celts at first were ignorant of the arrival of Atilius and imagined from what they saw, that Aemilius' cavalry had got round their flank in the night and were engaged in occupying the position. They therefore at once sent on their own cavalry and some of their light-armed troops to dispute the possession of the hill. <, But very soon they learnt of Gaius' presence from one of the prisoners brought in, and lost no time in drawing up their infantry, deploying them so that they faced both front and rear, <, since, both from the intelligence that reached them and from what was happening before their eyes, they knew that the one army was following them, and they expected to meet the other in their front. < 2.27. 1. Just at this time, Gaius Atilius, the other Consul, had reached Pisa from Sardinia with his legions and was on his way to Rome, marching in the opposite direction to the enemy.,2. When the Celts were near Telamon in Etruria, their advanced foragers encountered the advance guard of Gaius and were made prisoners.,3. On being examined by the Consul they narrated all that had recently occurred and told him of the presence of the two armies, stating that the Gauls were quite near and Lucius behind them.,4. The news surprised him but at the same time made him very hopeful, as he thought he had caught the Gauls on the march between the two armies. He ordered his Tribunes to put the legions in fighting order and to advance thus at marching pace in so far as the nature of the ground allowed the attack in line.,5. He himself had happily noticed a hill situated above the road by which the Celts must pass, and taking his cavalry with him, advanced at full speed, being anxious to occupy the crest of the hill before their arrival and be the first to begin the battle, feeling certain that thus he would get the largest share of credit for the result.,6. The Celts at first were ignorant of the arrival of Atilius and imagined from what they saw, that Aemilius' cavalry had got round their flank in the night and were engaged in occupying the position. They therefore at once sent on their own cavalry and some of their light-armed troops to dispute the possession of the hill.,7. But very soon they learnt of Gaius' presence from one of the prisoners brought in, and lost no time in drawing up their infantry, deploying them so that they faced both front and rear,,8. since, both from the intelligence that reached them and from what was happening before their eyes, they knew that the one army was following them, and they expected to meet the other in their front. 2.28. Aemilius, who had heard of the landing of the legions at Pisa but had not any idea that they were already so near him, now, when he saw the fight going on round the hill, knew that the other Roman army was quite close. <, Accordingly, sending on his cavalry to help those who were fighting on the hill, he drew up his infantry in the usual order and advanced against the foe. <, The Celts had drawn up facing their rear, from which they expected Aemilius to attack, the Gaesatae from the Alps and behind them the Insubres, <, and facing in the opposite direction, ready to meet the attack of Gaius' legions, they placed the Taurisci and the Boii from the right bank of the Po. <, Their wagons and chariots they stationed at the extremity of either wing and collected their booty on one of the neighbouring hills with a protecting force round it. <, This order of the Celtic forces, facing both ways, not only presented a formidable appearance, but was well adapted to the exigencies of the situation. <, The Insubres and Boii wore their trousers and light cloaks, <, but the Gaesatae had discarded these garments owing to their proud confidence in themselves, and stood naked, with nothing but their arms, in front of the whole army, thinking that thus they would be more efficient, as some of the ground was overgrown with brambles which would catch in their clothes and impede the use of their weapons. <, At first the battle was confined to the hill, all the armies gazing on it, so great were the numbers of cavalry from each host combating there pell-mell. <, In this action Gaius the Consul fell in the mellay fighting with desperate courage, and his head was brought to the Celtic kings; but the Roman cavalry, after a stubborn struggle, at length overmastered the enemy and gained possession of the hill. <, The infantry were now close upon each other, and the spectacle was a strange and marvellous one, not only to those actually present at the battle, but to all who could afterwards picture it to themselves from the reports. < 2.28. 1. Aemilius, who had heard of the landing of the legions at Pisa but had not any idea that they were already so near him, now, when he saw the fight going on round the hill, knew that the other Roman army was quite close.,2. Accordingly, sending on his cavalry to help those who were fighting on the hill, he drew up his infantry in the usual order and advanced against the foe.,3. The Celts had drawn up facing their rear, from which they expected Aemilius to attack, the Gaesatae from the Alps and behind them the Insubres,,4. and facing in the opposite direction, ready to meet the attack of Gaius' legions, they placed the Taurisci and the Boii from the right bank of the Po.,5. Their wagons and chariots they stationed at the extremity of either wing and collected their booty on one of the neighbouring hills with a protecting force round it.,6. This order of the Celtic forces, facing both ways, not only presented a formidable appearance, but was well adapted to the exigencies of the situation.,7. The Insubres and Boii wore their trousers and light cloaks,,8. but the Gaesatae had discarded these garments owing to their proud confidence in themselves, and stood naked, with nothing but their arms, in front of the whole army, thinking that thus they would be more efficient, as some of the ground was overgrown with brambles which would catch in their clothes and impede the use of their weapons.,9. At first the battle was confined to the hill, all the armies gazing on it, so great were the numbers of cavalry from each host combating there pell-mell.,10. In this action Gaius the Consul fell in the mellay fighting with desperate courage, and his head was brought to the Celtic kings; but the Roman cavalry, after a stubborn struggle, at length overmastered the enemy and gained possession of the hill.,11. The infantry were now close upon each other, and the spectacle was a strange and marvellous one, not only to those actually present at the battle, but to all who could afterwards picture it to themselves from the reports. 2.29. For in the first place, as the battle was between three armies, it is evident that the appearance and the movements of the forces marshalled against each other must have been in the highest degree strange and unusual. <, Again, it must have been to all present, and still is to us, a matter of doubt whether the Celts, with the enemy advancing on them from both sides, were more dangerously situated, <, or, on the contrary, more effectively, since at one and the same time they were fighting against both their enemies and were protecting themselves in the rear from both, while, above all, they were absolutely cut off from retreat or any prospect of escape in the case of defeat, <, this being the peculiarity of this two-faced formation. <, The Romans, however, were on the one hand encouraged by having caught the enemy between their two armies, but on the other they were terrified by the fine order of the Celtic host <, and the dreadful din, for there were innumerable horn-blowers and trumpeters, and, as the whole army were shouting their war-cries at the same time, there was such a tumult of sound that it seemed that not only the trumpets and the soldiers but all the country round had got a voice and caught up the cry. <, Very terrifying too were the appearance and the gestures of the naked warriors in front, <, all in the prime of life, and finely built men, and all in the leading companies richly adorned with gold torques and armlets. <, The sight of them indeed dismayed the Romans, but at the same time the prospect of winning such spoils made them twice as keen for the fight. < 2.29. 1. For in the first place, as the battle was between three armies, it is evident that the appearance and the movements of the forces marshalled against each other must have been in the highest degree strange and unusual.,2. Again, it must have been to all present, and still is to us, a matter of doubt whether the Celts, with the enemy advancing on them from both sides, were more dangerously situated,,3. or, on the contrary, more effectively, since at one and the same time they were fighting against both their enemies and were protecting themselves in the rear from both, while, above all, they were absolutely cut off from retreat or any prospect of escape in the case of defeat,,4. this being the peculiarity of this two-faced formation.,5. The Romans, however, were on the one hand encouraged by having caught the enemy between their two armies, but on the other they were terrified by the fine order of the Celtic host,6. and the dreadful din, for there were innumerable horn-blowers and trumpeters, and, as the whole army were shouting their war-cries at the same time, there was such a tumult of sound that it seemed that not only the trumpets and the soldiers but all the country round had got a voice and caught up the cry.,7. Very terrifying too were the appearance and the gestures of the naked warriors in front,,8. all in the prime of life, and finely built men, and all in the leading companies richly adorned with gold torques and armlets.,9. The sight of them indeed dismayed the Romans, but at the same time the prospect of winning such spoils made them twice as keen for the fight. 2.30. But when the javelineers advanced, as is their usage, from the ranks of the Roman legions and began to hurl their javelins in well-aimed volleys, the Celts in the rear ranks indeed were well protected by their trousers and cloaks, <, but it fell out far otherwise than they had expected with the naked men in front, and they found themselves in a very difficult and helpless predicament. <, For the Gaulish shield does not cover the whole body; so that their nakedness was a disadvantage, and the bigger they were the better chance had the missiles of going home. <, At length, unable to drive off the javelineers owing to the distance and the hail of javelins, and reduced to the utmost distress and perplexity, some of them, in their impotent rage, rushed wildly on the enemy and sacrificed their lives, while others, retreating step by step on the ranks of their comrades, threw them into disorder by their display of faint-heartedness. <, Thus was the spirit of the Gaesatae broken down by the javelineers; <, but the main body of the Insubres, Boii, and Taurisci, once the javelineers had withdrawn into the ranks and the Roman maniples attacked them, met the enemy and kept up a stubborn hand-toâhand combat. <, For, though being almost cut to pieces, they held their ground, equal to their foes in courage, and inferior only, as a force and individually, in their arms. <, The Roman shields, it should be added, were far more serviceable for defence and their swords for attack, the Gaulish sword being only good for a cut and not for a thrust. <, But finally, attacked from higher ground and on their flank by the Roman cavalry, which rode down the hill and charged them vigorously, the Celtic infantry were cut to pieces where they stood, their cavalry taking to flight. < 2.30. 1. But when the javelineers advanced, as is their usage, from the ranks of the Roman legions and began to hurl their javelins in well-aimed volleys, the Celts in the rear ranks indeed were well protected by their trousers and cloaks,,2. but it fell out far otherwise than they had expected with the naked men in front, and they found themselves in a very difficult and helpless predicament.,3. For the Gaulish shield does not cover the whole body; so that their nakedness was a disadvantage, and the bigger they were the better chance had the missiles of going home.,4. At length, unable to drive off the javelineers owing to the distance and the hail of javelins, and reduced to the utmost distress and perplexity, some of them, in their impotent rage, rushed wildly on the enemy and sacrificed their lives, while others, retreating step by step on the ranks of their comrades, threw them into disorder by their display of faint-heartedness.,5. Thus was the spirit of the Gaesatae broken down by the javelineers;,6. but the main body of the Insubres, Boii, and Taurisci, once the javelineers had withdrawn into the ranks and the Roman maniples attacked them, met the enemy and kept up a stubborn hand-toâhand combat.,7. For, though being almost cut to pieces, they held their ground, equal to their foes in courage, and inferior only, as a force and individually, in their arms.,8. The Roman shields, it should be added, were far more serviceable for defence and their swords for attack, the Gaulish sword being only good for a cut and not for a thrust.,9. But finally, attacked from higher ground and on their flank by the Roman cavalry, which rode down the hill and charged them vigorously, the Celtic infantry were cut to pieces where they stood, their cavalry taking to flight. 2.31. About forty thousand Celts were slain and at least ten thousand taken prisoners, among them the king Concolitanus. <, The other king, Aneroëstes, escaped with a few followers to a certain place where he put an end to his life and to those of his friends. <, The Roman Consul collected the spoils and sent them to Rome, returning the booty of the Gauls to the owners. <, With his legions he traversed Liguria and invaded the territory of the Boii, from whence, after letting his legions pillage to their heart's content, he returned at their head in a few days to Rome. <, He sent to ornament the Capitol the standards and necklaces (the gold necklets worn by the Gauls), <, but the rest of the spoil and the prisoners he used for his entry into Rome and the adornment of his triumph. <, Thus were destroyed these Celts during whose invasion, the most serious that had ever occurred, all the Italians and especially the Romans had been exposed to great and terrible peril. <, This success encouraged the Romans to hope that they would be able entirely to expel the Celts from the plain of the Po and both the Consuls of the next year, Quintus Fulvius and Titus Manlius, were sent against them with a formidable expeditionary force. <, They surprised and terrified the Boii, compelling them to submit to Rome, <, but the rest of the campaign had no practical results whatever, owing to the very heavy rains, and an epidemic which broke out among them. < 2.31. 1. About forty thousand Celts were slain and at least ten thousand taken prisoners, among them the king Concolitanus.,2. The other king, Aneroëstes, escaped with a few followers to a certain place where he put an end to his life and to those of his friends.,3. The Roman Consul collected the spoils and sent them to Rome, returning the booty of the Gauls to the owners.,4. With his legions he traversed Liguria and invaded the territory of the Boii, from whence, after letting his legions pillage to their heart's content, he returned at their head in a few days to Rome.,5. He sent to ornament the Capitol the standards and necklaces (the gold necklets worn by the Gauls),,6. but the rest of the spoil and the prisoners he used for his entry into Rome and the adornment of his triumph.,7. Thus were destroyed these Celts during whose invasion, the most serious that had ever occurred, all the Italians and especially the Romans had been exposed to great and terrible peril.,8. This success encouraged the Romans to hope that they would be able entirely to expel the Celts from the plain of the Po and both the Consuls of the next year, Quintus Fulvius and Titus Manlius, were sent against them with a formidable expeditionary force.,9. They surprised and terrified the Boii, compelling them to submit to Rome,,10. but the rest of the campaign had no practical results whatever, owing to the very heavy rains, and an epidemic which broke out among them. |
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24. Hebrew Bible, Daniel, 12.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •conflict, between fathers and sons Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 389| 12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 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. 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. |
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25. Anon., Jubilees, 5.7, 5.9, 23.23 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •conflict, between fathers and sons Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 389, 432 | 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, 23.23. And all these will come on an evil generation, which transgresseth on the earth: their works are uncleanness and fornication, and pollution and abominations. |
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26. Anon., Sibylline Oracles, 1.156, 3.635-3.637 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •conflict, between fathers and sons Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 389 | 3.635. 635 Woe, woe to thee, O Crete! To thee shall come 3.636. A very painful stroke, and terribly 3.637. Shall the Eternal sack thee; and again |
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27. Ovid, Metamorphoses, 1.144-1.148 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •conflict, between fathers and sons Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 432| 1.144. Vivitur ex rapto: non hospes ab hospite tutus, 1.145. non socer a genero; fratrum quoque gratia rara est. 1.146. Inminet exitio vir coniugis, illa mariti; 1.147. lurida terribiles miscent aconita novercae; 1.148. filius ante diem patrios inquirit in annos. | 1.144. and corners and sweet acorns on the ground, 1.145. down fallen from the spreading tree of Jove. 1.146. Eternal Spring! Soft breathing zephyrs soothed 1.147. and warmly cherished buds and blooms, produced 1.148. without a seed. The valleys though unplowed |
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| 28. Julius Caesar, De Bello Gallico, 1.10 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cottius, m. julius (father and son) Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 176 |
29. Strabo, Geography, 4.1.3, 4.6.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cottius, m. julius (father and son) Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 176, 177 | 4.6.7. A great part of the country of the Salassi lies in a deep valley, formed by a chain of mountains which encloses the district on either side; a part of them however inhabit the overhanging ridges. The route of those who are desirous of passing from Italy over these mountains, lies through the aforesaid valley. Beyond this the road separates into two. The one which passes through the mountain peaks, known as the Pennine Alps, cannot be traversed by carriages; the other, which runs through the country of the Ceutrones, lies more to the west. The country of the Salassi contains gold mines, of which formerly, in the days of their power, they were masters, as well as of the passes. The river Doria Baltea afforded them great facility in obtaining the metal by [supplying them with water] for washing the gold, and they have emptied the main bed by the numerous trenches cut for drawing the water to different places. This operation, though advantageous in gold hunting, was injurious to the agriculturists below, as it deprived them of the irrigation of a river, which, by the height of its position, was capable of watering their plains. This gave rise to frequent wars between the two nations; when the Romans gained the dominion, the Salassi lost both their gold works and their country, but as they still possessed the mountains, they continued to sell water to the public contractors of the gold mines; with whom there were continual disputes on account of the avarice of the contractors, and thus the Roman generals sent into the country were ever able to find a pretext for commencing war. And, until very recently, the Salassi at one time waging war against the Romans, and at another making peace, took occasion to inflict numerous damages upon those who crossed over their mountains, by their system of plundering; and even exacted from Decimus Brutus, on his flight from Mutina, a drachm per man. Messala, likewise, having taken up his winter quarters in their vicinity, was obliged to pay them, both for his fire-wood, and for the elm-wood for making javelins for the exercise of his troops. In one instance they plundered the treasures of Caesar, and rolled down huge masses of rock upon the soldiers under pretence of making roads, or building bridges over the rivers. Afterwards Augustus completely overthrew them, and carried them to Eporedia, a Roman colony which had been planted as a bulwark against the Salassi, although the inhabitants were able to do but little against them until the nation was destroyed; their numbers amounted to 36,000 persons, besides 8000 men capable of bearing arms. Terentius Varro, the general who defeated them, sold them all by public auction, as enemies taken in war. Three thousand Romans sent out by Augustus founded the city of Augusta, on the spot where Varro had encamped, and now the whole surrounding country, even to the summits of the mountains, is at peace. |
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30. Philo of Alexandria, On The Special Laws, 1.6-1.8 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •relation/relationship (between the father, and the son) Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 131 | 1.6. Thirdly, there is the resemblance of the part that is circumcised to the heart; for both parts are prepared for the sake of generation; for the breath contained within the heart is generative of thoughts, and the generative organ itself is productive of living beings. Therefore, the men of old thought it right to make the evident and visible organ, by which the objects of the outward senses are generated, resemble that invisible and superior part, by means of which ideas are formed. 1.7. The fourth, and most important, is that which relates to the provision thus made for prolificness; for it is said that the seminal fluid proceeds in its path easily, neither being at all scattered, nor flowing on its passage into what may be called the bags of the prepuce. On which account those nations which practise circumcision are the most prolific and the most populous.II. 1.8. These considerations have come to our ears, having been discussed of old among men of divine spirit and wisdom, who have interpreted the writings of Moses in no superficial or careless manner. But, besides what has been already said, I also look upon circumcision to be a symbol of two things of the most indispensable importance. |
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31. Philo of Alexandria, On The Life of Moses, 1.75 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •relation/relationship (between the father, and the son) Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 131 | 1.75. And God said, "At first say unto them, I am that I am, that when they have learnt that there is a difference between him that is and him that is not, they may be further taught that there is no name whatever that can properly be assigned to me, who am the only being to whom existence belongs. |
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32. New Testament, Ephesians, 1.3-1.5, 2.4, 4.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •incarnation, father and son •relation/relationship (between the father, and the son) Found in books: Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 230, 231; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 158| 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, 2.4. ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς, 4.18. ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ, διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν, | 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, 2.4. But God, being rich in mercy, for his great love with which he loved us, 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; |
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33. New Testament, Luke, 12.53, 21.9-21.10, 21.13, 21.16, 21.18, 21.25, 21.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •conflict, between fathers and sons Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 389, 432| 12.53. διαμερισθήσονται πατὴρ ἐπὶ υἱῷ καὶ υἱὸς ἐπὶ πατρί, μήτηρ ἐπὶ θυγατέρα καὶ θυγάτηρ ἐπὶ τὴν μητέρα, πενθερὰ ἐπὶ τὴν νύμφην αὐτῆς καὶ νύμφη ἐπὶ τὴν πενθεράν. 21.9. ὅταν δὲ ἀκούσητε πολέμους καὶ ἀκαταστασίας, μὴ πτοηθῆτε· δεῖ γὰρ ταῦτα γενέσθαι πρῶτον, ἀλλʼ οὐκ εὐθέως τὸ τέλος. 21.10. Τότε ἔλεγεν αὐτοῖς Ἐγερθήσεται ἔθνος ἐπʼ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, 21.13. ἀποβήσεται ὑμῖν εἰς μαρτύριον. 21.16. παραδοθήσεσθε δὲ καὶ ὑπὸ γονέων καὶ ἀδελφῶν καὶ συγγενῶν καὶ φίλων, καὶ θανατώσουσιν ἐξ ὑμῶν, 21.18. καὶ θρὶξ ἐκ τῆς κεφαλῆς ὑμῶν οὐ μὴ ἀπόληται. 21.25. καὶ ἔσονται σημεῖα ἐν ἡλίῳ καὶ σελήνῃ καὶ ἄστροις, καὶ ἐπὶ τῆς γῆς συνοχὴ ἐθνῶν ἐν ἀπορίᾳ ἠχοῦς θαλάσσης καὶ σάλου, 21.28. Ἀρχομένων δὲ τούτων γίνεσθαι ἀνακύψατε καὶ ἐπάρατε τὰς κεφαλὰς ὑμῶν, διότι. ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν. | 12.53. They will be divided, father against son, and son against father; mother against daughter, and daughter against her mother; mother-in-law against her daughter-in-law, and daughter-in-law against her mother-in-law." 21.9. When you hear of wars and disturbances, don't be terrified, for these things must happen first, but the end won't come immediately." 21.10. Then he said to them, "Nation will rise against nation, and kingdom against kingdom. 21.13. It will turn out as a testimony for you. 21.16. You will be handed over even by parents, brothers, relatives, and friends. Some of you they will cause to be put to death. 21.18. Not a hair of your head will perish. 21.25. There will be signs in the sun, moon, and stars; and on the earth anxiety of nations, in perplexity for the roaring of the sea and the waves; 21.28. But when these things begin to happen, look up, and lift up your heads, because your redemption is near." |
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34. New Testament, John, 1.1-1.18, 3.3, 3.7, 3.31, 3.35, 5.22-5.23, 8.29, 15.14, 17.24-17.26, 19.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 232, 233; Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 231; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 153, 154, 155, 156| 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓ 1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· 1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 3.3. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ. 3.7. μὴ θαυμάσῃς ὅτι εἶπόν σοι Δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν. 3.31. Ὁ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστίν. ὁ ὢν ἐκ τῆς γῆς ἐκ τῆς γῆς ἐστὶν καὶ ἐκ τῆς γῆς λαλεῖ· ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος ἐπάνω πάντων ἐστίν· 3.35. ὁ πατὴρ ἀγαπᾷ τὸν υἱόν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ. 5.22. οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκεν τῷ υἱῷ, 5.23. ἵνα πάντες τιμῶσι τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα. ὁ μὴ τιμῶν τὸν υἱὸν οὐ τιμᾷ τὸν πατέρα τὸν πέμψαντα αὐτόν. 8.29. καὶ ὁ πέμψας με μετʼ ἐμοῦ ἐστίν· οὐκ ἀφῆκέν με μόνον, ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε. 15.14. ὑμεῖς φίλοι μού ἐστε ἐὰν ποιῆτε ὃ ἐγὼ ἐντέλλομαι ὑμῖν. 17.24. Πατήρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετʼ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμὴν ἣν δέδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου. 17.25. Πατὴρ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειλας, 17.26. καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου καὶ γνωρίσω, ἵνα ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ᾖ κἀγὼ ἐν αὐτοῖς. 19.11. ἀπεκρίθη αὐτῷ Ἰησοῦς Οὐκ εἶχες ἐξουσίαν κατʼ ἐμοῦ οὐδεμίαν εἰ μὴ ἦν δεδομένον σοι ἄνωθεν· διὰ τοῦτο ὁ παραδούς μέ σοι μείζονα ἁμαρτίαν ἔχει. | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.'" 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God." 3.7. Don't marvel that I said to you, 'You must be born anew.' 3.31. He who comes from above is above all. He who is from the Earth belongs to the Earth, and speaks of the Earth. He who comes from heaven is above all. 3.35. The Father loves the Son, and has given all things into his hand. 5.22. For the Father judges no one, but he has given all judgment to the Son, 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 8.29. He who sent me is with me. The Father hasn't left me alone, for I always do the things that are pleasing to him." 15.14. You are my friends, if you do whatever I command you. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 17.26. I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them." 19.11. Jesus answered, "You would have no power at all against me, unless it were given to you from above. Therefore he who delivered me to you has greater sin." |
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35. Mishnah, Rosh Hashanah, 1.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •simeon, r., father and son witnesses •witnesses, father and son Found in books: Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 181| 1.7. אָב וּבְנוֹ שֶׁרָאוּ אֶת הַחֹדֶשׁ, יֵלְכוּ. לֹא שֶׁמִּצְטָרְפִין זֶה עִם זֶה, אֶלָּא שֶׁאִם יִפָּסֵל אֶחָד מֵהֶן, יִצְטָרֵף הַשֵּׁנִי עִם אַחֵר. רַבִּי שִׁמְעוֹן אוֹמֵר, אָב וּבְנוֹ וְכָל הַקְּרוֹבִין, כְּשֵׁרִין לְעֵדוּת הַחֹדֶשׁ. אָמַר רַבִּי יוֹסֵי, מַעֲשֶׂה בְטוֹבִיָּה הָרוֹפֵא, שֶׁרָאָה אֶת הַחֹדֶשׁ בִּירוּשָׁלַיִם, הוּא וּבְנוֹ וְעַבְדּוֹ מְשֻׁחְרָר, וְקִבְּלוּ הַכֹּהֲנִים אוֹתוֹ וְאֶת בְּנוֹ, וּפָסְלוּ אֶת עַבְדּוֹ. וּכְשֶׁבָּאוּ לִפְנֵי בֵית דִּין, קִבְּלוּ אוֹתוֹ וְאֶת עַבְדּוֹ, וּפָסְלוּ אֶת בְּנוֹ: | 1.7. If a father and a son have seen the new moon, they should both go [to Jerusalem], not that they can join together as witnesses but so that if one of them is disqualified the other may join with another witness. Rabbi Shimon says that a father and son and all relatives are eligible to testify to the appearance of the new moon. Rabbi Yose said: it happened once that Tobias the doctor saw the new moon in Jerusalem along with his son and his freed slave. The priests accepted his evidence and that of his son and disqualified his slave. But when they appeared before the court they accepted his evidence and that of his slave and disqualified his son. |
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36. Mishnah, Sotah, 9.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •conflict, between fathers and sons Found in books: Stuckenbruck, 1 Enoch 91-108 (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: | 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.” |
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37. New Testament, 1 John, 1.1, 1.2, 1.5, 1.6, 1.7, 1.10, 2.1, 2.2, 2.3, 2.5, 2.7, 2.8, 2.9, 2.10, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.19, 2.20, 2.22, 2.23, 2.28-3.2, 3.8-3.10, 3.12, 3.15, 3.16, 3.20, 3.21, 3.24, 4.18, 5.6, 5.7, 5.8, 5.19, 5.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 302| 5.6. Οὗτός ἐστιν ὁ ἐλθὼν διʼ ὕδατος καὶ αἵματος, Ἰησοῦς Χριστός· οὐκ ἐν τῷ ὕδατι μόνον ἀλλʼ ἐν τῷ ὕδατι καὶ ἐν τῷ αἵματι· καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν, ὅτι τὸ πνεῦμά ἐστιν ἡ | 5.6. This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. |
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38. New Testament, 1 Corinthians, 11.3, 13.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, father and son •tertullian of carthage, father and son •relation/relationship (between the father, and the son) Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 62; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36| 11.3. Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ χριστοῦ ὁ θεός. 13.12. βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην. | 11.3. But I wouldhave you know that the head of every man is Christ, and the head of thewoman is the man, and the head of Christ is God. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. 6. Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints?,Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters?,Don't youknow that we will judge angels? How much more, things that pertain tothis life?,If then, you have to judge things pertaining to thislife, do you set them to judge who are of no account in the assembly?,I say this to move you to shame. Isn't there even one wise manamong you who would be able to decide between his brothers?,Butbrother goes to law with brother, and that before unbelievers!,Therefore it is already altogether a defect in you, that you havelawsuits one with another. Why not rather be wronged? Why not rather bedefrauded?,No, but you yourselves do wrong, and defraud, and thatagainst your brothers.,Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals,,nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God.,Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God.,"All things are lawful for me," but not all thingsare expedient. "All things are lawful for me," but I will not bebrought under the power of anything.,"Foods for the belly, andthe belly for foods," but God will bring to nothing both it and them.But the body is not for sexual immorality, but for the Lord; and theLord for the body.,Now God raised up the Lord, and will alsoraise us up by his power.,Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be!,Or don't you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh.",But he who is joined to the Lord isone spirit.,Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body.,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,,for you were bought with a price. Therefore glorifyGod in your body and in your spirit, which are God's. |
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39. New Testament, 2 Corinthians, 12.2-12.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •relation/relationship (between the father, and the son) Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 158| 12.2. οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, —εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. 12.3. καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον,—εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος [οὐκ οἶδα,] ὁ θεὸς οἶδεν, 12.4. —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. | |
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40. New Testament, Romans, 8, 7, 6, 5, 4, 3, 5.9, 5.8, 5.7, 5.6, 5.5, 5.4, 5.3, 5.2, 5.10, 5.11, 5.12, 5.13, 5.21, 5.20, 5.19, 5.17, 5.16, 5.15, 5.14, 5.18, 2 cor. 8.9, 8.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36 | 8. , There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. , For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. , For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; , that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. , For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. , For the mind of the flesh is death, but the mind of the Spirit is life and peace; , because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. , Those who are in the flesh can't please God. , But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. , If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. , But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. , So then, brothers, we are debtors, not to the flesh, to live after the flesh. , For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. , For as many as are led by the Spirit of God, these are children of God. , For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!", The Spirit himself testifies with our spirit that we are children of God; , and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. , For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. , For the creation waits with eager expectation for the sons of God to be revealed. , For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope , that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. , For we know that the whole creation groans and travails in pain together until now. , Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. , For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? , But if we hope for that which we don't see, we wait for it with patience. , In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. , He who searches the hearts knows what is on the Spirit's mind, because he makes intercession for the saints according to God. , We know that all things work together for good for those who love God, to those who are called according to his purpose. , For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. , Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. , What then shall we say about these things? If God is for us, who can be against us? , He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? , Who could bring a charge against God's elect? It is God who justifies. , Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. , Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? , Even as it is written, "For your sake we are killed all day long. We were accounted as sheep for the slaughter.", No, in all these things, we are more than conquerors through him who loved us. , For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, , nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. |
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41. New Testament, Mark, 13.7-13.8, 13.12-13.13, 13.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •conflict, between fathers and sons Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 389, 432| 13.7. ὅταν δὲ ἀκούσητε πολέμους καὶ ἀκοὰς πολέμων, μὴ θροεῖσθε· δεῖ γενέσθαι, ἀλλʼ οὔπω τὸ τέλος. 13.8. ἐγερθήσεται γὰρ ἔθνος ἐπʼ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, ἔσονται σεισμοὶ κατὰ τόπους, ἔσονται λιμοί· ἀρχὴ ὠδίνων ταῦτα. 13.12. καὶ παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς· 13.13. καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου. ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται. 13.17. οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις. | 13.7. "When you hear of wars and rumors of wars, don't be troubled. For those must happen, but the end is not yet. 13.8. For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places. There will be famines and troubles. These things are the beginning of birth pains. 13.12. "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 13.13. You will be hated by all men for my name's sake, but he who endures to the end, the same will be saved. 13.17. But woe to those who are with child and to those who nurse babies in those days! |
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42. New Testament, Philippians, 2.3-2.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •father, son and spirit Found in books: Osborne, Irenaeus of Lyons (2001) 260| 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. | 2.3. 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. |
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43. New Testament, Acts, 5.3-5.25, 17.22-17.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy spirit, inhering in son and father •relation/relationship (between the father, and the son) Found in books: Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 134; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 159| 5.3. εἶπεν δὲ ὁ Πέτρος Ἁνανία, διὰ τί ἐπλήρωσεν ὁ Σατανᾶς τὴν καρδίαν σου ψεύσασθαί σε τὸ πνεῦμα τὸ ἅγιον καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου; 5.4. οὐχὶ μένον σοὶ ἔμενεν καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχεν; τί ὅτι ἔθου ἐν τῇ καρδίᾳ σου τὸ πρᾶγμα τοῦτο; οὐκ ἐψεύσω ἀνθρώποις ἀλλὰ τῷ θεῷ. 5.5. ἀκούων δὲ ὁ Ἁνανίας τοὺς λόγους τούτους πεσὼν ἐξέψυξεν· 5.6. καὶ ἐγένετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας. ἀναστάντες δὲ οἱ νεώτεροι συνέστειλαν αὐτὸν καὶ ἐξενέγκαντες ἔθαψαν. 5.7. Ἐγένετο δὲ ὡς ὡρῶν τριῶν διάστημα καὶ ἡ γυνὴ αὐτοῦ μὴ εἰδυῖα τὸ γεγονὸς εἰσῆλθεν. 5.8. ἀπεκρίθη δὲ πρὸς αὐτὴν Πέτρος Εἰπέ μοι, εἰ τοσούτου τὸ χωρίον ἀπέδοσθε; ἡ δὲ εἶπεν Ναί, τοσούτου. 5.9. ὁ δὲ Πέτρος πρὸς αὐτήν Τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ πνεῦμα Κυρίου; ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ καὶ ἐξοίσουσίν σε. 5.10. ἔπεσεν δὲ παραχρῆμα πρὸς τοὺς πόδας αὐτοῦ καὶ ἐξέψυξεν· εἰσελθόντες δὲ οἱ νεανίσκοι εὗρον αὐτὴν νεκράν, καὶ ἐξενέγκαντες ἔθαψαν πρὸς τὸν ἄνδρα αὐτῆς. 5.11. Καὶ ἐγένετο φόβος μέγας ἐφʼ ὅλην τὴν ἐκκλησίαν καὶ ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα. 5.12. Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῷ λαῷ· καὶ ἦσαν ὁμοθυμαδὸν πάντες ἐν τῇ Στοᾷ Σολομῶντος· 5.13. τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς· 5.14. ἀλλʼ ἐμεγάλυνεν αὐτοὺς ὁ λαός, μᾶλλον δὲ προσετίθεντο πιστεύοντες τῷ κυρίῳ πλήθη ἀνδρῶν τε καὶ γυναικῶν· 5.15. ὥστε καὶ εἰς τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς καὶ τιθέναι ἐπὶ κλιναρίων καὶ κραβάττων, ἵνα ἐρχομένου Πέτρου κἂν ἡ σκιὰ ἐπισκιάσει τινὶ αὐτῶν. 5.16. συνήρχετο δὲκαὶ τὸ πλῆθος τῶν πέριξ πόλεων Ἰερουσαλήμ, φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων, οἵτινες ἐθεραπεύοντο ἅπαντες. 5.17. Ἀναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων, 5.18. ἐπλήσθησαν ζήλου καὶ ἐπέβαλον τὰς χεῖρας ἐπὶ τοὺς ἀποστόλους καὶ ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ. 5.19. Ἄγγελος δὲ Κυρίου διὰ νυκτὸς ἤνοιξε τὰς θύρας τῆς φυλακῆς ἐξαγαγών τε αὐτοὺς εἶπεν 5.20. Πορεύεσθε καὶ σταθέντες λαλεῖτε ἐν τῷ ἱερῷ τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης. 5.21. ἀκούσαντες δὲ εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ ἱερὸν καὶ ἐδίδασκον. Παραγενόμενος δὲ ὁ ἀρχιερεὺς καὶ οἱ σὺν αὐτῷ συνεκάλεσαν τὸ συνέδριον καὶ πᾶσαν τὴν γερουσίαν τῶν υἱῶν Ἰσραήλ, καὶ ἀπέστειλαν εἰς τὸ δεσμωτήριον ἀχθῆναι αὐτούς. 5.22. οἱ δὲ παραγενόμενοι ὑπηρέται οὐχ εὗρον αὐτοὺς ἐν τῇ φυλακῇ, ἀναστρέψαντες δὲ ἀπήγγειλαν λέγοντες ὅτι 5.23. Τὸ δεσμωτήριον εὕρομεν κεκλεισμένον ἐν πάσῃ ἀσφαλείᾳ καὶ τοὺς φύλακας ἑστῶτας ἐπὶ τῶν θυρῶν, ἀνοίξαντες δὲ ἔσω οὐδένα εὕρομεν. 5.24. ὡς δὲ ἤκουσαν τοὺς λόγους τούτους ὅ τε στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχιερεῖς, διηπόρουν περὶ αὐτῶν τί ἂν γένοιτο τοῦτο. 5.25. Παραγενόμενος δέ τις ἀπήγγειλεν αὐτοῖς ὅτι Ἰδοὺ οἱ ἄνδρες οὓς ἔθεσθε ἐν τῇ φυλακῇ εἰσὶν ἐν τῷ ἱερῷ ἑστῶτες καὶ διδάσκοντες τὸν λαόν. 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. | 5.3. But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4. While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God." 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 5.6. The young men arose and wrapped him up, and they carried him out and buried him. 5.7. About three hours later, his wife, not knowing what had happened, came in. 5.8. Peter answered her, "Tell me whether you sold the land for so much."She said, "Yes, for so much." 5.9. But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out." 5.10. She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband. 5.11. Great fear came on the whole assembly, and on all who heard these things. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.13. None of the rest dared to join them, however the people honored them. 5.14. More believers were added to the Lord, multitudes of both men and women. 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 5.16. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed. 5.17. But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy, 5.18. and laid hands on the apostles, and put them in public custody. 5.19. But an angel of the Lord opened the prison doors by night, and brought them out, and said, 5.20. "Go stand and speak in the temple to the people all the words of this life." 5.21. When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 5.22. But the officers who came didn't find them in the prison. They returned and reported, 5.23. "We found the prison shut and locked, and the guards standing before the doors, but when we had opened it up, we found no one inside!" 5.24. Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what might become of this. 5.25. One came and told them, "Behold, the men whom you put in prison are in the temple, standing and teaching the people." 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. |
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44. New Testament, Apocalypse, 11.18, 19.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •conflict, between fathers and sons Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 389| 11.18. καὶ τὰ ἔθνη ὠργίσθησαν, καὶ ἦλθεν ἡ ὀργή σου καὶ ὁ καιρὸς τῶν νεκρῶν κριθῆναι καὶ δοῦναι τὸν μισθὸν τοῖς δούλοις σου τοῖς προφήταις καὶ τοῖς ἁγίοις καὶ τοῖς φοβουμένοις τὸ ὄνομά σου, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ διαφθεῖραι τοὺς διαφθείροντας τὴν γῆν. 19.19. Καὶ εἶδον τὸ θηρίον καὶτους βασιλεῖς τῆς γῆςκαὶ τὰ στρατεύματα αὐτῶνσυνηγμέναποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ μετὰ τοῦ στρατεύματος αὐτοῦ. | 11.18. The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your servants the prophets, their reward, as well as the saints, and those who fear your name, the small and the great; and to destroy those who destroy the earth." 19.19. I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him who sat on the horse, and against his army. |
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45. New Testament, Colossians, 1.16, 1.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •logos, between father and son as motivation for creation •relation/relationship (between the father, and the son) Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 251; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 158| 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· 1.21. καὶ ὑμᾶς ποτὲ ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς, — | 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. 1.21. You, being in past times alienated and enemies in your mind in your evil works, |
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46. New Testament, Hebrews, 2.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •father, son and spirit Found in books: Osborne, Irenaeus of Lyons (2001) 260| 2.1. Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μή ποτε παραρυῶμεν. | 2.1. Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away. |
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47. New Testament, 2 Timothy, 1.8-1.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •incarnation, father and son Found in books: Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 231| 1.8. μὴ οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ κυρίου ἡμῶν μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ, ἀλλὰ συνκακοπάθησον τῷ εὐαγγελίῳ κατὰ δύναμιν θεοῦ, 1.9. τοῦ σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ, οὐ κατὰ τὰ ἔργα ἡμῶν ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν, τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων, 1.10. φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, καταργήσαντος μὲν τὸν θάνατον φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου, | 1.8. Therefore don't be ashamed of the testimony of our Lord, nor of me his prisoner; but endure hardship for the gospel according to the power of God, 1.9. who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus before times eternal, 1.10. but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light through the gospel. |
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48. New Testament, Matthew, 2.8, 10.21, 10.36, 13.3-13.8, 24.6-24.7, 24.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy spirit, inhering in son and father •conflict, between fathers and sons •relation/relationship (between the father, and the son) Found in books: Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 134; Stuckenbruck, 1 Enoch 91-108 (2007) 389, 432; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 150| 2.8. καὶ πέμψας αὐτοὺς εἰς Βηθλεὲμ εἶπεν Πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου· ἐπὰν δὲ εὕρητε ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ. 10.21. παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς. 10.36. καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ. 13.3. καὶ ἐλάλησεν αὐτοῖς πολλὰ ἐν παραβολαῖς λέγων Ἰδοὺ ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν. 13.4. καὶ ἐν τῷ σπείρειν αὐτὸν ἃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἐλθόντα τὰ πετεινὰ κατέφαγεν αὐτα. 13.5. ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πετρώδη ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθέως ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς, 13.6. ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. 13.7. ἄλλα δὲ ἔπεσεν ἐπὶ τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἀπέπνιξαν αὐτά. 13.8. ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατὸν ὃ δὲ ἑξήκοντα ὃ δὲ τριάκοντα. 24.6. μελλήσετε δὲ ἀκούειν πολέμους καὶ ἀκοὰς πολέμων· ὁρᾶτε, μὴ θροεῖσθε· Δεῖ γὰρ γενέσθαι, ἀλλʼ οὔπω ἐστὶν τὸ τέλος. 24.7. ἐγερθήσεται γὰρ ἔθνος ἐπὶ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, καὶ ἔσονται λιμοὶ καὶ σεισμοὶ κατὰ τόπους· 24.19. οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις. | 2.8. He sent them to Bethlehem, and said, "Go and search diligently for the young child. When you have found him, bring me word, so that I also may come and worship him." 10.21. "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 10.36. A man's foes will be those of his own household. 13.3. He spoke to them many things in parables, saying, "Behold, a farmer went out to sow. 13.4. As he sowed, some seeds fell by the roadside, and the birds came and devoured them. 13.5. Others fell on rocky ground, where they didn't have much soil, and immediately they sprang up, because they had no depth of earth. 13.6. When the sun had risen, they were scorched. Because they had no root, they withered away. 13.7. Others fell among thorns. The thorns grew up and choked them: 13.8. and others fell on good soil, and yielded fruit: some one hundred times as much, some sixty, and some thirty. 24.6. You will hear of wars and rumors of wars. See that you aren't troubled, for all this must happen, but the end is not yet. 24.7. For nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places. 24.19. But woe to those who are with child and to nursing mothers in those days! |
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| 49. Pliny The Elder, Natural History, 33.78, 37.202 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cottius, m. julius (father and son) Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 177 |
| 50. Anon., 2 Baruch, 25.3, 70.2-70.4, 70.6-70.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •conflict, between fathers and sons Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 389 |
| 51. Suetonius, Augustus, 21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cottius, m. julius (father and son) Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 177 |
52. Suetonius, Nero, 18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cottius, m. julius (father and son) Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 176 | 18. So far from being actuated by any wish or hope of increasing or extending the empire, he even thought of withdrawing the army from Britain and changed his purpose only because he was ashamed to seem to belittle the glory of his father. He increased the provinces only by the realm of Pontus, when it was given up by Polemon, and that of Cottius in the Alps on the latter's death. |
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| 53. Tertullian, On The Pallium, 4.1.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •god, father and son •tertullian of carthage, father and son Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 62 |
| 54. Clemens Alexandrinus, Adumbrationes, 3.1.1, 3.2.17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •relation/relationship (between the father, and the son) Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 302 |
55. Cassius Dio, Roman History, 60.24.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cottius, m. julius (father and son) Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 176 | 60.24.4. Marcus Julius Cottius received an addition to his ancestral domain, which lay in that part of the Alps that bears his family name, and he was now for the first time called king. The Rhodians were deprived of their liberty because they had impaled some Romans. |
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| 56. Clement of Alexandria, Christ The Educator, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •love, reciprocal love, between the father and the son •relation/relationship (between the father, and the son) Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 148, 149, 151, 153, 154, 155 |
| 57. Clement of Alexandria, Exhortation To The Greeks, 2.30.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •relation/relationship (between the father, and the son) Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 148, 149 |
| 58. Clement of Alexandria, Miscellanies, 2.16.73-2.16.74, 4.14.95, 7.14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •relation/relationship (between the father, and the son) Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 131, 148, 149, 150, 151, 152, 157, 158, 159, 302 |
| 59. Tertullian, On Modesty, 21.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian of carthage, father and son Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 63 |
| 60. Tertullian, On The Soul, 32.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 369 |
| 61. Tertullian, On The Resurrection of The Flesh, 27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian of carthage, father and son Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 63 |
62. Irenaeus, Refutation of All Heresies, 1.8.1, 2.25.3, 2.27, 2.28.1, 2.28.3, 2.30.9, 3.6.2, 3.16.6, 3.18.1, 3.18.7, 3.19.1, 3.20.2, 3.23.5, 3.23.7, 4.6.6, 4.13.4, 4.14.1, 4.16.1, 4.20.1, 4.20.5-4.20.6, 4.20.13, 4.26.1, 4.33.10, 5.1.3, 5.5.1, 5.18.2, 5.27.2, 5.36.2-5.36.3, 5.36.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •father, son and spirit Found in books: Osborne, Irenaeus of Lyons (2001) 91, 171, 215, 260 | 1.8.1. Such, then, is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge. They gather their views from other sources than the Scriptures; and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth. By transferring passages, and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions. Their manner of acting is just as if one, when a beautiful image of a king has been constructed by some skilful artist out of precious jewels, should then take this likeness of the man all to pieces, should rearrange the gems, and so fit them together as to make them into the form of a dog or of a fox, and even that but poorly executed; and should then maintain and declare that this was the beautiful image of the king which the skilful artist constructed, pointing to the jewels which had been admirably fitted together by the first artist to form the image of the king, but have been with bad effect transferred by the latter one to the shape of a dog, and by thus exhibiting the jewels, should deceive the ignorant who had no conception what a king's form was like, and persuade them that that miserable likeness of the fox was, in fact, the beautiful image of the king. In like manner do these persons patch together old wives' fables, and then endeavour, by violently drawing away from their proper connection, words, expressions, and parables whenever found, to adapt the oracles of God to their baseless fictions. We have already stated how far they proceed in this way with respect to the interior of the Pleroma. 2.27. A sound mind, and one which does not expose its possessor to danger, and is devoted to piety and the love of truth, will eagerly meditate upon those things which God has placed within the power of mankind, and has subjected to our knowledge, and will make advancement in [acquaintance with] them, rendering the knowledge of them easy to him by means of daily study. These things are such as fall [plainly] under our observation, and are clearly and unambiguously in express terms set forth in the Sacred Scriptures. And therefore the parables ought not to be adapted to ambiguous expressions. For, if this be not done, both he who explains them will do so without danger, and the parables will receive a like interpretation from all, and the body of truth remains entire, with a harmonious adaptation of its members, and without any collision [of its several parts]. But to apply expressions which are not clear or evident to interpretations of the parables, such as every one discovers for himself as inclination leads him, [is absurd.] For in this way no one will possess the rule of truth; but in accordance with the number of persons who explain the parables will be found the various systems of truth, in mutual opposition to each other, and setting forth antagonistic doctrines, like the questions current among the Gentile philosophers.,According to this course of procedure, therefore, man would always be inquiring but never finding, because he has rejected the very method of discovery. And when the Bridegroom comes, he who has his lamp untrimmed, and not burning with the brightness of a steady light, is classed among those who obscure the interpretations of the parables, forsaking Him who by His plain announcements freely imparts gifts to all who come to Him, and is excluded from His marriage-chamber. Since, therefore, the entire Scriptures, the prophets, and the Gospels, can be clearly, unambiguously, and harmoniously understood by all, although all do not believe them; and since they proclaim that one only God, to the exclusion of all others, formed all things by His word, whether visible or invisible, heavenly or earthly, in the water or under the earth, as I have shown from the very words of Scripture; and since the very system of creation to which we belong testifies, by what falls under our notice, that one Being made and governs it,--those persons will seem truly foolish who blind their eyes to such a clear demonstration, and will not behold the light of the announcement [made to them]; but they put fetters upon themselves, and every one of them imagines, by means of their obscure interpretations of the parables, that he has found out a God of his own. For that there is nothing whatever openly, expressly, and without controversy said in any part of Scripture respecting the Father conceived of by those who hold a contrary opinion, they themselves testify, when they maintain that the Saviour privately taught these same things not to all, but to certain only of His disciples who could comprehend them, and who understood what was intended by Him through means of arguments, enigmas, and parables. They come, [in fine,] to this, that they maintain there is one Being who is proclaimed as God, and another as Father, He who is set forth as such through means of parables and enigmas.,But since parables admit of many interpretations, what lover of truth will not acknowledge, that for them to assert God is to be searched out from these, while they desert what is certain, indubitable, and true, is the part of men who eagerly throw themselves into danger, and act as if destitute of reason? And is not such a course of conduct not to build one's house upon a rock which is firm, strong, and placed in an open position, but upon the shifting sand? Hence the overthrow of such a building is a matter of ease. 2.28.1. Having therefore the truth itself as our rule and the testimony concerning God set clearly before us, we ought not, by running after numerous and diverse answers to questions, to cast away the firm and true knowledge of God. But it is much more suitable that we, directing our inquiries after this fashion, should exercise ourselves in the investigation of the mystery and administration of the living God, and should increase in the love of Him who has done, and still does, so great things for us; but never should fall from the belief by which it is most clearly proclaimed that this Being alone is truly God and Father, who both formed this world, fashioned man, and bestowed the faculty of increase on His own creation, and called him upwards from lesser things to those greater ones which are in His own presence, just as He brings an infant which has been conceived in the womb into the light of the sun, and lays up wheat in the barn after He has given it full strength on the stalk. But it is one and the same Creator who both fashioned the womb and created the sun;and one and the same Lord who both reared the stalk of corn, increased and multiplied the wheat, and prepared the barn. 2.28.3. If, therefore, even with respect to creation, there are some things [the knowledge of] Which belongs only to God, and others which come with in the range of our own knowledge, what ground is there for complaint, if, in regard to those things which we investigate in the Scriptures (which are throughout spiritual), we are able by the grace of God to explain some of them, while we must leave others in the hands of God, and that not only in the present world, but also in that which is to come, so that God should for ever teach, and man should for ever learn the things taught him by God? As the apostle has said on this point, that, when other things have been done away, then these three, "faith, hope, and charity, shall endure." For faith, which has respect to our Master, endures unchangeably, assuring us that there is but one true God, and that we should truly love Him for ever, seeing that He alone is our Father; while we hope ever to be receiving more and more from God, and to learn from Him, because He is good, and possesses boundless riches, a kingdom without end, and instruction that can never be exhausted. If, therefore, according to the rule which I have stated, we leave some questions in the hands of God, we shall both preserve our faith uninjured, and shall continue without danger; and all Scripture, which has been given to us by God, shall be found by us perfectly consistent; and the parables shall harmonize with those passages which are perfectly plain; and those statements the meaning of which is clear, shall serve to explain the parables; and through the many diversified utterances [of Scripture] there shall be heard one harmonious melody in us, praising in hymns that God who created all things. If, for instance, any one asks, "What was God doing before He made the world?" we reply that the answer to such a question lies with God Himself. For that this world was formed perfect by God, receiving a beginning in time, the Scriptures teach us; but no Scripture reveals to us what God was employed about before this event. The answer therefore to that question remains with God, and it is not proper for us to aim at bringing forward foolish, rash, and blasphemous suppositions [in reply to it]; so, as by one's imagining that he has discovered the origin of matter, he should in reality set aside God Himself who made all things. 2.30.9. Justly, therefore, do we convict them of having departed far and wide from the truth. For if the Saviour formed the things which have been made, by means of him (the Demiurge), he is proved in that case not to be inferior but superior to them, since he is found to have been the former even of themselves; for they, too, have a place among created things. How, then, can it be argued that these men indeed are spiritual, but that he by whom they were created is of an animal nature? Or, again, if (which is indeed the only true supposition, as I have shown by numerous arguments of the very clearest nature) He (the Creator) made all things freely, and by His own power, and arranged and finished them, and His will is the substance of all things, then He is discovered to be the one only God who created all things, who alone is Omnipotent, and who is the only Father rounding and forming all things, visible and invisible, such as may be perceived by our senses and such as cannot, heavenly and earthly, "by the word of His power;" and He has fitted and arranged all things by His wisdom, while He contains all things, but He Himself can be contained by no one: He is the Former, He the Builder, He the Discoverer, He the Creator, He the Lord of all; and there is no one besides Him, or above Him, neither has He any mother, as they falsely ascribe to Him; nor is there a second God, as Marcion has imagined; nor is there a Pleroma of thirty Aeons, which has been shown a vain supposition; nor is there any such being as Bythus or Proarche; nor are there a series of heavens; nor is there a virginal light, nor an unnameable Aeon, nor, in fact, any one of those things which are madly dreamt of by these, and by all the heretics. But there is one only God, the Creator--He who is above every Principality, and Power, and Dominion, and Virtue: He is Father, He is God, He the Founder, He the Maker, He the Creator, who made those things by Himself, that is, through His Word and His Wisdom--heaven and earth, and the seas, and all things that are in them: He is just; He is good; He it is who formed man, who planted paradise, who made the world, who gave rise to the flood, who saved Noah; He is the God of Abraham, and the God of Isaac, and the God of Jacob, the God of the living: He it is whom the law proclaims, whom the prophets preach, whom Christ reveals, whom the apostles make known s to us, and in whom the Church believes. He is the Father of our Lord Jesus Christ: through His Word, who is His Son, through Him He is revealed and manifested to all to whom He is revealed; for those [only] know Him to whom the Son has revealed Him. But the Son, eternally co-existing with the Father, from of old, yea, from the beginning, always reveals the Father to Angels, Archangels, Powers, Virtues, and all to whom He wills that God should be revealed. 3.16.6. But inasmuch as all those before mentioned, although they certainly do with their tongue confess one Jesus Christ, make fools of themselves, thinking one thing and saying another; for their hypotheses vary, as I have already shown, alleging, [as they do,] that one Being suffered and was born, and that this was Jesus; but that there was another who descended upon Him, and that this was Christ, who also ascended again; and they argue, that he who proceeded from the Demiurge, or he who was dispensational, or he who sprang from Joseph, was the Being subject to suffering; but upon the latter there descended from the invisible and ineffable [places] the former, whom they assert to be incomprehensible, invisible, and impassible: they thus wander from the truth, because their doctrine departs from Him who is truly God, being ignorant that His only-begotten Word, who is always present with the human race, united to and mingled with His own creation, according to the Father's pleasure, and who became flesh, is Himself Jesus Christ our Lord, who did also suffer for us, and rose again on our behalf, and who will come again in the glory of His Father, to raise up all flesh, and for the manifestation of salvation, and to apply the rule of just judgment to all who were made by Him. There is therefore, as I have pointed out, one God the Father, and one Christ Jesus, who came by means of the whole dispensational arrangements [connected with Him], and gathered together all things in Himself. But in every respect, too, He is man, the formation of God; and thus He took up man into Himself, the invisible becoming visible, the incomprehensible being made comprehensible, the impassible becoming capable of suffering, and the Word being made man, thus summing up all things in Himself: so that as in super-celestial, spiritual, and invisible things, the Word of God is supreme, so also in things visible and corporeal He might possess the supremacy, and, taking to Himself the pre-eminence, as well as constituting Himself Head of the Church, He might draw all things to Himself at the proper time. 3.18.1. As it has been clearly demonstrated that the Word, who existed in the beginning with God, by whom all things were made, who was also always present with mankind, was in these last days, according to the time appointed by the Father, united to His own workmanship, inasmuch as He became a man liable to suffering, [it follows] that every objection is set aside of those who say, "If our Lord was born at that time, Christ had therefore no previous existence." For I have shown that the Son of God did not then begin to exist, being with the Father from the beginning; but when He became incarnate, and was made man, He commenced afresh the long line of human beings, and furnished us, in a brief, comprehensive manner, with salvation; so that what we had lost in Adam-- namely, to be according to the image and likeness of God--that we might recover in Christ Jesus. 3.18.7. Therefore, as I have already said, He caused man (human nature) to cleave to and to become, one with God. For unless man had overcome the enemy of man, the enemy would not have been legitimately vanquished. And again: unless it had been God who had freely given salvation, we could never have possessed it securely. And unless man had been joined to God, he could never have become a partaker of incorruptibility. For it was incumbent upon the Mediator between God and men, by His relationship to both, to bring both to friendship and concord, and present man to God, while He revealed God to man. For, in what way could we be partaken of the adoption of sons, unless we had received from Him through the Son that fellowship which refers to Himself, unless His Word, having been made flesh, had entered into communion with us? Wherefore also He passed through every stage of life, restoring to all communion with God. Those, therefore, who assert that He appeared putatively, and was neither born in the flesh nor truly made man, are as yet under the old condemnation, holding out patronage to sin; for, by their showing, death has not been vanquished, which "reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression." But the law coming, which was given by Moses, and testifying of sin that it is a sinner, did truly take away his (death's) kingdom, showing that he was no king, but a robber; and it revealed him as a murderer. It laid, however, a weighty burden upon man, who had sin in himself, showing that he was liable to death. For as the law was spiritual, it merely made sin to stand out in relief, but did not destroy it. For sin had no dominion over the spirit, but over man. For it behoved Him who was to destroy sin, and redeem man under the power of death, that He should Himself be made that very same thing which he was, that is, man; who had been drawn by sin into bondage, but was held by death, so that sin should be destroyed by man, and man should go forth from death. For as by the disobedience of the one man who was originally moulded from virgin soil, the many were made sinners, and forfeited life; so was it necessary that, by the obedience of one man, who was originally born from a virgin, many should be justified and receive salvation. Thus, then, was the Word of God made man, as also Moses says: "God, true are His works." But if, not having been made flesh, He did appear as if flesh, His work was not a true one. But what He did appear, that He also was: God recapitulated in Himself the ancient formation of man, that He might kill sin, deprive death of its power, and vivify man; and therefore His works are true. 3.19.1. But again, those who assert that He was simply a mere man, begotten by Joseph, remaining in the bondage of the old disobedience, are in a state of death having been not as yet joined to the Word of God the Father, nor receiving liberty through the Son, as He does Himself declare: "If the Son shall make you free, ye shall be free indeed." But, being ignorant of Him who from the Virgin is Emmanuel, they are deprived of His gift, which is eternal life; and not receiving the incorruptible Word, they remain in mortal flesh, and are debtors to death, not obtaining the antidote of life. To whom the Word says, mentioning His own gift of grace: "I said, Ye are all the sons of the Highest, and gods; but ye shall die like men." He speaks undoubtedly these words to those who have not received the gift of adoption, but who despise the incarnation of the pure generation of the Word of God, defraud human nature of promotion into God, and prove themselves ungrateful to the Word of God, who became flesh for them. For it was for this end that the Word of God was made man, and He who was the Son of God became the Son of man, that man, having been taken into the Word, and receiving the adoption, might become the son of God. For by no other means could we have attained to incorruptibility and immortality, unless we had been united to incorruptibility and immortality. But how could we be joined to incorruptibility and immortality, unless, first, incorruptibility and immortality had become that which we also are, so that the corruptible might be swallowed up by incorruptibility, and the mortal by immortality, that might receive the adoption of sons? 3.20.2. This, therefore, was the [object of the] long-suffering of God, that man, passing through all things, and acquiring the knowledge of moral discipline, then attaining to the resurrection from the dead, and learning by experience what is the source of his deliverance, may always live in a state of gratitude to the Lord, having obtained from Him the gift of incorruptibility, that he might love Him the more; for "he to whom more is forgiven, loveth more:" and that he may know himself, how mortal and weak he is; while he also understands respecting God, that He is immortal and powerful to such a degree as to confer immortality upon what is mortal, and eternity upon what is temporal; and may understand also the other attributes of God displayed towards himself, by means of which being instructed he may think of God in accordance with the divine greatness. For the glory of man [is] God, but [His] works [are the glory] of God; and the receptacle of all His. wisdom and power [is] man. Just as the physician is proved by his patients, so is God also revealed through men. And therefore Paul declares, "For God hath concluded all in unbelief, that He may have mercy upon all;" not saying this in reference to spiritual Aeons, but to man, who had been disobedient to God, and being cast off from immortality, then obtained mercy, receiving through the Son of God that adoption which is [accomplished] by Himself. For he who holds, without pride and boasting, the true glory (opinion) regarding created things and the Creator, who is the Almighty God of all, and who has granted existence to all; [such an one,] continuing in His love and subjection, and giving of thanks, shall also receive from Him the greater glory of promotion, looking forward to the time when he shall become like Him who died for him, for He, too, "was made in the likeness of sinful flesh," to condemn sin, and to cast it, as now a condemned thing, away beyond the flesh, but that He might call man forth into His own likeness, assigning him as [His own] imitator to God, and imposing on him His Father's law, in order that he may see God, and granting him power to receive the Father; [being] the Word of God who dwelt in man, and became the Son of man, that He might accustom man to receive God, and God to dwell in man, according to the good pleasure of the Father. 3.20.2. For before the Romans possessed their kingdom, while as yet the Macedonians held Asia, Ptolemy the son of Lagus, being anxious to adorn thewhich he had founded in Alexandria, with a collection of the writings of all men, which were [works] of merit, made request to the people of Jerusalem, that they should have their Scriptures translated into the Greek language. And they-- for at that time they were still subject to the Macedonians--sent to Ptolemy seventy of their elders, who were thoroughly skilled in the Scriptures and in both the languages, to carry out what he had desired. But he, wishing to test them individually, and fearing lest they might perchance, by taking counsel together, conceal the truth in the Scriptures, by their interpretation, separated them from each other, and commanded them all to write the same translation. He did this with respect to all the books. But when they came together in the same place before Ptolemy, and each of them compared his own interpretation with that of every other, God was indeed glorified, and the Scriptures were acknowledged as truly divine. For all of them read out the common translation [which they had prepared] in the very same words and the very same names, from beginning to end, so that even the Gentiles present perceived that the Scriptures had been interpreted by the inspiration of God. And there was nothing astonishing in God having done this,--He who, when, during the captivity of the people under Nebuchadnezzar, the Scriptures had been corrupted, and when, after seventy years, the Jews had returned to their own land, then, in the times of Artaxerxes king of the Persians, inspired Esdras the priest, of the tribe of Levi, to recast all the words of the former prophets, and to re-establish with the people the Mosaic legislation. 3.23.5. The case of Adam, however, had no analogy with this, but was altogether different. For, having been beguiled by another under the pretext of immortality, he is immediately seized with terror, and hides himself; not as if he were able to escape from God; but, in a state of confusion at having transgressed His command, he feels unworthy to appear before and to hold converse with God. Now, "the fear of the Lord is the beginning of wisdom;" the sense of sin leads to repentance, and God bestows His compassion upon those who are penitent. For [Adam] showed his repentance by his conduct, through means of the girdle [which he used], covering himself with fig-leaves, while there were many other leaves, which would have irritated his body in a less degree. He, however, adopted a dress conformable to his disobedience, being awed by the fear of God; and resisting the erring, the lustful propensity of his flesh (since he had lost his natural disposition and child-like mind, and had come to the knowledge of evil things), he girded a bridle of continence upon himself and his wife, fearing God, and waiting for His coming, and indicating, as it were, some such thing [as follows]: Inasmuch as, he says, I have by disobedience lost that robe of sanctity which I had from the Spirit, I do now also acknowledge that I am deserving of a covering of this nature, which affords no gratification, but which gnaws have retained this clothing for ever, thus humbling himself, if God, who is merciful, had not clothed them with tunics of skins instead of fig-leaves. For this purpose, too, He interrogates them, that the blame might light upon the woman; and again, He interrogates her, that she might convey the blame to the serpent. For she related what had occurred. "The serpent," says she, "beguiled me, and I did eat." But He put no question to the serpent; for He knew that he had been the prime mover in the guilty deed; but He pronounced the curse upon him in the first instance, that it might fall upon man with a mitigated rebuke. For God detested him who had led man astray, but by degrees, and little by little, He showed compassion to him who had been beguiled. 3.23.7. For this end did He put enmity between the serpent and the woman and her seed, they keeping it up mutually: He, the sole of whose foot should be bitten, having power also to tread upon the enemy's head; but the other biting, killing, and impeding the steps of man, until the seed did come appointed to tread down his head,--which was born of Mary, of whom the prophet speaks: "Thou shalt tread upon the asp and the basilisk; thou shalt trample down the lion and the dragon;"-- indicating that sin, which was set up and spread out against man, and which rendered him subject to death, should be deprived of its power, along with death, which rules [over men]; and that the lion, that is, antichrist, rampant against mankind in the latter days, should be trampled down by Him; and that He should bind "the dragon, that old serpent" and subject him to the power of man, who had been conquered so that all his might should be trodden down. Now Adam had been conquered, all life having been taken away from him: wherefore, when the foe was conquered in his turn, Adam received new life; and the last enemy, death, is destroyed, which at the first had taken possession of man. Therefore, when man has been liberated, "what is written shall come to pass, Death is swallowed up in victory. O death sting?" This could not be said with justice, if that man, over whom death did first obtain dominion, were not set free. For his salvation is death's destruction. When therefore the Lord vivifies man, that is, Adam, death is at the same time destroyed. 4.6.6. For by means of the creation itself, the Word reveals God the Creator; and by means of the world [does He declare] the Lord the Maker of the world; and by means of the formation [of man] the Artificer who formed him; and by the Son that Father who begat the Son: and these things do indeed address all men in the same manner, but all do not in the same way believe them. But by the law and the prophets did the Word preach both Himself and the Father alike [to all]; and all the people heard Him alike, but all did not alike believe. And through the Word Himself who had been made visible and palpable, was the Father shown forth, although all did not equally believe in Him; but all saw the Father in the Son: for the Father is the invisible of the Son, but the Son the visible of the Father. And for this reason all spake with Christ when He was present [upon earth], and they named Him God. Yea, even the demons exclaimed, on beholding the Son: "We know Thee who Thou art, the Holy One of God."' And the devil looking at Him, and tempting Him, said: "If Thou art the Son of God;"--all thus indeed seeing and speaking of the Son and the Father, but all not believing [in them]. 4.14.1. In the beginning, therefore, did God form Adam, not as if He stood in need of man, but that He might have [some one] upon whom to confer His benefits. For not alone antecedently to Adam, but also before all creation, the Word glorified His Father, remaining in Him; and was Himself glorified by the Father, as He did Himself declare, "Father, glorify Thou Me with the glory which I had with Thee before the world was." Nor did He stand in need of our service when He ordered us to follow Him; but He thus bestowed salvation upon ourselves. For to follow the Saviour is to be a partaker of salvation, and to follow light is to receive light. But those who are in light do not themselves illumine the light, but are illumined and revealed by it: they do certainly contribute nothing to it, but, receiving the benefit, they are illumined by the light. Thus, also, service [rendered] to God does indeed profit God nothing, nor has God need of human obedience; but He grants to those who follow and serve Him life and in-corruption and eternal glory, bestowing benefit upon those who serve [Him], because they do serve Him, and on His followers, because they do follow Him; but does not receive any benefit from them: for He is rich, perfect, and in need of nothing. But for this reason does God demand service from men, in order that, since He is good and merciful, He may benefit those who continue in His service. For, as much as God is in want of nothing, so much does man stand in need of fellowship with God. For this is the glory of man, to continue and remain permanently in God's service. Wherefore also did the Lord say to His disciples, "Ye have not chosen Me, but I have chosen you;" indicating that they did not glorify Him when they followed Him; but that, in following the Son of God, they were glorified by Him. And again, "I will, that where I am, there they also may be, that they may behold My glory;" not vainly boasting because of this, but desiring that His disciples should share in His glory: of whom Esaias also says, "I will bring thy seed from the east, and will gather thee from the west; and I will say to the north, Give up; and to the south, Keep not back: bring My sons from far, and My daughters from the ends of the earth; all, as many as have been called in My name: for in My glory I have prepared, and formed, and made him." Inasmuch as then, "wheresoever the carcase is, there shall also the eagles be gathered together," we do participate in the glory of the Lord, who has both formed us, and prepared us for this, that, when we are with Him, we may partake of His glory. 4.16.1. Moreover, we learn from the Scripture itself, that God gave circumcision, not as the completer of righteousness, but as a sign, that the race of Abraham might continue recognisable. For it declares: "God said unto Abraham, Every male among you shall be circumcised; and ye shall circumcise the flesh of your foreskins, as a token of the covet between Me and you." This same does Ezekiel the prophet say with regard to the Sabbaths: "Also I gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the Lord, that sanctify them." And in Exodus, God says to Moses: "And ye shall observe My Sabbaths; for it shall be a sign between Me and you for your generations." These things, then, were given for a sign; but the signs were not unsymbolical, that is, neither unmeaning nor to no purpose, inasmuch as they were given by a wise Artist; but the circumcision after the flesh typified that after the Spirit. For "we," says the apostle, "have been circumcised with the circumcision made without hands." And the prophet declares, "Circumcise the hardness of your heart." But the Sabbaths taught that we should continue day by day in God's service. "For we have been counted," says the Apostle Paul, "all the day long as sheep for the slaughter;" that is, consecrated [to God], and ministering continually to our faith, and persevering in it, and abstaining from all avarice, and not acquiring or possessing treasures upon earth. Moreover, the Sabbath of God (requietio Dei), that is, the kingdom, was, as it were, indicated by created things; in which [kingdom], the man who shall have persevered in serving God (Deo assistere) shall, in a state of rest, partake of God's table. 4.20.1. As regards His greatness, therefore, it is not possible to know God, for it is impossible that the Father can be measured; but as regards His love (for this it is which leads us to God by His Word), when we obey Him, we do always learn that there is so great a God, and that it is He who by Himself has established, and selected, and adorned, and contains all things; and among the all things, both ourselves and this our world. We also then were made, along with those things which are contained by Him. And this is He of whom the Scripture says, "And God formed man, taking clay of the earth, and breathed into his face the breath of life." It was not angels, therefore, who made us, nor who formed us, neither had angels power to make an image of God, nor any one else, except the Word of the Lord, nor any Power remotely distant from the Father of all things. For God did not stand in need of these [beings], in order to the accomplishing of what He had Himself determined with Himself beforehand should be done, as if He did not possess His own hands. For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom, freely and spontaneously, He made all things, to whom also He speaks, saying, "Let Us make man after Our image and likeness;" He taking from Himself the substance of the creatures [formed], and the pattern of things made, and the type of all the adornments in the world. 4.20.5. These things did the prophets set forth in a prophetical manner; but they did not, as some allege, [proclaim] that He who was seen by the prophets was a different [God], the Father of all being invisible. Yet this is what those [heretics] declare, who are altogether ignorant of the nature of prophecy. For prophecy is a prediction of things future, that is, a setting forth beforehand of those things which shall be afterwards. The prophets, then, indicated beforehand that God should be seen by men; as the Lord also says, "Blessed are the pure in heart, for they shall see God." But in respect to His greatness, and His wonderful glory, "no man shall see God and live," for the Father is incomprehensible; but in regard to His love, and kindness, and as to His infinite power, even this He grants to those who love Him, that is, to see God, which thing the prophets did also predict. "For those things that are impossible with men, are possible with God." For man does not see God by his own powers; but when He pleases He is seen by men, by whom He wills, and when He wills, and as He wills. For God is powerful in all things, having been seen at that time indeed, prophetically through the Spirit, and seen, too, adoptively through the Son; and He shall also be seen paternally in the kingdom of heaven, the Spirit truly preparing man in the Son of God, and the Son leading him to the Father, while the Father, too, confers [upon him] incorruption for eternal life, which comes to every one from the fact of his seeing God. For as those who see the light are within the light, and partake of its brilliancy; even so, those who see God are in God, and receive of His splendour. But [His] splendour vivifies them; those, therefore, who see God, do receive life. And for this reason, He, [although] beyond comprehension, and boundless and invisible, rendered Himself visible, and comprehensible, and within the capacity of those who believe, that He might vivify those who receive and behold Him through faith. For as His greatness is past finding out, so also His goodness is beyond expression; by which having been seen, He bestows life upon those who see Him. It is not possible to live apart from life, and the means of life is found in fellowship with God; but fellowship with God is to know God, and to enjoy His goodness. 4.20.6. Men therefore shall see God, that they may live, being made immortal by that sight, and attaining even unto God; which, as I have already said, was declared figuratively by the prophets, that God should be seen by men who bear His Spirit [in them], and do always wait patiently for His coming. As also Moses says in Deuteronomy, "We shall see in that day that God will talk to man, and he shall live." For certain of these men used to see the prophetic Spirit and His active influences poured forth for all kinds of gifts; others, again, [beheld] the advent of the Lord, and that dispensation which obtained from the beginning, by which He accomplished the will of the Father with regard to things both celestial and terrestrial; and others [beheld] paternal glories adapted to the times, and to those who saw and who heard them then, and to all who were subsequently to hear them. Thus, therefore, was God revealed; for God the Father is shown forth through all these [operations], the Spirit indeed working, and the Son ministering, while the Father was approving, and man's salvation being accomplished. As He also declares through Hosea the prophet: "I," He says, "have multiplied visions, and have used similitudes by the ministry (in manibus) of the prophets." But the apostle expounded this very passage, when he said, "Now there are diversities of gifts, but the same Spirit; and there are differences of ministrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal." But as He who worketh all things in all is God, [as to the points] of what nature and how great He is, [God] is invisible and indescribable to all things which have been made by Him, but He is by no means unknown: for all things learn through His Word that there is one God the Father, who contains all things, and who grants existence to all, as is written in the Gospel: "No man hath seen God at any time, except the only-begotten Son, who is in the bosom of the Father; He has declared [Him.]" 4.26.1. If any one, therefore, reads the Scriptures with attention, he will find in them an account of Christ, and a foreshadowing of the new calling (vocationis). For Christ is the treasure which was hid in the field, that is, in this world (for "the field is the world"); but the treasure hid in the Scriptures is Christ, since He was pointed out by means of types and parables. Hence His human nature could not be understood, prior to the consummation of those things which had been predicted, that is, the advent of Christ. And therefore it was said to Daniel the prophet: "Shut up the words, and seal the book even to the time of consummation, until many learn, and knowledge be completed. For at that time, when the dispersion shall be accomplished, they shall know all these things." But Jeremiah also says, "In the last days they shall understand these things." For every prophecy, before its fulfilment, is to men [full of] enigmas and ambiguities. But when the time has arrived, and the prediction has come to pass, then the prophecies have a clear and certain exposition. And for this reason, indeed, when at this present time the law is read to the Jews, it is like a fable; for they do not possess the explanation of all things pertaining to the advent of the Son of God, which took place in human nature; but when it is read by the Christians, it is a treasure, hid indeed in a field, but brought to light by the cross of Christ, and explained, both enriching the understanding of men, and showing forth the wisdom of God and declaring His dispensations with regard to man, and forming the kingdom of Christ beforehand, and preaching by anticipation the inheritance of the holy Jerusalem, and proclaiming beforehand that the man who loves God shall arrive at such excellency as even to see God, and hear His word, and from the hearing of His discourse be glorified to such an extent, that others cannot behold the glory of his countece, as was said by Daniel: "Those who do understand, shall shine as the brightness of the firmament, and many of the righteous as the stars for ever and ever.'' Thus, then, I have shown it to be, if any one read the Scriptures. For thus it was that the Lord discoursed with, the disciples after His resurrection from the dead, proving to them from the Scriptures themselves "that Christ must suffer, and enter into His glory, and that remission of sins should be preached in His name throughout all the world." And the disciple will be perfected, and [rendered] like the householder, "who bringeth forth from his treasure things new and old." 4.33.10. And indeed the prophets, along with other things which they predicted, also foretold this, that all those on whom the Spirit of God should rest, and who would obey the word of the Father, and serve Him according to their ability, should suffer persecution, and be stoned and slain. For the prophets prefigured in themselves all these things, because of their love to God, and on account of His word. For since they themselves were members of Christ, each; one of them in his place as a member did, in accordance with this, set forth the prophecy [assigned him]; all of them, although many, prefiguring only one, and proclaiming the things which pertain to one. For just as the working of the whole body is exhibited through means of our members, while the figure of a complete man is not displayed by one member, but through means of all taken together, so also did all the prophets prefigure the one [Christ]; while every one of them, in his special place as a member, did, in accordance with this, fill up the [established] dispensation, and shadowed forth beforehand that particular working of Christ which was connected with that member. 5.1.3. Vain also are the Ebionites, who do not receive by faith into their soul the union of God and man, but who remain in the old leaven of [the natural] birth, and who do not choose to understand that the Holy Ghost came upon Mary, and the power of the Most High did overshadow her: wherefore also what was generated is a holy thing, and the Son of the Most High God the Father of all, who effected the incarnation of this being, and showed forth a new [kind of] generation; that as by the former generation we inherited death, so by this new generation we might inherit life. Therefore do these men reject the commixture of the heavenly wine, and wish it to be water of the world only, not receiving God so as to have union with Him, but they remain in that Adam who had been conquered and was expelled from Paradise: not considering that as, at the beginning of our formation in Adam, that breath of life which proceeded from God, having been united to what had been fashioned, animated the man, and manifested him as a being endowed with reason; so also, in [the times of] the end, the Word of the Father and the Spirit of God, having become united with the ancient substance of Adam's formation, rendered man living and perfect, receptive of the perfect Father, in order that as in the natural [Adam] we all were dead, so in the spiritual we may all be made alive. For never at any time did Adam escape the harms of God, to whom the Father speaking, said, "Let Us make man in Our image, after Our likeness." And for this reason in the last times (fine), not by the will of the flesh, nor by the will of man, but by the good pleasure of the Father, His hands formed a living man, in order that Adam might be created [again] after the image and likeness of God. 5.5.1. [In order to learn] that bodies did continue in existence for a lengthened period, as long as it was God's good pleasure that they should flourish, let [these heretics] read the Scriptures, and they will find that our predecessors advanced beyond seven hundred, eight hundred, and nine hundred years of age; and that their bodies kept pace with the protracted length of their days, and participated in life as long as God willed that they should live. But why do I refer to these men? For Enoch, when he pleased God, was translated in the same body in which he did please Him, thus pointing out by anticipation the translation of the just. Elijah, too, was caught up [when he was yet] in the substance of the [natural] form; thus exhibiting in prophecy the assumption of those who are spiritual, and that nothing stood in the way of their body being translated and caught up. For by means of the very same hands through which they were moulded at the beginning, did they receive this translation and assumption. For in Adam the hands of God had become accustomed to set in order, to rule, and to sustain His own workmanship, and to bring it and place it where they pleased. Where, then, was the first man placed? In paradise certainly, as the Scripture declares "And God planted a garden [paradisum] eastward in Eden, and there He placed the man whom He had formed." And then afterwards when [man] proved disobedient, he was cast out thence into this world. Wherefore also the elders who were disciples of the apostles tell us that those who were translated were transferred to that place (for paradise has been prepared for righteous men, such as have the Spirit; in which place also Paul the apostle, when he was caught up, heard words which are unspeakable as regards us in our present condition), and that there shall they who have been translated remain until the consummation [of all things], as a prelude to immortality. 5.18.2. For the Father bears the creation and His own Word simultaneously, and the Word borne by the Father grants the Spirit to all as the Father wills. To some He gives after the manner of creation what is made; but to others [He gives] after the manner of adoption, that is, what is from God, namely generation. And thus one God the Father is declared, who is above all, and through all, and in all. The Father is indeed above all, and He is the Head of Christ; but the Word is through all things, and is Himself the Head of the Church; while the Spirit is in us all, and He is the living water, which the Lord grants to those who rightly believe in Him, and love Him, and who know that "there is one Father, who is above all, and through all, and in us all." And to these things does John also, the disciple of the Lord, bear witness, when he speaks thus in the Gospel: "In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made by Him, and without Him was nothing made." And then he said of the Word Himself: "He was in the world, and the world was made by Him, and the world knew Him not. To His own things He came, and His own people received Him not. However, as many as did receive Him, to these gave He power to become the sons of God, to those that believe in His name." And again, showing the dispensation with regard to His human nature, John said: "And the Word was made flesh, and dwelt among us." And in continuation he says, "And we beheld His glory, the glory as of the Only-begotten by the Father, full of grace and truth." He thus plainly points out to those willing to hear, that is, to those having ears, that there is one God, the Father over all, and one Word of God, who is through all, by whom all things have been made; and that this world belongs to Him, and was made by Him, according to the Father's will, and not by angels; nor by apostasy, defect, and ignorance; nor by any power of Prunicus, whom certain of them also call "the Mother;" nor by any other maker of the world ignorant of the Father. 5.27.2. And to as many as continue in their love towards God, does He grant communion with Him. But communion with God is life and light, and the enjoyment of all the benefits which He has in store. But on as many as, according to their own choice, depart from God. He inflicts that separation from Himself which they have chosen of their own accord. But separation from God is death, and separation from light is darkness; and separation from God consists in the loss of all the benefits which He has in store. Those, therefore, who cast away by apostasy these forementioned things, being in fact destitute of all good, do experience every kind of punishment. God, however, does not punish them immediately of Himself, but that punishment falls upon them because they are destitute of all that is good. Now, good things are eternal and without end with God, and therefore the loss of these is also eternal and never-ending. It is in this matter just as occurs in the case of a flood of light: those who have blinded themselves, or have been blinded by others, are for ever deprived of the enjoyment of light. It is not, [however], that the light has inflicted upon them the penalty of blindness, but it is that the blindness itself has brought calamity upon them: and therefore the Lord declared, "He that believeth in Me is not condemned," that is, is not separated from God, for he is united to God through faith. On the other hand, He says, "He that believeth not is condemned already, because he has not believed in the name of the only-begotten Son of God;" that is, he separated himself from God of his own accord. "For this is the condemnation, that light is come into this world, and men have loved darkness rather than light. For every one who doeth evil hateth the light, and cometh not to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that he has wrought them in God." 5.36.2. [They say, moreover], that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold: for the first will be taken up into the heavens, the second will dwell in paradise, the last will inhabit the city; and that was on this account the Lord declared, "In My Father's house are many mansions." For all things belong to God, who supplies all with a suitable dwelling-place; even as His Word says, that a share is allotted to all by the Father, according as each person is or shall be worthy. And this is the couch on which the guests shall recline, having been invited to the wedding. The presbyters, the disciples of the apostles, affirm that this is the gradation and arrangement of those who are saved, and that they advance through steps of this nature; also that they ascend through the Spirit to the Son, and through the Son to the Father, and that in due time the Son will yield up His work to the Father, even as it is said by the apostle, "For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death." For in the times of the kingdom, the righteous man who is upon the earth shall then forget to die. "But when He saith, All things shall be subdued unto Him, it is manifest that He is excepted who did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all." 5.36.3. John, therefore, did distinctly foresee the first "resurrection of the just," and the inheritance in the kingdom of the earth; and what the prophets have prophesied concerning it harmonize [with his vision]. For the Lord also taught these things, when He promised that He would have the mixed cup new with His disciples in the kingdom. The apostle, too, has confessed that the creation shall be free from the bondage of corruption, [so as to pass] into the liberty of the sons of God. And in all these things, and by them all, the same God the Father is manifested, who fashioned man, and gave promise of the inheritance of the earth to the fathers, who brought it (the creature) forth [from bondage] at the resurrection of the just, and fulfils the promises for the kingdom of His Son; subsequently bestowing in a paternal manner those things which neither the eye has seen, nor the ear has heard, nor has [thought concerning them] arisen within the heart of man, For there is the one Son, who accomplished His Father's will; and one human race also in which the mysteries of God are wrought, "which the angels desire to look into;" and they are not able to search out the wisdom of God, by means of Which His handiwork, confirmed and incorporated with His Son, is brought to perfection; that His offspring, the First-begotten Word, should descend to the creature (facturam), that is, to what had been moulded (plasma), and that it should be contained by Him; and, on the other hand, the creature should contain the Word, and ascend to Him, passing beyond the angels, and be made after the image and likeness of God. |
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| 63. Irenaeus, Demonstration of The Apostolic Teaching, 11, 15, 30, 6-7, 98, 43 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Osborne, Irenaeus of Lyons (2001) 91 |
| 64. Tertullian, Against Praxeas, 14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •god, father and son •tertullian of carthage, father and son Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 62 |
65. Tertullian, On The Flesh of Christ, 8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •trinity/father, son and holy spirit, in creation Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 369 | 8. These passages alone, in which Apelles and Marcion seem to place their chief reliance when interpreted according to the truth of the entire uncorrupted gospel, ought to have been sufficient for proving the human flesh of Christ by a defense of His birth. But since Apelles' precious set lay a very great stress on the shameful condition of the flesh, which they will have to have been furnished with souls tampered with by the fiery author of evil, and so unworthy of Christ; and because they on that account suppose that a sidereal substance is suitable for Him, I am bound to refute them on their own ground. They mention a certain angel of great renown as having created this world of ours, and as having, after the creation, repented of his work. This indeed we have treated of in a passage by itself; for we have written a little work in opposition to them, on the question whether one who had the spirit, and will, and power of Christ for such operations, could have done anything which required repentance, since they describe the said angel by the figure of the lost sheep. The world, then, must be a wrong thing, according to the evidence of its Creator's repentance; for all repentance is the admission of fault, nor has it indeed any existence except through fault. Now, if the world is a fault, as is the body, such must be its parts - faulty too; so in like manner must be the heaven and its celestial (contents), and everything which is conceived and produced out of it. And a corrupt tree must needs bring forth evil fruit. Matthew 7:17 The flesh of Christ, therefore, if composed of celestial elements, consists of faulty materials, sinful by reason of its sinful origin; so that it must be a part of that substance which they disdain to clothe Christ with, because of its sinfulness - in other words, our own. Then, as there is no difference in the point of ignominy, let them either devise for Christ some substance of a purer stamp, since they are displeased with our own, or else let them recognise this too, than which even a heavenly substance could not have been better. We read in so many words: The first man is of the earth, earthy; the second man is the Lord from heaven. 1 Corinthians 15:47 This passage, however, has nothing to do with any difference of substance; it only contrasts with the once earthy substance of the flesh of the first man, Adam, the heavenly substance of the spirit of the second man, Christ. And so entirely does the passage refer the celestial man to the spirit and not to the flesh, that those whom it compares to Him evidently become celestial - by the Spirit, of course - even in this earthy flesh. Now, since Christ is heavenly even in regard to the flesh, they could not be compared to Him, who are not heavenly in reference to their flesh. If, then, they who become heavenly, as Christ also was, carry about an earthy substance of flesh, the conclusion which is affirmed by this fact is, that Christ Himself also was heavenly, but in an earthy flesh, even as they are who are put on a level with Him. |
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| 66. Aristides of Athens, Apology, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •relation/relationship (between the father, and the son) Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 131 |
| 67. Tertullian, On Patience, 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian of carthage, father and son Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 63 |
| 68. Hippolytus, Refutation of All Heresies, 10.20.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •trinity/father, son and holy spirit, in creation Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 369 |
| 69. Nag Hammadi, The Second Treatise of The Great Seth, 49.26-49.27 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •trinity/father, son and holy spirit Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 79 |
| 70. Origen, Commentariorum Series In Evangelium Matthaei (Mt. 22.342763), 24.7-24.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •trinity/father, son and holy spirit Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 79 |
| 71. Nag Hammadi, The Testimony of Truth, 33.24-33.34 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •trinity/father, son and holy spirit Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 79 |
| 72. Nag Hammadi, The Gospel of Philip, 80.23-81.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •trinity/father, son and holy spirit Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 79 |
| 73. Nag Hammadi, The Apocryphon of James, 5.9-6.20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •trinity/father, son and holy spirit Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 79 |
| 74. Athanasius, Defense Against The Arians, 1.38, 2.50-2.51, 2.61, 2.72, 2.75-2.76 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •incarnation, father and son Found in books: Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 230, 231 |
75. Eusebius of Caesarea, Ecclesiastical History, 4.7.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •trinity/father, son and holy spirit Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 79 | 4.7.7. While exposing his mysteries he says that Basilides wrote twenty-four books upon the Gospel, and that he invented prophets for himself named Barcabbas and Barcoph, and others that had no existence, and that he gave them barbarous names in order to amaze those who marvel at such things; that he taught also that the eating of meat offered to idols and the unguarded renunciation of the faith in times of persecution were matters of indifference; and that he enjoined upon his followers, like Pythagoras, a silence of five years. |
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| 76. Didymus, In Genesim, 4.5-4.23 (4th cent. CE - 4th cent. CE) Tagged with subjects: •holy spirit, inhering in son and father Found in books: Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 134 |
| 77. Basil of Caesarea, Adversus Eunomium (Libri 5), 1.10.1-1.10.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •holy spirit, inhering in son and father Found in books: Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 134 |
| 78. John Chrysostom, Homilies On Acts, 11.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •holy spirit, inhering in son and father Found in books: Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 134 |
| 79. Philastrius of Brescia, Diversarum Hereseon Liber, 7.1-7.2, 32.7-32.8 (4th cent. CE - 4th cent. CE) Tagged with subjects: •trinity/father, son and holy spirit, proclaimed in the law •trinity/father, son and holy spirit Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 33, 79 |
| 80. John Chrysostom, Homilies On Genesis, 14.1, 14.3, 15.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •holy spirit, inhering in son and father Found in books: Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 134 |
| 81. Ammianus Marcellinus, History, 15.10.2-15.10.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cottius, m. julius (father and son) Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 176 |
| 82. Fabius Pictor1, Fr., f10 Tagged with subjects: •cottius, m. julius (father and son) Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 177 |
| 83. Adrian, Intr. (Martens), 37 Tagged with subjects: •holy spirit, inhering in son and father Found in books: Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 134 |
| 84. Diodore, Comm. In Ps., ad 8.2b Tagged with subjects: •holy spirit, inhering in son and father Found in books: Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 134 |
| 85. Eustathius of Antioch, Frag., frag. 36, frag. 34 Tagged with subjects: •nan Found in books: Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 134 |
| 86. Epigraphy, Ml, 23 Tagged with subjects: •choregos, sons and fathers Found in books: Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 154 |
| 87. Aeschylus, Aeschines, 2.28 Tagged with subjects: •choregos, sons and fathers Found in books: Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 154 |
| 88. Melito of Sardis, On Pascha, 52 Tagged with subjects: •conflict, between fathers and sons Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 432 |
| 89. Palestinian Talmud, Rosh Hashanah 1.6, 57B,, 1.6 Tagged with subjects: •simeon, r., father and son witnesses Found in books: Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 180 |
| 90. Ezekiel The Tragedian, 6 Ezra, 15.16-15.18 Tagged with subjects: •conflict, between fathers and sons Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 389 |
| 91. Epigraphy, Seg, 24.199, 41.173, 44.135, 45.147 Tagged with subjects: •choregos, sons and fathers Found in books: Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 154, 157 |
| 92. Epigraphy, Ig Ii2, 1609.13, 1609.62, 1609.91, 1628.373, 1629.892 Tagged with subjects: •nan Found in books: Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 154 |
| 93. Epigraphy, Ig I , 1048 Tagged with subjects: •choregos, sons and fathers Found in books: Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 154 |
| 94. Epigraphy, I.Ephesos, 3072, 728, 429, 47, 1016, 1017, 4110, 3075, 1384, i363.3 Tagged with subjects: •nan Found in books: Kalinowski, Memory, Family, and Community in Roman Ephesos (2021) 125 |
| 95. Epigraphy, Ephesos, 3072, 4110, 728, 1016, 1017, 429, i363.3, 47, 3075, 1384 Tagged with subjects: •nan Found in books: Kalinowski, Memory, Family, and Community in Roman Ephesos (2021) 125 |
| 96. Epigraphy, Ceg, 773 Tagged with subjects: •choregos, sons and fathers Found in books: Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 154 |
| 97. Epigraphy, Bch, 1951, 75, 305-6 Tagged with subjects: •nan Found in books: Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 154 |
98. Anon., 4 Ezra, 5.5-5.6, 9.3, 13.30-13.31 Tagged with subjects: •conflict, between fathers and sons Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 389 | 5.5. Blood shall drip from wood,and the stone shall utter its voice;the peoples shall be troubled, and the stars shall fall. 5.6. And one shall reign whom those who dwell on earth do not expect, and the birds shall fly away together; 9.3. So when there shall appear in the world earthquakes, tumult of peoples, intrigues of nations, wavering of leaders, confusion of princes, 13.30. And bewilderment of mind shall come over those who dwell on the earth. 13.31. And they shall plan to make war against one another, city against city, place against place, people against people, and kingdom against kingdom. |
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| 100. Epigraphy, Wünsch 1897, 103 Tagged with subjects: •choregos, sons and fathers Found in books: Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 157 |
| 101. Pseudo-Tertullian, Adversus Omnes Haereses, 6.6 Tagged with subjects: •trinity/father, son and holy spirit, in creation Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 369 |
