1. Septuagint, Tobit, 4.8-4.9 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •free will Found in books: Garcia (2021) 206 | 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. |
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2. Hebrew Bible, Psalms, 6.2-6.4, 14.2-14.5, 17.1, 24.17, 35.12, 37.23, 51.5, 51.7, 54.8, 57.4, 58.3, 110.3, 115.3, 118.28, 148.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Grypeou and Spurling (2009) 56; Wilson (2018) 21, 22, 23, 27, 58, 60, 74, 119, 130, 133, 160, 164, 166, 176, 178, 184, 251| 6.2. "יְהוָה אַל־בְּאַפְּךָ תוֹכִיחֵנִי וְאַל־בַּחֲמָתְךָ תְיַסְּרֵנִי׃", 6.3. "חָנֵּנִי יְהוָה כִּי אֻמְלַל אָנִי רְפָאֵנִי יְהוָה כִּי נִבְהֲלוּ עֲצָמָי׃", 6.4. "וְנַפְשִׁי נִבְהֲלָה מְאֹד ואת [וְאַתָּה] יְהוָה עַד־מָתָי׃", 14.2. "יְהוָה מִשָּׁמַיִם הִשְׁקִיף עַל־בְּנֵי־אָדָם לִרְאוֹת הֲיֵשׁ מַשְׂכִּיל דֹּרֵשׁ אֶת־אֱלֹהִים׃", 14.3. "הַכֹּל סָר יַחְדָּו נֶאֱלָחוּ אֵין עֹשֵׂה־טוֹב אֵין גַּם־אֶחָד׃", 14.4. "הֲלֹא יָדְעוּ כָּל־פֹּעֲלֵי אָוֶן אֹכְלֵי עַמִּי אָכְלוּ לֶחֶם יְהוָה לֹא קָרָאוּ׃", 14.5. "שָׁם פָּחֲדוּ פָחַד כִּי־אֱלֹהִים בְּדוֹר צַדִּיק׃", 17.1. "חֶלְבָּמוֹ סָּגְרוּ פִּימוֹ דִּבְּרוּ בְגֵאוּת׃", 17.1. "תְּפִלָּה לְדָוִד שִׁמְעָה יְהוָה צֶדֶק הַקְשִׁיבָה רִנָּתִי הַאֲזִינָה תְפִלָּתִי בְּלֹא שִׂפְתֵי מִרְמָה׃", 35.12. "יְשַׁלְּמוּנִי רָעָה תַּחַת טוֹבָה שְׁכוֹל לְנַפְשִׁי׃", 37.23. "מֵיְהוָה מִצְעֲדֵי־גֶבֶר כּוֹנָנוּ וְדַרְכּוֹ יֶחְפָּץ׃", 51.5. "כִּי־פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד׃", 51.7. "הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃", 54.8. "בִּנְדָבָה אֶזְבְּחָה־לָּךְ אוֹדֶה שִּׁמְךָ יְהוָה כִּי־טוֹב׃", 57.4. "יִשְׁלַח מִשָּׁמַיִם וְיוֹשִׁיעֵנִי חֵרֵף שֹׁאֲפִי סֶלָה יִשְׁלַח אֱלֹהִים חַסְדּוֹ וַאֲמִתּוֹ׃", 58.3. "אַף־בְּלֵב עוֹלֹת תִּפְעָלוּן בָּאָרֶץ חֲמַס יְדֵיכֶם תְּפַלֵּסוּן׃", 110.3. "עַמְּךָ נְדָבֹת בְּיוֹם חֵילֶךָ בְּהַדְרֵי־קֹדֶשׁ מֵרֶחֶם מִשְׁחָר לְךָ טַל יַלְדֻתֶיךָ׃", 115.3. "וֵאלֹהֵינוּ בַשָּׁמָיִם כֹּל אֲשֶׁר־חָפֵץ עָשָׂה׃", 118.28. "אֵלִי אַתָּה וְאוֹדֶךָּ אֱלֹהַי אֲרוֹמְמֶךָּ׃", 148.7. "הַלְלוּ אֶת־יְהוָה מִן־הָאָרֶץ תַּנִּינִים וְכָל־תְּהֹמוֹת׃", | 6.2. "O LORD, rebuke me not in Thine anger, Neither chasten me in Thy wrath.", 6.3. "Be gracious unto me, O LORD, for I languish away; Heal me, O LORD, for my bones are affrighted.", 6.4. "My soul also is sore affrighted; And Thou, O LORD, how long?", 14.2. "The LORD looked forth from heaven upon the children of men, to see if there were any man of understanding, that did seek after God.", 14.3. "They are all corrupt, they are together become impure; there is none that doeth good, no, not one.", 14.4. "’Shall not all the workers of iniquity know it, who eat up My people as they eat bread, and call not upon the LORD?'", 14.5. "There are they in great fear; for God is with the righteous generation.", 17.1. "A Prayer of David. Hear the right, O LORD, attend unto my cry; Give ear unto my prayer from lips without deceit.", 35.12. "They repay me evil for good; Bereavement is come to my soul.", 37.23. "It is of the LORD that a man's goings are established; and He delighted in his way.", 51.5. "For I know my transgressions; And my sin is ever before me.", 51.7. "Behold, I was brought forth in iniquity, and in sin did my mother conceive me.", 54.8. "With a freewill-offering will I sacrifice unto Thee; I will give thanks unto Thy name, O LORD, for it is good.", 57.4. "He will send from heaven, and save me, when he that would swallow me up taunteth, Selah; God shall send forth His mercy and His truth.", 58.3. "Yea, in heart ye work wickedness; Ye weigh out in the earth the violence of your hands.", 110.3. "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.", 115.3. "But our God is in the heavens; Whatsoever pleased Him He hath done.", 118.28. "Thou art my God, and I will give thanks unto Thee; Thou art my God, I will exalt Thee.", 148.7. "Praise the LORD from the earth, Ye sea-monsters, and all deeps;", |
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3. Hebrew Bible, Genesis, 1.9, 1.27-1.28, 1.31, 2.2, 2.17, 3.8, 5.3, 6.5, 6.19-6.20, 7.2-7.3, 7.9, 7.15, 17.4, 17.38, 50.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •free will •free will and freedom •free choice (of will), liberum arbitrium •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Garcia (2021) 51, 202; Grypeou and Spurling (2009) 52, 54, 55; Karfíková (2012) 28; Linjamaa (2019) 120; Neusner Green and Avery-Peck (2022) 14; Osborne (2001) 234; Taylor and Hay (2020) 296; Wilson (2018) 20, 60, 194, 243| 1.9. "וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃", 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 1.28. "וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃", 1.31. "וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃", 2.2. "וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃", 2.2. "וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃", 2.17. "וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃", 3.8. "וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃", 5.3. "וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃", 5.3. "וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃", 6.5. "וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃", 6.19. "וּמִכָּל־הָחַי מִכָּל־בָּשָׂר שְׁנַיִם מִכֹּל תָּבִיא אֶל־הַתֵּבָה לְהַחֲיֹת אִתָּךְ זָכָר וּנְקֵבָה יִהְיוּ׃", 7.2. "מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה תִּקַּח־לְךָ שִׁבְעָה שִׁבְעָה אִישׁ וְאִשְׁתּוֹ וּמִן־הַבְּהֵמָה אֲשֶׁר לֹא טְהֹרָה הִוא שְׁנַיִם אִישׁ וְאִשְׁתּוֹ׃", 7.2. "חֲמֵשׁ עֶשְׂרֵה אַמָּה מִלְמַעְלָה גָּבְרוּ הַמָּיִם וַיְכֻסּוּ הֶהָרִים׃", 7.3. "גַּם מֵעוֹף הַשָּׁמַיִם שִׁבְעָה שִׁבְעָה זָכָר וּנְקֵבָה לְחַיּוֹת זֶרַע עַל־פְּנֵי כָל־הָאָרֶץ׃", 7.9. "שְׁנַיִם שְׁנַיִם בָּאוּ אֶל־נֹחַ אֶל־הַתֵּבָה זָכָר וּנְקֵבָה כַּאֲשֶׁר צִוָּה אֱלֹהִים אֶת־נֹחַ׃", 7.15. "וַיָּבֹאוּ אֶל־נֹחַ אֶל־הַתֵּבָה שְׁנַיִם שְׁנַיִם מִכָּל־הַבָּשָׂר אֲשֶׁר־בּוֹ רוּחַ חַיִּים׃", 17.4. "אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם׃", | 1.9. "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.", 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 1.28. "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.’", 1.31. "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.", 2.2. "And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.", 2.17. "but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’", 3.8. "And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.", 5.3. "And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth.", 6.5. "And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.", 6.19. "And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female.", 6.20. "of the fowl after their kind, and of the cattle after their kind, of every creeping thing of the ground after its kind, two of every sort shall come unto thee, to keep them alive.", 7.2. "of every clean beast thou shalt take to thee seven and seven, each with his mate; and of the beasts that are not clean two [and two], each with his mate;", 7.3. "of the fowl also of the air, seven and seven, male and female; to keep seed alive upon the face of all the earth.", 7.9. "there went in two and two unto Noah into the ark, male and female, as God commanded Noah.", 7.15. "And they went in unto Noah into the ark, two and two of all flesh wherein is the breath of life.", 17.4. "’As for Me, behold, My covet is with thee, and thou shalt be the father of a multitude of nations.", 50.20. "And as for you, ye meant evil against me; but God meant it for good, to bring to pass, as it is this day, to save much people alive.", |
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4. Hebrew Bible, Exodus, 4.11, 4.21, 7.3, 20.5, 20.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Karfíková (2012) 236, 260; Linjamaa (2019) 123, 149; Wilson (2018) 176, 182| 4.11. "וַיֹּאמֶר יְהוָה אֵלָיו מִי שָׂם פֶּה לָאָדָם אוֹ מִי־יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִקֵּחַ אוֹ עִוֵּר הֲלֹא אָנֹכִי יְהוָה׃", 4.21. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה בְּלֶכְתְּךָ לָשׁוּב מִצְרַיְמָה רְאֵה כָּל־הַמֹּפְתִים אֲשֶׁר־שַׂמְתִּי בְיָדֶךָ וַעֲשִׂיתָם לִפְנֵי פַרְעֹה וַאֲנִי אֲחַזֵּק אֶת־לִבּוֹ וְלֹא יְשַׁלַּח אֶת־הָעָם׃", 7.3. "וַאֲנִי אַקְשֶׁה אֶת־לֵב פַּרְעֹה וְהִרְבֵּיתִי אֶת־אֹתֹתַי וְאֶת־מוֹפְתַי בְּאֶרֶץ מִצְרָיִם׃", 20.5. "לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃", 20.17. "וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃", | 4.11. "And the LORD said unto him: ‘Who hath made man’s mouth? or who maketh a man dumb, or deaf, or seeing, or blind? is it not I the LORD?", 4.21. "And the LORD said unto Moses: ‘When thou goest back into Egypt, see that thou do before Pharaoh all the wonders which I have put in thy hand; but I will harden his heart, and he will not let the people go.", 7.3. "And I will harden Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt.", 20.5. "thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;", 20.17. "And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’", |
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5. Hebrew Bible, Leviticus, 12.1-12.8, 15.18, 18.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 22, 28| 12.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 12.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֺתָהּ תִּטְמָא׃", 12.3. "וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃", 12.4. "וּשְׁלֹשִׁים יוֹם וּשְׁלֹשֶׁת יָמִים תֵּשֵׁב בִּדְמֵי טָהֳרָה בְּכָל־קֹדֶשׁ לֹא־תִגָּע וְאֶל־הַמִּקְדָּשׁ לֹא תָבֹא עַד־מְלֹאת יְמֵי טָהֳרָהּ׃", 12.5. "וְאִם־נְקֵבָה תֵלֵד וְטָמְאָה שְׁבֻעַיִם כְּנִדָּתָהּ וְשִׁשִּׁים יוֹם וְשֵׁשֶׁת יָמִים תֵּשֵׁב עַל־דְּמֵי טָהֳרָה׃", 12.6. "וּבִמְלֹאת יְמֵי טָהֳרָהּ לְבֵן אוֹ לְבַת תָּבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְעֹלָה וּבֶן־יוֹנָה אוֹ־תֹר לְחַטָּאת אֶל־פֶּתַח אֹהֶל־מוֹעֵד אֶל־הַכֹּהֵן׃", 12.7. "וְהִקְרִיבוֹ לִפְנֵי יְהוָה וְכִפֶּר עָלֶיהָ וְטָהֲרָה מִמְּקֹר דָּמֶיהָ זֹאת תּוֹרַת הַיֹּלֶדֶת לַזָּכָר אוֹ לַנְּקֵבָה׃", 12.8. "וְאִם־לֹא תִמְצָא יָדָהּ דֵּי שֶׂה וְלָקְחָה שְׁתֵּי־תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶחָד לְעֹלָה וְאֶחָד לְחַטָּאת וְכִפֶּר עָלֶיהָ הַכֹּהֵן וְטָהֵרָה׃", 15.18. "וְאִשָּׁה אֲשֶׁר יִשְׁכַּב אִישׁ אֹתָהּ שִׁכְבַת־זָרַע וְרָחֲצוּ בַמַּיִם וְטָמְאוּ עַד־הָעָרֶב׃", 18.19. "וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃", | 12.1. "And the LORD spoke unto Moses, saying:", 12.2. "Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean.", 12.3. "And in the eighth day the flesh of his foreskin shall be circumcised.", 12.4. "And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled.", 12.5. "But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of purification threescore and six days.", 12.6. "And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove, for a sin-offering, unto the door of the tent of meeting, unto the priest.", 12.7. "And he shall offer it before the LORD, and make atonement for her; and she shall be cleansed from the fountain of her blood. This is the law for her that beareth, whether a male or a female.", 12.8. "And if her means suffice not for a lamb, then she shall take two turtle-doves, or two young pigeons: the one for a burnt-offering, and the other for a sin-offering; and the priest shall make atonement for her, and she shall be clean.", 15.18. "The woman also with whom a man shall lie carnally, they shall both bathe themselves in water, and be unclean until the even.", 18.19. "And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness.", |
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6. Hebrew Bible, Proverbs, 8.35, 16.1, 21.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Karfíková (2012) 279; Wilson (2018) 9, 21, 160, 181, 184, 197, 199, 200, 251, 253, 254, 270, 271, 283, 285, 295, 297, 305| 8.35. "כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃", 16.1. "לְאָדָם מַעַרְכֵי־לֵב וּמֵיְהוָה מַעֲנֵה לָשׁוֹן׃", 16.1. "קֶסֶם עַל־שִׂפְתֵי־מֶלֶךְ בְּמִשְׁפָּט לֹא יִמְעַל־פִּיו׃", 21.1. "פַּלְגֵי־מַיִם לֶב־מֶלֶךְ בְּיַד־יְהוָה עַל־כָּל־אֲשֶׁר יַחְפֹּץ יַטֶּנּוּ׃", 21.1. "נֶפֶשׁ רָשָׁע אִוְּתָה־רָע לֹא־יֻחַן בְּעֵינָיו רֵעֵהוּ׃", | 8.35. "For whoso findeth me findeth life, And obtaineth favour of the LORD.", 16.1. "The preparations of the heart are man’s, But the answer of the tongue is from the LORD.", 21.1. "The king’s heart is in the hand of the LORD, as the watercourses: He turneth it whithersoever He will.", |
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7. Hebrew Bible, Deuteronomy, 4.19, 5.21, 17.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 236; Wilson (2018) 26| 4.19. "וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃", 5.21. "וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃", 17.3. "וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ אוֹ לְכָל־צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא־צִוִּיתִי׃", | 4.19. "and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.", 5.21. "and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth.", 17.3. "and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have commanded not;", |
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8. Hebrew Bible, Job, 1.1, 10.1, 14.1-14.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •free choice/free will •free will •‘evil will’, stoic “non-free free will” Found in books: Grypeou and Spurling (2009) 57; Wilson (2018) 119, 160, 164, 166, 218, 248, 251, 270| 1.1. "הֲלֹא־את [אַתָּה] שַׂכְתָּ בַעֲדוֹ וּבְעַד־בֵּיתוֹ וּבְעַד כָּל־אֲשֶׁר־לוֹ מִסָּבִיב מַעֲשֵׂה יָדָיו בֵּרַכְתָּ וּמִקְנֵהוּ פָּרַץ בָּאָרֶץ׃", 1.1. "אִישׁ הָיָה בְאֶרֶץ־עוּץ אִיּוֹב שְׁמוֹ וְהָיָה הָאִישׁ הַהוּא תָּם וְיָשָׁר וִירֵא אֱלֹהִים וְסָר מֵרָע׃", 10.1. "הֲלֹא כֶחָלָב תַּתִּיכֵנִי וְכַגְּבִנָּה תַּקְפִּיאֵנִי׃", 10.1. "נָקְטָה נַפְשִׁי בְּחַיָּי אֶעֶזְבָה עָלַי שִׂיחִי אֲדַבְּרָה בְּמַר נַפְשִׁי׃", 14.1. "וְגֶבֶר יָמוּת וַיֶּחֱלָשׁ וַיִּגְוַע אָדָם וְאַיּוֹ׃", 14.1. "אָדָם יְלוּד אִשָּׁה קְצַר יָמִים וּשְׂבַע־רֹגֶז׃", 14.2. "תִּתְקְפֵהוּ לָנֶצַח וַיַּהֲלֹךְ מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ׃", 14.2. "כְּצִיץ יָצָא וַיִּמָּל וַיִּבְרַח כַּצֵּל וְלֹא יַעֲמוֹד׃", 14.3. "אַף־עַל־זֶה פָּקַחְתָּ עֵינֶךָ וְאֹתִי תָבִיא בְמִשְׁפָּט עִמָּךְ׃", 14.4. "מִי־יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד׃", 14.5. "אִם חֲרוּצִים יָמָיו מִסְפַּר־חֳדָשָׁיו אִתָּךְ חקו [חֻקָּיו] עָשִׂיתָ וְלֹא יַעֲבוֹר׃", | 1.1. "THERE was a man in the land of Uz, whose name was Job; and that man was whole-hearted and upright, and one that feared God, and shunned evil.", 10.1. "My soul is weary of my life; I will give free course to my complaint; I will speak in the bitterness of my soul.", 14.1. "Man that is born of a woman Is of few days, and full of trouble.", 14.2. "He cometh forth like a flower, and withereth; He fleeth also as a shadow, and continueth not.", 14.3. "And dost Thou open Thine eyes upon such a one, And bringest me into judgment with Thee?", 14.4. "Who can bring a clean thing out of an unclean? not one.", 14.5. "Seeing his days are determined, The number of his months is with Thee, And Thou hast appointed his bounds that he cannot pass;", |
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9. Hebrew Bible, Jeremiah, 1.5, 17.9, 31.32 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •free choice/free will •free will Found in books: Garcia (2021) 55; Wilson (2018) 21, 114, 166| 1.5. "בְּטֶרֶם אצורך [אֶצָּרְךָ] בַבֶּטֶן יְדַעְתִּיךָ וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ נָבִיא לַגּוֹיִם נְתַתִּיךָ׃", 17.9. "עָקֹב הַלֵּב מִכֹּל וְאָנֻשׁ הוּא מִי יֵדָעֶנּוּ׃", 31.32. "לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃", | 1.5. "Before I formed thee in the belly I knew thee, And before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations.", 17.9. "The heart is deceitful above all things, And it is exceeding weak—who can know it?", 31.32. "not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD.", |
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10. Hebrew Bible, Isaiah, 1.4, 6.1-6.7, 7.9, 45.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 21, 110, 226| 1.4. "הוֹי גּוֹי חֹטֵא עַם כֶּבֶד עָוֺן זֶרַע מְרֵעִים בָּנִים מַשְׁחִיתִים עָזְבוּ אֶת־יְהוָה נִאֲצוּ אֶת־קְדוֹשׁ יִשְׂרָאֵל נָזֹרוּ אָחוֹר׃", 6.1. "בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃", 6.1. "הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃", 6.2. "שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃", 6.3. "וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃", 6.4. "וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃", 6.5. "וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃", 6.6. "וַיָּעָף אֵלַי אֶחָד מִן־הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה בְּמֶלְקַחַיִם לָקַח מֵעַל הַמִּזְבֵּחַ׃", 6.7. "וַיַּגַּע עַל־פִּי וַיֹּאמֶר הִנֵּה נָגַע זֶה עַל־שְׂפָתֶיךָ וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר׃", 7.9. "וְרֹאשׁ אֶפְרַיִם שֹׁמְרוֹן וְרֹאשׁ שֹׁמְרוֹן בֶּן־רְמַלְיָהוּ אִם לֹא תַאֲמִינוּ כִּי לֹא תֵאָמֵנוּ׃", 45.11. "כֹּה־אָמַר יְהוָה קְדוֹשׁ יִשְׂרָאֵל וְיֹצְרוֹ הָאֹתִיּוֹת שְׁאָלוּנִי עַל־בָּנַי וְעַל־פֹּעַל יָדַי תְּצַוֻּנִי׃", | 1.4. "Ah sinful nation, A people laden with iniquity, A seed of evil-doers, Children that deal corruptly; They have forsaken the LORD, They have contemned the Holy One of Israel, They are turned away backward.", 6.1. "In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.", 6.2. "Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly.", 6.3. "And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.", 6.4. "And the posts of the door were moved at the voice of them that called, and the house was filled with smoke.", 6.5. "Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts.", 6.6. "Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar;", 6.7. "and he touched my mouth with it, and said: Lo, this hath touched thy lips; And thine iniquity is taken away, And thy sin expiated.", 7.9. "And the head of Ephraim is Samaria, And the head of Samaria is Remaliah’s son. If ye will not have faith, surely ye shall not be established.’", 45.11. "Thus saith the LORD, The Holy One of Israel, and his Maker: Ask Me of the things that are to come; Concerning My sons, and concerning the work of My hands, command ye Me.", |
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11. Hebrew Bible, 1 Samuel, 6.6, 8.6-8.9, 14.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 19, 20, 21| 6.6. "וְלָמָּה תְכַבְּדוּ אֶת־לְבַבְכֶם כַּאֲשֶׁר כִּבְּדוּ מִצְרַיִם וּפַרְעֹה אֶת־לִבָּם הֲלוֹא כַּאֲשֶׁר הִתְעַלֵּל בָּהֶם וַיְשַׁלְּחוּם וַיֵּלֵכוּ׃", 8.6. "וַיֵּרַע הַדָּבָר בְּעֵינֵי שְׁמוּאֵל כַּאֲשֶׁר אָמְרוּ תְּנָה־לָּנוּ מֶלֶךְ לְשָׁפְטֵנוּ וַיִּתְפַּלֵּל שְׁמוּאֵל אֶל־יְהוָה׃", 8.7. "וַיֹּאמֶר יְהוָה אֶל־שְׁמוּאֵל שְׁמַע בְּקוֹל הָעָם לְכֹל אֲשֶׁר־יֹאמְרוּ אֵלֶיךָ כִּי לֹא אֹתְךָ מָאָסוּ כִּי־אֹתִי מָאֲסוּ מִמְּלֹךְ עֲלֵיהֶם׃", 8.8. "כְּכָל־הַמַּעֲשִׂים אֲשֶׁר־עָשׂוּ מִיּוֹם הַעֲלֹתִי אֹתָם מִמִּצְרַיִם וְעַד־הַיּוֹם הַזֶּה וַיַּעַזְבֻנִי וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים כֵּן הֵמָּה עֹשִׂים גַּם־לָךְ׃", 8.9. "וְעַתָּה שְׁמַע בְּקוֹלָם אַךְ כִּי־הָעֵד תָּעִיד בָּהֶם וְהִגַּדְתָּ לָהֶם מִשְׁפַּט הַמֶּלֶךְ אֲשֶׁר יִמְלֹךְ עֲלֵיהֶם׃", 14.4. "וּבֵין הַמַּעְבְּרוֹת אֲשֶׁר בִּקֵּשׁ יוֹנָתָן לַעֲבֹר עַל־מַצַּב פְּלִשְׁתִּים שֵׁן־הַסֶּלַע מֵהָעֵבֶר מִזֶּה וְשֵׁן־הַסֶּלַע מֵהָעֵבֶר מִזֶּה וְשֵׁם הָאֶחָד בּוֹצֵץ וְשֵׁם הָאֶחָד סֶנֶּה׃", 14.4. "וַיֹּאמֶר אֶל־כָּל־יִשְׂרָאֵל אַתֶּם תִּהְיוּ לְעֵבֶר אֶחָד וַאֲנִי וְיוֹנָתָן בְּנִי נִהְיֶה לְעֵבֶר אֶחָד וַיֹּאמְרוּ הָעָם אֶל־שָׁאוּל הַטּוֹב בְּעֵינֶיךָ עֲשֵׂה׃", | 6.6. "Why harden your hearts, as Miżrayim and Par῾o hardened their hearts? after all the inflictions he wrought among them, did they not let the people go, and they departed?", 8.6. "But the thing displeased Shemu᾽el when they said, Give us a king to judge us. And Shemu᾽el prayed to the Lord.", 8.7. "And the Lord said to Shemu᾽el, Hearken to the voice of the people in all that they say to thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.", 8.8. "According to all the deeds which they have done since the day that I brought them up out of Miżrayim, and to this day, in that they have forsaken me, and served other gods, so they also do to thee.", 8.9. "Now you must hearken to their voice: nevertheless you should solemnly forewarn them, and relate to them the customary practice of the king that shall reign over them.", 14.4. "And between the passes, by which Yonatan sought to go over to the garrison of the Pelishtim, there was a sharp rock on the one side, and a sharp rock on the other side: and the name of the one was Bożeż, and the name of the other Sene.", |
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12. Hesiod, Works And Days, 11-15, 17-24, 16 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002) 300 | 16. Should that oppressive goddess glorify. |
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| 13. Homer, Odyssey, 4.244-4.246 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •cynics/cynicism, free will •paul, free will •free will, of cynic Found in books: Malherbe et al (2014) 309 |
| 14. Homeric Hymns, To Heracles, 11 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •free will Found in books: Dilley (2019) 101 |
| 15. Homeric Hymns, To Helios, 7.53-7.56 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •theodore, on free will •free will, horsiesius on •free will, theodore on Found in books: Dilley (2019) 66 |
16. Hebrew Bible, 1 Kings, 12.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 20| 12.15. "וְלֹא־שָׁמַע הַמֶּלֶךְ אֶל־הָעָם כִּי־הָיְתָה סִבָּה מֵעִם יְהוָה לְמַעַן הָקִים אֶת־דְּבָרוֹ אֲשֶׁר דִּבֶּר יְהוָה בְּיַד אֲחִיָּה הַשִּׁילֹנִי אֶל־יָרָבְעָם בֶּן־נְבָט׃", | 12.15. "So the king hearkened not unto the people; for it was a thing brought about of the LORD, that He might establish His word, which the LORD spoke by the hand of Ahijah the Shilonite to Jeroboam the son of Nebat.", |
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17. Hebrew Bible, Joshua, 11.20, 24.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 19, 21| 24.15. "וְאִם רַע בְּעֵינֵיכֶם לַעֲבֹד אֶת־יְהוָה בַּחֲרוּ לָכֶם הַיּוֹם אֶת־מִי תַעֲבֹדוּן אִם אֶת־אֱלֹהִים אֲשֶׁר־עָבְדוּ אֲבוֹתֵיכֶם אֲשֶׁר בעבר [מֵעֵבֶר] הַנָּהָר וְאִם אֶת־אֱלֹהֵי הָאֱמֹרִי אֲשֶׁר אַתֶּם יֹשְׁבִים בְּאַרְצָם וְאָנֹכִי וּבֵיתִי נַעֲבֹד אֶת־יְהוָה׃", | 11.20. "For it was of the LORD to harden their hearts, to come against Israel in battle, that they might be utterly destroyed, that they might have no favour, but that they might be destroyed, as the LORD commanded Moses.", 24.15. "And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land ye dwell; but as for me and my house, we will serve the LORD.’", |
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18. Hebrew Bible, Ezekiel, 11.19, 18.32, 36.26 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 114, 201, 215| 11.19. "וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָׂר׃", 18.32. "כִּי לֹא אֶחְפֹּץ בְּמוֹת הַמֵּת נְאֻם אֲדֹנָי יְהוִה וְהָשִׁיבוּ וִחְיוּ׃", 36.26. "וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃", | 11.19. "And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh;", 18.32. "For I have no pleasure in the death of him that dieth, saith the Lord GOD; wherefore turn yourselves, and live.", 36.26. "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.", |
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| 19. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cleanthes' appeal to indifference, free will •lucretius, epicurean, free will Found in books: Sorabji (2000) 320 |
| 20. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •free will (τό αύτεξούσιον) Found in books: Schibli (2002) 302 |
21. Plato, Crito, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •free will Found in books: Taylor and Hay (2020) 142| 54d. πείσῃ Κρίτων ποιεῖν ἃ λέγει μᾶλλον ἢ ἡμεῖς. | 54d. Be well assured, my dear friend, Crito, that this is what I seem to hear, as the frenzied dervishes of Cybele seem to hear the flutes, and this sound of these words re-echoes within me and prevents my hearing any other words. And be assured that, so far as I now believe, if you argue against these words you will speak in vain. Nevertheless, if you think you can accomplish anything, speak. Crito. No, Socrates, I have nothing to say. |
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| 22. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002) 346 |
23. Herodotus, Histories, 1.131-1.140, 1.182 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” •free will Found in books: Taylor and Hay (2020) 284; Wilson (2018) 37 | 1.131. As to the customs of the Persians, I know them to be these. It is not their custom to make and set up statues and temples and altars, but those who do such things they think foolish, because, I suppose, they have never believed the gods to be like men, as the Greeks do; ,but they call the whole circuit of heaven Zeus, and to him they sacrifice on the highest peaks of the mountains; they sacrifice also to the sun and moon and earth and fire and water and winds. ,From the beginning, these are the only gods to whom they have ever sacrificed; they learned later to sacrifice to the “heavenly” Aphrodite from the Assyrians and Arabians. She is called by the Assyrians Mylitta, by the Arabians Alilat, by the Persians Mitra. 1.132. And this is their method of sacrifice to the aforesaid gods: when about to sacrifice, they do not build altars or kindle fire, employ libations, or music, or fillets, or barley meal: when a man wishes to sacrifice to one of the gods, he leads a beast to an open space and then, wearing a wreath on his tiara, of myrtle usually, calls on the god. ,To pray for blessings for himself alone is not lawful for the sacrificer; rather, he prays that the king and all the Persians be well; for he reckons himself among them. He then cuts the victim limb from limb into portions, and, after boiling the flesh, spreads the softest grass, trefoil usually, and places all of it on this. ,When he has so arranged it, a Magus comes near and chants over it the song of the birth of the gods, as the Persian tradition relates it; for no sacrifice can be offered without a Magus. Then after a little while the sacrificer carries away the flesh and uses it as he pleases. 1.133. The day which every man values most is his own birthday. On this day, he thinks it right to serve a more abundant meal than on other days: oxen or horses or camels or asses, roasted whole in ovens, are set before the rich; the poorer serve the lesser kinds of cattle. ,Their courses are few, the dainties that follow many, and not all served together. This is why the Persians say of Greeks that they rise from table still hungry, because not much dessert is set before them: were this too given to Greeks (the Persians say) they would never stop eating. ,They are very partial to wine. No one may vomit or urinate in another's presence: this is prohibited among them. Moreover, it is their custom to deliberate about the gravest matters when they are drunk; ,and what they approve in their deliberations is proposed to them the next day, when they are sober, by the master of the house where they deliberate; and if, being sober, they still approve it, they act on it, but if not, they drop it. And if they have deliberated about a matter when sober, they decide upon it when they are drunk. 1.134. When one man meets another on the road, it is easy to see if the two are equals; for, if they are, they kiss each other on the lips without speaking; if the difference in rank is small, the cheek is kissed; if it is great, the humbler bows and does obeisance to the other. ,They honor most of all those who live nearest them, next those who are next nearest, and so going ever onwards they assign honor by this rule: those who dwell farthest off they hold least honorable of all; for they think that they are themselves in all regards by far the best of all men, that the rest have only a proportionate claim to merit, until those who live farthest away have least merit of all. ,Under the rule of the Medes, one tribe would even govern another; the Medes held sway over all alike and especially over those who lived nearest to them; these ruled their neighbors, and the neighbors in turn those who came next to them, on the same scheme by which the Persians assign honor; for the nation kept advancing its rule and dominion. 1.135. But the Persians more than all men welcome foreign customs. They wear the Median dress, thinking it more beautiful than their own, and the Egyptian cuirass in war. Their luxurious practices are of all kinds, and all borrowed: the Greeks taught them pederasty. Every Persian marries many lawful wives, and keeps still more concubines. 1.136. After valor in battle it is accounted noble to father the greatest number of sons: the king sends gifts yearly to him who gets most. Strength, they believe, is in numbers. ,They educate their boys from five to twenty years old, and teach them only three things: riding and archery and honesty. A boy is not seen by his father before he is five years old, but lives with the women: the point of this is that, if the boy should die in the interval of his rearing, the father would suffer no grief. 1.137. This is a law which I praise; and it is a praiseworthy law, too, which does not allow the king himself to slay any one for a single offense, or any other Persian to do incurable harm to one of his servants for one offense. Not until an accounting shows that the offender's wrongful acts are more and greater than his services may a man give rein to his anger. ,They say that no one has ever yet killed his father or mother; when such a thing has been done, it always turns out on inquest that the doer is shown to be a changeling or the fruit of adultery; for it is not to be believed (say they) that a son should kill his true parent. 1.138. Furthermore, of what they may not do, they may not speak, either. They hold lying to be the most disgraceful thing of all and next to that debt; for which they have many other reasons, but this in particular: it is inevitable (so they say) that the debtor also speak some falsehood. The citizen who has leprosy or the white sickness may not come into town or mingle with other Persians. They say that he is so afflicted because he has sinned in some way against the sun. ,Every stranger who gets such a disease, many drive out of the country; and they do the same to white doves, for the reason given. Rivers they especially revere; they will neither urinate nor spit nor wash their hands in them, nor let anyone else do so. 1.139. There is another thing that always happens among them; we have noted it although the Persians have not: their names, which agree with the nature of their persons and their nobility, all end in the same letter, that which the Dorians call san, and the Ionians sigma; you will find, if you search, that not some but all Persian names alike end in this letter. 1.140. So much I can say of them from my own certain knowledge. But there are other matters concerning the dead which are secretly and obscurely told: how the dead bodies of Persians are not buried before they have been mangled by birds or dogs. ,That this is the way of the Magi, I know for certain; for they do not conceal the practice. But this is certain, that before the Persians bury the body in earth they embalm it in wax. These Magi are as unlike the priests of Egypt as they are unlike all other men: ,for the priests consider it sacrilege to kill anything that lives, except what they sacrifice; but the Magi kill with their own hands every creature, except dogs and men; they kill all alike, ants and snakes, creeping and flying things, and take great pride in it. Leaving this custom to be such as it has been from the first, I return now to my former story. 1.182. These same Chaldaeans say (though I do not believe them) that the god himself is accustomed to visit the shrine and rest on the couch, as in Thebes of Egypt , as the Egyptians say ,(for there too a woman sleeps in the temple of Theban Zeus, and neither the Egyptian nor the Babylonian woman, it is said, has intercourse with men), and as does the prophetess of the god at Patara in Lycia , whenever she is appointed; for there is not always a place of divination there; but when she is appointed she is shut up in the temple during the night. |
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| 24. Hippocrates, On Airs, Waters, And Places, 101, 107, 115 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Dilley (2019) 65 |
| 25. Hippocrates, On The Diet of Acute Diseases, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ramelli (2013) 762 |
| 26. Antisthenes, Fragments, '161, '173, '75, '70 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 611 |
27. Plato, Ion, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •free will Found in books: Taylor and Hay (2020) 142| 533d. ὅ μοι δοκεῖ τοῦτο εἶναι. ἔστι γὰρ τοῦτο τέχνη μὲν οὐκ ὂν παρὰ σοὶ περὶ Ὁμήρου εὖ λέγειν, ὃ νυνδὴ ἔλεγον, θεία δὲ δύναμις ἥ σε κινεῖ, ὥσπερ ἐν τῇ λίθῳ ἣν Εὐριπίδης μὲν Μαγνῆτιν ὠνόμασεν, οἱ δὲ πολλοὶ Ἡρακλείαν. καὶ γὰρ αὕτη ἡ λίθος οὐ μόνον αὐτοὺς τοὺς δακτυλίους ἄγει τοὺς σιδηροῦς, ἀλλὰ καὶ δύναμιν ἐντίθησι τοῖς δακτυλίοις ὥστʼ αὖ δύνασθαι ταὐτὸν τοῦτο ποιεῖν ὅπερ ἡ λίθος, ἄλλους | 533d. what I take it to mean. For, as I was saying just now, this is not an art in you, whereby you speak well on Homer, but a divine power, which moves you like that in the stone which Euripides named a magnet, but most people call Heraclea stone. For this stone not only attracts iron rings, but also imparts to them a power whereby they in turn are able to do the very same thing as the stone, |
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| 28. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002) 300 |
| 29. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gerson and Wilberding (2022) 89 |
30. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 144| 251d. καὶ γέγηθεν· ὅταν δὲ χωρὶς γένηται καὶ αὐχμήσῃ, τὰ τῶν διεξόδων στόματα ᾗ τὸ πτερὸν ὁρμᾷ, συναυαινόμενα μύσαντα ἀποκλῄει τὴν βλάστην τοῦ πτεροῦ, ἡ δʼ ἐντὸς μετὰ τοῦ ἱμέρου ἀποκεκλῃμένη, πηδῶσα οἷον τὰ σφύζοντα, τῇ διεξόδῳ ἐγχρίει ἑκάστη τῇ καθʼ αὑτήν, ὥστε πᾶσα κεντουμένη κύκλῳ ἡ ψυχὴ οἰστρᾷ καὶ ὀδυνᾶται, μνήμην δʼ αὖ ἔχουσα τοῦ καλοῦ γέγηθεν. ἐκ δὲ ἀμφοτέρων μεμειγμένων ἀδημονεῖ τε τῇ ἀτοπίᾳ τοῦ πάθους καὶ ἀποροῦσα λυττᾷ, καὶ ἐμμανὴς | 251d. ceases from its pain and is filled with joy; but when it is alone and grows dry, the mouths of the passages in which the feathers begin to grow become dry and close up, shutting in the sprouting feathers, and the sprouts within, shut in with the yearning, throb like pulsing arteries, and each sprout pricks the passage in which it is, so that the whole soul, stung in every part, rages with pain; and then again, remembering the beautiful one, it rejoices. So, because of these two mingled sensations, |
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| 31. Antisthenes, Fragments, '161, '173, '70, '75 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 611 |
| 32. Diogenes Sinopensis, Letters, a b c d\n0 '12 '12 '12 None\n1 '30 '30 '30 None\n2 '15 '15 '15 None\n3 '29.1 '29.1 '29 1 \n4 34 34 34 None\n5 '7 '7 '7 None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 150, 304 |
| 33. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002) 348 |
| 34. Euripides, Trojan Women, 41-42 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 284 |
| 35. Socrates, Letters, a b c d\n0 '25 '25 '25 None\n1 '18.2 '18.2 '18 2 \n2 '20 '20 '20 None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 636 |
| 36. Euripides, Fragments, '690 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •free will Found in books: Malherbe et al (2014) 624 |
37. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gerson and Wilberding (2022) 362| 176a. λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ . ΘΕΟ. εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμέ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. ΣΩ. ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατόν, ὦ Θεόδωρε— ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη—οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε | 176a. THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can; |
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38. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 144| 200d. πλοῦτον κεκτημένος καὶ ὑγίειαν καὶ ἰσχὺν βούλει καὶ εἰς τὸν ἔπειτα χρόνον ταῦτα κεκτῆσθαι, ἐπεὶ ἐν τῷ γε νῦν παρόντι, εἴτε βούλει εἴτε μή, ἔχεις· σκόπει οὖν, ὅταν τοῦτο λέγῃς, ὅτι ἐπιθυμῶ τῶν παρόντων, εἰ ἄλλο τι λέγεις ἢ τόδε, ὅτι βούλομαι τὰ νῦν παρόντα καὶ εἰς τὸν ἔπειτα χρόνον παρεῖναι. ἄλλο τι ὁμολογοῖ ἄν; Συμφάναι ἔφη τὸν Ἀγάθωνα. | 200d. My good sir, riches you possess, and health and strength, which you would like to possess in the future also: for the time now present you have them whether you would or no. When you say, I desire these present things, we suggest you are merely saying I wish these things now present to be present also in the future. Would he not admit our point? To this Agathon assented. |
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| 39. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 333 |
40. Hebrew Bible, Ecclesiastes, 7.17, 7.20, 9.7, 15.18 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •free choice (of will), liberum arbitrium •free choice/free will Found in books: Karfíková (2012) 251, 279; Wilson (2018) 20, 21| 7.17. "אַל־תִּרְשַׁע הַרְבֵּה וְאַל־תְּהִי סָכָל לָמָּה תָמוּת בְּלֹא עִתֶּךָ׃", 9.7. "לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ וּשֲׁתֵה בְלֶב־טוֹב יֵינֶךָ כִּי כְבָר רָצָה הָאֱלֹהִים אֶת־מַעֲשֶׂיךָ׃", | 7.17. "Be not overmuch wicked, neither be thou foolish; why shouldest thou die before thy time?", 7.20. "For there is not a righteous man upon earth, that doeth good, and sinneth not.", 9.7. "Go thy way, eat thy bread with joy, And drink thy wine with a merry heart; For God hath already accepted thy works.", |
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| 41. Aristotle, Rhetoric, 2.21 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •free will •self-determination [ free will ] Found in books: Linjamaa (2019) 141 |
| 42. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 320 |
| 43. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002) 229 |
| 44. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 320 |
| 45. Aristotle, Eudemian Ethics, (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •free will •self-determination [ free will ] Found in books: Linjamaa (2019) 136 |
| 46. Aristotle, Topics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 320 |
| 47. Crates, Letters, a b c d\n0 '13 '13 '13 None\n1 19 19 19 None\n2 16 16 16 None\n3 '6 '6 '6 None\n4 23 23 23 None\n5 '33.2 '33.2 '33 2 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 150, 304 |
48. Lycophron, Alexandra, 1278-1279, 348-357, 359-364, 358 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 284| 358. γαμψαῖσιν ἅρπαις οἰνὰς ἑλκυσθήσομαι, | |
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49. Septuagint, Tobit, 4.8-4.9 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •free will Found in books: Garcia (2021) 206 | 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. |
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| 50. Aristotle, Movement of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 320 |
| 51. Demosthenes, On The False Embassy, 4 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •free will Found in books: Ramelli (2013) 333 |
| 52. Demon Atheniensis, Fragments, 3.25, 35.1-3336. (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ramelli (2013) 763 |
| 53. Menander, Monostichoi, 654 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •free will (τό αύτεξούσιον) Found in books: Schibli (2002) 270 |
| 54. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 320; Wilson (2018) 32 |
55. Anon., 1 Enoch, 30.15, 53.2 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 22 | 53.2. And their hands commit lawless deeds, And the sinners devour all whom they lawlessly oppress: Yet the sinners shall be destroyed before the face of the Lord of Spirits, And they shall be banished from off the face of His earth, And they shall perish for ever and ever. |
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| 56. Antisthenes of Rhodes, Fragments, '161, '173, '75, '70 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 611 |
| 57. Plautus, Asinaria, 490, 557, 489 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Richlin (2018) 235 |
| 58. Plautus, Captiui, 963 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •slaves, onstage, claim free will Found in books: Richlin (2018) 226 |
| 59. Plautus, Mostellaria, 296-297 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Richlin (2018) 235 |
| 60. Plautus, Persa, 10-12, 8-9, 7 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Richlin (2018) 226 |
| 61. Plautus, Truculentus, 100-111, 209-255, 95-99 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Richlin (2018) 226, 233, 234, 235 |
62. Cicero, On Divination, 2.41, 2.106 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Long (2006) 151| 2.41. Cur igitur vos induitis in eas captiones, quas numquam explicetis? Ita enim, cum magis properant, concludere solent: Si di sunt, est divinatio; sunt autem di; est ergo divinatio. Multo est probabilius: non est autem divinatio; non sunt ergo di. Vide, quam temere committant, ut, si nulla sit divinatio, nulli sint di. Divinatio enim perspicue tollitur, deos esse retinendum est. 2.106. 'Neque non possunt futura praenoscere.' Negant posse ii, quibus non placet esse certum, quid futurum sit. Videsne igitur, quae dubia sint, ea sumi pro certis atque concessis? Deinde contorquent et ita concludunt: Non igitur et sunt di nec significant futura ; id enim iam perfectum arbitrantur. Deinde adsumunt: Sunt autem di, quod ipsum non ab omnibus conceditur. Significant ergo. Ne id quidem sequitur; possunt enim non significare et tamen esse di. Nec, si significant, non dant vias aliquas ad scientiam significationis. At id quoque potest, ut non dent homini, ipsi habeant; cur enim Tuscis potius quam Romanis darent? Nec, si dant vias, nulla est divinatio. Fac dare deos, quod absurdum est; quid refert, si accipere non possumus? Extremum est : Est igitur divinatio. Sit extremum, effectum tamen non est; ex falsis enim, ut ab ipsis didicimus, verum effici non potest. Iacet igitur tota conclusio. | 2.41. Why then do you Stoics involve yourselves in these sophistries, which you can never explain? Members of your school, when they are more hurried than usual, generally give us this syllogism: If there are gods, there is divination; but there are gods, therefore there is divination. A more logical one would be this: There is no divination, therefore there are no gods. Observe how rashly they commit themselves to the proposition, if there is no divination, there are no gods. I say rashly, for it is evident that divination has been destroyed and yet we must hold on to the gods. [18] 2.106. It is not true that the gods cannot know the future. But their ability to know is denied by those who maintain that it is not certain what the future will be. Now dont you see what doubtful premises they assume to be certain and take for granted? Next they hurl this dialectical dart: Therefore it is not true both that there are gods and yet that they do not give signs of the future. And of course you think that the matter is now settled. Then they make another assumption: But there are gods. Even that is not conceded by everybody. Therefore they give signs of the future. Not necessarily so: for they may not give us signs of the future and still be gods. Nor is it true that, if they give such signs, they give no means of interpreting those signs. But it may be that they have the means and yet do not impart them to man; for why would they impart them to the Etruscans rather than to the Romans? Again, the Stoics say: If the gods do impart the means, that is divination. Grant that they do (which is absurd), what is the good if we do not understand? Their conclusion is: Therefore there is divination. Suppose that is their conclusion, still they have not proved it; for, as they themselves have taught us, the truth cannot be proved from false premises. Hence their entire argument falls to the ground. [52] |
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| 63. Varro, On The Latin Language, 6.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •will, free, libenter •will, free, uoluntas Found in books: Mueller (2002) 39 |
64. Septuagint, Ecclesiasticus (Siracides), None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Dilley (2019) 61 | 3.7. he will serve his parents as his masters. |
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| 65. Dead Sea Scrolls, Damascus Covenant, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021) 197 |
66. Polybius, Histories, 3.2, 3.11, 3.13, 3.24, 3.27, 3.41, 3.43 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •free will •instructions (theodore), and free will •theodore, on free will •free will, cassian on •free will, horsiesius on •free will, theodore on Found in books: Dilley (2019) 61, 66, 101, 193 | 3.2. 1. First I shall indicate the causes of the above war between Rome and Carthage, known as the Hannibalic war, and tell how the Carthaginians invaded Italy,,2. broke up the dominion of Rome, and cast the Romans into great fear for their safety and even for their native soil, while great was their own hope, such as they had never dared to entertain, of capturing Rome itself.,3. Next I shall attempt to describe how at the same period Philip of Macedon, after finishing his war with the Aetolians and settling the affairs of Greece, conceived the project of an alliance with Carthage;,4. how Antiochus and Ptolemy Philopator first quarrelled and at length went to war with each other for the possession of Coele-Syria,,5. and how the Rhodians and Prusias, declaring war on the Byzantines, compelled them to stop levying toll on ships bound for the Euxine.,6. Interrupting my narrative at this point, I shall draw up my account of the Roman Constitution, as a sequel to which I shall point out how the peculiar qualities of the Constitution conduced very largely not only to their subjection of the Italians and Sicilians, and subsequently of the Spaniards and Celts, but finally to their victory over Carthage and their conceiving the project of universal empire.,7. Simultaneously in a digression I shall narrate how the dominion of Hiero of Syracuse fell,8. and after this I shall deal with the troubles in Egypt, and tell how, on the death of Ptolemy, Antiochus and Philip, conspiring to partition the dominions of his son, a helpless infant, began to be guilty of acts of unjust aggression, Philip laying hands on the islands of the Aegean, and on Caria and Samos, while Antiochus seized on Coele-Syria and Phoenicia. 3.11. 1. At the time when Hannibal on his final defeat by the Romans had left his native land and was staying at the court of Antiochus, the Romans, who saw through the project of the Aetolians, sent an embassy to Antiochus, wishing to be fully aware what the king's purpose was.,2. The legates, as they saw that Antiochus was lending an ear to the Aetolians and was disposed to go to war with Rome, paid many attentions to Hannibal, wishing to make Antiochus suspicious of him, as in fact they succeeded in doing.,3. For as time went on, the king's mistrust of Hannibal grew ever more strong; and it fell out on one occasion that they came to have a talk about the alienation which had been secretly growing up between them.,4. In the course of the conversation Hannibal defended himself on various grounds, and at length, being at a loss for further arguments, resorted to the following.,5. He said that at the time when his father was about to start with his army on his expedition to Spain, he himself, then nine years of age, was standing by the altar, while Hamilcar was sacrificing to Zeus.,6. When, on the omens being favourable, Hamilcar had poured a libation to the gods and performed all the customary rites, he ordered the others who were attending the sacrifice to withdraw to a slight distance and calling Hannibal to him asked him kindly if he wished to accompany him on the expedition.,7. On his accepting with delight, and, like a boy, even begging to do it besides, his father took him by the hand, led him up to the altar, and bade him lay his hand on the victim and swear never to be the friend of the Romans.,8. He begged Antiochus, then, now he knew this for a fact, as long as his intentions were hostile to Rome, to rely on him confidently and believe that he would have in him his sincerest supporter,,9. but from the moment he made peace and alliance with her he had no need to wait for accusations but should mistrust and beware of him; for there was nothing he would not do against the Romans. 3.13. 1. The Carthaginians could ill bear their defeat in the war for Sicily, and, as I said above, they were additionally exasperated by the matter of Sardinia and the exorbitancy of the sum they had been last obliged to agree to pay.,2. Therefore, when they had subjugated the greater part of Iberia, they were quite ready to adopt any measures against Rome which suggested themselves.,3. On the death of Hasdrubal, to whom after that of Hamilcar they had entrusted the government of Iberia, they at first waited for a pronouncement on the part of the troops,,4. and when news reached them from their armies that the soldiers had uimously chosen Hannibal as their commander, they hastened to summon a general assembly of the commons, which uimously ratified the choice of the soldiers.,5. Hannibal on assuming the command, at once set forth with the view of subduing a tribe called the Olcades, and arriving before their most powerful city Althaea,,6. encamped there and soon made himself master of it by a series of vigorous and formidable assaults, upon which the rest of the tribe were overawed and submitted to the Carthaginians.,7. After exacting tribute from the towns and possessing himself of a considerable sum, he retired to winter quarters at New Carthage.,8. By the generosity he now displayed to the troops under his command, paying them in part and promising further payment, he inspired in them great good-will to himself and high hopes of the future. 3.24. 1. At a later date they made another treaty, in which the Carthaginians include Tyre and Utica,,2. and mention, in addition to the Fair Promontory, Mastia and Tarseum as points beyond which the Romans may not either make marauding expeditions, or trade, or found cities. This treaty is more or less as follows:,3. "There is to be friendship on the following conditions between the Romans and their allies and the Carthaginians, Tyrians, and the people of Utica and their respective allies.,4. The Romans shall not maraud or trade or found a city on the farther side of Fair Promontory, Mastia, and Tarseum.,5. If the Carthaginians capture any city in Latium not subject to Rome, they shall keep the valuables and the men, but give up the city.,6. If any Carthaginians take captive any of a people with whom the Romans have a treaty of peace, but who are not subject to Rome, they shall not bring them into Roman harbours, but if one be brought in and a Roman lay hold of him, he shall be set free.,7. The Romans shall not do likewise.,8. If a Roman gets water or provisions from any place over which the Carthaginians rule, he shall not use these provisions to wrong any member of a people with whom the Carthaginians have peace and friendship.,9. The Carthaginians shall not do likewise.,10. If either do so, the aggrieved person shall not take private vengeance, and if he do, his wrongdoing shall be public.,11. No Roman shall trade or found a city in Sardinia and Libya nor remain in a Sardinian or Libyan post longer than is required for taking in provisions or repairing his ship. If he be driven there by stress of weather, he shall depart within five days.,12. In the Carthaginian province of Sicily and at Carthage he may do and sell anything that is permitted to a citizen.,13. A Carthaginian in Rome may do likewise.",14. Again in this treaty they lay particular stress on Libya and Sardinia, asserting them to be their own private property and closing all landing-places to the Romans,,15. but of Sicily they distinctly speak contrariwise, mentioning the part of it subject to them.,16. Similarly, the Romans in referring to Latium forbid the Carthaginians to wrong the people of Ardea, Antium, Circeii, and Terracina, the cities that stand on the coast of that Latin territory with which the treaty is concerned. 3.27. 1. At the close of the war for Sicily, then, they made another treaty, the clauses of which run as follows:,2. "The Carthaginians are to evacuate the whole of Sicily and all the islands between Italy and Sicily.,3. The allies of both parties are to be secure from attack by the other.,4. Neither party is entitled to impose any contribution to construct public buildings, or to enrol soldiers, in the dominions of the other, nor to form alliances with the allies of the other.,5. The Carthaginians are to pay twenty-two hundred talents within ten years, and a sum of a thousand talents at once.,6. The Carthaginians are to give up to the Romans all prisoners free of ransom.",7. Later, at the end of the Libyan War, after the Romans had actually passed a decree declaring war on Carthage, they added the following clauses, as I stated above:,8. "The Carthaginians are to evacuate Sardinia and pay a further sum of twelve hundred talents.",9. The very last of this series of agreements that made with Hasdrubal in Spain, that "The Carthaginians are not to cross the Ebro in arms.",10. Such is the diplomatic history of the relations between Rome and Carthage up to the time of Hannibal. 3.41. 1. The condition and course of Celtic affairs from the outset up to the arrival of Hannibal were such as I have narrated here and in the previous Book.,2. The two Roman Consuls, having made all preparations for their respective enterprises, set sail early in summer to take in hand the operations determined on, Publius bound for Iberia with sixty ships and Tiberius Sempronius for Africa with a hundred and sixty quinqueremes.,3. With these he threatened such a redoubtable expedition and made such vast preparations at Lilybaeum, collecting all kinds of forces from everywhere, that it seemed as if he expected to sail up to Carthage and at once lay siege to it.,4. Publius, coasting along Liguria, reached the neighbourhood of Marseilles from Pisa in five days,,5. and coming to anchor off the first mouth of the Rhone, known as the Massaliotic mouth,,6. disembarked his forces there, having heard that Hannibal was already crossing the Pyrenees, but convinced that he was still at a distance of many days' march owing to the difficulty of the country and the numbers of Celtic tribes between them.,7. Hannibal, however, who had bribed some of the Celts and forced others to give him passage, unexpectedly appeared with his army at the crossing of the Rhone, having marched with the Sardinian Sea on his right.,8. Publius, when the arrival of the enemy was reported to him, being partly incredulous owing to the cupidity of their advance and partly desirous of ascertaining the exact truth â while he himself was refreshing his troops after their voyage and consulting with his Tribunes in what place it would be wisest to offer battle to the enemy â,9. sent out three hundred of his bravest cavalry, giving them as guides and supports certain Celts who were in the service of the Massaliots as mercenaries. 3.43. 1. On the fifth night, however, the force which had already crossed began a little before dawn to advance along the opposite bank against the barbarians there,,2. while Hannibal had got his soldiers ready and was waiting till the time for crossing came. He had filled the boats with his light horse and the canoes with his lightest infantry.,3. The large boats were placed highest up stream and the lighter ferry-boats farther down, so that the heavier vessels receiving the chief force of the current, the canoes should be less exposed to risk in crossing.,4. They hit on the plan of towing the horses astern of the boats swimming, one man at each side of the stern guiding three or four horses by their leading reins, so that a considerable number were got across at once in the first batch.,5. The barbarians seeing the enemy's project poured out of their camp, scattered and in no order, feeling sure that they would easily prevent the Carthaginians from landing.,6. Hannibal, as soon as he saw that the force he had previously sent across was near at hand on the opposite bank, they having announced their approach by a smoke-signal as arranged, ordered all in charge of the ferry-boats to embark and push up against the current.,7. He was at once obeyed, and now with the men in the boats shouting as they vied with one another in their efforts and struggled to stem the current,,8. with the two armies standing on either bank at the very brink of the river, the Carthaginians following the progress of the boats with loud cheers and sharing in the fearful suspense, and the barbarians yelling their war-cry and challenging to combat, the scene was in the highest degree striking and thrilling.,9. At this moment, the barbarians having deserted their tents, the Carthaginians on the far bank attacked suddenly and unexpectedly, and while some of them set fire to the enemy's encampment, the larger portion fell upon the defenders of the passage.,10. The barbarians, taken quite by surprise, rushed some of them to save their tents, while others defended themselves against their assailants.,11. Hannibal, all falling out favourably as he had purposed, at once marshalled those of his men who were the first to land, and after addressing some words of exhortation to them, led them to meet the barbarians,,12. upon which the Celts, owing to their disordered condition and to their being taken by surprise, soon turned and ')" onMouseOut="nd();" took to flight. |
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67. Septuagint, Wisdom of Solomon, 4.26, 8.5, 8.21, 9.4, 12.10-12.11, 14.5, 15.11-15.20, 21.1-21.2, 23.18-23.20, 27.8 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 22, 163, 170 | 8.5. If riches are a desirable possession in life,what is richer than wisdom who effects all things? 8.21. But I perceived that I would not possess wisdom unless God gave her to me -- and it was a mark of insight to know whose gift she was -- so I appealed to the Lord and besought him,and with my whole heart I said: 9.4. give me the wisdom that sits by thy throne,and do not reject me from among thy servants. 12.10. But judging them little by little thou gavest them a chance to repent,though thou wast not unaware that their origin was evil and their wickedness inborn,and that their way of thinking would never change. 12.11. For they were an accursed race from the beginning,and it was not through fear of any one that thou didst leave them unpunished for their sins. 14.5. It is thy will that works of thy wisdom should not be without effect;therefore men trust their lives even to the smallest piece of wood,and passing through the billows on a raft they come safely to land. 15.11. because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit." 15.12. But he considered our existence an idle game,and life a festival held for profit,for he says one must get money however one can, even by base means. 15.13. For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images. 15.14. But most foolish, and more miserable than an infant,are all the enemies who oppressed thy people. 15.15. For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking. 15.16. For a man made them,and one whose spirit is borrowed formed them;for no man can form a god which is like himself. 15.17. He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have. 15.18. The enemies of thy people worship even the most hateful animals,which are worse than all others, when judged by their lack of intelligence; 15.19. and even as animals they are not so beautiful in appearance that one would desire them,but they have escaped both the praise of God and his blessing. |
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| 68. Dead Sea Scrolls, Hodayot, 5.31-5.33, 6.22-6.23, 8.16, 8.18, 9.23, 9.29-9.32, 11.22, 12.32-12.33, 15.8-15.9, 16.1, 19.15 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •free will Found in books: Garcia (2021) 179 |
| 69. Cicero, On Fate, 9.20, 10.20, 16.36, 17.40, 43.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Karfíková (2012) 272, 283; Marmodoro and Prince (2015) 240; Sorabji (2000) 320, 333; Taylor and Hay (2020) 295 |
70. Cicero, De Finibus, a b c d\n0 3.72 3.72 3 72\n1 '5.43 '5.43 '5 43\n2 3.73 3.73 3 73 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 302 | 3.72. "To the virtues we have discussed they also add Dialectic and Natural Philosophy. Both of these they entitle by the name of virtue; the former because it conveys a method that guards us for giving assent to any falsehood or ever being deceived by specious probability, and enables us to retain and to defend the truths that we have learned about good and evil; for without the art of Dialectic they hold that any man may be seduced from truth into error. If therefore rashness and ignorance are in all matters fraught with mischief, the art which removes them is correctly entitled a virtue. |
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| 71. Cicero, On The Ends of Good And Evil, a b c d\n0 '5.43 '5.43 '5 43\n1 3.72 3.72 3 72\n2 3.73 3.73 3 73\n3 3.6.21 3.6.21 3 6 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 292 |
72. Septuagint, 1 Maccabees, 1.34, 2.62 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •free will Found in books: Garcia (2021) 199 | 1.34. And they stationed there a sinful people, lawless men. These strengthened their position; 2.62. Do not fear the words of a sinner, for his splendor will turn into dung and worms. |
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| 73. Cicero, On Laws, a b c d\n0 '1.29 '1.29 '1 29\n1 1.27 1.27 1 27 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 292 |
| 74. Dead Sea Scrolls, War Scroll, 13.9-13.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 24 |
| 75. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021) 197 |
| 76. Dead Sea Scrolls, Community Rule, 2.2, 3.13-4.26, 3.13-4.1, 3.15, 3.16, 3.17, 4.20, 4.24, 8.15, 8.21, 8.22, 8.23, 8.24, 9.19, 25 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021) 216 |
| 77. Cicero, Tusculan Disputations, a b c d\n0 '4.15 '4.15 '4 15\n1 '4.29 '4.29 '4 29\n2 '4.42 '4.42 '4 42 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 292 |
| 78. Anon., Testament of Judah, 11.1, 13.2, 13.8, 18.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Garcia (2021) 202 |
| 79. Cicero, On Invention, a b c\n0 -55.167 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 109 |
80. Anon., Testament of Joseph, 2.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Garcia (2021) 202 | 2.6. In ten temptations He showed me approved, And in all of them I endured; |
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81. Anon., Testament of Reuben, 4.9 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Garcia (2021) 202 | 4.9. For the Egyptian woman did many things unto him, and summoned magicians, and offered him love potions, but the purpose of his soul admitted no evil desire.... |
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| 82. Cicero, Topica, 15.58-15.59 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 283 |
83. Anon., Testament of Gad, 5.7, 7.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Garcia (2021) 202 | 5.7. For true repentance after a godly sort destroyeth ignorance, and driveth away the darkness, and enlighteneth the eyes, and giveth knowledge to the soul, and leadeth the mind to salvation. 7.3. Seek out the judgments of the Lord, and thy mind will rest and be at peace. |
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| 84. Dead Sea Scrolls, Hodayot, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021) 179 |
85. Cicero, On Duties, 1.106-1.113, 3.64 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •free will •virtue, and free will •will, free, sponte Found in books: Martens (2003) 73; Mueller (2002) 104| 1.106. Ex quo intellegitur corporis voluptatem non satis esse dignam hominis praestantia, eamque contemni et reici oportere; sin sit quispiam, qui aliquid tribuat voluptati, diligenter ei tenendum esse eius fruendae modum. Itaque victus cultusque corporis ad valetudinem referatur et ad vires, non ad voluptatem. Atque etiam si considerare volumus, quae sit in natura excellentia et dignitas, intellegemus, quam sit turpe diffluere luxuria et delicate ac molliter vivere quamque honestum parce, continenter, severe, sobrie. 1.107. Intellegendum etiam cst duabus quasi nos a natura indutos esse personis; quarum una communis est ex eo, quod omnes participes sumus rationis praestantiaeque eius, qua antecellimus bestiis, a qua omne honestum decorumque trahitur, et ex qua ratio inveniendi officii exquiritur, altera autem, quae proprie singulis est tributa. Ut enim in corporibus magnae dissimilitudines sunt (alios videmus velocitate ad cursum, alios viribus ad luctandum valere, itemque in formis aliis dignitatem inesse, aliis venustatem), sic in animis exsistunt maiores etiam varietates. 1.108. Erat in L. Crasso, in L. Philippo multus lepos, maior etiam magisque de industria in C. Caesare L. filio; at isdem temporibus in M. Scauro et in M. Druso adulescente singularis severitas, in C. Laelio multa hilaritas, in eius familiari Scipione ambitio maior, vita tristior. De Graecis autem dulcem et facetum festivique sermonis atque in omni oratione simulatorem, quem ei)/rwna Graeci nominarunt, Socratem accepimus, contra Pythagoram et Periclem summam auctoritatem consecutos sine ulla hilaritate. Callidum Hannibalem ex Poenorum, ex nostris ducibus Q. Maximum accepimus, facile celare, tacere, dissimulare, insidiari, praeripere hostium consilia. In quo genere Graeci Themistoclem et Pheraeum Iasonem ceteris anteponunt; in primisque versutum et callidum factum Solonis, qui, quo et tutior eius vita esset et plus aliquanto rei publicae prodesset, furere se simulavit. 1.109. Sunt his alii multum dispares, simplices et aperti. qui nihil ex occulto, nihil de insidiis agendum putant, veritatis cultores, fraudis inimici, itemque alii, qui quidvis perpetiantur, cuivis deserviant, dum, quod velint, consequantur, ut Sullam et M. Crassum videbamus. Quo in genere versutissimum et patientissimum Lacedaemonium Lysandrum accepimus, contraque Callicratidam, qui praefectus classis proximus post Lysandrum fuit; itemque in sermonibus alium quemque, quamvis praepotens sit, efficere, ut unus de multis esse videatur; quod in Catulo, et in patre et in filio, itemque in Q. Mucio ° Mancia vidimus. Audivi ex maioribus natu hoc idem fuisse in P. Scipione Nasica, contraque patrem eius, illum qui Ti. Gracchi conatus perditos vindicavit, nullam comitatem habuisse sermonis ne Xenocratem quidem, severissimum philosophorum, ob eamque rem ipsam magnum et clarum fuisse. Innumerabiles aliae dissimilitudines sunt naturae morumque, minime tamen vituperandorum. 1.110. Admodum autem tenenda sunt sua cuique non vitiosa, sed tamen propria, quo facilius decorum illud, quod quaerimus, retineatur. Sic enim est faciendum, ut contra universam naturam nihil contendamus, ea tamen conservata propriam nostram sequamur, ut, etiamsi sint alia graviora atque meliora, tamen nos studia nostra nostrae naturae regula metiamur; neque enim attinet naturae repugnare nec quicquam sequi, quod assequi non queas. Ex quo magis emergit, quale sit decorum illud, ideo quia nihil decet invita Minerva, ut aiunt, id est adversante et repugte natura. 1.111. Omnino si quicquam est decorum, nihil est profecto magis quam aequabilitas cum universae vitae, tum singularum actionum, quam conservare non possis, si aliorum naturam imitans omittas tuam. Ut enim sermone eo debemus uti, qui innatus est nobis, ne, ut quidam, Graeca verba inculcantes iure optimo rideamur, sic in actiones omnemque vitam nullam discrepantiam conferre debemus. 1.112. Atque haec differentia naturarum tantam habet vim, ut non numquam mortem sibi ipse consciscere alius debeat, alius in eadem causa non debeat. Num enim alia in causa M. Cato fuit, alia ceteri, qui se in Africa Caesari tradiderunt? Atqui ceteris forsitan vitio datum esset, si se interemissent, propterea quod lenior eorum vita et mores fuerant faciliores, Catoni cum incredibilem tribuisset natura gravitatem eamque ipse perpetua constantia roboravisset semperque in proposito susceptoque consilio permansisset, moriendum potius quam tyranni vultus aspiciendus fuit. 1.113. Quam multa passus est Ulixes in illo errore diuturno, cum et mulieribus, si Circe et Calypso mulieres appellandae sunt, inserviret et in omni sermone omnibus affabilem et iucundum esse se vellet! domi vero etiam contumelias servorun ancillarumque pertulit, ut ad id aliquando, quod cupiebat, veniret. At Aiax, quo animo traditur, milies oppetere mortem quam illa perpeti maluisset. Quae contemplantes expendere oportebit, quid quisque habeat sui, eaque moderari nee velle experiri, quam se aliena deceant; id enim maxime quemque decet, quod est cuiusque maxime suum. 3.64. Sed, sive et simulatio et dissimulatio dolus malus est, perpaucae res sunt, in quibus non dolus malus iste versetur, sive vir bonus est is, qui prodest, quibus potest, nocet nemini, certe istum virum bonum non facile reperimus. Numquam igitur est utile peccare, quia semper est turpe, et, quia semper est honestum virum bonum esse, semper est utile. | 1.106. From this we see that sensual pleasure is quite unworthy of the dignity of man and that we ought to despise it and cast it from us; but if someone should be found who sets some value upon sensual gratification, he must keep strictly within the limits of moderate indulgence. One's physical comforts and wants, therefore, should be ordered according to the demands of health and strength, not according to the calls of pleasure. And if we will only bear in mind the superiority and dignity of our nature, we shall realize how wrong it is to abandon ourselves to excess and to live in luxury and voluptuousness, and how right it is to live in thrift, self-denial, simplicity, and sobriety. 1.107. We must realize also that we are invested by Nature with two characters, as it were: one of these is universal, arising from the fact of our being all alike endowed with reason and with that superiority which lifts us above the brute. From this all morality and propriety are derived, and upon it depends the rational method of ascertaining our duty. The other character is the one that is assigned to individuals in particular. In the matter of physical endowment there are great differences: some, we see, excel in speed for the race, others in strength for wrestling; so in point of personal appearance, some have stateliness, others comeliness. 1.108. Diversities of character are greater still. Lucius Crassus and Lucius Philippus had a large fund of wit; Gaius Caesar, Lucius's son, had a still richer fund and employed it with more studied purpose. Contemporary with them, Marcus Scaurus and Marcus Drusus, the younger, were examples of unusual seriousness; Gaius Laelius, of unbounded jollity; while his intimate friend, Scipio, cherished more serious ideals and lived a more austere life. Among the Greeks, history tells us, Socrates was fascinating and witty, a genial conversationalist; he was what the Greeks call εἴÏÏν in every conversation, pretending to need information and professing admiration for the wisdom of his companion. Pythagoras and Pericles, on the other hand, reached the heights of influence and power without any seasoning of mirthfulness. We read that Hannibal, among the Carthaginian generals, and Quintus Maximus, among our own, were shrewd and ready at concealing their plans, covering up their tracks, disguising their movements, laying stratagems, forestalling the enemy's designs. In these qualities the Greeks rank Themistocles and Jason of Pherae above all others. Especially crafty and shrewd was the device of Solon, who, to make his own life safer and at the same time to do a considerably larger service for his country, feigned insanity. 1.109. Then there are others, quite different from these, straightforward and open, who think that nothing should be done by underhand means or treachery. They are lovers of truth, haters of fraud. There are others still who will stoop to anything, truckle to anybody, if only they may gain their ends. Such, we saw, were Sulla and Marcus Crassus. The most crafty and most persevering man of this type was Lysander of Sparta, we are told; of the opposite type was Callicratidas, who succeeded Lysander as admiral of the fleet. So we find that another, no matter how eminent he may be, will condescend in social intercourse to make himself appear but a very ordinary person. Such graciousness of manner we have seen in the case of Catulus â both father and son â and also of Quintus Mucius Mancia. I have heard from my elders that Publius Scipio Nasica was another master of this art; but his father, on the other hand â the man who punished Tiberius Gracchus for his nefarious undertakings â had no such gracious manner in social intercourse [. . .], and because of that very fact he rose to greatness and fame. Countless other dissimilarities exist in natures and characters, and they are not in the least to be criticized. 1.110. Everybody, however, must resolutely hold fast to his own peculiar gifts, in so far as they are peculiar only and not vicious, in order that propriety, which is the object of our inquiry, may the more easily be secured. For we must so act as not to oppose the universal laws of human nature, but, while safeguarding those, to follow the bent of our own particular nature; and even if other careers should be better and nobler, we may still regulate our own pursuits by the standard of our own nature. For it is of no avail to fight against one's nature or to aim at what is impossible of attainment. From this fact the nature of that propriety defined above comes into still clearer light, inasmuch as nothing is proper that "goes against the grain," as the saying is â that is, if it is in direct opposition to one's natural genius. 1.111. If there is any such thing as propriety at all, it can be nothing more than uniform consistency in the course of our life as a whole and all its individual actions. And this uniform consistency one could not maintain by copying the personal traits of others and eliminating one's own. For as we ought to employ our mother-tongue, lest, like certain people who are continually dragging in Greek words, we draw well-deserved ridicule upon ourselves, so we ought not to introduce anything foreign into our actions or our life in general. 1.112. Indeed, such diversity of character carries with it so great significance that suicide may be for one man a duty, for another [under the same circumstances] a crime. Did Marcus Cato find himself in one predicament, and were the others, who surrendered to Caesar in Africa, in another? And yet, perhaps, they would have been condemned, if they had taken their lives; for their mode of life had been less austere and their characters more pliable. But Cato had been endowed by nature with an austerity beyond belief, and he himself had strengthened it by unswerving consistency and had remained ever true to his purpose and fixed resolve; and it was for him to die rather than to look upon the face of a tyrant. 1.113. How much Ulysses endured on those long wanderings, when he submitted to the service even of women (if Circe and Calypso may be called women) and strove in every word to be courteous and complaisant to all! And, arrived at home, he brooked even the insults of his men-servants and maidservants, in order to attain in the end the object of his desire. But Ajax, with the temper he is represented as having, would have chosen to meet death a thousand times rather than suffer such indignities! If we take this into consideration, we shall see that it is each man's duty to weigh well what are his own peculiar traits of character, to regulate these properly, and not to wish to try how another man's would suit him. For the more peculiarly his own a man's character is, the better it fits him. 3.64. Be that as it may, if both pretence and concealment constitute "criminal fraud," there are very few transactions into which "criminal fraud" does not enter; or, if he only is a good man who helps all he can, and harms no one, it will certainly be no easy matter for us to find the good man as thus defined. To conclude, then, it is never expedient to do wrong, because wrong is always immoral; and it is always expedient to be good, because goodness is always moral. |
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| 86. Anon., Testament of Issachar, 4.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Garcia (2021) 202 |
| 87. Philo of Alexandria, On The Decalogue, 45, 54 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 144 |
| 88. Livy, History, 21.22.7, 39.8-39.19, 42.28.10-42.28.12 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •will, free, uoluntas •free will •will, free, libenter Found in books: Mueller (2002) 39, 100; Taylor and Hay (2020) 142 |
89. Philo of Alexandria, On The Special Laws, 1.82, 1.84-1.87, 1.107-1.108, 1.113-1.115, 1.342, 2.50-2.52, 3.32, 3.63 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” •free will •virtue, and free will Found in books: Martens (2003) 73; Taylor and Hay (2020) 296; Wilson (2018) 26, 28, 29, 30 | 1.82. And after enjoining that the priest is to be of pure blood, and sprung from fathers of noble birth, and that he must be perfect in body and soul, laws are enacted also respecting the garments which the priest must wear when he is about to offer the sacred sacrifices and to perform the sacred ceremonies. 1.84. But the high priest is commanded to wear a similar dress when he goes into the holy of holies to offer incense, because linen is not made of any animal that dies, as woollen garments are. He is also commanded to wear another robe also, having very beautiful embroidery and ornament upon it, so that it may seem to be a copy and representation of the world. And the description of the ornament is a clear proof of this; 1.85. for in the first place the whole of the round robe is of hyacinthine colour, a tunic reaching to the feet, being an emblem of the air, since the air also is by nature black, and in a manner may be said to be reaching to the feet, as it is extended from above from the regions about the moon, to the lowest places of the earth. 1.86. Next there was a woven garment in the form of a breastplate upon it, and this was a symbol of the heaven; for on the points of the shoulders are two emerald stones of most exceeding value, one on one side and one on the other, each perfectly round and single on each side, as emblems of the hemispheres, one of which is above the earth and the other under the earth. 1.87. Then on his chest there are twelve precious stones of different colours, arranged in four rows of three stones in each row, being fashioned so as an emblem of the zodiac. For the zodiac also consists of twelve animals, and so divides the four seasons of the year, allotting three animals to each season. 1.107. Let the high priest, therefore, take a pure virgin to be his wife; I say a virgin, meaning not only one with whom no other man has even been connected, but one in connection with whom no other man has ever been named in reference to the agreement of marriage, even though her body may be pure.XXI. 1.108. But besides this, injunctions are given to the particular and inferior priests concerning their marriages, which are the very same in most points, which are given to those who have the supreme priesthood. But they are permitted with impunity to marry not only maidens but widows also; not, indeed, all widows, but those whose husbands are dead. For the law thinks it fitting to remove all quarrels and disputes from the life of the priests. And if they had husbands living there very likely might be disputes from the jealousy which is caused by the love of men for women. But when the first husband is dead, then with him the hostility which could be felt towards the second husband dies also. 1.113. but the high priest he absolutely forbade to mourn in any case whatever; and may we not say that this was rightly done? For as to the ministrations which belong to the other priests, one individual can perform them instead of another, so that, even if some be in mourning, still none of the usual observances need be omitted; but there is no one besides the high priest himself, who is permitted to perform his duties instead of him; for which reason, he must always be kept free from all defilement, never touching any dead body, in order that, being always ready to offer up prayers and sacrifices on behalf of the whole world at suitable seasons, he may continue to fulfil the duties of his office without hindrance. 1.114. And otherwise too, besides this consideration, the man who has been assigned to God, and who has become the leader of his sacred band of worshippers, ought to be disconnected with, and alienated from, all things of creation, not being so much the slave of the love of either parents, or children, or brothers, as either to omit or to delay any one of those holy actions, which it is by all means better should be done at once; 1.115. and God commands the high priest neither to rend his clothes over his very nearest relations when they die, nor to take from his head the ensign of the priesthood, nor in short to depart from the holy place on any plea of mourning, that, showing proper respect to the place, and to the sacred ornaments with which he himself is crowned, he may show himself superior to pity, and pass the whole of his life exempt from all sorrow. 1.342. Again, hearing is the thing by which melodies and rhythm, and all parts and divisions of music are distinguished; for song and speech are salutary and wholesome medicines, the one charming the passions and the inharmonious qualities within us by its rhythm, and our unmelodious qualities by its melodies, and bridling our immoderate vehemence by its fixed measures; 2.50. since he uses the first for the utterance of things which ought to be secret and buried in silence, and the second he fills full of abundance of strong wine and immoderate quantities of food out of gluttony, and the rest of his members he uses for the indulgence of unlawful desires and illicit connections, not only seeking to violate the marriage bed of others, but lusting unnaturally, and seeking to deface the manly character of the nature of man, and to change it into a womanlike appearance, for the sake of the gratification of his own polluted and accursed passions. 2.51. On which account the all-great Moses, seeing the pre-eminence of the beauty of that which is the real festival, looked upon it as too perfect for human nature and dedicated it to God himself, speaking thus, in these very words: "The feast of the Lord."{7}{#le 23:2.} 2.52. In considering the melancholy and fearful condition of the human race, and how full it is of innumerable evils, which the covetousness of the soul begets, which the defects of the body produce, and which all the inequalities of the soul inflict upon us, and which the retaliations of those among whom we live, both doing and suffering innumerable evils, are continually causing us, he then wondered whether any one being tossed about in such a sea of troubles, some brought on deliberately and others unintentionally, and never being able to rest in peace nor to cast anchor in the safe haven of a life free from danger, could by any possibility really keep a feast, not one in name, but one which should really be so, enjoying himself and being happy in the contemplation of the world and all the things in it, and in obedience to nature, and in a perfect harmony between his words and his actions, between his actions and his words. 3.32. And there are particular periods affecting the health of the woman when a man may not touch her, but during that time he must abstain from all connection with her, respecting the laws of nature. And, at the same time, he must learn not to waste his vigour in the pursuit of an unseemly and barbarous pleasure; for such conduct would be like that of a husbandman who, out of drunkenness or sudden insanity, should sow wheat or barley in lakes or flooded torrents, instead of over the fertile plains; for it is proper to cast seed upon fields when they are dry, in order that it may bear abundant fruit. 3.63. And the law takes such exceeding pains to prevent any irregularity taking place with respect to marriages, that even in the case of husbands and wives who have come together for legitimate embraces, in strict accordance with the laws of marriage, after they have arisen from their beds it does not allow them to touch anything before they have had recourse to washings and ablutions; keeping them very far from adultery and from all accusations referring to adultery.XI. |
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90. Philo of Alexandria, On The Contemplative Life, 1, 12-13, 16, 19, 2, 22, 28, 59, 6, 60, 64-79, 8, 80-90, 26 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 91 | 26. Therefore they always retain an imperishable recollection of God, so that not even in their dreams is any other object ever presented to their eyes except the beauty of the divine virtues and of the divine powers. Therefore many persons speak in their sleep, divulging and publishing the celebrated doctrines of the sacred philosophy. |
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91. Philo of Alexandria, On The Embassy To Gaius, 75 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •free will Found in books: Martens (2003) 72 | 75. (for he was inferior to no one in the senate), and the knights by the execution of Macro (for he, like the leader of a chorus, had long been considered the very first man of the knights for reputation and glory), and all his blood relations by the slaughter of his cousin and joint inheritor of the kingdom, he no longer chose to remain fettered by the ordinary limits of human nature, but aspired to raise himself above them, and desired to be looked upon as a god. |
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92. Philo of Alexandria, On The Life of Moses, 1.21-1.22, 1.59-1.60, 2.58 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •free will Found in books: Martens (2003) 70 | 1.21. And immediately he had all kinds of masters, one after another, some coming of their own accord from the neighbouring countries and the different districts of Egypt, and some being even procured from Greece by the temptation of large presents. But in a short time he surpassed all their knowledge, anticipating all their lessons by the excellent natural endowments of his own genius; so that everything in his case appeared to be a ecollecting rather than a learning, while he himself also, without any teacher, comprehended by his instinctive genius many difficult subjects; 1.22. for great abilities cut out for themselves many new roads to knowledge. And just as vigorous and healthy bodies which are active and quick in motion in all their parts, release their trainers from much care, giving them little or no trouble and anxiety, and as trees which are of a good sort, and which have a natural good growth, give no trouble to their cultivators, but grow finely and improve of themselves, so in the same manner the well disposed soul, going forward to meet the lessons which are imparted to it, is improved in reality by itself rather than by its teachers, and taking hold of some beginning or principle of knowledge, bounds, as the proverb has it, like a horse over the plain. 1.59. So they made haste, and went after him, and overtook him at no great distance from the fountain; and when they had delivered their father's message to him, they persuaded him to return home with them. And their father was at once greatly struck by his appearance, and soon afterwards he learnt to admire his wisdom, for great natures are very easily discovered, and do not require a length of time to be appreciated, and so he gave him the most beautiful of his daughters to be his wife, conjecturing by that one action of his how completely good and excellent he was, and testifying that what is good is the only thing which deserves to be loved, and that it does not require any external recommendation, but bears in itself proofs by which it may be known and understood. 1.60. And after his marriage, Moses took his father-in-law's herds and tended them, being thus instructed in the lessons proper to qualify him for becoming the leader of a people, for the business of a shepherd is a preparation for the office of a king to any one who is destined to preside over that most manageable of all flocks, mankind, just as hunting is a good training-school for men of warlike dispositions; for they who are practising with a view to learning the management of an army, previously study the science of hunting, brute animals being as some raw material exposed to their attacks in order for them to practise the art of commanding on each occasion of war or of peace, 2.58. But when the whole of that district was thus burnt, inhabitants and all, by the impetuous rush of the heavenly fire, one single man in the country, a sojourner, was preserved by the providence of God because he had never shared in the transgressions of the natives, though sojourners in general were in the habit of adopting the customs of the foreign nations, among which they might be settled, for the sake of their own safety, since, if they despised them, they might be in danger from the inhabitants of the land. And yet this man had not attained to any perfection of wisdom, so as to be thought worthy of such an honour by reason of the perfect excellence of his nature; but he was spared only because he did not join the multitude who were inclined to luxury and effeminacy, and who pursued every kind of pleasure and indulged every kind of appetite, gratifying them abundantly, and inflaming them as one might inflame fire by heaping upon it plenty of rough fuel. |
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| 93. Philo of Alexandria, On The Preliminary Studies, 122, 81-88, 141 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 296 |
| 94. Augustus, Res Gestae Divi Augusti, 4.6, 5.25 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •will, free, libenter •will, free, uoluntas •will, free, sponte Found in books: Mueller (2002) 39, 104 |
| 95. Philo of Alexandria, Questions On Genesis, a b c d\n0 1.21 1.21 1 21 \n1 4.243 4.243 4 243\n2 4.62 4.62 4 62 \n3 '4.165 '4.165 '4 165\n4 3.49 3.49 3 49 \n5 3.50 3.50 3 50 \n6 3.45 3.45 3 45 \n7 3.46 3.46 3 46 \n8 3.47 3.47 3 47 \n9 3.48 3.48 3 48 \n10 1.99 1.99 1 99 \n11 1.98 1.98 1 98 \n12 1.97 1.97 1 97 \n13 1.96 1.96 1 96 \n14 1.95 1.95 1 95 \n15 1.94 1.94 1 94 \n16 1.93 1.93 1 93 \n17 1.92 1.92 1 92 \n18 1.91 1.91 1 91 \n19 1.90 1.90 1 90 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 295 |
96. Philo of Alexandria, Who Is The Heir, 1-2, 292-293, 45-46, 69-70 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 142 | 70. For while the mind is in a state of enthusiastic inspiration, and while it is no longer mistress of itself, but is agitated and drawn into frenzy by heavenly love, and drawn upwards to that object, truth removing all impediments out of its way, and making every thing before it plain, that so it may advance by a level and easy road, its destiny is to become an inheritor of the things of God. |
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| 97. Philo of Alexandria, That The Worse Attacks The Better, 83-84 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003) 70 |
98. Philo of Alexandria, That God Is Unchangeable, 113, 157, 47-48, 61-63, 112 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 91 | 112. For these men are properly called prisoners, not those who after they have been condemned at the judgment seat by the legitimate magistrates, or by judges formally appointed, are led away by the officers into the place appointed for malefactors; but those in whom nature has condemned the disposition of their souls, men who are full of intemperance, and cowardice, and injustice, and impiety, and innumerable other evils; |
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| 99. Philo of Alexandria, That Every Good Person Is Free, '60, 101, 102, '59 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 302 |
100. Lucretius Carus, On The Nature of Things, 1.584-1.598, 2.218-2.219, 2.244-2.307, 2.783-2.836, 4.886-4.887, 4.1225 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •free will •cleanthes' appeal to indifference, free will •lucretius, epicurean, free will Found in books: Long (2006) 151, 159, 165, 170; Sorabji (2000) 320, 333, 334| 1.584. Denique iam quoniam generatim reddita finis 1.585. crescendi rebus constat vitamque tenendi, 1.586. et quid quaeque queant per foedera naturai, 1.587. quid porro nequeant, sancitum quando quidem extat, 1.588. nec commutatur quicquam, quin omnia constant 1.589. usque adeo, variae volucres ut in ordine cunctae 1.590. ostendant maculas generalis corpore inesse, 1.591. inmutabilis materiae quoque corpus habere 1.592. debent ni mirum; nam si primordia rerum 1.593. commutari aliqua possent ratione revicta, 1.594. incertum quoque iam constet quid possit oriri, 1.595. quid nequeat, finita potestas denique cuique 1.596. qua nam sit ratione atque alte terminus haerens, 1.597. nec totiens possent generatim saecla referre 1.598. naturam mores victum motusque parentum. 2.218. ponderibus propriis, incerto tempore ferme 2.219. incertisque locis spatio depellere paulum, 2.244. corpora; nec plus quam minimum, ne fingere motus 2.245. obliquos videamur et id res vera refutet. 2.246. namque hoc in promptu manifestumque esse videmus, 2.247. pondera, quantum in se est, non posse obliqua meare, 2.248. ex supero cum praecipitant, quod cernere possis; 2.249. sed nihil omnino recta regione viai 2.250. declinare quis est qui possit cernere sese? 2.251. Denique si semper motu conectitur omnis 2.252. et vetere exoritur motus novus ordine certo 2.253. nec declido faciunt primordia motus 2.254. principium quoddam, quod fati foedera rumpat, 2.255. ex infinito ne causam causa sequatur, 2.256. libera per terras unde haec animantibus exstat, 2.257. unde est haec, inquam, fatis avolsa voluntas, 2.258. per quam progredimur quo ducit quemque voluptas, 2.259. declinamus item motus nec tempore certo 2.260. nec regione loci certa, sed ubi ipsa tulit mens? 2.261. nam dubio procul his rebus sua cuique voluntas 2.262. principium dat et hinc motus per membra rigantur. 2.263. nonne vides etiam patefactis tempore puncto 2.264. carceribus non posse tamen prorumpere equorum 2.265. vim cupidam tam de subito quam mens avet ipsa? 2.266. omnis enim totum per corpus materiai 2.267. copia conciri debet, concita per artus 2.268. omnis ut studium mentis conixa sequatur; 2.269. ut videas initum motus a corde creari 2.270. ex animique voluntate id procedere primum, 2.271. inde dari porro per totum corpus et artus. 2.272. nec similest ut cum inpulsi procedimus ictu 2.273. viribus alterius magnis magnoque coactu; 2.274. nam tum materiem totius corporis omnem 2.275. perspicuumst nobis invitis ire rapique, 2.276. donec eam refrenavit per membra voluntas. 2.277. iamne vides igitur, quamquam vis extera multos 2.278. pellat et invitos cogat procedere saepe 2.279. praecipitesque rapi, tamen esse in pectore nostro 2.280. quiddam quod contra pugnare obstareque possit? 2.281. cuius ad arbitrium quoque copia materiai 2.282. cogitur inter dum flecti per membra per artus 2.283. et proiecta refrenatur retroque residit. 2.284. quare in seminibus quoque idem fateare necessest, 2.285. esse aliam praeter plagas et pondera causam 2.286. motibus, unde haec est nobis innata potestas, 2.287. de nihilo quoniam fieri nihil posse videmus. 2.288. pondus enim prohibet ne plagis omnia fiant 2.289. externa quasi vi; sed ne res ipsa necessum 2.290. intestinum habeat cunctis in rebus agendis 2.291. et devicta quasi cogatur ferre patique, 2.292. id facit exiguum clinamen principiorum 2.293. nec regione loci certa nec tempore certo. 2.294. / l 2.295. copia nec porro maioribus intervallis; 2.296. nam neque adaugescit quicquam neque deperit inde. 2.297. qua propter quo nunc in motu principiorum 2.298. corpora sunt, in eodem ante acta aetate fuere 2.299. et post haec semper simili ratione ferentur, 2.300. et quae consuerint gigni gignentur eadem 2.301. condicione et erunt et crescent vique valebunt, 2.302. quantum cuique datum est per foedera naturai. 2.303. nec rerum summam commutare ulla potest vis; 2.304. nam neque quo possit genus ullum materiai 2.305. effugere ex omni quicquam est extra , neque in omne 2.306. unde coorta queat nova vis inrumpere et omnem 2.307. naturam rerum mutare et vertere motus. 2.783. dissimiles longe inter se variosque colores. 2.784. praeterea nihil officiunt obstantque figurae 2.785. dissimiles, quo quadratum minus omne sit extra; 2.786. at varii rerum inpediunt prohibentque colores, 2.787. quo minus esse uno possit res tota nitore. 2.788. Tum porro quae ducit et inlicit ut tribuamus 2.789. principiis rerum non numquam causa colores, 2.790. occidit, ex albis quoniam non alba creantur, 2.791. nec quae nigra cluent de nigris, sed variis ex. 2.792. quippe etenim multo proclivius exorientur 2.793. candida de nullo quam nigro nata colore 2.794. aut alio quovis, qui contra pugnet et obstet. 2.795. / l 2.796. esse neque in lucem existunt primordia rerum, 2.797. scire licet quam sint nullo velata colore; 2.798. qualis enim caecis poterit color esse tenebris? 2.799. lumine quin ipso mutatur propterea quod 2.800. recta aut obliqua percussus luce refulget; 2.801. pluma columbarum quo pacto in sole videtur, 2.802. quae sita cervices circum collumque coronat; 2.803. namque alias fit uti claro sit rubra pyropo, 2.804. inter dum quodam sensu fit uti videatur 2.805. inter caeruleum viridis miscere zmaragdos. 2.806. caudaque pavonis, larga cum luce repleta est, 2.807. consimili mutat ratione obversa colores; 2.808. qui quoniam quodam gignuntur luminis ictu, 2.809. scire licet, sine eo fieri non posse putandum est. 2.810. Et quoniam plagae quoddam genus excipit in se 2.811. pupula, cum sentire colorem dicitur album, 2.812. atque aliud porro, nigrum cum et cetera sentit, 2.813. nec refert ea quae tangas quo forte colore 2.814. praedita sint, verum quali magis apta figura, 2.815. scire licet nihil principiis opus esse colore, 2.816. sed variis formis variantes edere tactus. 2.817. / l 2.818. est natura coloris et omnia principiorum 2.819. formamenta queunt in quovis esse nitore, 2.820. cur ea quae constant ex illis non pariter sunt 2.821. omnigenus perfusa coloribus in genere omni? 2.822. conveniebat enim corvos quoque saepe volantis 2.823. ex albis album pinnis iactare colorem 2.824. et nigros fieri nigro de semine cycnos 2.825. aut alio quovis uno varioque colore. 2.826. Quin etiam quanto in partes res quaeque minutas 2.827. distrahitur magis, hoc magis est ut cernere possis 2.828. evanescere paulatim stinguique colorem; 2.829. ut fit ubi in parvas partis discerpitur austrum: 2.830. purpura poeniceusque color clarissimus multo, 2.831. filatim cum distractum est, disperditur omnis; 2.832. noscere ut hinc possis prius omnem efflare colorem 2.833. particulas, quam discedant ad semina rerum. 2.834. Postremo quoniam non omnia corpora vocem 2.835. mittere concedis neque odorem, propterea fit 2.836. ut non omnibus adtribuas sonitus et odores: 4.886. ergo animus cum sese ita commovet ut velit ire 4.887. inque gredi, ferit extemplo quae in corpore toto 4.1225. quandoquidem nihilo magis haec de semine certo | |
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101. Diodorus Siculus, Historical Library, 16.26.6 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •free will Found in books: Taylor and Hay (2020) 284 | 16.26.6. It is said that in ancient times virgins delivered the oracles because virgins have their natural innocence intact and are in the same case as Artemis; for indeed virgins were alleged to be well suited to guard the secrecy of disclosures made by oracles. In more recent times, however, people say that Echecrates the Thessalian, having arrived at the shrine and beheld the virgin who uttered the oracle, became enamoured of her because of her beauty, carried her away with him and violated her; and that the Delphians because of this deplorable occurrence passed a law that in future a virgin should no longer prophesy but that an elderly woman of fifty should declare the oracles and that she should be dressed in the costume of a virgin, as a sort of reminder of the prophetess of olden times. Such are the details of the legend regarding the discovery of the oracle; and now we shall turn to the activities of olden times. |
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102. Anon., Rhetorica Ad Herennium, 4.54-4.56 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •paul, free will •free will Found in books: Malherbe et al (2014) 294 | 4.54. Refining consists in dwelling on the same topic and yet seeming to say something ever new. It is accomplished in two ways: by merely repeating the same idea, or by descanting upon it. We shall not repeat the same thing precisely â for that, to be sure, would weary the hearer and not refine the idea â but with changes. Our changes will be of three kinds: in the words, in the delivery, and in the treatment. Our changes will be verbal when, having expressed the idea once, we repeat it once again or oftener in other, equivalent terms, as follows: "No peril is so great that a wise man would think it ought to be avoided when the safety of the fatherland is at stake. When the lasting security of the state is in question, the man endowed with good principles will undoubtedly believe that in defence of the fortunes of the republic he ought to shun no crisis of life, and he will ever persist in the determination eagerly to enter, for the fatherland, any combat, however great the peril to life." Our changes will reside in the delivery if now in the tone of conversation, now in an energetic tone, and now in variation after variation of voice and gesture, repeating the same ideas in different words, we also change the delivery quite strikingly. This cannot be described with complete effectiveness, and yet it is clear enough. Hence there is no need of illustration. 4.55. The third kind of change, accomplished in the treatment, will take place if we transfer the thought into the form of Dialogue or into the form of Arousal. Dialogue â which I shall soon more fully discuss in its place and shall now touch upon briefly, as far as may be sufficient for the present purpose â consists in putting in the mouth of some person language in keeping with his character, as follows (for the sake of greater clarity, to continue the same theme as above): "The wise man will think that for the common weal he ought to undergo every peril. often he will say to himself: 'Not for self alone was I born, but also, and much more, for the fatherland. Above all, let me spend my life, which I owe to fate, for the salvation of my country. She has nourished me. She has in safety and honour reared me even to this time of life. She has protected my interests by good laws, the best of customs, and a most honourable training. How can I adequately repay her from whom I have received these blessings?' According as the wise man often says this to himself, when the republic is in danger, he on his part will shun no danger." Again, the idea is changed in the treatment by means of a transfer to the form of Arousal, when not only we ourselves seem to speak under emotion, but we also stir the hearer, thus: "Who is possessed of reasoning power so feeble, whose soul is bound in such straits of envy, that he would not heap eager praise upon this man and judge him most wise, a man who for the salvation of the fatherland, the security of the state, and the prosperity of the republic eagerly undertakes and gladly undergoes any danger, no matter how great or terrible? 4.56. For my part, my desire to praise this man adequately is greater than my power to do so, and I am sure that this feeling of inadequacy is shared by all of you." The theme, then, will be varied in speaking in these three ways: in the words, in the delivery, in the treatment. In the treatment we shall vary the theme by two means: by Dialogue and by Arousal. But when we descant upon the same theme, we shall use a great many variations. Indeed, after having expressed the theme simply, we can subjoin the Reason, and then express the theme in another form, with or without the Reasons; next we can present the Contrary (all this I have discussed under Figures of Diction); then a Comparison and an Example (about these I shall say more in their place); and finally the Conclusion (the essential details of which were discussed in Book II, when I showed how one should bring arguments to a close; in this Book I have explained the nature of that figure of diction which is called Conclusion). A Refinement of this sort, which will consist of numerous figures of diction and of thought, can therefore be exceedingly ornate. The following, then, will illustrate a treatment in seven parts â to continue the use of the same theme for my example, in order that you may know how easily, by the precepts of rhetoric, a simple idea is developed in a multiple manner: |
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| 103. Philo of Alexandria, Allegorical Interpretation, 1.2, 1.18, 1.52, 1.82, 1.92-1.94, 1.107-1.108, 2.105, 3.7, 3.21, 3.24-3.25, 3.27-3.29, 3.75, 3.77-3.81, 3.83-3.87, 3.104, 3.163 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •free will •virtue, and free will •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Martens (2003) 70, 72, 73; Taylor and Hay (2020) 296; Wilson (2018) 29, 30, 45 |
| 104. Philo of Alexandria, On Sobriety, 53 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •free will •virtue, and free will Found in books: Martens (2003) 73 |
105. Philo of Alexandria, On Dreams, 1.2, 1.6, 1.27, 1.86, 1.109-1.111, 1.171-1.172, 1.176, 1.236 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •free will •virtue, and free will Found in books: Martens (2003) 70, 73; Taylor and Hay (2020) 296 | 1.2. Now the second species is that in which our mind, being moved simultaneously with the mind of the universe, has appeared to be hurried away by itself and to be under the influence of divine impulses, so as to be rendered capable of comprehending beforehand, and knowing by anticipation some of the events of the future. Now the first dream which is akin to the species which I have been describing, is that which appeared on the ladder which reached up to heaven, and which was of this kind. 1.6. Let us then at once begin and consider the first of these points. To me, then, the well appears to be an emblem of knowledge; for its nature is not superficial, but very deep. Nor does it lie in an open place, but a well is fond of being hidden somewhere in secret. Nor is it found with ease, but only after great labour and with difficulty; and this too is seen to be the case with sciences, not only with such as have great and indescribable subjects of speculation, but even with respect to such as are the most insignificant. 1.27. And with respect to the outward senses, we are not, so far as that is concerned, utterly dull and mutilated, but we are able to say that that also is divided into five divisions, and that there are appropriate organs for the development of each sense formed by nature; for instance, the eyes for seeing, the ears for hearing, the nostrils for smelling, and the other organs for the exercise of the respective senses to which they are adapted, and also that we may call these outward senses messengers of the mind which inform it of colours, and shapes and sounds, and the peculiar differences of vapours, and flavours, and, in short, which describe to it all bodies, and all the distinctive qualities which exist in them. They also may be looked upon as body-guards of the soul, informing it of all that they see or hear; and if anything injurious attacks it from without, they foresee it, and guard against it, so that it may not enter by chance and unawares, and so become the cause of irremediable disaster to their mistress. 1.86. For the word of God, when it reaches to our earthly constitution, assists and protects those who are akin to virtue, or whose inclinations lead them to virtue; so that it provides them with a complete refuge and salvation, but upon their enemies it sends irremediable overthrow and destruction. 1.109. On which account the scripture adds, "This is the only covering of his nakedness;" for what can so becomingly overshadow and conceal the reproaches and disgraces of life, as speech? For ignorance is a disgrace akin to irrational nature, but education is the brother of speech, and an ornament properly belonging to man. 1.110. In what then will a man lie down to rest? That is to say, in what will a man find tranquillity and a respite from his labours, except in speech? For speech is a relief to our most miserable and afflicted race. As therefore, when men have been overwhelmed by grief, or by fear, or by any other evil, tranquillity, and constancy, and the kindness of friends have often restored them; so it happens, not often, but invariably, that speech, the only real averter of evil, wards off that most heavy burden which the necessities of that body in the which we are bound up, and the unforeseen accidents of external circumstances which attack us, impose upon us; 1.111. for speech is a friend, and an acquaintance, and a kinsman, and a companion bound up within us; I should rather say, fitted close and united to us by some indissoluble and invisible cement of nature. On this account it is, that it forewarns us of what will be expedient for us, and when any unexpected event befalls us it comes forward of its own accord to assist us; not only bringing advantage of one kind only, such as that which he who is an adviser without acting, or an agent who can give no advice, may supply, but of both kinds: 1.171. If, however, this practiser of virtue runs on vigorously towards the end and learns to see clearly what he previously only dreamed of in an indistinct way, being altered and re-stamped with a better character, and being called Israel, that is, "the man who sees God," instead of Jacob, that is, "the supplanter," he then is no longer set down as the son of Abraham, as his father, of him who derived wisdom from instruction, but as the son of Israel, who was born excellent by nature. 1.172. These statements are not fables of my own invention, but are the oracle written on the sacred pillars. For, says the scripture: "Israel having departed, he and all that he had came to the well of the oath, and there he sacrificed a sacrifice to the God of his father Isaac." Do you not now perceive that this present assertion has reference not to the relationship between mortal men, but, as was said before, to the nature of things? For look at what is before us. At one time, Jacob is spoken of as the son of his father Abraham, and at another time he is called Israel, the son of Isaac, on account of the reason which we have thus accurately investigated. XVIII. 1.176. But the wise and virtuous man is not only a blessing to himself, but he is also a common good to all men, diffusing advantages over all from his own ready store. For as the sun is the light of all those beings who have eyes, so also is the wise man light to all those who partake of a rational nature. XXIX. 1.236. for the writers knew that some men are very dull in their natures, so as to be utterly unable to form any conception whatever of God apart from a body, whom it will be impossible to admonish if they were to speak in any other style than the existing one, of representing God as coming and departing like a man; and as descending and ascending, and as using his voice, and as being angry with sinners, and being implacable in his anger; and speaking too of his darts and swords, and whatever other instruments are suitable to be employed against the wicked, as being all previously ready. |
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106. Philo of Alexandria, On The Sacrifices of Cain And Abel, 14-17, 4, 68-69 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003) 70 | 69. But Pharaoh, the squanderer of all things, not being able himself to receive the conception of virtues unconnected with time, inasmuch as he was mutilated as to the eyes of his soul, by which alone incorporeal natures are comprehended, would not endure to be benefited by virtues unconnected with time; but being weighed down by soulless opinions, I mean here by the frogs, animals which utter a sound and noise wholly void and destitute of reality, when Moses says, "appoint a time to me when I may pray for you and for your servants that God will make the frogs to Disappear," though he ought, as he was in very imminent necessity, to have said, Pray this moment, nevertheless postponed it, saying, "Pray to-morrow," in order that he might in every case preserve the folly of his impiety. |
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107. Ovid, Fasti, 2.609, 5.492 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •will, free, uoluntas Found in books: Mueller (2002) 100| 2.609. ‘duc hanc ad manes; locus ille silentibus aptus. 5.492. inter se nulla continuata die. | 2.609. ‘Lead her to the shadows: that place is fitting for the silent. 5.492. People say unlucky women wed in the month of May. |
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| 108. Philo of Alexandria, De Providentia, 1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 30 |
109. Philo of Alexandria, On Curses, 62-63 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 28 | 63. On which principle also it is that he also calls Israel, who was the younger brother in point of time, "the first born Son," judging of him by his merit, signifying thereby that, since to see God is the most clear proof of primogeniture, he is in consequence pardoned as the eldest offspring of the uncreate incomprehensible God, conceived by that virtue which is hated among men, and to whom the law enjoins that "the honours due to seniority shall be paid, as being the Eldest." |
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110. Philo of Alexandria, On The Creation of The World, 130, 145, 151-159, 16, 160-164, 19-22, 3, 44, 46, 71, 73, 48 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 296 | 48. Moreover the number four also comprehends the principles of the harmonious concords in music, that in fours, and in fifths, and the diapason, and besides this the double diapason from which sounds the most perfect system of harmony is produced. For the ratio of the sounds in fourths is as four to three; and in fifths as three to two; and in the diapason that ratio is doubled: and in the double diapason it is increased fourfold, all which ratios the number four comprehends. At all events the first, or the epistritus, is the ratio of four to three; the second, or the hemiolius, is that of three to two: the twofold ratio is that of two to one, or four to two: and the fourfold ratio is that of four to one. XVI. |
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111. Philo of Alexandria, On The Change of Names, 117, 14, 225, 46, 71, 84-86, 150 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 296 | 150. Virtue again has caused houses, and cities, and countries to be inhabited in a better manner, making men competent to manage houses and cities, and fit to associate with one another. Virtue has also introduced most excellent laws, and has sown the seeds of peace everywhere; since, from the contrary habit, things of a contrary character do naturally arise--war, lawlessness, bad constitutions, confusion, unnecessary voyages, overthrows, that which, in science, is the most grievous of all diseases, namely, cunning, from which, instead of art, all kinds of evil artifice has flowed. Very necessarily, therefore, will virtue be divided among all nations, which are large and collected systems of living beings and things taken together, for the advantage of those who receive her. XXVIII. |
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112. Philo of Alexandria, On The Migration of Abraham, 104, 120, 190-191, 206-207, 68, 78, 89-90, 92-93, 91 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 91 | 91. For although the seventh day is a lesson to teach us the power which exists in the uncreated God, and also that the creature is entitled to rest from his labours, it does not follow that on that account we may abrogate the laws which are established respecting it, so as to light a fire, or till land, or carry burdens, or bring accusations, or conduct suits at law, or demand a restoration of a deposit, or exact the repayment of a debt, or do any other of the things which are usually permitted at times which are not days of festival. |
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113. Philo of Alexandria, On The Posterity of Cain, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 296 | 164. For how can there be such things as disease and old age and all kinds of corruptions, if there were not a continual drawing off of words, which are theoretical streams; the hierophant, therefore, thinks it Right to irrigate our minds with these words, for the sake of burning up the pleasures, of pounding to pieces and reducing to a thin and impalpable dust, and utterly destroying the system of the corporeal goods; and of making us recollect that the true good has never at any time germinated or blossomed from any one of them, just as nothing flourishes from seeds which are sown in water. XLVIII. |
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114. Philo of Alexandria, On The Life of Joseph, 25 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •free will Found in books: Martens (2003) 72 | 25. but if it was necessary that he should die violently and by treachery, it would have been a lighter evil to me for him to have been slain by men, who would have laid out his corpse, and have pitied him so far as to scatter dust over him, and at least to have concealed his body; and even if they had been the most merciless of all people, what more could they have done than have thrown him out unburied, and so got rid of him? And then, perhaps, some one of the passers by on the road, standing by, and beholding him, and conceiving pity for our common nature, would have thought him worthy of some care, and of burial; but now, as the saying is, O my son, thou has become a feast, and a banquet for savage and carnivorous wild beasts, who will eat and devour thy bowels; |
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115. Philo of Alexandria, On Giants, 30, 60-63, 25 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003) 73 | 25. But think not that thus this taking away, could be by means of cutting off or separation; but it is here, as is the case in an operation effected by fire, which can light ten thousand torches, without itself being diminished the least atom, or ceasing to remain as it was before. Something like this also is the nature of knowledge. For though it has made all its pupils, and all who have become acquainted with it, learned, still it is in no degree diminished itself, but very often it even becomes improved, just as, they say, that fountains sometimes are by being drained dry; for, it is said, that they sometimes become sweeter by such a process. |
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116. Philo of Alexandria, On The Life of Abraham, 236-243 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 28 | 243. And what is here said is not a cunningly devised fable, but is rather one of the most completely true facts, which may be seen to be true in our own selves. For it very often happens that the outward senses observe a sort of confederacy which they have formed with the passions, supplying them with objects perceptible by the outward senses; and very often also, they raise contentions, no longer choosing to pay the tribute fairly due from them, or else being unable to do so, by reason of the presence of corrective reason; which when it has taken up its complete armour, namely, the virtues, and their doctrines and contemplations, which form an irresistible power, conquers all things in the most vigorous manner. For it is not lawful for perishable things to dwell with what is immortal. |
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117. Philo of Alexandria, On The Eternity of The World, 164-167, 35-37, 4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 296 | 4. The world, therefore, is spoken of in its primary sense as a single system, consisting of the heaven and the stars in the circumference of the earth, and all the animals and plants which are upon it; and in another sense it is spoken of merely as the heaven. And Anaxagoras, having a regard to this fact, once made answer to a certain person who asked of him what the reason was why he generally endeavoured to pass the night in the open air, that he did so for the sake of beholding the world, by which expression he meant the motions and revolutions of the stars. And in its third meaning, as the Stoics affirm, it is a certain admirably-arranged essence, extending to the period of conflagration, either beautifully adorned or unadorned, the periods of the motion of which are called time. But at present the subject of our consideration is the world, taken in the first sense of the word, which being one only, consists of the heaven, and of the earth, and of all that is therein. |
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118. Philo of Alexandria, On Husbandry, 56 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •free will Found in books: Martens (2003) 70 | 56. who was always studying that knowledge which is conversant about the body and vain opinions, not being able to rule and govern irrational nature (for it is customary for old men to be appointed to offices of irresponsible authority; but this man is always young, even if after a lapse of time he may come to support old age, which has at last reached him); and being accustomed to nourish this and to lead it on to growth, he expects to be able to persuade the lovers of virtue to change and come over to him, in order that in so changing to irrational and iimate objects, they may have no leisure for applying themselves to the studies of a rational soul. |
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119. Philo of Alexandria, On The Cherubim, 128 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 29 | 128. And all sound reason would reproach Joseph for saying, "That the true interpretation of the dreams would be found out by means of God;" for he should have said, that owing to him, as the cause indeed, would be the unfolding and accurate understanding of those things which were obscure; for we are the instruments by whom the particular energies are developed, both in our states of tension and of relaxation; but the Creator is "he who gives the blow which sets in motion" the faculties of body and soul, by whom all things are moved. 128. Moreover, the doubt as to the legitimacy of the children is a most terrible evil. For if the wife be not chaste, it is quite a matter of doubt and uncertainty to what father the children belong. And then, if the matter remain undiscovered, the children of adultery enter unjustly into the classification of legitimate children, and make a race spurious to which they have no pretensions to belong, and receive an inheritance which in appearance indeed is their own patrimony, but which in reality has no connection with them. |
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120. Ovid, Metamorphoses, 14.129-14.153 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •free will Found in books: Taylor and Hay (2020) 284| 14.129. Respicit hunc vates et suspiratibus haustis 14.130. “nec dea sum” dixit “nec sacri turis honore 14.131. humanum dignare caput; neu nescius erres, 14.132. lux aeterna mihi carituraque fine dabatur, 14.133. si mea virginitas Phoebo patuisset amanti. 14.134. Dum tamen hanc sperat dum praecorrumpere donis 14.135. me cupit, “elige” ait, “virgo Cumaea, quid optes: 14.136. optatis potiere tuis.” Ego pulveris hausti 14.137. ostendi cumulum: quot haberet corpora pulvis, 14.138. tot mihi natales contingere vana rogavi; 14.139. excidit, ut peterem iuvenes quoque protinus annos. 14.140. Hos tamen ille mihi dabat aeternamque iuventam, 14.141. si venerem paterer: contempto munere Phoebi 14.142. innuba permaneo; sed iam felicior aetas 14.143. terga dedit, tremuloque gradu venit aegra senectus, 14.144. quae patienda diu est (nam iam mihi saecula septem 14.145. acta vides): superest, numeros ut pulveris aequem, 14.146. ter centum messes, ter centum musta videre. 14.147. Tempus erit, cum de tanto me corpore parvam 14.148. longa dies faciet consumptaque membra senecta 14.149. ad minimum redigentur onus: nec amata videbor 14.150. nec placuisse deo; Phoebus quoque forsitan ipse 14.151. vel non cognoscet vel dilexisse negabit: 14.152. usque adeo mutata ferar, nullique videnda, 14.153. voce tamen noscar; vocem mihi fata relinquent.” | |
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| 121. Epictetus, Enchiridion, a b c d\n0 '53 '53 '53 None\n1 '14.2 '14.2 '14 2 \n2 '1 '1 '1 None\n3 1 1 1 None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 302 |
| 122. Plutarch, On Fate, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015) 195 |
123. Plutarch, On Isis And Osiris, 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 12 | 1. All good things, my dear Clea, The priestess for whom Plutarch composed his collection of stories about the Bravery of Women ( Moralia , 242 e ff.). sensible men must ask from the gods; and especially do we pray that from those mighty gods we may, in our quest, gain a knowledge of themselves, so far as such a thing is attainable by men. Cf. Plutarch, Moralia , 780 f - 781 a and 355 c, infra . For we believe that there is nothing more important for man to receive, or more ennobling for God of His grace to grant, than the truth. God gives to men the other things for which they express a desire, but of sense and intelligence He grants them only a share, inasmuch as these are His especial possessions and His sphere of activity. For the Deity is not blessed by reason of his possession of gold and silver, Cf. Themistius, Oration xxxiii. p. 365 b-d. nor strong because of thunder and lightning, but through knowledge and intelligence. of all the things that Homer said about the gods, he has expressed most beautifully this thought: Iliad , xiii. 354; quoted also in Moralia , 32 a, and Life and Writings of Homer , ii. 114. Both, indeed, were in lineage one, and of the same country, Yet was Zeus the earlier born and his knowledge was greater. Thereby the poet plainly declares that the primacy of Zeus is nobler since it is elder in knowledge and in wisdom. I think also that a source of happiness in the eternal life, which is the lot of God, is that events which come to pass do not escape His prescience. But if His knowledge and meditation on the nature of Existence should be taken away, then, to my mind, His immortality is not living, but a mere lapse of time. Cf. Moralia , 781 a. |
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| 124. Plutarch, Oracles At Delphi No Longer Given In Verse, 22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Taylor and Hay (2020) 284 |
125. New Testament, John, 1.2-1.5, 1.9-1.13, 1.16, 3.5, 4.1-4.2, 5.38-5.47, 6.29, 6.44-6.45, 6.62-6.66, 7.39, 8.19, 8.33-8.47, 12.32, 14.6, 15.5, 15.15, 15.19, 17.3, 17.14-17.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021) 235; Karfíková (2012) 148, 236, 251, 280, 308; Linjamaa (2019) 151; Wilson (2018) 14, 31, 57, 58, 66, 83, 100, 108, 109, 110, 114, 119, 120, 134, 163, 164, 167, 170, 172, 174, 184, 188, 189, 215, 220, 221, 225, 245, 248, 249, 255, 293, 304| 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. 1.9. 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. 1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· 3.5. ἀπεκρίθη [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. 4.1. ?̔Ως οὖν ἔγνω ὁ κύριος ὅτι ἤκουσαν οἱ Φαρισαῖοι ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει [ἢ] Ἰωάνης, 4.2. — καίτοιγε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν ἀλλʼ οἱ μαθηταὶ αὐτοῦ, 5.38. καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε ἐν ὑμῖν μένοντα, ὅτι ὃν ἀπέστειλεν ἐκεῖνος τούτῳ ὑμεῖς οὐ πιστεύετε. 5.39. ἐραυνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ· 5.40. καὶ οὐ θέλετε ἐλθεῖν πρός με ἵνα ζωὴν ἔχητε. 5.41. Δόξαν παρὰ ἀνθρώπων οὐ λαμβάνω, 5.42. ἀλλὰ ἔγνωκα ὑμᾶς ὅτι τὴν ἀγάπην τοῦ θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς. 5.43. ἐγὼ ἐλήλυθα ἐν τῷ ὀνόματι τοῦ πατρός μου καὶ οὐ λαμβάνετέ με· ἐὰν ἄλλος ἔλθῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, ἐκεῖνον λήμψεσθε. 5.44. πῶς δύνασθε ὑμεῖς πιστεῦσαι, δόξαν παρʼ ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου [θεοῦ] οὐ ζητεῖτε; 5.45. μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν πατέρα· ἔστιν ὁ κατηγορῶν ὑμῶν Μωυσῆς, εἰς ὃν ὑμεῖς ἠλπίκατε. 5.46. εἰ γὰρ ἐπιστεύετε Μωυσεῖ, ἐπιστεύετε ἂν ἐμοί, περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. 5.47. εἰ δὲ τοῖς ἐκείνου γράμμασιν οὐ πιστεύετε, πῶς τοῖς ἐμοῖς ῥήμασιν πιστεύσετε; 6.29. ἀπεκρίθη ὁ Ἰησοῦς καὶ εἶπεν αὐτοῖς Τοῦτό ἐστιν τὸ ἔργον τοῦ θεοῦ ἵνα πιστεύητε εἰς ὃν ἀπέστειλεν ἐκεῖνος. 6.44. οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 6.45. ἔστιν γεγραμμένον ἐν τοῖς προφήταις Καὶ ἔσονται πάντες. διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ. 6.62. ἐὰν οὖν θεωρῆτε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον; 6.63. τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν· 6.64. ἀλλὰ εἰσὶν ἐξ ὑμῶν τινὲς οἳ οὐ πιστεύουσιν. Ἤιδει γὰρ ἐξ ἀρχῆς ὁ Ἰησοῦς τίνες εἰσὶν οἱ μὴ πιστεύοντες καὶ τίς ἐστιν ὁ παραδώσων αὐτόν. 6.65. καὶ ἔλεγεν Διὰ τοῦτο εἴρηκα ὑμῖν ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ πατρός. 6.66. Ἐκ τούτου πολλοὶ ἐκ τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω καὶ οὐκέτι μετʼ αὐτοῦ περιεπάτουν. 7.39. Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη. 8.19. ἔλεγον οὖν αὐτῷ Ποῦ ἐστὶν ὁ πατήρ σου; ἀπεκρίθη Ἰησοῦς Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα μου ἂν ᾔδειτε. 8.33. ἀπεκρίθησαν πρὸς αὐτόν Σπέρμα Ἀβραάμ ἐσμεν καὶ οὐδενὶ δεδουλεύκαμεν πώποτε· πῶς σὺ λέγεις ὅτι Ἐλεύθεροι γενήσεσθε; 8.34. ἀπεκρίθη αὐτοῖς [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστιν [τῆς ἁμαρτίας]· 8.35. ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα· ὁ υἱὸς μένει εἰς τὸν αἰῶνα. 8.36. ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε. 8.37. οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε· ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν. 8.38. ἃ ἐγὼ ἑώρακα παρὰ τῷ πατρὶ λαλῶ· καὶ ὑμεῖς οὖν ἃ ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε. 8.39. ἀπεκρίθησαν καὶ εἶπαν αὐτῷ Ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν. λέγει αὐτοῖς [ὁ] Ἰησοῦς Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε· 8.40. νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα ἣν ἤκουσα παρὰ τοῦ θεοῦ· τοῦτο Ἀβραὰμ οὐκ ἐποίησεν. 8.41. ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν αὐτῷ Ἡμεῖς ἐκ πορνείας οὐκ ἐγεννήθημεν· ἕνα πατέρα ἔχομεν τὸν θεόν. 8.42. εἶπεν αὐτοῖς [ὁ] Ἰησοῦς Εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν ἠγαπᾶτε ἂν ἐμέ, ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπʼ ἐμαυτοῦ ἐλήλυθα, ἀλλʼ ἐκεῖνός με ἀπέστειλεν. 8.43. διὰ τί τὴν λαλιὰν τὴν ἐμήν οὐ γινώσκετε; ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν. 8.44. ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ. 8.45. ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι. 8.46. τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι; 8.47. ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει· διὰ τοῦτο ὑμεῖς οὐκ ἀκούετε ὅτι ἐκ τοῦ θεοῦ οὐκ ἐστέ. 12.32. κἀγὼ ἂν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν. 14.6. λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ. 15.5. ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. 15.15. οὐκέτι λέγω ὑμᾶς δούλους, ὅτι ὁ δοῦλος οὐκ οἶδεν τί ποιεῖ αὐτοῦ ὁ κύριος· ὑμᾶς δὲ εἴρηκα φίλους, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ πατρός μου ἐγνώρισα ὑμῖν. 15.19. ὅτι δὲ ἐκ τοῦ κόσμου οὐκ ἐστέ, ἀλλʼ ἐγὼ ἐξελεξάμην ὑμᾶς ἐκ τοῦ κόσμου, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος. 17.3. αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ ἵνα γινώσκωσι σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. 17.14. Ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου, καὶ ὁ κόσμος ἐμίσησεν αὐτούς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. 17.15. οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου ἀλλʼ ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ. 17.16. ἐκ τοῦ κόσμου οὐκ εἰσὶν καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. | 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. 1.9. 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. 1.16. From his fullness we all received grace upon grace. 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 4.2. (although Jesus himself didn't baptize, but his disciples), 5.38. You don't have his word living in you; because you don't believe him whom he sent. 5.39. "You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 5.40. Yet you will not come to me, that you may have life. 5.41. I don't receive glory from men. 5.42. But I know you, that you don't have God's love in yourselves. 5.43. I have come in my Father's name, and you don't receive me. If another comes in his own name, you will receive him. 5.44. How can you believe, who receive glory from one another, and you don't seek the glory that comes from the only God? 5.45. "Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. 5.46. For if you believed Moses, you would believe me; for he wrote about me. 5.47. But if you don't believe his writings, how will you believe my words?" 6.29. Jesus answered them, "This is the work of God, that you believe in him whom he has sent." 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.45. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. 6.62. Then what if you would see the Son of Man ascending to where he was before? 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 6.64. But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father." 6.66. At this, many of his disciples went back, and walked no more with him. 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 8.19. They said therefore to him, "Where is your Father?"Jesus answered, "You know neither me, nor my Father. If you knew me, you would know my Father also." 8.33. They answered him, "We are Abraham's seed, and have never been in bondage to anyone. How do you say, 'You will be made free?'" 8.34. Jesus answered them, "Most assuredly I tell you, everyone who commits sin is the bondservant of sin. 8.35. A bondservant doesn't live in the house forever. A son remains forever. 8.36. If therefore the Son makes you free, you will be free indeed. 8.37. I know that you are Abraham's seed, yet you seek to kill me, because my word finds no place in you. 8.38. I say the things which I have seen with my Father; and you also do the things which you have seen with your father." 8.39. They answered him, "Our father is Abraham."Jesus said to them, "If you were Abraham's children, you would do the works of Abraham. 8.40. But now you seek to kill me, a man who has told you the truth, which I heard from God. Abraham didn't do this. 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God." 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 8.43. Why don't you understand my speech? Because you can't hear my word. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 8.45. But because I tell the truth, you don't believe me. 8.46. Which of you convicts me of sin? If I tell the truth, why do you not believe me? 8.47. He who is of God hears the words of God. For this cause you don't hear, because you are not of God." 12.32. And I, if I am lifted up from the earth, will draw all people to myself." 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 15.15. No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. 15.19. If you were of the world, the world would love its own. But because you are not of the world, since I chose you out of the world, therefore the world hates you. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 17.14. I have given them your word. The world hated them, because they are not of the world, even as I am not of the world. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one. 17.16. They are not of the world even as I am not of the world. |
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| 126. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019) 42; Malherbe et al (2014) 306 |
| 127. Plutarch, Demetrius, 23.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Taylor and Hay (2020) 284 |
| 128. Epictetus, Discourses, a b c d\n0 3.22.5 3.22.5 3 22\n1 3.24.19 3.24.19 3 24\n2 3.24.18 3.24.18 3 24\n3 3.22.19 3.22.19 3 22\n4 3.22.20 3.22.20 3 22\n.. ... ... .. ..\n119 1.4.20 1.4.20 1 4 \n120 1.4.21 1.4.21 1 4 \n121 1.4.22 1.4.22 1 4 \n122 1.4.19 1.4.19 1 4 \n123 1.1.23 1.1.23 1 1 \n\n[124 rows x 4 columns] (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 303 |
129. Mishnah, Avot, 2.4, 3.15-3.16 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •free will •free choice/free will Found in books: Garcia (2021) 203; Grypeou and Spurling (2009) 55, 60; Wilson (2018) 31| 2.4. "הוּא הָיָה אוֹמֵר, עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ, כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִרְצוֹנוֹ. בַּטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ, כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנֶךָ. הִלֵּל אוֹמֵר, אַל תִּפְרֹשׁ מִן הַצִּבּוּר, וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ, וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ, וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ, שֶׁסּוֹפוֹ לְהִשָּׁמַע. וְאַל תֹּאמַר לִכְשֶׁאִפָּנֶה אֶשְׁנֶה, שֶׁמָּא לֹא תִפָּנֶה:", 3.15. "הַכֹּל צָפוּי, וְהָרְשׁוּת נְתוּנָה, וּבְטוֹב הָעוֹלָם נִדּוֹן. וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה:" 3.16. "הוּא הָיָה אוֹמֵר, הַכֹּל נָתוּן בְּעֵרָבוֹן, וּמְצוּדָה פְרוּסָה עַל כָּל הַחַיִּים. הַחֲנוּת פְּתוּחָה, וְהַחֶנְוָנִי מֵקִיף, וְהַפִּנְקָס פָּתוּחַ, וְהַיָּד כּוֹתֶבֶת, וְכָל הָרוֹצֶה לִלְווֹת יָבֹא וְיִלְוֶה, וְהַגַּבָּאִים מַחֲזִירִים תָּדִיר בְּכָל יוֹם, וְנִפְרָעִין מִן הָאָדָם מִדַּעְתּוֹ וְשֶׁלֹּא מִדַּעְתּוֹ, וְיֵשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ, וְהַדִּין דִּין אֱמֶת, וְהַכֹּל מְתֻקָּן לַסְּעוּדָה:", | 2.4. "He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge not your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.", 3.15. "Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works." 3.16. "He used to say: everything is given against a pledge, and a net is spread out over all the living; the store is open and the storekeeper allows credit, but the ledger is open and the hand writes, and whoever wishes to borrow may come and borrow; but the collectors go round regularly every day and exact dues from man, either with his consent or without his consent, and they have that on which they [can] rely [in their claims], seeing that the judgment is a righteous judgment, and everything is prepared for the banquet.", |
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| 130. Plutarch, Whether Land Or Sea Animals Are More Clever, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Long (2006) 164 |
| 131. Plutarch, Tiberius And Gaius Gracchus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 706 |
132. New Testament, Luke, 1.3, 2.14, 4.58, 6.46, 10.13, 12.6, 14.2, 14.21-14.23, 15.12, 16.27-16.31, 18.22, 21.34, 22.42 (1st cent. CE - 1st cent. CE) Tagged with subjects: •free choice/free will •free choice (of will), liberum arbitrium •free will •cleanthes' appeal to indifference, free will •lucretius, epicurean, free will •self-determination [ free will ] Found in books: Garcia (2021) 206; Karfíková (2012) 51; Linjamaa (2019) 119; Sorabji (2000) 320; Wilson (2018) 53, 114, 165, 166, 178, 204, 218, 220, 221, 225, 231| 1.3. ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, 2.14. Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας. 6.46. Τί δέ με καλεῖτε Κύριε κύριε, καὶ οὐ ποιεῖτε ἃ λέγω; 10.13. Οὐαί σοι, Χοραζείν· οὐαί σοι, Βηθσαιδά· ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμενοι μετενόησαν. 12.6. οὐχὶ πέντε στρουθία πωλοῦνται ἀσσαρίων δύο; καὶ ἓν ἐξ αὐτῶν οὐκ ἔστιν ἐπιλελησμένον ἐνώπιον τοῦ θεοῦ. 14.2. καὶ ἰδοὺ ἄνθρωπός τις ἦν ὑδρωπικὸς ἔμπροσθεν αὐτοῦ. 14.21. καὶ παραγενόμενος ὁ δοῦλος ἀπήγγειλεν τῷ κυρίῳ αὐτοῦ ταῦτα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἶπεν τῷ δούλῳ αὐτοῦ Ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὧδε. 14.22. καὶ εἶπεν ὁ δοῦλος Κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν. 14.23. καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος· 15.12. καὶ εἶπεν ὁ νεώτερος αὐτῶν τῷ πατρί Πάτερ, δός μοι τὸ ἐπιβάλλον μέρος τῆς οὐσίας· ὁ δὲ διεῖλεν αὐτοῖς τὸν βίον. 16.27. εἶπεν δέ Ἐρωτῶ σε οὖν, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου, 16.28. ἔχω γὰρ πέντε ἀδελφούς, ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου. 16.29. λέγει δὲ Ἀβραάμ Ἔχουσι Μωυσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν. 16.30. ὁ δὲ εἶπεν Οὐχί, πάτερ Ἀβραάμ, ἀλλʼ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν. 16.31. εἶπεν δὲ αὐτῷ Εἰ Μωυσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδʼ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται. 18.22. ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἔτι ἕν σοι λείπει· πάντα ὅσα ἔχεις πώλησον καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν [τοῖς] οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι. 21.34. Προσέχετε δὲ ἑαυτοῖς μή ποτε βαρηθῶσιν αἱ καρδίαι ὑμῶν ἐν κρεπάλῃ καὶ μέθῃ καὶ μερίμναις βιωτικαῖς, καὶ ἐπιστῇ ἐφʼ ὑμᾶς ἐφνίδιος ἡ ἡμέρα ἐκείνη ὡς παγίς· 22.42. εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπʼ ἐμοῦ· πλὴν μὴ τὸ θέλημά μου ἀλλὰ τὸ σὸν γινέσθω. | 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 2.14. "Glory to God in the highest, On earth peace, good will toward men." 6.46. "Why do you call me, 'Lord, Lord,' and don't do the things which I say? 10.13. "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes. 12.6. "Aren't five sparrows sold for two assaria? Not one of them is forgotten by God. 14.2. Behold, a certain man who had dropsy was in front of him. 14.21. "That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. "The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. "The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 15.12. The younger of them said to his father, 'Father, give me my share of your property.' He divided his livelihood between them. 16.27. "He said, 'I ask you therefore, father, that you would send him to my father's house; 16.28. for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' 16.29. "But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. "He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. "He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.'" 18.22. When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have, and distribute it to the poor. You will have treasure in heaven. Come, follow me." 21.34. "So be careful, or your hearts will be loaded down with carousing, drunkenness, and cares of this life, and that day will come on you suddenly. 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done." |
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133. New Testament, Mark, 1.13, 1.29-1.31, 4.12, 6.30-6.44, 8.1-8.10, 10.21, 10.44-10.45, 14.36, 15.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021) 206; Linjamaa (2019) 119; Sorabji (2000) 320; Taylor and Hay (2020) 295; Wilson (2018) 65| 1.13. καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ. 1.29. Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθαν εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάνου. 1.30. ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῷ περὶ αὐτῆς. καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός· 1.31. καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς. 4.12. ἵνα βλέποντες βλέπωσι καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσι καὶ μὴ συνίωσιν, μή ποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς. 6.30. Καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν Ἰησοῦν, καὶ ἀπήγγειλαν αὐτῷ πάντα ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν. 6.31. καὶ λέγει αὐτοῖς Δεῦτε ὑμεῖς αὐτοὶ κατʼ ἰδίαν εἰς ἔρημον τόπον καὶ ἀναπαύσασθε ὀλίγον. ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν εὐκαίρουν. 6.32. καὶ ἀπῆλθον ἐν τῷ πλοίῳ εἰς ἔρημον τόπον κατʼ ἰδίαν. 6.33. καὶ εἶδαν αὐτοὺς ὑπάγοντας καὶ ἔγνωσαν πολλοί, καὶ πεζῇ ἀπὸ πασῶν τῶν πόλεων συνέδραμον ἐκεῖ καὶ προῆλθον αὐτούς. 6.34. Καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπʼ αὐτοὺς ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα, καὶ ἤρξατο διδάσκειν αὐτοὺς πολλά. 6.35. Καὶ ἤδη ὥρας πολλῆς γενομένης προσελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ ἔλεγον ὅτι Ἔρημός ἐστιν ὁ τόπος, καὶ ἤδη ὥρα πολλή· 6.36. ἀπόλυσον αὐτούς, ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί φάγωσιν. 6.37. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Δότε αὐτοῖς ὑμεῖς φαγεῖν. καὶ λέγουσιν αὐτῷ Ἀπελθόντες ἀγοράσωμεν δηναρίων διακοσίων ἄρτους καὶ δώσομεν αὐτοῖς φαγεῖν; 6.38. ὁ δὲ λέγει αὐτοῖς Πόσους ἔχετε ἄρτους; ὑπάγετε ἴδετε. καὶ γνόντες λέγουσιν Πέντε, καὶ δύο ἰχθύας. 6.39. καὶ ἐπέταξεν αὐτοῖς ἀνακλιθῆναι πάντας συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ. 6.40. καὶ ἀνέπεσαν πρασιαὶ πρασιαὶ κατὰ ἑκατὸν καὶ κατὰ πεντήκοντα. 6.41. καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς ἵνα παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν. 6.42. καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν· 6.43. καὶ ἦραν κλάσματα δώδεκα κοφίνων πληρώματα καὶ ἀπὸ τῶν ἰχθύων. 6.44. καὶ ἦσαν οἱ φαγόντες τοὺς ἄρτους πεντακισχίλιοι ἄνδρες. 8.1. Ἐν ἐκείναις ταῖς ἡμέραις πάλιν πολλοῦ ὄχλου ὄντος καὶ μὴ ἐχόντων τί φάγωσιν, προσκαλεσάμενος τοὺς μαθητὰς λέγει αὐτοῖς 8.2. Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν· 8.3. καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῷ· καί τινες αὐτῶν ἀπὸ μακρόθεν εἰσίν. 8.4. καὶ ἀπεκρίθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ ὅτι Πόθεν τούτους δυνήσεταί τις ὧδε χορτάσαι ἄρτων ἐπʼ ἐρημίας; 8.5. καὶ ἠρώτα αὐτούς Πόσους ἔχετε ἄρτους; οἱ δὲ εἶπαν Ἑπτά. 8.6. καὶ παραγγέλλει τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς· καὶ λαβὼν τοὺς ἑπτὰ ἄρτους εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς αὐτοῦ ἵνα παρατιθῶσιν καὶ παρέθηκαν τῷ ὄχλῳ. 8.7. καὶ εἶχαν ἰχθύδια ὀλίγα· καὶ εὐλογήσας αὐτὰ εἶπεν καὶ ταῦτα παρατιθέναι. 8.8. καὶ ἔφαγον καὶ ἐχορτάσθησαν, καὶ ἦραν περισσεύματα κλασμάτων ἑπτὰ σφυρίδας. 8.9. ἦσαν δὲ ὡς τετρακισχίλιοι. καὶ ἀπέλυσεν αὐτούς. 8.10. Καὶ εὐθὺς ἐμβὰς εἰς τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ ἦλθεν εἰς τὰ μέρη Δαλμανουθά. 10.21. ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ Ἕν σε ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι. 10.44. καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων δοῦλος· 10.45. καὶ γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. 14.36. καὶ ἔλεγεν Ἀββά ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ· ἀλλʼ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ. 15.41. αἳ ὅτε ἦν ἐν τῇ Γαλιλαίᾳ ἠκολούθουν αὐτῷ καὶ διηκόνουν αὐτῷ καὶ ἄλλαι πολλαὶ αἱ συναναβᾶσαι αὐτῷ εἰς Ἰεροσόλυμα. | 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.'" 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat." 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat?" 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish." 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 8.1. In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself, and said to them, 8.2. "I have compassion on the multitude, because they have stayed with me now three days, and have nothing to eat. 8.3. If I send them away fasting to their home, they will faint on the way, for some of them have come a long way." 8.4. His disciples answered him, "From where could one satisfy these people with bread here in a deserted place?" 8.5. He asked them, "How many loaves do you have?"They said, "Seven." 8.6. He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude. 8.7. They had a few small fish. Having blessed them, he said to serve these also. 8.8. They ate, and were filled. They took up seven baskets of broken pieces that were left over. 8.9. Those who had eaten were about four thousand. Then he sent them away. 8.10. Immediately he entered into the boat with his disciples, and came into the region of Dalmanutha. 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross." 10.44. Whoever of you wants to become first among you, shall be servant of all. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many." 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire." 15.41. who, when he was in Galilee, followed him, and served him; and many other women who came up with him to Jerusalem. |
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134. Dio Chrysostom, Orations, a b c d\n0 8.33 8.33 8 33 \n1 8.32 8.32 8 32 \n2 '33.15 '33.15 '33 15 \n3 '19 '19 '19 None\n4 8.29 8.29 8 29 \n5 8.28 8.28 8 28 \n6 8.31 8.31 8 31 \n7 8.30 8.30 8 30 \n8 36.32 36.32 36 32 \n9 36.31 36.31 36 31 \n10 36.30 36.30 36 30 \n11 36.29 36.29 36 29 \n12 36.28 36.28 36 28 \n13 36.27 36.27 36 27 \n14 '36.37 '36.37 '36 37 \n15 14.14 14.14 14 14 \n16 14.13 14.13 14 13 \n17 14.16 14.16 14 16 \n18 14.15 14.15 14 15 \n19 '14.18 '14.18 '14 18 \n20 '4 '4 '4 None\n21 '8.28 '8.28 '8 28 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 304 | 8.33. And Prometheus, whom I take to have been a sort of sophist, he found being destroyed by popular opinion; for his liver swelled and grew whenever he was praised and shrivelled again when he was censured. So he took pity on him, frightened . . , and thus relieved him of his vanity and inordinate ambition; and straightway he disappeared after making him whole. "Now in all those exploits he was not doing a favour to Eurystheus at all. |
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| 135. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 284 |
136. New Testament, Matthew, 5.16, 6.12, 7.7, 10.16, 10.22, 10.29, 11.21-11.22, 12.33, 19.14, 19.21, 22.14, 22.23, 23.37, 24.48-24.51, 26.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021) 206; Karfíková (2012) 38, 53, 165, 323; Linjamaa (2019) 119; Osborne (2001) 233; Sorabji (2000) 320; Wilson (2018) 53, 61, 103, 110, 114, 181, 204, 228, 231, 236| 5.16. οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. 6.12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 7.7. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 10.16. Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί. 10.22. καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου· ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται. 10.29. οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ πατρὸς ὑμῶν. 11.21. Οὐαί σοι, Χοραζείν· οὐαί σοι, Βηθσαιδάν· ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ μετενόησαν. 11.22. πλὴν λέγω ὑμῖν, Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ ὑμῖν. 12.33. Ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλόν, ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν· ἐκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται. 19.14. ὁ δὲ Ἰησοῦς εἶπεν Ἄφετε τὰ παιδία καὶ μὴ κωλύετε αὐτὰ ἐλθεῖν πρός με, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 19.21. ἔφη αὐτῷ ὁ Ἰησοῦς Εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι. 22.14. πολλοὶ γάρ εἰσιν κλητοὶ ὀλίγοι δὲ ἐκλεκτοί. 22.23. Ἐν ἐκείνῃ τῇ ἡμέρᾳ προσῆλθον αὐτῷ Σαδδουκαῖοι, λέγοντες μὴ εἶναι ἀνάστασιν, καὶ ἐπηρώτησαν αὐτὸν 23.37. Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν, — ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία [αὐτῆς] ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε; 24.48. ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ Χρονίζει μου ὁ κύριος, 24.49. καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ, ἐσθίῃ δὲ καὶ πίνῃ μετὰ τῶν μεθυόντων, 24.50. ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει, 24.51. καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 26.39. καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων Πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπʼ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλʼ ὡς σύ. | 5.16. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 6.12. Forgive us our debts, as we also forgive our debtors. 7.7. "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 10.16. "Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves. 10.22. You will be hated by all men for my name's sake, but he who endures to the end will be saved. 10.29. "Aren't two sparrows sold for an assarion? Not one of them falls on the ground apart from your Father's will, 11.21. "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. 11.22. But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. 12.33. "Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit. 19.14. But Jesus said, "Allow the little children, and don't forbid them to come to me; for to such belongs the Kingdom of Heaven." 19.21. Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me." 22.14. For many are called, but few chosen." 22.23. On that day Sadducees (those who say that there is no resurrection) came to him. They asked him, 23.37. "Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not! 24.48. But if that evil servant should say in his heart, 'My lord is delaying his coming,' 24.49. and begins to beat his fellow-servants, and eat and drink with the drunken, 24.50. the lord of that servant will come in a day when he doesn't expect it, and in an hour when he doesn't know it, 24.51. and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire." |
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| 137. Anon., 2 Baruch, 54.15-54.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 22 |
| 138. Polycarp of Smyrna, Letter To The Philippians, 3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •free will and freedom Found in books: Osborne (2001) 234 |
| 139. Plutarch, On The Fortune Or Virtue of Alexander The Great, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Malherbe et al (2014) 831 |
| 140. Pliny The Elder, Natural History, 2.27, 2.202 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019) 119; Mueller (2002) 100 |
141. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Poorthuis and Schwartz (2014) 266| 5.5. "הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: \n", | 5.5. "One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”", |
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| 142. Mishnah, Shabbat, 268.9-268.11, 268.98, 268.101-268.104, 271.16-271.19 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •neoplatonic philosophers, on free will •will, free Found in books: Marmodoro and Prince (2015) 191, 195 |
| 143. Josephus Flavius, Life, 12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pharisees, on free will/predeterminism •free will Found in books: Hayes (2022) 330 |
144. Josephus Flavius, Against Apion, 1.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •free will Found in books: Taylor and Hay (2020) 296 | 1.32. and this is our practice not only in Judea, but wheresoever any body of men of our nation do live; and even there, an exact catalogue of our priests’ marriages is kept; |
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145. Josephus Flavius, Jewish War, 2.8.6, 2.8.14, 2.119-2.166, 5.124 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022) 102; Garcia (2021) 210, 214, 216; Hayes (2022) 330; Malherbe et al (2014) 311; Wilson (2018) 26, 27, 30 | 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.120. These Essenes reject pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue. They neglect wedlock, but choose out other persons’ children, while they are pliable, and fit for learning, and esteem them to be of their kindred, and form them according to their own manners. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, 2.130. and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.140. that he will ever show fidelity to all men, and especially to those in authority, because no one obtains the government without God’s assistance; and that if he be in authority, he will at no time whatever abuse his authority, nor endeavor to outshine his subjects either in his garments, or any other finery; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.150. 10. Now after the time of their preparatory trial is over, they are parted into four classes; and so far are the juniors inferior to the seniors, that if the seniors should be touched by the juniors, they must wash themselves, as if they had intermixed themselves with the company of a foreigner. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.160. 13. Moreover, there is another order of Essenes, who agree with the rest as to their way of living, and customs, and laws, but differ from them in the point of marriage, as thinking that by not marrying they cut off the principal part of human life, which is the prospect of succession; nay, rather, that if all men should be of the same opinion, the whole race of mankind would fail. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. 2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, 2.163. and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment. 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.166. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews. 5.124. ince he who is grown old in wars did never make so great a mistake. Our laws of war do also ever inflict capital punishment on those that in the least break into good order, while at this time they have seen an entire army run into disorder. |
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146. Josephus Flavius, Jewish Antiquities, a b c d\n0 8.354 8.354 8 354 \n1 13.172 13.172 13 172 \n2 18.19 18.19 18 19 \n3 18.18 18.18 18 18 \n4 13.173 13.173 13 173 \n5 '18.13 '18.13 '18 13 \n6 '13.172 '13.172 '13 172 \n7 13.296 13.296 13 296 \n8 13.297 13.297 13 297 \n9 18.12 18.12 18 12 \n10 13.295 13.295 13 295 \n11 13.294 13.294 13 294 \n12 18.11 18.11 18 11 \n13 18.13 18.13 18 13 \n14 13 13 13 None\n15 18.14 18.14 18 14 \n16 18.17 18.17 18 17 \n17 10.278 10.278 10 278 \n18 18.16 18.16 18 16 \n19 18.15 18.15 18 15 \n20 18 18 18 None\n21 15.371 15.371 15 371 \n22 13.174 13.174 13 174 \n23 13.171 13.171 13 171 \n24 10.277 10.277 10 277 \n25 18.21 18.21 18 21 \n26 18.22 18.22 18 22 \n27 18.20 18.20 18 20 \n28 18.1.3 18.1.3 18 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 295 | 8.354. upon which Elisha began to prophesy presently, and leaving his oxen, he followed Elijah. And when he desired leave to salute his parents, Elijah gave him leave so to do; and when he had taken his leave of them, he followed him, and became the disciple and the servant of Elijah all the days of his life. And thus have I despatched the affairs in which this prophet was concerned. |
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| 147. Musonius Rufus, Fragments, '31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paul, free will •free will Found in books: Malherbe et al (2014) 294 |
148. New Testament, 1 John, 1.8, 2.2, 3.12, 4.2-4.3, 5.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 69, 182, 194, 242, 245, 248, 283| 1.8. Ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν. 2.2. καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. 3.12. οὐ καθὼς Καὶν ἐκ τοῦ πονηροῦ ἦν καὶ ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ· καὶ χάριν τίνος ἔσφαξεν αὐτόν; ὅτι τὰ ἔργα αὐτοῦ πονηρὰ ἦν, τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια. 4.2. Ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστίν, 4.3. καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη. 5.12. ὁ ἔχων τὸν υἱὸν ἔχει τὴν ζωήν· ὁ μὴ ἔχων τὸν υἱὸν τοῦ θεοῦ τὴν ζωὴν οὐκ ἔχει. | 1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. 2.2. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. 3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. 5.12. He who has the Son has the life. He who doesn't have God's Son doesn't have the life. |
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149. New Testament, 1 Peter, 1.1-1.2, 1.20, 2.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 55, 58, 145, 262, 292| 1.1. ΠΕΤΡΟΣ ἀπόστολος Ἰησοῦ Χριστοῦ ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας, καὶ Βιθυνίας, 1.2. κατὰ πρόγνωσιν θεοῦ πατρός, ἐν ἁγιασμῷ πνεύματος, εἰς ὑπακοὴν καὶ ῥαντισμὸν αἵματος Ἰησοῦ Χριστοῦ· χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη. 1.20. προεγνωσμένου μὲν πρὸ. καταβολῆς κόσμου, 2.2. ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε, ἵνα ἐν αὐτῷ αὐξηθῆτε εἰς σωτηρίαν, | 1.1. Peter, an apostle of Jesus Christ, to the chosen ones who are living as strangers in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 1.2. according to the foreknowledge of God the Father, in sanctification of the Spirit, that you may obey Jesus Christ and be sprinkled in his blood: Grace to you and peace be multiplied. 1.20. who was foreknown indeed before the foundation of the world, but was revealed at the end of times for your sake, 2.2. as newborn babes, long for the pure milk of the Word, that you may grow thereby, |
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150. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 297, 298, 299, 300, 305, 306| 9.17. εἰ γὰρ ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω· εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι. | 9.17. For if I do this of my own will, Ihave a reward. But if not of my own will, I have a stewardshipentrusted to me. |
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| 151. Ignatius, To The Smyrnaeans, 1.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Linjamaa (2019) 120, 130 |
152. Ignatius, To The Philadelphians, 3.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •free will •self-determination [ free will ] Found in books: Linjamaa (2019) 141 | 3.3. Be not deceived, my brethren. If any man followeth one that maketh a schism, he doth not inherit the kingdom of God. If any man walketh in strange doctrine, he hath no fellowship with the passion. |
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153. New Testament, 1 Thessalonians, 2.1-2.13, 2.2.0, 4.3-4.5, 5.14.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 309; Wilson (2018) 181, 202| 2.1. Αὐτοὶ γὰρ οἴδατε, ἀδελφοί, τὴν εἴσοδον ἡμῶν τὴν πρὸς ὑμᾶς ὅτι οὐ κενὴ γέγονεν, 2.2. ἀλλὰ προπαθόντες καὶ ὑβρισθέντες καθὼς οἴδατε ἐν Φιλίπποις ἐπαρρησιασάμεθα ἐν τῷ θεῷ ἡμῶν λαλῆσαι πρὸς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ ἐν πολλῷ ἀγῶνι. 2.3. ἡ γὰρ παράκλησις ἡμῶν οὐκ ἐκ πλάνης οὐδὲ ἐξ ἀκαθαρσίας οὐδὲ ἐν δόλῳ, 2.4. ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι τὸ εὐαγγέλιον οὕτως λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες ἀλλὰ θεῷ τῷδοκιμάζοντι τας καρδίαςἡμῶν. 2.5. οὔτε γάρ ποτε ἐν λόγῳ κολακίας ἐγενήθημεν, καθὼς οἴδατε, οὔτε προφάσει πλεονεξίας, θεὸς μάρτυς, 2.6. οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν οὔτε ἀπʼ ἄλλων, 2.7. δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι· ἀλλὰ ἐγενήθημεν νήπιοι ἐν μέσῳ ὑμῶν, ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα· 2.8. οὕτως ὀμειρόμενοι ὑμῶν ηὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ εὐαγγέλιον τοῦ θεοῦ ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς, διότι ἀγαπητοὶ ἡμῖν ἐγενήθητε· 2.9. μνημονεύετε γάρ, ἀδελφοί, τὸν κόπον ἡμῶν καὶ τὸν μόχθον· νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν ἐκηρύξαμεν εἰς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ. 2.10. ὑμεῖς μάρτυρες καὶ ὁ θεός, ὡς ὁσίως καὶ δικαίως καὶ ἀμέμπτως ὑμῖν τοῖς πιστεύουσιν ἐγενήθημεν, 2.11. καθάπερ οἴδατε ὡς ἕνα ἕκαστον ὑμῶν ὡς πατὴρ τέκνα ἑαυτοῦ 2.12. παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι, εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ θεοῦ τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν. 2.13. Καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρʼ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ λόγον ἀνθρώπων ἀλλὰ καθὼς ἀληθῶς ἐστὶν λόγον θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν. 4.3. Τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, 4.4. εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, 4.5. μὴ ἐν πάθει ἐπιθυμίας καθάπερ καὶτὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν, | 2.1. For you yourselves know, brothers, our visit to you wasn't in vain, 2.2. but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the gospel of God in much conflict. 2.3. For our exhortation is not of error, nor of uncleanness, nor in deception. 2.4. But even as we have been approved by God to be entrusted with the gospel, so we speak; not as pleasing men, but God, who tests our hearts. 2.5. For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness), 2.6. nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of Christ. 2.7. But we were gentle in the midst of you, as when a nurse cherishes her own children. 2.8. Even so, affectionately longing for you, we were well pleased to impart to you, not the gospel of God only, but also our own souls, because you had become very dear to us. 2.9. For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the gospel of God. 2.10. You are witnesses with God, how holy, righteously, and blamelessly we behaved ourselves toward you who believe. 2.11. As you know how we exhorted, comforted, and implored every one of you, as a father does his own children, 2.12. to the end that you should walk worthily of God, who calls you into his own kingdom and glory. 2.13. For this cause we also thank God without ceasing, that, when you received from us the word of the message of God, you accepted it not as the word of men, but, as it is in truth, the word of God, which also works in you who believe. 4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality, 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor, 4.5. not in the passion of lust, even as the Gentiles who don't know God; |
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154. New Testament, 1 Timothy, 2.4, 3.1, 4.1-4.3, 4.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •free choice/free will •free choice/free will, voluntatis arbitrio •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 14, 57, 69, 181, 189, 231, 255| 2.4. ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. 3.1. πιστὸς ὁ λόγος. Εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. 4.1. Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων 4.2. ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, 4.3. κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. 4.10. εἰς τοῦτο γὰρ κοπιῶμεν καὶ ἀγωνιζόμεθα, ὅτι ἠλπίκαμεν ἐπὶ θεῷ ζῶντι, ὅς ἐστιν σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν. | 2.4. who desires all people to be saved and come to full knowledge of the truth. 3.1. This is a faithful saying: if a man seeks the office of an overseer, he desires a good work. 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.10. For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe. |
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155. New Testament, 2 Peter, 1.4, 2.1-2.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •free choice (of will), liberum arbitrium •free choice/free will Found in books: Karfíková (2012) 196, 260; Wilson (2018) 14, 176| 1.4. διʼ ὧν τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως, ἀποφυγόντες τῆς ἐν τῷ κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς. 2.1. Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ, ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν· 2.2. καὶ πολλοὶ ἐξακολουθήσουσιν αὐτῶν ταῖς ἀσελγείαις, διʼ οὓς ἡ ὁδὸς τῆς ἀληθείας βλασφημηθήσεται· 2.3. καὶ ἐν πλεονεξίᾳ πλαστοῖς λόγοις ὑμᾶς ἐμπορεύσονται· οἷς τὸ κρίμα ἔκπαλαι οὐκ ἀργεῖ, καὶ ἡ ἀπώλεια αὐτῶν οὐ νυστάζει. 2.4. εἰ γὰρ ὁ θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, ἀλλὰ σειροῖς ζόφου ταρταρώσας παρέδωκεν εἰς κρίσιν τηρουμένους, 2.5. καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλὰ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν, κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας, 2.6. καὶ πόλεις Σοδόμων καὶ Γομόρρας τεφρώσας κατέκρινεν, ὑπόδειγμα μελλόντων ἀσεβέσιν τεθεικώς, 2.7. καὶ δίκαιον Λὼτ καταπονούμενον ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς ἐρύσατο,— 2.8. βλέμματι γὰρ καὶ ἀκοῇ δίκαιος ἐνκατοικῶν ἐν αὐτοῖς ἡμέραν ἐξ ἡμέρας ψυχὴν δικαίαν ἀνόμοις ἔργοις ἐβασάνιζεν,— 2.9. οἶδεν Κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι, ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν, 2.10. μάλιστα δὲ τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίᾳ μιασμοῦ πορευομένους καὶ κυριότητος καταφρονοῦντας. τολμηταί, αὐθάδεις, δόξας οὐ τρέμουσιν, βλασφημοῦντες, 2.11. ὅπου ἄγγελοι ἰσχύϊ καὶ δυνάμει μείζονες ὄντες οὐ φέρουσιν κατʼ αὐτῶν [παρὰ Κυρίῳ] βλάσφημον κρίσιν. 2.12. οὗτοι δέ, ὡς ἄλογα ζῷα γεγεννημένα φυσικὰ εἰς ἅλωσιν καὶ φθοράν, ἐν οἷς ἀγνοοῦσιν βλασφημοῦντες, ἐν τῇ φθορᾷ αὐτῶν καὶ φθαρήσονται, ἀδικούμενοι μισθὸν ἀδικίας· 2.13. ἡδονὴν ἡγούμενοι τὴν ἐν ἡμέρᾳ τρυφήν, σπίλοι καὶ μῶμοι ἐντρυφῶντες ἐν ταῖςἀπάταις αὐτῶν συνευωχούμενοι ὑμῖν, 2.14. ὀφθαλμοὺς ἔχοντες μεστοὺς μοιχαλίδος καὶ ἀκαταπάστους ἁμαρτίας, δελεάζοντες ψυχὰς ἀστηρίκτους, καρδίαν γεγυμνασμένην πλεονεξίας ἔχοντες, κατάρας τέκνα, 2.15. καταλείποντες εὐθεῖαν ὁδὸν ἐπλανήθησαν, ἐξακολουθήσαντες τῇ ὁδῷ τοῦ Βαλαὰμ τοῦ Βεὼρ ὃς μισθὸν ἀδικίας ἠγάπησεν 2.16. ἔλεγξιν δὲ ἔσχεν ἰδίας παρανομίας· ὑποζύγιον ἄφωνον ἐν ἀνθρώπου φωνῇ φθεγξάμενον ἐκώλυσεν τὴν τοῦ προφήτου παραφρονίαν. 2.17. οὗτοί εἰσιν πηγαὶ ἄνυδροι καὶ ὁμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, οἷς ὁ ζόφος τοῦ σκότους τετήρηται. 2.18. ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὀλίγως ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους, 2.19. ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς· ᾧ γάρ τις ἥττηται, τούτῳ δεδούλωται. 2.20. εἰ γὰρ ἀποφυγόντες τὰ μιάσματα τοῦ κόσμου ἐν ἐπιγνώσει τοῦ κυρίου καὶ σωτῆρος Ἰησοῦ Χριστοῦ τούτοις δὲ πάλιν ἐμπλακέντες ἡττῶνται, γέγονεν αὐτοῖς τὰ ἔσχατα χείρονα τῶν πρώτων. 2.21. κρεῖττον γὰρ ἦν αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης ἢ ἐπιγνοῦσιν ὑποστρέψαι ἐκ τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς· 2.22. συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίαςΚύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα,καί Ὗς λουσαμένη εἰς κυλισμὸν βορβόρου. | 1.4. by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust. 2.1. But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction. 2.2. Many will follow their destructive ways, and as a result, the way of the truth will be maligned. 2.3. In covetousness they will exploit you with deceptive words: whose sentence now from of old doesn't linger, and their destruction will not slumber. 2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment; 2.5. and didn't spare the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood on the world of the ungodly; 2.6. and turning the cities of Sodom and Gomorrah into ashes, condemned them to destruction, having made them an example to those who would live ungodly; 2.7. and delivered righteous Lot, who was very distressed by the lustful life of the wicked 2.8. (for that righteous man dwelling among them, was tormented in his righteous soul from day to day with seeing and hearing lawless deeds): 2.9. the Lord knows how to deliver the godly out of temptation and to keep the unrighteous under punishment for the day of judgment; 2.10. but chiefly those who walk after the flesh in the lust of defilement, and despise authority. Daring, self-willed, they are not afraid to speak evil of dignitaries; 2.11. whereas angels, though greater in might and power, don't bring a railing judgment against them before the Lord. 2.12. But these, as unreasoning creatures, born natural animals to be taken and destroyed, speaking evil in matters about which they are ignorant, will in their destroying surely be destroyed, 2.13. receiving the wages of unrighteousness; people who count it pleasure to revel in the day-time, spots and blemishes, reveling in their deceit while they feast with you; 2.14. having eyes full of adultery, and who can't cease from sin; enticing unsettled souls; having a heart trained in greed; children of cursing; 2.15. forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrong-doing; 2.16. but he was rebuked for his own disobedience. A mute donkey spoke with man's voice and stopped the madness of the prophet. 2.17. These are wells without water, clouds driven by a storm; for whom the blackness of darkness has been reserved forever. 2.18. For, uttering great swelling words of emptiness, they entice in the lusts of the flesh, by licentiousness, those who are indeed escaping from those who live in error; 2.19. promising them liberty, while they themselves are bondservants of corruption; for by whom a man is overcome, by the same is he also brought into bondage. 2.20. For if, after they have escaped the defilement of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein and overcome, the last state has become worse with them than the first. 2.21. For it would be better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered to them. 2.22. But it has happened to them according to the true proverb, "The dog turns to his own vomit again," and "the sow that had washed to wallowing in the mire." |
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156. New Testament, 2 Corinthians, 3.6, 4.4, 4.7, 7.15, 8.3, 8.7, 8.17, 10.3-10.6, 10.18, 11.10-11.12, 13.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 297, 305, 308, 309, 310; Wilson (2018) 114, 116, 245| 3.6. ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος, τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. 4.4. ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ. 4.7. Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ θεοῦ καὶ μὴ ἐξ ἡμῶν· 7.15. καὶ τὰ σπλάγχνα αὐτοῦ περισσοτέρως εἰς ὑμᾶς ἐστὶν ἀναμιμνησκομένου τὴν πάντων ὑμῶν ὑπακοήν, ὡς μετὰ φόβου καὶ τρόμου ἐδέξασθε αὐτόν. 8.3. ὅτι κατὰ δύναμιν, μαρτυρῶ, καὶ παρὰ δύναμιν, 8.7. ἀλλʼ ὥσπερ ἐν παντὶ περισσεύετε, πίστει καὶ λόγῳ καὶ γνώσει καὶ πάσῃ σπουδῇ καὶ τῇ ἐξ ἡμῶν ἐν ὑμῖν ἀγάπῃ, ἵνα καὶ ἐν ταύτῃ τῇ χάριτι περισσεύητε. 8.17. ὅτι τὴν μὲν παράκλησιν ἐδέξατο, σπουδαιότερος δὲ ὑπάρχων αὐθαίρετος ἐξῆλθεν πρὸς ὑμᾶς. 10.3. Ἐν σαρκὶ γὰρ περιπατοῦντες οὐ κατὰ σάρκα στρατευόμεθα,— 10.4. τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ ἀλλὰ δυνατὰ τῷ θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων,— 10.5. λογισμοὺς καθαιροῦντες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ χριστοῦ, 10.6. καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοήν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή. 10.18. οὐ γὰρ ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστιν δόκιμος, ἀλλὰ ὃν ὁ κύριος συνίστησιν. 11.10. ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοὶ ὅτι ἡ καύχησις αὕτη οὐ φραγήσεται εἰς ἐμὲ ἐν τοῖς κλίμασι τῆς Ἀχαίας. διὰ τί; 11.11. ὅτι οὐκ ἀγαπῶ ὑμᾶς; ὁ θεὸς οἶδεν. 11.12. Ὃ δὲ ποιῶ καὶ ποιήσω, ἵνα ἐκκόψω τὴν ἀφορμὴν τῶν θελόντων ἀφορμήν, ἵνα ἐν ᾧ καυχῶνται εὑρεθῶσιν καθὼς καὶ ἡμεῖς. 13.1. Τρίτον τοῦτο ἔρχομαι πρὸς ὑμᾶς·ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα. | |
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157. New Testament, 2 Thessalonians, 2.20-2.21, 3.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019) 149; Malherbe et al (2014) 297| 3.9. ἐπιβαρῆσαί τινα ὑμῶν· οὐχ ὅτι οὐκ ἔχομεν ἐξουσίαν, ἀλλʼ ἵνα ἑαυτοὺς τύπον δῶμεν ὑμῖν εἰς τὸ μιμεῖσθαι ἡμᾶς. | 3.9. not because we don't have the right, but to make ourselves an example to you, that you should imitate us. |
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158. New Testament, 2 Timothy, 2.4-2.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paul, free will •free will Found in books: Malherbe et al (2014) 298| 2.4. οὐδεὶς στρατευόμενος ἐμπλέκεται ταῖς τοῦ βίου πραγματίαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ· 2.5. ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται ἐὰν μὴ νομίμως ἀθλήσῃ· 2.6. τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν. | 2.4. No soldier on service entangles himself in the affairs of life, that he may please him who enrolled him as a soldier. 2.5. Also, if anyone competes in athletics, he isn't crowned unless he has competed by the rules. 2.6. The farmers who labor must be the first to get a share of the crops. |
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159. New Testament, Acts, 9.1, 9.3-9.7, 16.31, 24.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •free will •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Garcia (2021) 280; Wilson (2018) 201, 225, 283| 9.1. Ὁ δὲ Σαῦλος, ἔτι ἐνπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ κυρίου, 9.3. Ἐν δὲ τῷ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ Δαμασκῷ, ἐξέφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ, 9.4. καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῷ Σαούλ Σαούλ, τί με διώκεις; 9.5. εἶπεν δέ Τίς εἶ, κύριε; ὁ δέ Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις· 9.6. ἀλλὰ ἀνάστηθι καὶ εἴσελθε εἰς τὴν πόλιν, καὶ λαληθήσεταί σοι ὅτι σε δεῖ ποιεῖν. 9.7. οἱ δὲ ἄνδρες οἱ συνοδεύοντες αὐτῷ ἱστήκεισαν ἐνεοί, ἀκούοντες μὲν τῆς φωνῆς μηδένα δὲ θεωροῦντες. 16.31. οἱ δὲ εἶπαν Πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου. 24.2. κληθέντος δὲ [αὐτοῦ] ἤρξατο κατηγορεῖν ὁ Τέρτυλλος λέγων Πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ καὶ διορθωμάτων γινομένων τῷ ἔθνει τούτῳ διὰ τῆς σῆς προνοίας | 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest, 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?" 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do." 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 16.31. They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household." 24.2. When he was called, Tertullus began to accuse him, saying, "Seeing that by you we enjoy much peace, and that excellent measures are coming to this nation, |
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160. New Testament, Apocalypse, 2.11, 20.6, 21.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 271| 2.11. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Ὁ νικῶν οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου. 20.6. μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλʼ ἔσονταιἱερεῖς τοῦ θεοῦκαὶ τοῦ χριστοῦ, καὶ βασιλεύσουσιν μετʼ αὐτοῦ [τὰ] χίλια ἔτη. 21.8. τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσι καὶ πόρνοις καὶ φαρμακοῖς καὶ εἰδωλολάτραις καὶ πᾶσι τοῖς ψευδέσιν τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῆκαιομένῃ πυρὶ καὶ θείῳ,ὅ ἐστιν ὁ θάνατος ὁ δεύτερος. | 2.11. He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won't be harmed by the second death. 20.6. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death." |
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161. New Testament, James, 1.5-1.6, 3.8, 4.6, 5.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 190; Wilson (2018) 41, 43, 188| 1.5. Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος, καὶ δοθήσεται αὐτῷ· 1.6. αἰτείτω δὲ ἐν πίστει, μηδὲν διακρινόμενος, ὁ γὰρ διακρινόμενος ἔοικεν κλύδωνι θαλάσσης ἀνεμιζομένῳ καὶ ῥιπιζομένῳ· 3.8. τὴν δὲ γλῶσσαν οὐδεὶς δαμάσαι δύναται ἀνθρώπων· ἀκατάστατον κακόν, μεστὴ ἰοῦ θανατηφόρου. 4.6. μείζονα δὲ δίδωσιν χάριν· διὸ λέγει Ὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται ταπεινοῖς δὲ δίδωσιν χάριν. 5.9. μὴ στενάζετε, ἀδελφοί, κατʼ ἀλλήλων, ἵνα μὴ κριθῆτε· ἰδοὺ ὁ κριτὴς πρὸ τῶν θυρῶν ἕστηκεν. | 1.5. But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach; and it will be given to him. 1.6. But let him ask in faith, without any doubting, for he who doubts is like a wave of the sea, driven by the wind and tossed. 3.8. But nobody can tame the tongue. It is a restless evil, full of deadly poison. 4.6. But he gives more grace. Therefore it says, "God resists the proud, but gives grace to the humble." 5.9. Don't grumble, brothers, against one another, so that you won't be judged. Behold, the judge stands at the door. |
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| 162. Heraclitus of Ephesus (Attributed Author), Letters, 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Malherbe et al (2014) 611, 624 |
| 163. New Testament, Philemon, '14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynics/cynicism, free will •paul, free will Found in books: Malherbe et al (2014) 310 |
164. New Testament, Colossians, 3.1-3.3, 3.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •free choice (of will), liberum arbitrium •free choice (of will), liberum arbitrium, liberum arbitrium captivum Found in books: Karfíková (2012) 238, 310| 3.1. Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος· 3.2. τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς, ἀπεθάνετε γάρ, 3.3. καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ χριστῷ ἐν τῷ θεῷ· 3.25. ὁ γὰρ ἀδικῶν κομίσεται ὃ ἠδίκησεν, καὶ οὐκ ἔστιν προσωπολημψία. | 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 3.2. Set your mind on the things that are above, not on the things that are on the earth. 3.3. For you died, and your life is hidden with Christ in God. 3.25. But he who does wrong will receive again for the wrong that he has done, and there is no partiality. |
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165. New Testament, Galatians, 1.10-1.27, 2.19, 2.21, 3.27, 4.19, 5.6, 5.8, 5.13.0, 5.17, 6.6-6.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012) 37, 190, 192, 271; Malherbe et al (2014) 296, 298, 300, 310; Wilson (2018) 6, 65, 103, 182, 202, 245, 248| 1.10. Ἄρτι γὰρ ἀνθρώπους πείθω ἢ τὸν θεόν; ἢ ζητῶ ἀνθρώποις ἀρέσκειν; εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην. 1.11. γνωρίζω γὰρ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπʼ ἐμοῦ ὅτι οὐκ ἔστιν κατὰ ἄνθρωπον· 1.12. οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ. 1.13. Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 1.14. καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. 1.15. Ὅτε δὲ εὐδόκησεν [ὁ θεὸς] ὁ ἀφορίσας μεἐκ κοιλίας μητρός μουκαὶκαλέσαςδιὰ τῆς χάριτος αὐτοῦ 1.16. ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, 1.17. οὐδὲ ἀνῆλθον εἰς Ἰεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς Ἀραβίαν, καὶ πάλιν ὑπέστρεψα εἰς Δαμασκόν. 1.18. Ἔπειτα μετὰ τρία ἔτη ἀνῆλθον εἰς Ἰεροσόλυμα ἱστορῆσαι Κηφᾶν, καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε· 1.19. ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου. 1.20. ἃ δὲ γράφω ὑμῖν, ἰδοὺ ἐνώπιον τοῦ θεοῦ ὅτι οὐ ψεύδομαι. 1.21. ἔπειτα ἦλθον εἰς τὰ κλίματα τῆς Συρίας καὶ [τῆς] Κιλικίας. 1.22. ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ ταῖς ἐκκλησίαις τῆς Ἰουδαίας ταῖς ἐν Χριστῷ, 1.23. μόνον δὲ ἀκούοντες ἦσαν ὅτι Ὁ διώκων ἡμᾶς ποτὲ νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει, 1.24. καὶ ἐδόξαζον ἐν ἐμοὶ τὸν θεόν. 2.19. ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον ἵνα θεῷ ζήσω· Χριστῷ συνεσταύρωμαι· 2.21. Οὐκ ἀθετῶ τὴν χάριν τοῦ θεοῦ· εἰ γὰρ διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν. 3.27. ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· 4.19. τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν· 5.6. ἐν γὰρ Χριστῷ [Ἰησοῦ] οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις διʼ ἀγάπης ἐνεργουμένη. 5.8. ἡ πεισμονὴ οὐκ ἐκ τοῦ καλοῦντος ὑμᾶς. 5.17. ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε. 6.6. Κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς. 6.7. Μὴ πλανᾶσθε, θεὸς οὐ μυκτηρίζεται· ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει· 6.8. ὅτι ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ ἐκ τῆς σαρκὸς θερίσει φθοράν, ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον. 6.9. τὸ δὲ καλὸν ποιοῦντες μὴ ἐνκακῶμεν, καιρῷ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλυόμενοι. 6.10. Ἄρα οὖν ὡς καιρὸν ἔχωμεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως. | 1.10. For am I now seeking thefavor of men, or of God? Or am I striving to please men? For if I werestill pleasing men, I wouldn't be a servant of Christ. 1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace, 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood, 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 1.19. But of the otherapostles I saw no one, except James, the Lord's brother. 1.20. Nowabout the things which I write to you, behold, before God, I'm notlying. 1.21. Then I came to the regions of Syria and Cilicia. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist, 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy." 1.24. And theyglorified God in me. 2.19. For I, through the law, died to the law,that I might live to God. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 3.27. For as many of you as werebaptized into Christ have put on Christ. 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. 5.8. This persuasion is notfrom him who calls you. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 6.6. But let him who is taught in the word share all goodthings with him who teaches. 6.7. Don't be deceived. God is notmocked, for whatever a man sows, that will he also reap. 6.8. For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life. 6.9. Let us not be weary in doing good, for we will reap in due season, ifwe don't give up. 6.10. So then, as we have opportunity, let's do whatis good toward all men, and especially toward those who are of thehousehold of the faith. |
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166. New Testament, Hebrews, 2.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 182| 2.14. ἐπεὶ οὖντὰ παιδίακεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτʼ ἔστι τὸν διάβολον, | 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, |
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167. New Testament, Philippians, 2.2, 2.13, 3.12-3.14, 4.11.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012) 194, 236, 259; Linjamaa (2019) 123; Malherbe et al (2014) 308; Wilson (2018) 69, 271, 293| 2.2. πληρώσατέ μου τὴν χαρὰν ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύνψυχοι, τὸ ἓν φρονοῦντες, 2.13. θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας· 3.12. διώκω δὲ εἰ καὶ καταλάβω, ἐφʼ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ]. ἀδελφοί, ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι· 3.13. ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, 3.14. κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ. | 2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; 2.13. For it is God who works in you both to will and to work, for his good pleasure. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before, 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. |
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168. New Testament, Romans, 1.18-1.32, 2.4-2.10, 2.13-2.15, 3.5, 3.20, 3.23, 4.4-4.6, 5.2, 5.5, 5.8, 5.12, 5.16, 5.19-5.21, 6.2, 6.20, 6.23, 7.7, 7.13-7.20, 7.22-7.25, 8.2-8.3, 8.6, 8.15-8.16, 8.26, 8.28-8.29, 9.10-9.23, 10.3, 11.1-11.36, 12.21, 13.1, 13.13-13.14, 15.22, 15.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013) 243; Grypeou and Spurling (2009) 45, 49; Karfíková (2012) 28, 37, 38, 52, 53, 74, 95, 178, 182, 184, 185, 190, 236, 238, 259, 271, 279, 280, 301, 308, 310, 327, 333, 334, 342; Linjamaa (2019) 119, 149, 150; Malherbe et al (2014) 298, 310; Wilson (2018) 5, 14, 38, 52, 60, 65, 68, 69, 76, 92, 100, 107, 115, 116, 119, 130, 140, 141, 146, 157, 163, 164, 166, 169, 170, 176, 178, 179, 181, 183, 188, 189, 197, 204, 210, 218, 219, 220, 221, 222, 223, 225, 226, 228, 245, 247, 248, 249, 250, 254, 262, 269, 270, 271, 279, 280, 285, 286, 293, 295, 296, 297, 304| 1.18. Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, 1.19. διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 1.20. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.21. διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23. καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 1.24. Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, 1.25. οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 1.26. Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, 1.27. ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες. 1.28. Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, 1.29. πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς, 1.30. καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, 1.31. ἀσυνθέτους, ἀστόργους, ἀνελεήμονας· 1.32. οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν. 2.4. ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε ἄγει; 2.5. κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ, 2.6. ὃςἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ·. 2.7. τοῖς μὲν καθʼ ὑπομονὴν ἔργου ἀγαθοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσιν ζωὴν αἰώνιον· 2.8. τοῖς δὲ ἐξ ἐριθίας καὶ ἀπειθοῦσι τῇ ἀληθείᾳ πειθομένοις δὲ τῇ ἀδικίᾳ ὀργὴ καὶ θυμός, 2.9. θλίψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος· 2.10. δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι· 2.13. οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ [τῷ] θεῷ, ἀλλʼ οἱ ποιηταὶ νόμου δικαιωθήσονται. 2.14. ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσὶν νόμος· 2.15. οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συνμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων, 3.5. εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω. 3.20. διότι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ,διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας. 3.23. πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, 4.4. τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα· 4.5. τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην, 4.6. καθάπερ καὶ Δαυεὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων 5.2. διʼ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν [τῇ πίστει] εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν, καὶ καυχώμεθα ἐπʼ ἐλπίδι τῆς δόξης τοῦ θεοῦ· 5.5. ἡ δὲἐλπὶς οὐ καταισχύνει.ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν· 5.8. συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ θεὸς ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν. 5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. 5.16. τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. 5.19. ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. 5.20. νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, 5.21. ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. 6.2. μὴ γένοιτο· οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; 6.20. ὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ. 6.23. τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος, τὸ δὲ χάρισμα τοῦ θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. 7.7. Τί οὖν ἐροῦμεν; ὁ νόμος ἁμαρτία; μὴ γένοιτο· ἀλλὰ τὴν ἁμαρτίαν οὐκ ἔγνων εἰ μὴ διὰ νόμου, τήν τε γὰρ ἐπιθυμίαν οὐκ ᾔδειν εἰ μὴ ὁ νόμος ἔλεγενΟὐκ ἐπιθυμήσεις· 7.13. Τὸ οὖν ἀγαθὸν ἐμοὶ ἐγένετο θάνατος; μὴ γένοιτο· ἀλλὰ ἡ ἁμαρτία, ἵνα φανῇ ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον· ἵνα γένηται καθʼ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς. 7.14. οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν· ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν. 7.15. ὃ γὰρ κατεργάζομαι οὐ γινώσκω· οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλʼ ὃ μισῶ τοῦτο ποιῶ. 7.16. εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, σύνφημι τῷ νόμῳ ὅτι καλός. 7.17. Νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ ἐνοικοῦσα ἐν ἐμοὶ ἁμαρτία. 7.18. οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ· 7.19. οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω. 7.20. εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία. 7.22. συνήδομαι γὰρ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπον, 7.23. βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με [ἐν] τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου. 7.24. ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; 7.25. χάρις [δὲ] τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ἄρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοῒ δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας. 8.2. ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. 8.3. τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, 8.6. τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη· 8.15. οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν 8.16. Ἀββά ὁ πατήρ· αὐτὸ τὸ πνεῦμα συνμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ. 8.26. Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν· τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις, 8.28. οἴδαμεν δὲ ὅτι τοῖς ἀγαπῶσι τὸν θεὸν πάντα συνεργεῖ [ὁ θεὸς] εἰς ἀγαθόν, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν. 8.29. ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· 9.10. οὐ μόνον δέ, ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα, Ἰσαὰκ τοῦ πατρὸς ἡμῶν· 9.11. μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον, ἵνα ἡ κατʼ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ, 9.12. οὐκ ἐξ ἔργων ἀλλʼ ἐκ τοῦ καλοῦντος, ἐρρέθη αὐτῇ ὅτιὉ μείζων δουλεύσει τῷ ἐλάσσονι· 9.13. καθάπερ γέγραπταιΤὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα. 9.14. Τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ θεῷ; μὴ γένοιτο· 9.15. τῷ Μωυσεῖ γὰρ λέγειἘλεήσω ὃν ἄν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω. 9.16. ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ. 9.17. λέγει γὰρ ἡ γραφὴ τῷ Φαραὼ ὅτι Εἰς αὐτὸ τοῦτο ἐξήγειρά σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ. 9.18. ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλεισκληρύνει. 9.19. Ἐρεῖς μοι οὖν Τί ἔτι μέμφεται; 9.20. τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν; ὦ ἄνθρωπε, μενοῦνγε σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ;μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντιΤί με ἐποίησας οὕτως; 9.21. ἢ οὐκ ἔχει ἐξουσίανὁ κεραμεὺς τοῦ πηλοῦἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν; 9.22. εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦἤνεγκενἐν πολλῇ μακροθυμίᾳσκεύη ὀργῆςκατηρτισμέναεἰς ἀπώλειαν, 9.23. ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν, 10.3. ἀγνοοῦντες γὰρ τὴν τοῦ θεοῦ δικαιοσύνην, καὶ τὴν ἰδίαν ζητοῦντες στῆσαι, τῇ δικαιοσύνῃ τοῦ θεοῦ οὐχ ὑπετάγησαν· 11.1. Λέγω οὖν, μὴἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ;μὴ γένοιτο· καὶ γὰρ ἐγὼ Ἰσραηλείτης εἰμί, ἐκ σπέρματος Ἀβραάμ, φυλῆς Βενιαμείν. 11.2. οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦὃν προέγνω. ἢ οὐκ οἴδατε ἐν Ἠλείᾳ τί λέγει ἡ γραφή, ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ Ἰσραήλ; 11.3. Κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσιν τὴν ψυχήν μου. 11.4. ἀλλὰ τί λέγει αὐτῷ ὁ χρηματισμός;Κατέλιπονἐμαυτῷἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ. 11.5. οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λίμμα κατʼ ἐκλογὴν χάριτος γέγονεν· 11.6. εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις. 11.7. τί οὖν; ὃ ἐπιζητεῖ Ἰσραήλ, τοῦτο οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν· οἱ δὲ λοιποὶ ἐπωρώθησαν, 11.8. καθάπερ γέγραπται Ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας. 11.9. καὶ Δαυεὶδ λέγει 11.10. 11.11. Λέγω οὖν, μὴ ἔπταισαν ἵνα πέσωσιν; μὴ γένοιτο· ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸπαραζηλῶσαιαὐτούς. 11.12. εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν. 11.13. Ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. ἐφʼ ὅσον μὲν οὖν εἰμὶ ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω, 11.14. εἴ πως παραζηλώσω μου τὴν σάρκα καὶ σώσω τινὰς ἐξ αὐτῶν. 11.15. εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν; 11.16. εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι. 11.17. Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συνκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου, μὴ κατακαυχῶ τῶν κλάδων· 11.18. εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ. 11.19. ἐρεῖς οὖν Ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐνκεντρισθῶ. καλῶς· 11.20. τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. 11.21. μὴ ὑψηλὰ φρόνει, ἀλλὰ φοβοῦ· εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, οὐδὲ σοῦ φείσεται. ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· 11.22. ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ. 11.23. κἀκεῖνοι δέ, ἐὰν μὴ ἐπιμένωσι τῇ ἀπιστίᾳ, ἐνκεντρισθήσονται· δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐνκεντρίσαι αὐτούς. 11.24. εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ. 11.25. Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται· 11.26. καθὼς γέγραπται 11.27. 11.28. κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ διʼ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας· 11.29. ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ θεοῦ. 11.30. ὥσπερ γὰρ ὑμεῖς ποτὲ ἠπειθήσατε τῷ θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθίᾳ, 11.31. οὕτως καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει ἵνα καὶ αὐτοὶ νῦν ἐλεηθῶσιν· 11.32. συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπειθίαν ἵνα τοὺς πάντας ἐλεήσῃ. 11.33. Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ. 11.34. 11.35. 11.36. ὅτι ἐξ αὐτοῦ καὶ διʼ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν. 12.21. μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν. 13.1. Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω, οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν· 13.13. ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν, μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ζήλῳ. 13.14. ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας. 15.22. Διὸ καὶ ἐνεκοπτόμην τὰ πολλὰ τοῦ ἐλθεῖν πρὸς ὑμᾶς· 15.27. ηὐδόκησαν γάρ, καὶ ὀφειλέται εἰσὶν αὐτῶν· εἰ γὰρ τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη, ὀφείλουσιν καὶ ἐν τοῖς σαρκικοῖς λειτουργῆσαι αὐτοῖς. | 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools, 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. 2.4. Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? 2.5. But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; 2.6. who "will pay back to everyone according to their works:" 2.7. to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; 2.8. but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation, 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.13. For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified 2.14. (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves, 2.15. in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) 3.5. But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do. 3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 3.23. for all have sinned, and fall short of the glory of God; 4.4. Now to him who works, the reward is not accounted as of grace, but as of debt. 4.5. But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. 4.6. Even as David also pronounces blessing on the man to whom God counts righteousness apart from works, 5.2. through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 5.8. But God commends his own love toward us, in that while we were yet sinners, Christ died for us. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 6.2. May it never be! We who died to sin, how could we live in it any longer? 6.20. For when you were servants of sin, you were free in regard to righteousness. 6.23. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet." 7.13. Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful. 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.16. But if what I don't desire, that I do, I consent to the law that it is good. 7.17. So now it is no more I that do it, but sin which dwells in me. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 7.20. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. 7.22. For I delight in God's law after the inward man, 7.23. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.3. 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; 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!" 8.16. The Spirit himself testifies with our spirit that we are children of God; 8.26. 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. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 9.10. Not only so, but Rebecca also conceived by one, by our father Isaac. 9.11. For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls, 9.12. it was said to her, "The elder will serve the younger." 9.13. Even as it is written, "Jacob I loved, but Esau I hated." 9.14. What shall we say then? Is there unrighteousness with God? May it never be! 9.15. For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." 9.16. So then it is not of him who wills, nor of him who runs, but of God who has mercy. 9.17. For the Scripture says to Pharaoh, "For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be published abroad in all the earth." 9.18. So then, he has mercy on whom he desires, and he hardens whom he desires. 9.19. You will say then to me, "Why does he still find fault? For who withstands his will?" 9.20. But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this?" 9.21. Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? 9.22. What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction, 9.23. and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory, 10.3. For being ignorant of God's righteousness, and seeking to establish their own righteousness, they didn't subject themselves to the righteousness of God. 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 11.3. "Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life." 11.4. But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal." 11.5. Even so then at this present time also there is a remt according to the election of grace. 11.6. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 11.7. What then? That which Israel seeks for, that he didn't obtain, but the elect obtained it, and the rest were hardened. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day." 11.9. David says, "Let their table be made a snare, and a trap, A stumbling block, and a retribution to them. 11.10. Let their eyes be darkened, that they may not see. Bow down their back always." 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.12. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 11.15. For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead? 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in." 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins." 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 11.29. For the gifts and the calling of God are irrevocable. 11.30. For as you in time past were disobedient to God, but now have obtained mercy by their disobedience, 11.31. even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 11.34. "For who has known the mind of the Lord? Or who has been his counselor?" 11.35. "Or who has first given to him, And it will be repaid to him again?" 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. 12.21. Don't be overcome by evil, but overcome evil with good. 13.1. Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God. 13.13. Let us walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy. 13.14. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts. 15.22. Therefore also I was hindered these many times from coming to you, 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. |
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169. New Testament, Titus, 2.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 269| 2.11. Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις παιδεύουσα ἡμᾶς, | 2.11. For the grace of God has appeared, bringing salvation to all men, |
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| 170. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul, free will •free will Found in books: Malherbe et al (2014) 292 |
171. New Testament, Ephesians, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.13, 1.14, 1.15, 1.16, 2.1, 2.2, 2.3, 2.8, 2.9, 4.2, 4.3, 4.4, 5.22-6.9, 5.27, 6.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 308| 6.5. Οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἁπλότητι τῆς καρδίας ὑμῶν ὡς τῷ χριστῷ, | 6.5. Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ; |
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| 172. Quintilian, Institutes of Oratory, a b c d\n0 '4.5.3 '4.5.3 '4 5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paul, free will •free will Found in books: Malherbe et al (2014) 298 |
| 173. Seneca The Younger, On Leisure, a b c d\n0 '1.1 '1.1 '1 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paul, free will •free will Found in books: Malherbe et al (2014) 292 |
174. Clement of Rome, 2 Clement, 1.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •free will Found in books: Linjamaa (2019) 120, 130| 1.8. ἐκάλεσεν γὰρ ἡμᾶς οὐκ ὄντας καὶ ἠθέλησεν ἐκ μὴ ὄντος εἶναι ἡμᾶς. | |
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| 175. Seneca The Younger, De Providentia (Dialogorum Liber I), a b c d\n0 '5.6 '5.6 '5 6\n1 '5.4 '5.4 '5 4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 302, 305, 308 |
| 176. Seneca The Younger, On Anger, 2.2.1-2.2.2, 2.4.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •free will Found in books: Linjamaa (2019) 94 |
177. Tacitus, Annals, 4.42 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •will, free, sponte Found in books: Mueller (2002) 104| 4.42. Ac forte habita per illos dies de Votieno Montano, celebris ingenii viro, cognitio cunctantem iam Tiberium perpulit ut vitandos crederet patrum coetus vocesque quae plerumque verae et graves coram ingerebantur. nam postulato Votieno ob contumelias in Caesarem dictas, testis Aemilius e militaribus viris, dum studio probandi cuncta refert et quamquam inter obstrepentis magna adseveratione nititur, audivit Tiberius probra quis per occultum lacerabatur, adeoque perculsus est ut se vel statim vel in cognitione purgaturum clamitaret precibusque proximorum, adulatione omnium aegre componeret animum. et Votienus quidem maiestatis poenis adfectus est: Caesar obiectam sibi adversus reos inclementiam eo pervicacius amplexus, Aquiliam adulterii delatam cum Vario Ligure, quamquam Lentulus Gaetulicus consul designatus lege Iulia damnasset, exilio punivit Apidiumque Merulam quod in acta divi Augusti non iuraverat albo senatorio erasit. | 4.42. As chance would have it, the trial at this juncture of the popular and talented Votienus Montanus forced Tiberius (who was already wavering) to the conviction that he must avoid the meetings of the senate and the remarks, often equally true and mordant, which were there repeated to his face. For, during the indictment of Votienus for the use of language offensive to the emperor, the witness Aemilius, a military man, in his anxiety to prove the case, reported the expressions in full, and, disregarding the cries of protest, struggled on with his tale with great earnestness. Tiberius thus heard the scurrilities with which he was attacked in private; and such was the shock that he kept crying out he would refute them, either on the spot or in charge of the trial his equanimity being restored with difficulty by the entreaties of his friends and the adulation of all. Votienus himself suffered the penalties of treason. The Caesar, as he had been reproached with recklessness to defendants, adhered to his methods with all the more tenacity; punishing Aquilia by exile on the charge of adultery with Varius Ligus, though Lentulus Gaetulicus, the consul designate, had pressed only for conviction under the Julian Law; and expunging Apidius Merula from the senatorial register because he had not sworn allegiance to the acts of the deified Augustus. |
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| 178. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 15.4-15.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paul, free will •free will, stoicism •cynics/cynicism, free will •free will, in cyncism •free will, in paul Found in books: Malherbe et al (2014) 302, 305 |
| 179. Tosefta, Shekalim, 1.67, 2.937, 2.974-2.1007, 2.1127-2.1131, 3.177, 3.471, 3.473, 3.544, 3.623-3.624 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul, free will •free will •cynics/cynicism, free will •free will, pauline •free will, stoicism Found in books: Malherbe et al (2014) 292, 293, 302, 306 |
| 180. Seneca The Younger, Letters, a b c d\n0 '96.2 '96.2 '96 2 \n1 '44.1 '44.1 '44 1 \n2 '98.2 '98.2 '98 2 \n3 '51.9 '51.9 '51 9 \n4 '37.3 '37.3 '37 3 \n5 '50.9 '50.9 '50 9 \n6 '110.20 '110.20 '110 20 \n7 '8.7 '8.7 '8 7 \n8 '37.4 '37.4 '37 4 \n9 '54.7 '54.7 '54 7 \n10 '61.3 '61.3 '61 3 \n11 '107.9 '107.9 '107 9 \n12 '116.5 '116.5 '116 5 \n13 '7.1 '7.1 '7 1 \n14 52 52 52 None\n15 107.11 107.11 107 11 \n16 50 50 50 None\n17 17 17 17 None\n18 107 107 107 None\n19 95 95 95 None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 305 |
| 181. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Poorthuis and Schwartz (2014) 266 |
| 182. Quintilian, Institutio Oratoria, a b c d\n0 '4.5.3 '4.5.3 '4 5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paul, free will •free will Found in books: Malherbe et al (2014) 298 |
183. Tosefta, Peah, 4.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Garcia (2021) 206| 4.18. "מעשה במונבז המלך שעמד ובזבז את כל אוצרותיו בשני בצורת אמרו לו אחיו אבותיך גנזו אוצרות והוסיפו על [של] אבותם ואתה עמדת ובזבזת את כל אוצרותיך שלך ושל אבותיך אמר להם אבותי גנזו אוצרות למטה ואני גנזתי למעלה שנא' (תהילים פ״ה:י״ב) אמת מארץ תצמח וגו' אבותי גנזו [אוצרות] במקום שהיד שולטת בו ואני גנזתי אוצרות במקום שאין היד שולטת בו שנאמר (תהילים פ״ט:ט״ו) צדק ומשפט מכון כסאך וגו' אבותי גנזו אוצרות שאין עושין פירות ואני גנזתי אוצרות שעושין פירות שנאמר (ישעיהו ג׳:י׳) אמרו צדיק כי טוב [וגו'] אבותי גנזו אוצרות של ממון ואני גנזתי אוצרות של נפשות שנא' (משלי י״א:ל׳) פרי צדיק עץ חיים ולוקח נפשות חכם אבותי גנזו אוצרות לאחרים ואני גנזתי לעצמי שנא' (דברים כ״ד:י״ג) ולך תהיה צדקה לפני ה' אלהיך אבותי גנזו אוצרות בעוה\"ז ואני גנזתי לעוה\"ב שנא' (ישעיהו נ״ח:ח׳) והלך לפניך צדקך צדקה וגמילת חסדים שקולין כנגד כל מצות שבתורה אלא שהצדקה בחיים וגמ\"ח בחיים ובמתים צדקה בעניים גמילות חסדים בעניים ובעשירים צדקה בממונו גמילות חסדים בממונו ובגופו.", | |
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| 184. Aristides of Athens, Apology, 15.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 44 |
185. Pausanias, Description of Greece, 2.24.1, 10.12.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Taylor and Hay (2020) 284| 2.24.1. τὴν δὲ ἀκρόπολιν Λάρισαν μὲν καλοῦσιν ἀπὸ τῆς Πελασγοῦ θυγατρός· ἀπὸ ταύτης δὲ καὶ δύο τῶν ἐν Θεσσαλίᾳ πόλεων, ἥ τε ἐπὶ θαλάσσῃ καὶ ἡ παρὰ τὸν Πηνειόν, ὠνομάσθησαν. ἀνιόντων δὲ ἐς τὴν ἀκρόπολιν ἔστι μὲν τῆς Ἀκραίας Ἥρας τὸ ἱερόν, ἔστι δὲ καὶ ναὸς Ἀπόλλωνος, ὃν Πυθαεὺς πρῶτος παραγενόμενος ἐκ Δελφῶν λέγεται ποιῆσαι. τὸ δὲ ἄγαλμα τὸ νῦν χαλκοῦν ἐστιν ὀρθόν, Δειραδιώτης Ἀπόλλων καλούμενος, ὅτι καὶ ὁ τόπος οὗτος καλεῖται Δειράς. ἡ δέ οἱ μαντικὴ—μαντεύεται γὰρ ἔτι καὶ ἐς ἡμᾶς— καθέστηκε τρόπον τοῦτον. γυνὴ μὲν προφητεύουσά ἐστιν, ἀνδρὸς εὐνῆς εἰργομένη· θυομένης δὲ ἐν νυκτὶ ἀρνὸς κατὰ μῆνα ἕκαστον, γευσαμένη δὴ τοῦ αἵματος ἡ γυνὴ κάτοχος ἐκ τοῦ θεοῦ γίνεται. 10.12.6. τὸ μέντοι χρεὼν αὐτὴν ἐπέλαβεν ἐν τῇ Τρῳάδι, καί οἱ τὸ μνῆμα ἐν τῷ ἄλσει τοῦ Σμινθέως ἐστὶ καὶ ἐλεγεῖον ἐπὶ τῆς στήλης· ἅδʼ ἐγὼ ἁ Φοίβοιο σαφηγορίς εἰμι Σίβυλλα τῷδʼ ὑπὸ λαϊνέῳ σάματι κευθομένα, παρθένος αὐδάεσσα τὸ πρίν, νῦν δʼ αἰὲν ἄναυδος, μοίρᾳ ὑπὸ στιβαρᾷ τάνδε λαχοῦσα πέδαν. ἀλλὰ πέλας Νύμφαισι καὶ Ἑρμῇ τῷδʼ ὑπόκειμαι, μοῖραν ἔχοισα κάτω τᾶς τότʼ ἀνακτορίας. ὁ μὲν δὴ παρὰ τὸ μνῆμα ἕστηκεν Ἑρμῆς λίθου τετράγωνον σχῆμα· ἐξ ἀριστερᾶς δὲ ὕδωρ τε κατερχόμενον ἐς κρήνην καὶ τῶν Νυμφῶν ἐστι τὰ ἀγάλματα. | 2.24.1. The citadel they call Larisa , after the daughter of Pelasgus. After her were also named two of the cities in Thessaly , the one by the sea and the one on the Peneus. As you go up the citadel you come to the sanctuary of Hera of the Height, and also a temple of Apollo, which is said to have been first built by Pythaeus when he came from Delphi . The present image is a bronze standing figure called Apollo Deiradiotes, because this place, too, is called Deiras (Ridge). Oracular responses are still given here, and the oracle acts in the following way. There is a woman who prophesies, being debarred from intercourse with a man. Every month a lamb is sacrificed at night, and the woman, after tasting the blood, becomes inspired by the god. 10.12.6. However, death came upon her in the Troad , and her tomb is in the grove of the Sminthian with these elegiac verses inscribed upon the tomb-stone:— Here I am, the plain-speaking Sibyl of Phoebus, Hidden beneath this stone tomb. A maiden once gifted with voice, but now for ever voiceless, By hard fate doomed to this fetter. But I am buried near the nymphs and this Hermes, Enjoying in the world below a part of the kingdom I had then. The Hermes stands by the side of the tomb, a square-shaped figure of stone. On the left is water running down into a well, and the images of the nymphs. |
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186. Theophilus, To Autolycus, 2.22, 2.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •free will •self-determination [ free will ] Found in books: Linjamaa (2019) 120, 121, 130 | 2.22. You will say, then, to me: You said that God ought not to be contained in a place, and how do you now say that He walked in Paradise? Hear what I say. The God and Father, indeed, of all cannot be contained, and is not found in a place, for there is no place of His rest; but His Word, through whom He made all things, being His power and His wisdom, assuming the person of the Father and Lord of all, went to the garden in the person of God, and conversed with Adam. For the divine writing itself teaches us that Adam said that he had heard the voice. But what else is this voice but the Word of God, who is also His Son? Not as the poets and writers of myths talk of the sons of gods begotten from intercourse [with women], but as truth expounds, the Word, that always exists, residing within the heart of God. For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered, the first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, and always conversing with His Reason. And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, In the beginning was the Word, and the Word was with God, John 1:1 showing that at first God was alone, and the Word in Him. Then he says, The Word was God; all things came into existence through Him; and apart from Him not one thing came into existence. The Word, then, being God, and being naturally produced from God, whenever the Father of the universe wills, He sends Him to any place; and He, coming, is both heard and seen, being sent by Him, and is found in a place. 2.27. But some one will say to us, Was man made by nature mortal? Certainly not. Was he, then, immortal? Neither do we affirm this. But one will say, Was he, then, nothing? Not even this hits the mark. He was by nature neither mortal nor immortal. For if He had made him immortal from the beginning, He would have made him God. Again, if He had made him mortal, God would seem to be the cause of his death. Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God; but if, on the other hand, he should turn to the things of death, disobeying God, he should himself be the cause of death to himself. For God made man free, and with power over himself. That, then, which man brought upon himself through carelessness and disobedience, this God now vouchsafes to him as a gift through His own philanthropy and pity, when men obey Him. For as man, disobeying, drew death upon himself; so, obeying the will of God, he who desires is able to procure for himself life everlasting. For God has given us a law and holy commandments; and every one who keeps these can be saved, and, obtaining the resurrection, can inherit incorruption. |
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| 187. Irenaeus, Demonstration of The Apostolic Teaching, 14.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •free choice/free will •free will Found in books: Ramelli (2013) 198; Wilson (2018) 51 |
| 188. Apuleius, On Plato, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002) 333 |
| 189. Athenagoras, Apology Or Embassy For The Christians, a b c d\n0 '24.2 '24.2 '24 2\n1 '24.4 '24.4 '24 4\n2 '25.2 '25.2 '25 2\n3 '25.4 '25.4 '25 4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 859 |
| 190. Atticus, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 191. Galen, On The Differences of The Pulses, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 425 |
| 192. Apuleius, On The God of Socrates, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •free will/freedom •free will/freedom, in our power (έφ’ήμῖν) Found in books: Schibli (2002) 344 |
| 193. Galen, Commentary On Hippocrates' 'Aphorisms', None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 426 |
| 194. Tertullian, Antidote For The Scorpion'S Sting, 2.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 179 |
| 195. Gellius, Attic Nights, 7.2.3, 7.2.6-7.2.13, 19.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •free will (τό αύτεξούσιον) •free will •self-determination [ free will ] Found in books: Linjamaa (2019) 94, 136; Schibli (2002) 228 |
| 196. Sextus Empiricus, Against The Logicians, 1.228-1.231 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Linjamaa (2019) 117 |
| 197. Alexander of Aphrodisias, On Fate, 13, 16, 17, 18, 19, 20, 21, 29.199.28, 29.199.29, 181.13-182.20, 182.8-20, 196.13-197.3, 196.24-197.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 333 |
198. Anon., Genesis Rabba, 4.7, 9.5, 9.7, 14.1, 14.3, 14.5, 14.7, 16.6, 17.8, 18.6, 19.3, 19.5-19.6, 19.8-19.9, 21.4-21.7, 27.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •free will Found in books: Grypeou and Spurling (2009) 54, 55, 56, 57, 58| 4.7. וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם, רַב אָמַר אֵשׁ וּמָיִם, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר מִשּׁוּם רַב, נָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵשׁ וּמַיִם וּפְתָכָן זֶה בָּזֶה וּמֵהֶן נַעֲשׂוּ שָׁמַיִם. דָּבָר אַחֵר, שָׁמִים כְּתִיב, שֶׁהֵן שָׁמִים מַעֲשֵׂיהֶן שֶׁל בְּרִיּוֹת, אִם זָכוּ (תהלים צז, ו): וְהִגִּידוּ הַשָּׁמַיִם צִדְקוֹ, וְאִם לָאו (איוב כ, כז): יְגַלּוּ שָׁמַיִם עֲוֹנוֹ. דָּבָר אַחֵר שָׁמַיִם, שֶׁהַבְּרִיּוֹת מִשְׁתּוֹמְמִים עֲלֵיהֶן לֵאמֹר, שֶׁל מָה הֵן, שֶׁל אֵשׁ הֵן, שֶׁל מַיִם הֵן, אֶתְמְהָא. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי לֵוִי אָמַר, הוּא אָתָא וְקָם עָלָיו (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו, הֱוֵי שֶׁל מַיִם הֵן. סַמִּים, מַה סַּמִּים הַלָּלוּ, מֵהֶן יְרֻקִּין וּמֵהֶן אֲדֻמִּים, מֵהֶם שְׁחֹרִים וּמֵהֶם לְבָנִים, כָּךְ שָׁמַיִם פְּעָמִים יְרֻקִּין, וּפְעָמִים אֲדֻמִּים, פְּעָמִים שְׁחֹרִים, וּפְעָמִים לְבָנִים. רַבִּי יִצְחָק אָמַר, שָׁמַיִם, שָׂא מַיִם, טְעוֹן מַיִם. מָשָׁל לְחָלָב שֶׁהָיָה נָתוּן בִּקְעָרָה, עַד שֶׁלֹא תֵּרֵד לְתוֹכוֹ טִפָּה אַחַת שֶׁל מְסוֹ הוּא מְרַפֵּף, כֵּיוָן שֶׁיָּרַד לְתוֹכוֹ טִפָּה אַחַת שֶׁל מְסוֹ, מִיָּד הוּא קוֹפֵא וְעוֹמֵד, כָּךְ (איוב כו, יא): עַמּוּדֵי שָׁמַיִם יְרוֹפָפוּ, עָמְדוּ שָׁמַיִם נִתַּן בָּהֶם אֶת הַמְּסוֹ, וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם שֵׁנִי, אַתְיָא כִּדְאָמַר רַב, לַחִים הָיוּ בָּרִאשׁוֹן וּבַשֵּׁנִי קָרְשׁוּ. 9.5. בְּתוֹרָתוֹ שֶׁל רַבִּי מֵאִיר מָצְאוּ כָּתוּב וְהִנֵּה טוֹב מְאֹד, וְהִנֵּה טוֹב מוֹת. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, רָכוּב הָיִיתִי עַל כְּתֵפוֹ שֶׁל זְקֵנִי וְעוֹלֶה מֵעִירוֹ לִכְפַר חָנָן דֶּרֶךְ בֵּית שְׁאָן, וְשָׁמַעְתִּי אֶת רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר יוֹשֵׁב וְדוֹרֵשׁ בְּשֵׁם רַבִּי מֵאִיר, הִנֵּה טוֹב מְאֹד, הִנֵּה טוֹב מוֹת. רַבִּי חָמָא בַּר חֲנִינָא וְרַבִּי יוֹנָתָן. רַבִּי חָמָא בַּר חֲנִינָא אָמַר, רָאוּי הָיָה אָדָם הָרִאשׁוֹן שֶׁלֹא לִטְעֹם טַעַם מִיתָה, וְלָמָּה נִקְנְסָה בּוֹ מִיתָה, אֶלָּא צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנְּבוּכַדְנֶצַר וְחִירֹם מֶלֶךְ צוֹר עֲתִידִין לַעֲשׂוֹת עַצְמָן אֱלָהוּת, לְפִיכָךְ נִקְנְסָה בּוֹ מִיתָה, הֲדָא הוּא דִּכְתִיב (יחזקאל כח, יג): בְּעֵדֶן גַּן אֱלֹהִים הָיִיתָ, וְכִי בְּגַן עֵדֶן הָיָה חִירֹם, אֶתְמְהָא, אֶלָּא אָמַר לוֹ, אַתָּה הוּא שֶׁגָּרַמְתָּ לְאוֹתוֹ שֶׁבְּעֵדֶן שֶׁיָּמוּת. רַבִּי חִיָּא בַּר בְּרַתֵּיהּ דְּרַבִּי בֶּרֶכְיָה מִשּׁוּם רַבִּי בֶּרֶכְיָה (יחזקאל כח, יד): אַתְּ כְּרוּב מִמְשַׁח, אַתָּה הוּא שֶׁגָּרַמְתָּ לְאוֹתוֹ כְּרוּב שֶׁיָּמוּת. אָמַר לוֹ רַבִּי יוֹנָתָן, אִם כֵּן יִגְזֹר מִיתָה עַל הָרְשָׁעִים וְאַל יִגְזֹר מִיתָה עַל הַצַּדִּיקִים, אֶלָּא שֶׁלֹא יְהוּ הָרְשָׁעִים עוֹשִׂים תְּשׁוּבָה שֶׁל רְמִיּוּת, וְשֶׁלֹא יְהוּ הָרְשָׁעִים אוֹמְרִים כְּלוּם הַצַּדִּיקִים חַיִּים אֶלָּא שֶׁהֵן מְסַגְּלִין מִצְווֹת וּמַעֲשִׂים טוֹבִים, אַף אָנוּ נְסַגֵּל מִצְווֹת וּמַעֲשִׂים טוֹבִים, נִמְצֵאת עֲשִׂיָּה שֶׁלֹא לִשְׁמָהּ. רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רַבִּי יוֹחָנָן אָמַר, מִפְּנֵי מָה נִגְזְרָה מִיתָה עַל הָרְשָׁעִים, אֶלָּא כָּל זְמַן שֶׁהָרְשָׁעִים חַיִּים הֵם מַכְעִיסִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִּכְתִיב (מלאכי ב, יז): הוֹגַעְתֶּם ה' בְּדִבְרֵיכֶם, כֵּיוָן שֶׁהֵן מֵתִים, הֵן פּוֹסְקִים מִלְּהַכְעִיס לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (איוב ג, יז): שָׁם רְשָׁעִים חָדְלוּ רֹגֶז, שָׁם חָדְלוּ מִלְּהַכְעִיס לְהַקָּדוֹשׁ בָּרוּךְ הוּא. מִפְּנֵי מָה נִגְזְרָה מִיתָה עַל הַצַּדִּיקִים, אֶלָּא כָּל זְמַן שֶׁהַצַּדִּיקִים חַיִּים הֵם נִלְחָמִים עִם יִצְרָן, כֵּיוָן שֶׁהֵם מֵתִים הֵם נָחִין, הֲדָא הוּא דִּכְתִיב (איוב ג, יז): וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ, דַּיֵּנוּ מַה שֶּׁיָּגַעְנוּ. וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר לִתֵּן שָׂכָר לְאֵלּוּ בְּכִפְלַיִם, וּלְהִפָּרַע מֵאֵלּוּ בְּכִפְלַיִם. לִתֵּן שָׂכָר לַצַּדִּיקִים שֶׁלֹא הָיוּ רְאוּיִים לִטְעֹם טַעַם מִיתָה וְקִבְּלוּ עֲלֵיהֶם טַעַם מִיתָה, לְפִיכָךְ (ישעיה סא, ז): לָכֵן בְּאַרְצָם מִשְׁנֶה יִירָשׁוּ, וּלְהִפָּרַע מִן הָרְשָׁעִים, שֶׁלֹא הָיוּ צַדִּיקִים רְאוּיִים לִטְעֹם טַעַם מִיתָה, וּבִשְׁבִילָן קִבְּלוּ עֲלֵיהֶם מִיתָה, לְפִיכָךְ מִשְׁנֶה שְׂכָרָן יִירָשׁוּ. 9.7. רַבִּי נַחְמָן בַּר שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַב שְׁמוּאֵל בַּר נַחְמָן אָמַר, הִנֵּה טוֹב מְאֹד, זֶה יֵצֶר טוֹב. וְהִנֵּה טוֹב מְאֹד, זֶה יֵצֶר רָע. וְכִי יֵצֶר הָרָע טוֹב מְאֹד, אֶתְמְהָא. אֶלָּא שֶׁאִלּוּלֵי יֵצֶר הָרָע לֹא בָּנָה אָדָם בַּיִת, וְלֹא נָשָׂא אִשָּׁה, וְלֹא הוֹלִיד, וְלֹא נָשָׂא וְנָתַן. וְכֵן שְׁלֹמֹה אוֹמֵר (קהלת ד, ד): כִּי הִיא קִנְאַת אִישׁ מֵרֵעֵהוּ. 14.1. וַיִּיצֶר ה' אֱלֹהִים (בראשית ב, ז), כְּתִיב (משלי כט, ד): מֶלֶךְ בְּמִשְׁפָּט יַעֲמִיד אָרֶץ וגו', מֶלֶךְ זֶה מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּמִשְׁפָּט יַעֲמִיד אָרֶץ, שֶׁבָּרָא אֶת הָעוֹלָם בַּדִּין, שֶׁנֶּאֱמַר (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים. (משלי כט, ד): וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה, זֶה אָדָם הָרִאשׁוֹן שֶׁהָיָה גְּמַר חַלָּתוֹ שֶׁל עוֹלָם, וְנִקְרֵאת חַלָּה תְּרוּמָה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵכֶם וגו', אָמַר רַבִּי יוֹסֵי בֶּן קְצַרְתָּה, כָּאִשָּׁה הַזֹּאת שֶׁהִיא מְשַׁקְשֶׁקֶת עִסָּתָהּ בַּמַּיִם וְהַגְבָּהַת חַלָּתָה מִבֵּנְתַיִם, כָּךְ בַּתְּחִלָּה וְאֵד יַעֲלֶה מִן הָאָרֶץ וגו', וְאַחַר כָּךְ וַיִּיצֶר ה' אֱלֹהִים וגו'. 14.1. וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָה (בראשית ב, ז), רַבִּי יְהוּדָה אָמַר מְלַמֵּד שֶׁעָשָׂה לוֹ עֹקֶץ כְּחַיָּה, וְחָזַר וּלְקָחוֹ מִמֶּנּוּ מִפְּנֵי כְּבוֹדוֹ. רַב הוּנָא אָמַר עֲשָׂאוֹ עֶבֶד מְכֻרָן בִּפְנֵי עַצְמוֹ, דְּאִי לָא לָעֵי לָא נָגֵיס. הוּא דַעְתֵּיהּ דְּרַבִּי חֲנִינָא דַּאֲמַר (איכה א, יד): נְתָנַנִי ה' בִּידֵי לֹא אוּכַל קוּם, לָעֵי בְּאוֹרָיְיתָא בְּלֵילָא וּבִימָמָא לָא מָטֵי. רַבִּי שְׁמוּאֵל חַתְנֵיהּ דְּרַבִּי חֲנִינָא חַבְרֵהוֹן דְּרַבָּנָן אָמַר, כָּאן הוּא עוֹשֶׂה נְשָׁמָה נֶפֶשׁ, וּלְהַלָּן הוּא עוֹשֶׂה נְשָׁמָה רוּחַ, מִנַּיִן לִתֵּן אֶת הָאָמוּר כָּאן לְהַלָּן, וְאֶת הָאָמוּר לְהַלָּן כָּאן, תַּלְמוּד לוֹמַר חַיִּים חַיִּים לִגְזֵרָה שָׁוָה. 14.3. וַיִּיצֶר שְׁתֵּי יְצִירוֹת, יְצִירָה מִן הַתַּחְתּוֹנִים וִיצִירָה מִן הָעֶלְיוֹנִים. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה בְּשֵׁם רַבִּי חֲנִינָא בַּר יִצְחָק וְרַבָּנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר, בָּרָא בוֹ ד' בְּרִיּוֹת מִלְמַעְלָן וְד' מִלְמַטָּן, אוֹכֵל וְשׁוֹתֶה כִּבְהֵמָה, פָּרָה וְרָבָה כִּבְהֵמָה, מַטִּיל גְּלָלִים כִּבְהֵמָה, וּמֵת כִּבְהֵמָה. מִלְּמַעְלָה, עוֹמֵד כְּמַלְאֲכֵי הַשָּׁרֵת, מְדַבֵּר, וּמֵבִין, וְרוֹאֶה, כְּמַלְאֲכֵי הַשָּׁרֵת. וּבְהֵמָה אֵינָהּ רוֹאָה, אֶתְמְהָא. אֶלָּא זֶה מְצַדֵּד. רַבִּי תַּפְדוּיֵי אָמַר בְּשֵׁם רַבִּי אַחָא, הָעֶלְיוֹנִים נִבְרְאוּ בְּצֶלֶם וּבִדְמוּת, וְאֵינָן פָּרִין וְרָבִין. וְהַתַּחְתּוֹנִים, פָּרִין וְרָבִין וְלֹא נִבְרְאוּ בְּצֶלֶם וּדְמוּת. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בְּצֶלֶם וּבִדְמוּת מִן הָעֶלְיוֹנִים, פָּרָה וְרָבָה מִן הַתַּחְתּוֹנִים. אָמַר רַבִּי תַּפְדוּיֵי בְּשֵׁם רַבִּי אַחָא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים, הוּא חַי וְאֵינוֹ מֵת, מִן הַתַּחְתּוֹנִים, הוּא מֵת וְאֵינוֹ חַי, אֶלָּא הֲרֵינִי בּוֹרְאוֹ מֵאֵלּוּ וּמֵאֵלּוּ, וְאִם יֶחֱטָא יָמוּת, וְאִם לָאו יִחְיֶה. 14.5. וַיִּיצֶר ב' יְצִירוֹת, יְצִירָה בָּעוֹלָם הַזֶּה, וִיצִירָה לָעוֹלָם הַבָּא. בֵּית שַׁמַּאי וּבֵית הִלֵּל, בֵּית שַׁמַּאי אוֹמְרִים לֹא כְּשֵׁם שֶׁיְצִירָתוֹ בָּעוֹלָם הַזֶּה כָּךְ יְצִירָתוֹ לָעוֹלָם הַבָּא, בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, אֲבָל לֶעָתִיד לָבוֹא מַתְחִיל בְּגִידִים וּבַעֲצָמוֹת וְגוֹמֵר בְּעוֹר וּבְבָשָׂר, שֶׁכָּךְ הוּא אוֹמֵר בְּמֵתֵי יְחֶזְקֵאל (יחזקאל לז, ח): רָאִיתִי וְהִנֵּה עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה. אָמַר רַבִּי יוֹנָתָן אֵין לְמֵדִין מִמֵּתֵי יְחֶזְקֵאל. וּלְמָה הָיוּ מֵתֵי יְחֶזְקֵאל דּוֹמִים, לְזֶה שֶׁהוּא נִכְנָס לְמֶרְחָץ מַה שֶּׁהוּא פּוֹשֵׁט רִאשׁוֹן הוּא לוֹבֵשׁ אַחֲרוֹן. בֵּית הִלֵּל אוֹמְרִים כְּשֵׁם שֶׁיְצִירָתוֹ בָּעוֹלָם הַזֶה, כָּךְ יְצִירָתוֹ בָּעוֹלָם הַבָּא. בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, כָּךְ אַף לֶעָתִיד לָבוֹא מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, שֶׁכֵּן אִיּוֹב אוֹמֵר (איוב י, י): הֲלֹא כֶחָלָב תַּתִּיכֵנִי. הִתַּכְתַּנִי, אֵין כְּתִיב כָּאן אֶלָּא תַּתִּיכֵנִי. וְכַגְּבִנָּה הִקְפֵּאתַנִי, אֵין כְּתִיב כָּאן אֶלָּא תַּקְפִּיאֵנִי. (איוב י, יא): עוֹר וּבָשָׂר הִלְבַּשְׁתַּנִי, אֵין כְּתִיב כָּאן, אֶלָּא תַּלְבִּישֵׁנִי. וּבַעֲצָמוֹת וְגִידִים סוֹכַכְתַּנִי, אֵין כְּתִיב כָּאן, אֶלָּא תְּשׂכְכֵנִי, לִקְעָרָה שֶׁהִיא מְלֵאָה חָלָב עַד שֶׁלֹא נָתַן מְסוֹ בְּתוֹכוֹ, הֶחָלָב רוֹפֵף, מִשֶּׁנָּתַן לְתוֹכָהּ מְסוֹ, הֲרֵי הֶחָלָב קָפוּי וְעוֹמֵד, הוּא שֶׁאִיּוֹב אָמַר: הֲלֹא כֶחָלָב תַּתִּיכֵנִי וגו' עוֹר וּבָשָׂר וגו' (איוב י, יב): חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי וּפְקֻדָּתְךָ שָׁמְרָה רוּחִי. 14.7. עָפָר, רַבִּי יְהוּדָה בַּר סִימוֹן אוֹמֵר, עוֹפֶר עוֹלָם עַל מְלֵיאָתוֹ נִבְרָא. אָמַר רַבִּי אֶלְעָזָר בַּר שִׁמְעוֹן אַף חַוָּה עַל מְלֵיאָתָהּ נִבְרֵאת. אָמַר רַבִּי יוֹחָנָן אָדָם וְחַוָּה כִּבְנֵי עֶשְׂרִים שָׁנָה נִבְרְאוּ. רַבִּי הוּנָא אָמַר עָפָר זָכָר, אֲדָמָה נְקֵבָה, הַיּוֹצֵר הַזֶּה מֵבִיא עָפָר זָכָר, וַאֲדָמָה נְקֵבָה, כְּדֵי שֶׁיִּהְיוּ כֵּלָיו בְּרִיאִין. מַעֲשֶׂה בְּאֶחָד בְּצִפּוֹרִי שֶׁמֵּת בְּנוֹ, אִית דְּאָמְרֵי מִינָאִי הֲוָה יָתִיב גַּבֵּיהּ, סְלֵק רַבִּי יוֹסֵי בַּר חֲלַפְתָּא לְמֶחֱמֵי לֵיהּ אַנְפִּין, חַמְתֵיהּ יָתֵיב וְשָׂחֵיק, אֲמַר לֵיהּ לָמָּה אַתָּה שָׂחֵיק, אֲמַר לֵיהּ אֲנַן רְחִיצָן בְּמָרֵי שְׁמַיָא, דְּאִתְחַמֵי לְאַפּוּיֵי לְעָלְמָא דְאָתֵי. אֲמַר לֵיהּ לָא מִסְתְּיֵיהּ לְהַהוּא גַבְרָא עָקְתֵיהּ אֶלָּא דַאֲתֵית מְעָקָא לֵיהּ, אִית חַסְפִּין מִתְדַּבְּקִין, לֹא כָּךְ כְּתִיב (תהלים ב, ט): כִּכְלִי יוֹצֵר תְּנַפְּצֵם, אֶתְמְהָא. אֲמַר לֵיהּ כְּלִי חֶרֶשׂ בְּרִיָּיתוֹ מִן הַמַּיִם וְהֶכְשֵׁרוֹ בָּאוּר, כְּלִי זְכוּכִית בְּרִיָּיתוֹ מִן הָאוּר וְהֶכְשֵׁרוֹ בָּאוּר. זֶה נִשְׁבַּר וְיֵשׁ לוֹ תַּקָּנָה, וְזֶה נִשְׁבַּר וְאֵין לוֹ תַּקָּנָה, אֶתְמְהָא. אֲמַר לֵיהּ עַל יְדֵי שֶׁהוּא עָשׂוּי בִּנְפִיחָה. אָמַר לוֹ יִשְׁמְעוּ אָזְנֶיךָ מַה שֶּׁפִּיךָ אוֹמֵר, מָה אִם זֶה שֶׁעָשׂוּי בִּנְפִיחָתוֹ שֶׁל בָּשָׂר וָדָם יֵשׁ לוֹ תַּקָּנָה, בִּנְפִיחָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבִּי יִצְחָק כִּכְלִי חֶרֶס תְּנַפְּצֵם אֵין כְּתִיב כָּאן, אֶלָּא כִּכְלִי יוֹצֵר תְּנַפְּצֵם, כְּלִי יוֹצֵר שֶׁלֹא הוּסְקוּ יְכוֹלִין הֵן לַחֲזֹר. 16.6. וַיְצַו ה' אֱלֹהִים עַל הָאָדָם לֵאמֹר מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל (בראשית ב, טז), רַבִּי לֵוִי אָמַר צִוָּהוּ עַל שֵׁשׁ מִצְווֹת, וַיְצַו, עַל עֲבוֹדַת כּוֹכָבִים, הֵיךְ מָה דְאַתְּ אָמַר (הושע ה, יא): כִּי הוֹאִיל הָלַךְ אַחֲרֵי צָו. ה', עַל בִּרְכַּת הַשֵּׁם, כְּמָה דְאַתְּ אָמַר (ויקרא כד, טז): וְנֹקֵב שֵׁם ה'. אֱלֹהִים, אֵלּוּ הַדַּיָּנִין, שֶׁנֶּאֱמַר (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל. עַל הָאָדָם, זוֹ שְׁפִיכַת דָּמִים, שֶׁנֶּאֱמַר (בראשית ט, ו): שֹׁפֵךְ דַּם הָאָדָם. לֵאמֹר, זֶה גִּלּוּי עֲרָיוֹת, שֶׁנֶּאֱמַר (ירמיה ג, א): לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת אִשְׁתּוֹ וגו'. מִכֹּל עֵץ הַגָּן אָכֹל, צִוָּהוּ עַל הַגָּזֵל. רַבָּנָן פָּתְרִין לֵיהּ כָּל עִנְיָנָא, וַיְצַו ה' אֱלֹהִים, רַחֲמָן אֲנִי וְדַיָּן אֲנִי לְהִפָּרַע. אֱלֹהִים, אָמַר לוֹ אֱלֹהִים אֲנִי, נְהֹג בִּי כֵּאלוֹהַּ, שֶׁלֹא תְקַלְּלֵנִי, כְּמָה דִכְתִיב: אֱלֹהִים לֹא תְקַלֵּל. גִּלּוּי עֲרָיוֹת מִנַּיִן (בראשית ב, כד): וְדָבַק בְּאִשְׁתּוֹ וְלֹא בְּאֵשֶׁת חֲבֵרוֹ, וְלֹא בְּזָכָר, וְלֹא בִּבְהֵמָה. אָכֹל תֹּאכֵל, אָמַר רַבִּי יַעֲקֹב דִּכְפַר חָנִין מָתַי יִתְכַּשֵּׁר לַאֲכִילָה מִשֶּׁתִּשָּׁחֵט, רָמַז לוֹ עַל אֵבָר מִן הַחַי. מוֹת תָּמוּת, מִיתָה לְאָדָם, מִיתָה לְחַוָּה, מִיתָה לוֹ, מִיתָה לְתוֹלְדוֹתָיו. 17.8. שָׁאֲלוּ אֶת רַבִּי יְהוֹשֻׁעַ מִפְּנֵי מָה הָאִישׁ יוֹצֵא פָּנָיו לְמַטָּה, וְאִשָּׁה יוֹצֵאת פָּנֶיהָ לְמַעְלָה, אָמַר לָהֶם הָאִישׁ מַבִּיט לִמְקוֹם בְּרִיָּתוֹ, וְאִשָּׁה מַבֶּטֶת לִמְקוֹם בְּרִיָּתָהּ. וּמִפְּנֵי מָה הָאִשָּׁה צְרִיכָה לְהִתְבַּשֵֹּׂם וְאֵין הָאִישׁ צָרִיךְ לְהִתְבַּשֵֹּׂם, אָמַר לָהֶם אָדָם נִבְרָא מֵאֲדָמָה וְהָאֲדָמָה אֵינָהּ מַסְרַחַת לְעוֹלָם, וְחַוָּה נִבְרֵאת מֵעֶצֶם, מָשָׁל אִם תַּנִּיחַ בָּשָׂר שְׁלשָׁה יָמִים בְּלֹא מֶלַח מִיָּד הוּא מַסְרִיחַ. וּמִפְּנֵי מָה הָאִשָּׁה קוֹלָהּ הוֹלֵךְ וְלֹא הָאִישׁ, אָמַר לָהֶם מָשָׁל אִם תְּמַלֵּא קְדֵרָה בָּשָׂר אֵין קוֹלָהּ הוֹלֵךְ, כֵּיוָן שֶׁתִּתֵּן לְתוֹכָהּ עֶצֶם מִיָּד קוֹלָהּ הוֹלֵךְ. מִפְּנֵי מָה הָאִישׁ נוֹחַ לְהִתְפַּתּוֹת וְאֵין הָאִשָּׁה נוֹחָה לְהִתְפַּתּוֹת, אָמַר לָהֶן אָדָם נִבְרָא מֵאֲדָמָה וְכֵיוָן שֶׁאַתָּה נוֹתֵן עָלֶיהָ טִפָּה שֶׁל מַיִם מִיָּד הִיא נִשְׁרֵית, וְחַוָּה נִבְרֵאת מֵעֶצֶם וַאֲפִלּוּ אַתָּה שׁוֹרֶה אוֹתוֹ כַּמָּה יָמִים בַּמַּיִם אֵינוֹ נִשְׁרֶה. וּמִפְּנֵי מָה הָאִישׁ תּוֹבֵעַ בְּאִשָּׁה וְאֵין הָאִשָּׁה תּוֹבַעַת בְּאִישׁ, אָמַר לָהֶן מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְאֶחָד שֶׁאָבַד אֲבֵדָה הוּא מְבַקֵּשׁ אֲבֵדָתוֹ וַאֲבֵדָתוֹ אֵינָהּ מְבַקְשַׁתּוֹ. וּמִפְּנֵי מָה הָאִישׁ מַפְקִיד זֶרַע בָּאִשָּׁה וְאֵין הָאִשָּׁה מַפְקֶדֶת זֶרַע בָּאִישׁ, אָמַר לָהֶם דּוֹמֶה לְאֶחָד שֶׁהָיָה בְּיָדוֹ פִּקָּדוֹן וּמְבַקֵּשׁ אָדָם נֶאֱמָן שֶׁיַּפְקִידֶנוּ אֶצְלוֹ. וּמִפְּנֵי מָה הָאִישׁ יוֹצֵא רֹאשׁוֹ מְגֻלֶּה וְהָאִשָּׁה רֹאשָׁהּ מְכֻסֶּה, אָמַר לָהֶן לְאֶחָד שֶׁעָבַר עֲבֵרָה וְהוּא מִתְבַּיֵּשׁ מִבְּנֵי אָדָם, לְפִיכָךְ יוֹצֵאת וְרֹאשָׁהּ מְכֻסֶּה. וּמִפְּנֵי מָה הֵן מְהַלְּכוֹת אֵצֶל הַמֵּת תְּחִלָּה, אָמַר לָהֶם עַל יְדֵי שֶׁגָּרְמוּ מִיתָה לָעוֹלָם, לְפִיכָךְ הֵן מְהַלְּכוֹת אֵצֶל הַמֵּת תְּחִלָּה, הֲדָא הוּא דִכְתִיב (איוב כא, לג): וְאַחֲרָיו כָּל אָדָם יִמְשׁוֹךְ. וּמִפְּנֵי מָה נִתַּן לָהּ מִצְוַת נִדָּה, עַל יְדֵי שֶׁשָּׁפְכָה דָּמוֹ שֶׁל אָדָם הָרִאשׁוֹן, לְפִיכָךְ נִתַּן לָהּ מִצְוַת נִדָּה. וּמִפְּנֵי מָה נִתַּן לָהּ מִצְוַת חַלָּה, עַל יְדֵי שֶׁקִּלְקְלָה אֶת אָדָם הָרִאשׁוֹן שֶׁהָיָה גְּמַר חַלָּתוֹ שֶׁל עוֹלָם, לְפִיכָךְ נִתַּן לָהּ מִצְוַת חַלָּה. וּמִפְּנֵי מָה נִתַּן לָהּ מִצְוַת נֵר שַׁבָּת, אָמַר לָהֶן עַל יְדֵי שֶׁכִּבְּתָה נִשְׁמָתוֹ שֶׁל אָדָם הָרִאשׁוֹן, לְפִיכָךְ נִתַּן לָהּ מִצְוַת נֵר שַׁבָּת. 18.6. וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים (בראשית ב, כה), אָמַר רַבִּי אֱלִיעֶזֶר שְׁלשָׁה הֵן שֶׁלֹא הִמְתִּינוּ בְּשַׁלְוָתָן שֵׁשׁ שָׁעוֹת וְאֵלּוּ הֵן, אָדָם, וְיִשְׂרָאֵל, וְסִיסְרָא. אָדָם, שֶׁנֶּאֱמַר (בראשית ב, כה): וְלֹא יִתְבּוֹשָׁשׁוּ, לֹא בָאוּ שֵׁשׁ שָׁעוֹת וְהוּא בְּשַׁלְוָתוֹ. וְיִשְׂרָאֵל, שֶׁנֶּאֱמַר (שמות לב, א): וַיַּרְא הָעָם כִּי בשֵׁשׁ משֶׁה, כִּי בָאוּ שֵׁשׁ שָׁעוֹת וְלֹא בָא משֶׁה. סִיסְרָא, שֶׁנֶּאֱמַר (שופטים ה, כח): מַדּוּעַ בּשֵׁשׁ רִכְבּוֹ לָבוֹא, בְּכָל יוֹם הָיָה לָמוּד לָבוֹא בְּשָׁלשׁ שָׁעוֹת בְּאַרְבַּע שָׁעוֹת, וְעַכְשָׁיו בָּאוּ שֵׁשׁ שָׁעוֹת וְלֹא בָא, הֱוֵי וְלֹא יִתְבּוֹשָׁשׁוּ. וְהַנָּחָשׁ הָיָה עָרוּם (בראשית ג, א), לֹא הָיָה צָרִיךְ קְרָא לוֹמַר אֶלָּא (בראשית ג, כא): וַיַּעַשׂ ה' אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ וגו', אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה לְהוֹדִיעֲךָ מֵאֵי זוֹ חַטָּיָה קָפַץ עֲלֵיהֶם אוֹתוֹ הָרָשָׁע, מִתּוֹךְ שֶׁרָאָה אוֹתָן מִתְעַסְּקִין בְּדֶרֶךְ אֶרֶץ וְנִתְאַוָּה לָהּ. אָמַר רַבִּי יַעֲקֹב דִּכְפַר חָנִין שֶׁלֹא לְהַפְסִיק בְּפָרָשָׁתוֹ שֶׁל נָחָשׁ. 19.3. וַתֹּאמֶר הָאִשָּׁה אֶל הַנָּחָשׁ (בראשית ג, ב), וְהֵיכָן הָיָה אָדָם בְּאוֹתָהּ שָׁעָה, אַבָּא בַּר קוֹרְיָיה אָמַר נִתְעַסֵּק בְּדֶרֶךְ אֶרֶץ וְיָשַׁן לוֹ. רַבָּנָן אַמְרֵי נְטָלוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְהֶחֱזִירוֹ בְּכָל הָעוֹלָם כֻּלּוֹ, אָמַר לוֹ כָּאן בֵּית נֶטַע, כָּאן בֵּית זֶרַע, הֲדָא הוּא דִכְתִיב (ירמיה ב, ו): בְּאֶרֶץ לֹא עָבַר בָּהּ אִישׁ וְלֹא יָשַׁב אָדָם שָׁם, לֹא יָשַׁב אָדָם הָרִאשׁוֹן שָׁם. וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ הַגָּן וגו' וְלֹא תִגְעוּ בּוֹ (בראשית ג, ג), הֲדָא הוּא דִכְתִיב (משלי ל, ו): אַל תּוֹסְףְ עַל דְּבָרָיו פֶּן יוֹכִיחַ בְּךָ וְנִכְזָבְתָּ. תָּנֵי רַבִּי חִיָּא שֶׁלֹא תַעֲשֶׂה אֶת הַגָּדֵר יוֹתֵר מִן הָעִקָּר שֶׁלֹא יִפֹּל וְיִקְצֹץ הַנְּטִיעוֹת. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית ב, יז): כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ וגו', וְהִיא לֹא אָמְרָה כֵּן, אֶלָא (בראשית ג, ג): אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ, כֵּיוָן שֶׁרָאָה אוֹתָהּ עוֹבֶרֶת לִפְנֵי הָעֵץ נְטָלָהּ וּדְחָפָהּ עָלָיו, אָמַר לָהּ הָא לָא מִיתַת, כְּמָה דְּלָא מִיתַת בְּמִקְרְבֵיהּ, כֵּן לָא מִיתַת בְּמֵיכְלֵיהּ, אֶלָּא (בראשית ג, ה): כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם וגו'. 19.5. רַבִּי יוֹסֵי בַּר זִמְרָא אָמַר שְׁלשָׁה דְּבָרִים נֶאֶמְרוּ בְּאוֹתוֹ אִילָן, טוֹב לְמַאֲכָל, יָפֶה לָעֵינַיִם, וּמוֹסִיף חָכְמָה, וּשְׁלָשְׁתָּן נֶאֶמְרוּ בְּפָסוּק אֶחָד, וַתֵּרֶא הָאִשָּׁה כִּי טוֹב, מִכָּאן שֶׁהוּא טוֹב, וְכִי תַאֲוָה הוּא לָעֵינַיִם, מִכָּאן שֶׁהוּא יָפֶה לָעֵינַיִם, וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל, מִכָּאן שֶׁמּוֹסִיף חָכְמָה, הֵיךְ מָה דְאַתְּ אָמַר (תהלים פט, א): מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי. וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל (בראשית ג, ו), אָמַר רַבִּי אַיְבוּ סָחֲטָה עֲנָבִים וְנָתְנָה לוֹ, רַבִּי שִׂמְלָאי אָמַר בְּיִשּׁוּב הַדַּעַת בָּאת עָלָיו, אָמְרָה לֵיהּ מַה אַתָּה סָבוּר שֶׁאֲנִי מֵתָה וְחַוָּה אַחֶרֶת נִבְרֵאת לְךָ (קהלת א, ט): אֵין כָּל חָדָשׁ תַּחַת הַשֶּׁמֶשׁ, אוֹ שֶׁמָּא אֲנִי מֵתָה וְאַתְּ יוֹשֵׁב לְךָ הַטְלִיס, (ישעיה מה, יח): לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ, רַבָּנָן אָמְרֵי הִתְחִילָה מְיַלֶּלֶת עָלָיו בְּקוֹלָהּ. גַּם, רִבּוּי, הֶאֱכִילָה אֶת הַבְּהֵמָה וְאֶת הַחַיָה וְאֶת הָעוֹפוֹת, הַכֹּל שָׁמְעוּ לָהּ חוּץ מֵעוֹף אֶחָד וּשְׁמוֹ חוֹל, הֲדָא הוּא דִכְתִיב (איוב כט, יח): וְכַחוֹל אַרְבֶּה יָמִים. דְּבֵי רַבִּי יַנַּאי אָמְרֵי אֶלֶף שָׁנָה הוּא חַי, וּבְסוֹף אֶלֶף שָׁנָה אֵשׁ יוֹצְאָה מִקִּנּוֹ וְשׂוֹרַפְתּוֹ, וּמִשְׁתַּיֵּר בּוֹ כְּבֵיצָה וְחוֹזֵר וּמְגַדֵּל אֵבָרִים וָחָי. רַבִּי יוּדָן בְּרַבִּי שִׁמְעוֹן אוֹמֵר, אֶלֶף שָׁנִים חַי וּלְבַסּוֹף אֶלֶף שָׁנִים גּוּפוֹ כָּלֶה וּכְנָפָיו מִתְמָרְטִין וּמִשְׁתַּיֵּיר בּוֹ כְּבֵיצָה וְחוֹזֵר וּמְגַדֵּל אֵבָרִים. 19.6. וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם (בראשית ג, ז), וְכִי סוּמִים הָיוּ, רַבִּי יוּדָן בְּשֵׁם רַבִּי יוֹחָנָן בֶּן זַכַּאי וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי עֲקִיבָא אָמַר, מָשָׁל לְעִירוֹנִי שֶׁהָיָה עוֹבֵר לִפְנֵי חֲנוּתוֹ שֶׁל זַגָּג, וְהָיָה לְפָנָיו קֻפָּה מְלֵאָה כּוֹסוֹת וּדְיַטְרוּטִין, וּתְפָשָׂם בְּמַקְלוֹ וְשִׁבְּרָן, עָמַד וּתְפָשׂוֹ, אֲמַר לֵיהּ יָדַע אֲנָא דְּלֵית אֲנָא מֶהֱנֵי מִמָּךְ כְּלוּם, אֶלָּא בּוֹא וְאַרְאֶה לְךָ כַּמָּה טוֹבוֹת אִבַּדְתָּ, כָּךְ הֶרְאָה לָהֶן כַּמָּה דוֹרוֹת אִבְּדוּ. (בראשית ג, ז): וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם, אֲפִלּוּ מִצְוָה אַחַת שֶׁהָיְתָה בְּיָדָן נִתְעַרְטְלוּ הֵימֶנָּהּ. (בראשית ג, ז): וַיִּתְפְּרוּ עֲלֵה תְאֵנָה, אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי עָלֶה שֶׁהֵבִיאוּ תּוֹאֲנָה לָעוֹלָם, וְאָמַר רַבִּי יִצְחָק קִלְקַלְתְּ עוֹבָדָךְ סַב חוּט וְחַיֵּיט. וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת (בראשית ג, ז), אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא חֲגוֹרָה אֵין כְּתִיב כָּאן, אֶלָּא חֲגֹרֹת, חֲגוֹרֵי חֲגוֹרוֹת, אִסְטִכְיוֹן, גָּלְיוֹן, סְדִינִים, כְּשֵׁם שֶׁעוֹשִׂים לְאִישׁ כָּךְ עוֹשִׂין לְאִשָּׁה, צִלְצְלִין, קוֹלָסִין, סְכָנִין. 19.8. וַיִּשְׁמְעוּ, אַל תִּקְרֵי וַיִּשְׁמְעוּ אֶלָּא וַיַּשְׁמִיעוּ, שָׁמְעוּ קוֹלָן שֶׁל אִילָנוֹת שֶׁהָיוּ אוֹמְרִים הָא גַנְבָא דְּגָנַב דַּעְתֵּיהּ דְּבָרְיֵה. דָּבָר אַחֵר שָׁמְעוּ קוֹלָן שֶׁל מַלְאָכִים אוֹמְרִים ה' אֱלֹהִים הוֹלֵךְ לְאוֹתָן שֶׁבַּגָּן. רַבִּי לֵוִי וְרַבִּי יִצְחָק, רַבִּי לֵוִי אָמַר מֵת אוֹתוֹ שֶׁבַּגָּן, רַבִּי יִצְחָק אָמַר מֵת הָלַךְ לוֹ, אֶתְמְהָא, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְרוּחַ הַיּוֹם, לְרֶוַח הַיּוֹם, הֲרֵינִי מְחַיֶּה לוֹ אֶת הַיּוֹם, כָּךְ אָמַרְתִּי לוֹ (בראשית ב, יז): כִּי בְיוֹם אֲכָלְךָ מִמֶּנוּ מוֹת תָּמוּת, אֵין אַתֶּם יוֹדְעִים אִם יוֹם מִשֶּׁלִּי אִם יוֹם אֶחָד מִשֶּׁלָּכֶם, אֶלָּא הֲרֵי אֲנִי נוֹתֵן לוֹ יוֹם אֶחָד מִשֶּׁלִּי שֶׁהוּא אֶלֶף שָׁנִים, וְהוּא חַי תְּשַׁע מֵאוֹת וּשְׁלשִׁים שָׁנָה וּמַנִּיחַ לְבָנָיו שִׁבְעִים, הֲדָא הוּא דִכְתִיב (תהלים צ, י): יְמֵי שְׁנוֹתֵנוּ בָּהֶם שִׁבְעִים שָׁנָה. לְרוּחַ הַיּוֹם, רַב אָמַר לְרוּחַ מִזְרָחִית דָּנוּ, לְרוּחַ שֶׁהִיא עוֹלָה עִם הַיּוֹם. זַבְדִּי בֶּן לֵוִי אָמַר לְרוּחַ מַעֲרָבִית דָּנוּ, לְרוּחַ שֶׁהִיא שׁוֹקַעַת עִם הַיּוֹם. עַל דַּעְתֵּיהּ דְּרַב הִקְשָׁה עָלָיו, כָּל שֶׁהַיּוֹם עוֹלֶה הוּא מַרְתִּיחַ. וְעַל דַּעְתֵּיהּ דְּזַבְדִּי בֶּן לֵוִי רִיתָה עָלָיו, כָּל שֶׁהַיּוֹם שׁוֹקֵעַ הוּא צוֹנֵן. (בראשית ג, ח): וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ, אָמַר רַב אַיְבוּ גָּרְעָה קוֹמָתוֹ וְנַעֲשָׂה שֶׁל מֵאָה אַמָּה. (בראשית ג, ח): בְּתוֹךְ עֵץ הַגָּן, אָמַר רַבִּי לֵוִי רָמַז לְתוֹלְדוֹתָיו שֶׁיִּהְיוּ נִתָּנִין בַּאֲרוֹנוֹת שֶׁל עֵץ. 19.9. וַיִּקְרָא ה' אֱלֹהִים אֶל הָאָדָם (בראשית ג, ט), אֵיךְ הֲוֵית, אֶתְמוֹל לְדַעְתִּי, וְעַכְשָׁיו לְדַעְתּוֹ שֶׁל נָחָשׁ, אֶתְמוֹל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְעַכְשָׁיו בְּתוֹךְ עֵץ הַגָּן. אָמַר רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי חֲנִינָא, כְּתִיב (הושע ו, ז): וְהֵמָּה כְּאָדָם עָבְרוּ בְּרִית, הֵמָּה כְּאָדָם הָרִאשׁוֹן, מָה אָדָם הָרִאשׁוֹן הִכְנַסְתִּיו לְתוֹךְ גַּן עֵדֶן וְצִוִּיתִיו וְעָבַר עַל צִוּוּיִי, וְדַנְתִּי אוֹתוֹ בְּשִׁלּוּחִין וּבְגֵרוּשִׁין, וְקוֹנַנְתִּי עָלָיו אֵיכָה. הִכְנַסְתִּיו לְתוֹךְ גַּן עֵדֶן, שֶׁנֶּאֱמַר (בראשית ב, טו): וַיַּנִּיחֵהוּ בְגַן עֵדֶן. וְצִוִּיתִיו, שֶׁנֶּאֱמַר (בראשית ב, טז): וַיְצַו ה' אֱלֹהִים עַל הָאָדָם, וְעָבַר עַל הַצִּוּוּי, שֶׁנֶּאֱמַר (בראשית ג, יא): הֲמִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל מִמֶנּוּ אָכָלְתָּ. וְדַנְתִּי אוֹתוֹ בְּשִׁלּוּחִין, שֶׁנֶּאֱמַר (בראשית ג, כג): וַיְשַׁלְּחֵהוּ ה' אֱלֹהִים מִגַּן עֵדֶן. וְדַנְתִּי אוֹתוֹ בְּגֵרוּשִׁין, דִּכְתִיב (בראשית ג, כד): וַיְגָרֶשׁ אֶת הָאָדָם. קוֹנַנְתִּי עָלָיו אֵיכָה, שֶׁנֶּאֱמַר: וַיִּקְרָא ה' אֱלֹהִים אֶל הָאָדָם וַיֹּאמֶר לוֹ אַיֶכָּה, אֵיכָה כְּתִיב. אַף בָּנָיו הִכְנַסְתִּים לְאֶרֶץ יִשְׂרָאֵל, וְצִוִּיתִים וְעָבְרוּ עַל הַצִּוּוּי, דַּנְתִּי אוֹתָם בְּשִׁלּוּחִין וּבְגֵרוּשִׁין וְקוֹנַנְתִּי עֲלֵיהֶם אֵיכָה. הִכְנַסְתִּים לְאֶרֶץ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ירמיה ב, ז): וָאָבִיא אֶתְכֶם אֶל אֶרֶץ הַכַּרְמֶל. צִוִּיתִים, שֶׁנֶּאֱמַר (שמות כז, כ): וְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל. עָבְרוּ עַל צִוּוּיִי, שֶׁנֶּאֱמַר (דניאל ט, יא): וְכָל יִשְׂרָאֵל עָבְרוּ אֶת תּוֹרָתֶךָ. דַּנְתִּי אוֹתָם בְּשִׁלּוּחִין, שֶׁנֶּאֱמַר (ירמיה טו, א): שַׁלַּח מֵעַל פָּנַי וְיֵצֵאוּ. דַּנְתִּי אוֹתָם בְּגֵרוּשִׁין, שֶׁנֶּאֱמַר (הושע ט, טו): מִבֵּיתִי אֲגָרְשֵׁם, קוֹנַנְתִּי עֲלֵיהֶם אֵיכָה, שֶׁנֶּאֱמַר (איכה א, א): אֵיכָה יָשְׁבָה. 21.4. תִּתְקְפֵהוּ לָנֶצַח וַיַּהֲלֹךְ מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ (איוב יד, כ), תֹּקֶף שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאָדָם הָרִאשׁוֹן לָנֶצַח, לְעוֹלָם הָיָה, כֵּיוָן שֶׁהִנִּיחַ דַּעְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְהָלַךְ אַחַר דַּעְתּוֹ שֶׁל נָחָשׁ, מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ, כֵּיוָן שֶׁשְּׁלָחוֹ הִתְחִיל מְקוֹנֵן עָלָיו וְאוֹמֵר: הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ. 21.5. דָּרַשׁ רַבִּי פַּפּוּס הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, כְּאֶחָד מִמַּלְאֲכֵי הַשָּׁרֵת, אָמַר לֵיהּ רַבִּי עֲקִיבָא דַּיְּךָ פַּפּוּס, אָמַר לוֹ מָה אַתָּה מְקַיֵּם הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, אָמַר לוֹ שֶׁנָּתַן לוֹ הַמָּקוֹם לְפָנָיו שְׁנֵי דְרָכִים, דֶּרֶךְ הַחַיִּים וְדֶרֶךְ הַמָּוֶת, וּבֵרַר לוֹ דֶּרֶךְ אַחֶרֶת. רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר כִּיחִידוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (דברים ו, ד): שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד. רַבָּנָן אָמְרֵי כְּגַבְרִיאֵל, שֶׁנֶּאֱמַר (דניאל י, ה): וְהִנֵּה אִישׁ אֶחָד לָבוּשׁ בַּדִּים, כְּהָדֵין קַמְצָא דִּלְבוּשֵׁיהּ מִינֵיהּ וּבֵיהּ. רֵישׁ לָקִישׁ אָמַר כְּיוֹנָה, מַה זֶּה בּוֹרֵחַ מִשְׁלִיחוּתוֹ שֶׁל מָקוֹם, שֶׁנֶּאֱמַר (יונה א, ג): וַיָּקָם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה מִלִּפְנֵי ה', אַף זֶה בּוֹרֵחַ מִלְּקַיֵּים צִוּוּי הַמָּקוֹם. מַה זֶּה לֹא לָן בִּכְבוֹדוֹ, אַף זֶה לֹא לָן כְּבוֹדוֹ עִמּוֹ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֲנִינָא אָמַר כְּאֵלִיָּהוּ, מַה זֶּה לֹא טָעַם טַעַם מָוֶת, אַף זֶה לֹא הָיָה רָאוּי לִטְעֹם טַעַם מָוֶת, הִיא דַעְתֵּיהּ דְּרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חָנִין, דְּאָמַר כָּל זְמַן שֶׁהָיָה אָדָם הָיָה כְּאֶחָד, וְכֵיוָן שֶׁנִּטְלָה מִמֶּנּוּ צַלְעָתוֹ, לָדַעַת טוֹב וָרָע. 21.6. וְעַתָּה פֶּן יִשְׁלַח יָדוֹ (בראשית ג, כב), אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מְלַמֵּד שֶׁפָּתַח לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא פֶּתַח שֶׁל תְּשׁוּבָה, וְעַתָּה, אֵין וְעַתָּה אֶלָּא תְּשׁוּבָה, שֶׁנֶּאֱמַר (דברים י, יב): וְעַתָּה יִשְׂרָאֵל מָה ה' אֱלֹהֶיךָ וגו', וְהוּא אוֹמֵר פֶּן, וְאֵין פֶּן אֶלָּא לַאו. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁלַח יָדוֹ וְאָכַל גַּם מֵעֵץ הַחַיִּים, אֶתְמְהָא, וְאִם אוֹכֵל הוּא חַי לְעוֹלָם, לְפִיכָךְ (בראשית ג, כג): וַיְשַׁלְּחֵהוּ ה' אֱלֹהִים מִגַּן עֵדֶן, כֵּיוָן שֶׁשְּׁלָחוֹ הִתְחִיל מְקוֹנֵן עָלָיו וְאָמַר: הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ. 21.7. וַיְשַׁלְּחֵהוּ ה' אֱלֹהִים מִגַּן עֵדֶן (בראשית ג, כג), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה. רַבִּי יְהוּדָה אָמַר שִׁלְּחוֹ מִגַּן עֵדֶן בָּעוֹלָם הַזֶּה וְשִׁלְּחוֹ מִגַּן עֵדֶן לָעוֹלָם הַבָּא. רַבִּי נְחֶמְיָה אָמַר שִׁלְחוֹ מִגֵּן עֵדֶן בָּעוֹלָם הַזֶּה, וְלֹא לָעוֹלָם הַבָּא. עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה הִקְשָׁה עָלָיו, וְעַל דַּעְתֵּיהּ דְּרַבִּי נְחֶמְיָה רִיתָה עָלָיו. אָמַר רַבִּי הוּנָא אִתְפַּלְגּוּן רַבִּי אַדָּא בַּר אַהֲבָה וְרַבִּי הַמְנוּנָא, חַד אָמַר כְּרַבִּי יְהוּדָה וְחַד אָמַר כְּרַבִּי נְחֶמְיָה, וְהָא מְסַיֵּעַ לְרַבִּי נְחֶמְיָה (תהלים יז, טו): אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ אֶשְׂבְּעָה בְהָקִיץ תְּמוּנָתֶךָ, לִכְשֶׁיָּקִיץ אוֹתוֹ שֶׁנִּבְרָא בִּדְמוּתְךָ, בְּאוֹתָהּ שָׁעָה אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ, בְּאוֹתָהּ שָׁעָה אֲנִי מַצְדִיקוֹ מֵאוֹתָהּ גְּזֵרָה, בְּאוֹתָהּ שָׁעָה הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כְּשֶׁבְּרָאוֹ בְּרָאוֹ בְּמִדַּת הַדִּין וּבְמִדַּת הָרַחֲמִים, וּכְשֶׁטְּרָדוֹ, טְרָדוֹ בְּמִדַּת הַדִּין וּבְמִדַּת הָרַחֲמִים. הֵן הָאָדָם, הָא אָדָם לֹא יָכוֹלְתָּ לַעֲמֹד בְּצִוּוּיָךְ אֲפִלּוּ שָׁעָה אַחַת, אֶתְמְהָא. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פְּדָיָא מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ אָדָם הָרִאשׁוֹן שֶׁלֹא יָכוֹלְתָּ לַעֲמֹד בַּצִּוּוּי אֲפִלּוּ שָׁעָה אַחַת, וַהֲרֵי בָּנֶיךָ מַמְתִּינִין לְעָרְלָה שָׁלשׁ שָׁנִים, שֶׁנֶּאֱמַר (ויקרא יט, כג): שָׁלשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל, אָמַר רַב הוּנָא כַּד שָׁמַע בַּר קַפָּרָא כֵּן, אָמַר יָפֶה דָּרַשְׁתָּ בֶּן אֲחוֹתִי. 27.4. וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ (בראשית ו, ו), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר תַּוְהוּת הָיְתָה לְפָנַי שֶׁבָּרָאתִי אוֹתוֹ מִלְּמַטָּה, שֶׁאִלּוּ בָּרָאתִי אוֹתוֹ מִלְּמַעְלָה לֹא הָיָה מוֹרֵד בִּי. רַבִּי נְחֶמְיָה אָמַר מִתְנַחֵם אֲנִי שֶׁבָּרָאתִי אוֹתוֹ מִלְּמַטָּה שֶׁאִלּוּ בָּרָאתִי אוֹתוֹ מִלְּמַעְלָה כְּשֵׁם שֶׁהִמְרִיד בִּי אֶת הַתַּחְתּוֹנִים, כָּךְ הָיָה מַמְרִיד בִּי אֶת הָעֶלְיוֹנִים. אָמַר רַבִּי אַיְבוּ תְּוָהוּת הָיְתָה לְפָנַי שֶׁבָּרָאתִי בּוֹ יֵצֶר הָרָע, שֶׁאִלּוּלֵי לֹא בָּרָאתִי בּוֹ יֵצֶר הָרָע לֹא הָיָה מוֹרֵד בִּי. אָמַר רַבִּי לֵוִי מִתְנַחֵם אֲנִי שֶׁעָשִׂיתִי אוֹתוֹ וְנִתַּן בָּאָרֶץ. (בראשית ו, ו): וַיִּתְעַצֵּב אֶל לִבּוֹ, אָמַר רַבִּי בֶּרֶכְיָה, מָשָׁל לְשַׂר שֶׁבָּנָה פָּלָטִין עַל יְדֵי אַדְרִיכַל, רָאָה אוֹתָהּ וְלֹא עָרְבָה לוֹ, עַל מִי יֵשׁ לוֹ לְהִתְכָּעֵס לֹא עַל אַדְרִיכַל, כָּךְ וַיִּתְעַצֵּב אֶל לִבּוֹ. אָמַר רַבִּי אָסֵי מָשָׁל לְשַׂר שֶׁעָשָׂה סְחוֹרָה עַל יְדֵי סַרְסוּר וְהִפְסִיד, עַל מִי יֵשׁ לוֹ לְהִתְרָעֵם לֹא עַל הַסַּרְסוּר, כָּךְ וַיִּתְעַצֵּב אֶל לִבּוֹ. אֶפִּיקוֹרֶס אֶחָד שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, אָמַר לוֹ אֵין אַתֶּם אוֹמְרִים שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה אֶת הַנּוֹלָד, אָמַר לוֹ הֵן. וְהָא כְתִיב וַיִּתְעַצֵּב אֶל לִבּוֹ. אָמַר לוֹ נוֹלַד לְךָ בֶּן זָכָר מִיָּמֶיךָ, אָמַר לוֹ הֵן, אָמַר לוֹ מֶה עָשִׂיתָ, אָמַר לוֹ שָׂמַחְתִּי וְשִׂמַּחְתִּי אֶת הַכֹּל, אָמַר לוֹ וְלֹא הָיִיתָ יוֹדֵעַ שֶׁסּוֹפוֹ לָמוּת, אָמַר לוֹ בִּשְׁעַת חֶדְוָתָא חֶדְוָתָא, בִּשְׁעַת אֶבְלָה אֶבְלָה. אָמַר לוֹ כָּךְ מַעֲשֶׂה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שִׁבְעָה יָמִים נִתְאַבֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל עוֹלָמוֹ קֹדֶם שֶׁלֹא יָבוֹא מַבּוּל לָעוֹלָם, מַאי טַעְמֵיהּ וַיִּתְעַצֵּב אֶל לִבּוֹ, וְאֵין עֲצִיבָה אֶלָא אֲבֵלוּת, הֵיךְ מָה דְאַתְּ אָמַר (שמואל ב יט, ג): נֶעֱצַב הַמֶּלֶךְ עַל בְּנוֹ. | 4.7. "\"and god called the ferment heavens\", rav says it means fire and water mixed together. r abba the son of r chahna said in the name of rav , god took fire and water, joined them together and made the heavens. another matter, the word שמים can be read as meaning \"evaluation\" for the heavens evaluate the actions of people, if they merit than \"the heavens will tell his righteousness\" and if he doesn't merit \"the heavens will reveal his sin\". another matter why is it called shumiaim because people wonder about them are they water or fire?!!! r pinchas said he came and revealed it \"", 9.7. "Rabbi Nahman said in Rabbi Samuel's name: 'Behold, it was good' refers to the Good Desire; 'And behold, it was very good' refers to the Evil Desire. (It only says 'very good' after man was created with both the good and bad inclinations, in all other cases it only says 'and God saw that it was good') Can then the Evil Desire be very good? That would be extraordinary! But without the Evil Desire, however, no man would build a house, take a wife and beget children; and thus said Solomon: 'Again, I considered all labour and all excelling in work, that it is a man's rivalry with his neighbour.' (Ecclesiastes 4:4). \n", 14.3. "... Said the Holy One: If I create him from the upper ones [alone] he lives and won’t die [in this world]; from the lower ones, he dies [in this world] and won’t live [in the coming world].", 14.7. "... dirt from the ground / afar min ha’adamah,[ explains]: ‘Afar’—male, ‘adamah’—female...", 18.6. "\"And they were both naked.\" Rabbi Eleazar said: there were three who did not wait for their contentment even six hours, and these are they: Adam, and Israel, and Sisra. Adam, as it says: \"and they were not embarrassed\" (Genesis 2:25) - six hours had not passed, and he was content. Israel, as it says: \"And the nation saw that Moses delayed\" (Exodus 32:1), when six hours had passed and Moses had not appeared. Sisra, as it says: \"Why does his chariot delay in coming?\" (Judges 5:28) - every day he would come in three or four hours, and today six hours have past and he is not here - these are all cases related to \"and they were not embarrassed.\" \"And the snake was crafty\" (Genesis 3:1) - the text only needed to continue with \"And Hashem God made for Adam and his wife...\" (Genesis 3:21). Rabbi Yehoshua ben Karchah said: to teach you which temptation the snake sprung on them - he saw them engaged in the way of the world, and desired here. Rabbi Yaakov of the village of Hannin said: to not pause the story of the snake.", 19.3. "But the fruit of the tree in the middle of the garden, God has said, \"You shall neither eat of it nor touch it, or you will die!\" (Genesis 3:3). Thus it is written, \"Do not add onto God's words, or God will punish you, as you will be a liar\" (Proverbs 30:6). Rabbi Chiyya taught: That means that you must not make the fence more than the principal thing, lest it fall and destroy the plants. Thus, the Holy One, blessed be, has said, \"But of the Tree of Knowledge of Good and Evil, you must not eat, for on the day you partake of it, you will surely die\" (Genesis 2:17). Eve did not say this, but rather, \"You shall neither eat of it nor touch it\" (Genesis 3:3). When the serpent saw her exaggerating in this manner, he grabbed her and pushed her against the tree. \"So, have you died?\" he asked her. \"Just as you were not stricken when you touched it, so will you not die when you eat from it.\"", 21.6. " b And now lest he send his hand: /b Rabbi Abba bar Kahana said, \"It teaches that the Holy One, blessed be He, opened an opening of repentance for him: 'and now' - and 'and now' is always [referring to] repentance, as it is stated (Deuteronomy 10:12), 'And now Israel, what does the Lord, your God, etc.' And it states, 'lest'; and 'lest' is always [meaning], no (such that Adam refused to repent). The Holy One, blessed be He, said, 'He will also send his hand and eat from the Tree of life - it is a wonder; if he will eat, he will live forever!' Therefore, 'And the Lord God sent him out of the Garden of Eden.' Once He sent him away, He began to lament, 'Behold, man.'\"\n", |
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| 199. Anon., Mekhilta Derabbi Shimeon Ben Yohai, 8.1 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Grypeou and Spurling (2009) 49 |
| 200. Hippolytus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 212 |
| 201. Justin, First Apology, 43.3-43.6, 43.8, 61.9-61.10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019) 121; Wilson (2018) 45 |
| 202. Justin, Second Apology, 7.3-7.8, 8.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •free will •free choice/free will •self-determination [ free will ] Found in books: Linjamaa (2019) 123, 131; Ramelli (2013) 159; Wilson (2018) 46 |
| 203. Justin, Dialogue With Trypho, a b c d\n0 '2.6 '2.6 '2 6 \n1 6 6 6 None\n2 88 88 88 None\n3 140.4 140.4 140 4 \n4 141.2 141.2 141 2 \n5 35.6 35.6 35 6 \n6 103 103 103 None\n7 141.1 141.1 141 1 \n8 35 35 35 None\n9 141 141 141 None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 859 |
204. Anon., Leviticus Rabba, 4.8, 14.5, 14.9, 18.3, 23.12, 29.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •free will Found in books: Grypeou and Spurling (2009) 56, 57, 58, 59| 4.8. וְכִי מָה רָאָה דָּוִד לִהְיוֹת מְקַלֵּס בְּנַפְשׁוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, אֶלָּא אָמַר הַנֶּפֶשׁ הַזּוֹ מְמַלָּא אֶת הַגּוּף וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְמַלֵּא אֶת עוֹלָמוֹ, שֶׁנֶּאֱמַר (ירמיה כג, כד): הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ וגו', תָּבוֹא הַנֶּפֶשׁ שֶׁהִיא מְמַלְּאָה אֶת הַגּוּף וּתְשַׁבֵּחַ לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא מְמַלֵּא אֶת כָּל הָעוֹלָם. הַנֶּפֶשׁ הַזֹּאת סוֹבֶלֶת אֶת הַגּוּף וְהַקָּדוֹשׁ בָּרוּךְ הוּא סוֹבֵל אֶת עוֹלָמוֹ, שֶׁנֶּאֱמַר (ישעיה מו, ד): אֲנִי עָשִׂיתִי וַאֲנִי אֶשָּׂא וַאֲנִי אֶסְבֹּל, תָּבוֹא הַנֶּפֶשׁ שֶׁסּוֹבֶלֶת אֶת הַגּוּף וּתְקַלֵּס לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא סוֹבֵל אֶת עוֹלָמוֹ. הַנֶּפֶשׁ מְבַלָּה אֶת הַגּוּף וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְבַלֶּה אֶת עוֹלָמוֹ, תָּבוֹא הַנֶּפֶשׁ שֶׁהִיא מְבַלָּה אֶת הַגּוּף וּתְקַלֵּס לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא מְבַלֶּה אֶת עוֹלָמוֹ, שֶׁנֶּאֱמַר (תהלים קב, כז): הֵמָּה יֹאבֵדוּ וְאַתָּה תַעֲמֹד וְכֻלָּם כַּבֶּגֶד יִבְלוּ. הַנֶּפֶשׁ הַזֹּאת יְחִידָה בַּגּוּף וְהַקָּדוֹשׁ בָּרוּךְ הוּא יָחִיד בְּעוֹלָמוֹ, תָּבוֹא הַנֶּפֶשׁ שֶׁהִיא יְחִידָה בַּגּוּף וּתְקַלֵּס לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא יָחִיד בְּעוֹלָמוֹ, שֶׁנֶּאֱמַר (דברים ו, ד): שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד. הַנֶּפֶשׁ הַזֹּאת אֵינֶנָּה אוֹכֶלֶת בַּגּוּף וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵין לְפָנָיו אֲכִילָה, תָּבוֹא הַנֶּפֶשׁ שֶׁאֵינָהּ אוֹכֶלֶת בַּגּוּף וּתְקַלֵּס לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵין לְפָנָיו אֲכִילָה, שֶׁנֶּאֱמַר (תהלים נ, יג): הַאוֹכַל בְּשַׂר אַבִּירִים וגו'. הַנֶּפֶשׁ הַזּוֹ רוֹאָה וְאֵינָהּ נִרְאָה וְהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה וְאֵינוֹ נִרְאֶה, תָּבוֹא הַנֶּפֶשׁ שֶׁהִיא רוֹאָה וְאֵינָהּ נִרְאָה וּתְקַלֵּס לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא רוֹאֶה וְאֵינוֹ נִרְאֶה, שֶׁנֶּאֱמַר (זכריה ד, י): עֵינֵי ה' הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ. הַנֶּפֶשׁ הַזּוֹ טְהוֹרָה בַּגּוּף וְהַקָּדוֹשׁ בָּרוּךְ הוּא טָהוֹר בְּעוֹלָמוֹ, תָּבוֹא הַנֶּפֶשׁ שֶׁהִיא טְהוֹרָה בַּגּוּף וּתְקַלֵּס לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא טָהוֹר בְּעוֹלָמוֹ, שֶׁנֶּאֱמַר (חבקוק א, יג): טְהוֹר עֵינַיִם מֵרְאוֹת רָע. הַנֶּפֶשׁ הַזֹּאת אֵינָהּ יְשֵׁנָה בַּגּוּף וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵין לְפָנָיו שֵׁנָה, תָּבוֹא הַנֶּפֶשׁ שֶׁאֵינָהּ יְשֵׁנָה בַּגּוּף וּתְקַלֵּס לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵין לְפָנָיו שֵׁנָה, שֶׁנֶּאֱמַר (תהלים קכא, ד): הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן. 14.5. דָּבָר אַחֵר, אִשָּׁה כִּי תַזְרִיעַ, הֲדָא הוּא דִכְתִיב (תהלים נא, ז): הֵן בְּעָווֹן חוֹלָלְתִּי, רַבִּי אַחָא אָמַר אֲפִלּוּ אִם יִהְיֶה חָסִיד שֶׁבַּחֲסִידִים אִי אֶפְשָׁר שֶׁלֹּא יִהְיֶה לוֹ צַד אֶחָד מֵעָוֹן, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן הָעוֹלָמִים כְּלוּם נִתְכַּוֵּן אַבָּא יִשַּׁי לְהַעֲמִידֵנִי וַהֲלוֹא לֹא נִתְכַּוֵּן אֶלָּא לַהֲנָאָתוֹ, תֵּדַע שֶׁהוּא כֵּן שֶׁמֵּאַחַר שֶׁעָשׂוּ צָרְכֵּיהֶן זֶה הוֹפֵךְ פָּנָיו לְכָאן וְזוֹ הוֹפֶכֶת פָּנֶיהָ לְכָאן וְאַתָּה מַכְנִיס כָּל טִפָּה וְטִפָּה שֶׁיֵּשׁ בּוֹ, וְהוּא שֶׁדָּוִד אָמַר (תהלים כז, י): כִּי אָבִי וְאִמִּי עֲזָבוּנִי וַה' יַאַסְפֵנִי (תהלים נא, ז): וּבְחֵטְא יֶחֱמַתְנִי אִמִּי. אָמַר רַבִּי חִיָּיא בַּר אַבָּא אֵין הָאִשָּׁה קוֹלֶטֶת אֶלָּא אַחַר נִדָּתָהּ וּבְסָמוּךְ, וּבְיוֹתֵר אִם הָיָה זָכָר, הֲדָא הוּא דִכְתִיב: אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר. 14.9. בֵּית שַׁמַּאי וּבֵית הִלֵּל, בֵּית שַׁמַּאי אוֹמְרִים לֹא כְּשֵׁם שֶׁיְצִירַת הַוָּלָד בָּעוֹלָם הַזֶּה כָּךְ יְצִירָתוֹ לָעוֹלָם הַבָּא, בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וַעֲצָמוֹת, אֲבָל לֶעָתִיד לָבוֹא מַתְחִיל בְּגִידִים וַעֲצָמוֹת וְגוֹמֵר בְּעוֹר, שֶׁכֵּן כְּתִיב בְּמֵתֵי יְחֶזְקֵאל (יחזקאל לז, ח): וְרָאִיתִי וְהִנֵּה עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה וַיִּקְרַם עֲלֵיהֶם עוֹר מִלְּמָעְלָה וְרוּחַ אֵין בָּהֶם, אָמַר רַבִּי חִיָּא בַּר אַבָּא אֵין פָּרָשַׁת יְחֶזְקֵאל רְאָיָה, לְמָה מֵתֵי יְחֶזְקֵאל דּוֹמִין לְמִי שֶׁנִּכְנַס לַמֶּרְחָץ זֶה שֶׁפָּשַׁט אַחֲרוֹן לָבַשׁ רִאשׁוֹן. בֵּית הִלֵּל אוֹמְרִים כְּשֵׁם שֶׁיְצִירָתוֹ שֶׁל אָדָם בָּעוֹלָם הַזֶּה, כָּךְ יְצִירָתוֹ [לעולם] [בעולם] הַבָּא, בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבָשָׂר וְגוֹמֵר בְּגִידִים וַעֲצָמוֹת, וְלֶעָתִיד לָבוֹא כְּמוֹ כֵן, שֶׁכֵּן אִיּוֹב אוֹמֵר (איוב י, ט): זְכָר נָא כִּי כַחֹמֶר עֲשִׂיתָנִי (איוב י, י): הֲלֹא כֶחָלָב תַּתִּיכֵנִי, הִתַּכְתַּנִי אֵינוֹ אוֹמֵר אֶלָּא תַּתִּיכֵנִי, (איוב י, י): וְכַגְּבִינָה תַּקְפִּיאֵנִי, הִקְפֵּיאתַנִי אֵינוֹ אוֹמֵר אֶלָּא תַּקְפִּיאֵנִי, (איוב י, יא): עוֹר וּבָשָׂר תַּלְבִּישֵׁנִי, הִלְבַּשְׁתַּנִּי אֵינוֹ אוֹמֵר אֶלָּא תַּלְבִּישֵׁנִי, (איוב י, יא): וּבַעֲצָמוֹת וְגִידִים תְּשׂכְכֵנִי, הֱוֵי (איוב י, יב): חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי. אֵם שֶׁל אִשָּׁה מָלֵא דָם עוֹמֵד וּמִמֶּנּוּ יוֹצֵא לְמָקוֹם נִדָּתָהּ, וּבִרְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹלֶכֶת טִפָּה שֶׁל לַבְנוּת וְנוֹפֶלֶת לְתוֹכָהּ מִיָּד הַוְּלַד נוֹצָר. מָשָׁל לְחָלָב שֶׁנָּתוּן בִּקְעָרָה, אִם נוֹתֵן לְתוֹכוֹ מָסוֹ, נִקְפָּא וְעוֹמֵד, וְאִם לָאו הוֹלֵךְ רוֹפֵף, לִשְׁנֵי צַיָּרִין זֶה צָר דְּמוּתוֹ שֶׁל זֶה וְזֶה צָר דְּמוּתוֹ שֶׁל זֶה, לְעוֹלָם הַנְּקֵבָה מִן אִישׁ וְהַזָּכָר מִן הָאִשָּׁה, הַזָּכָר מִן הָאִשָּׁה מִנַּיִן, שֶׁנֶּאֱמַר (דברי הימים א ד, יח): וְאִשְׁתּוֹ הַיְהֻדִיָּה יָלְדָה אֶת יֶרֶד, וּכְתִיב (בראשית כב, כד): וּפִילַגְשׁוֹ וּשְׁמָה רְאוּמָה וַתֵּלֶד גַּם הִיא וגו', הֲדָא הוּא דִכְתִיב: אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר. וּנְקֵבָה מִן הָאִישׁ, שֶׁנֶּאֱמַר (בראשית כב, כג): ובְתוּאֵל יָלַד אֶת רִבְקָה (בראשית מו, טו): וְאֵת דִּינָה בִּתּוֹ (במדבר כו, מו): וְשֵׁם בַּת אָשֵׁר שָׂרַח. אָמַר רַבִּי אָבִין לֵית סַפָּר דִּמְסַפַּר לְגַרְמֵיהּ, מָשָׁל לִשְׁנַיִם שֶׁנִּכְנְסוּ לַמֶּרְחָץ זֶה שֶׁמַּזִּיעַ רִאשׁוֹן יָצָא רִאשׁוֹן. אָמַר רַבִּי אַבָּהוּ טוֹבָה גְדוֹלָה עוֹשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם אִשָּׁה זוֹ בָּעוֹלָם הַזֶּה שֶׁלֹּא הִתְחִיל בְּצוּרַת הַוָּלָד בְּגִידִים וַעֲצָמוֹת, שֶׁאִלּוּ הִתְחִיל כֵּן הָיָה מַבְקִיעַ כְּרֵסָהּ וְיוֹצֵא, לְפִי שֶׁבָּעוֹלָם הַזֶּה אִשָּׁה יוֹלֶדֶת בְּצַעַר, לֶעָתִיד לָבוֹא מַה כְּתִיב (ישעיה סו, ז): בְּטֶרֶם תָּחִיל יָלָדָה בְּטֶרֶם יָבוֹא חֶבֶל לָהּ וגו'. 18.3. דָּבָר אַחֵר, אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ, זֶה שֶׁאָמַר הַכָּתוּב (ישעיה יז, יא): בְּיוֹם נִטְעֵךְ תְּשַׂגְשֵׂגִי וּבַבֹּקֶר זַרְעֵךְ תַּפְרִיחִי. בְּיוֹם נִטְעֵךְ, בַּיּוֹם שֶׁנָּטַעְתִּי אֶתְכֶם לִי לְעָם עֲשִׂיתֶם פְּסֹלֶת, כְּמָה דְאַתְּ אָמַר (יחזקאל כב, יח): סִיגִים כֶּסֶף הָיוּ. תְּשַׂגְשֵׂגִי, שַׁגִּשְׁתּוּן אוֹרְחָא, הֲדָא הוּא דִכְתִיב (משלי כו, כג): כֶּסֶף סִיגִים מְצֻפֶּה עַל חָרֶשׂ. דָּבָר אַחֵר, תְּשַׂגְשֵׂגִי, שַׁגִּשְׁתּוּן בִּי, הֲדָא הוּא דִכְתִיב (תהלים עח, לו לז): וַיְפַתּוּהוּ בְּפִיהֶם וּבִלְשׁוֹנָם יְכַזְּבוּ לוֹ, וְלִבָּם לֹא נָכוֹן עִמּוֹ וְלֹא נֶאֶמְנוּ בִּבְרִיתוֹ. וּבַבֹּקֶר זַרְעֵךְ תַּפְרִיחִי, רַבִּי חָמָא בַּר חֲנִינָא וְרַבִּי יִשְׁמָעֵאל בַּר נַחְמָן, רַבִּי חָמָא בַּר חֲנִינָא אָמַר מָשָׁל לְאֶחָד שֶׁהָיְתָה לוֹ עֲרוּגַת יָרָק מְלֵאָה, הִשְׁכִּים בַּבֹּקֶר וּמְצָאָהּ שֶׁהוֹרִיקָה. רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן אָמַר לְאֶחָד שֶׁהָיְתָה לוֹ עֲרוּגָה מְלֵאָה פִּשְׁתָּן, הִשְׁכִּים בַּבֹּקֶר וּמְצָאָהּ גִּבְעוֹלִין. (ישעיה יז, יא): נֵד קָצִיר, נִדְנַדְתֶּם עֲלֵיכֶם קְצִירִין שֶׁל מַלְכוּת, קְצִירִין שֶׁל יִסּוּרִים, קְצִירוֹ שֶׁל מַלְאַךְ הַמָּוֶת, דְּאָמַר רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי בְּשָׁעָה שֶׁעָמְדוּ יִשְׂרָאֵל עַל הַר סִינַי וְאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, בְּאוֹתָהּ שָׁעָה קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאַךְ הַמָּוֶת וְאָמַר לוֹ, אַף עַל פִּי שֶׁעָשִׂיתִי אוֹתְךָ קוֹזְמָקְרָטוֹר עַל הַבְּרִיּוֹת אֵין לְךָ עֵסֶק בְּאֻמָּה זוֹ, לָמָּה, שֶׁהֵן בָּנַי, הֲדָא הוּא דִכְתִיב (דברים יד, א): בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם. וְאוֹמֵר (דברים ה, כ): וַיְהִי כְּשָׁמְעֲכֶם אֶת הַקּוֹל מִתּוֹךְ הַחשֶׁךְ, וְכִי יֵשׁ חשֶׁךְ לְמַעְלָה, וְהָכְתִיב (דניאל ב, כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא, אֶלָּא זֶה מַלְאַךְ הַמָּוֶת שֶׁקָּרוּי חשֶׁךְ, הֲדָא הוּא דִכְתִיב (שמות לב, טז): וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וגו', אַל תִּקְרֵי חָרוּת אֶלָּא חֵרוּת. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אָמַר חֵירוּת מִמַּלְאַךְ הַמָּוֶת, רַבִּי נְחֶמְיָה אָמַר חֵירוּת מִן הַמַּלְכֻיּוֹת, וְרַבָּנָן אָמְרֵי חֵירוּת מִן הַיִּסּוּרִין. (ישעיה יז, יא): בְּיוֹם נַחֲלָה, בַּיּוֹם שֶׁהִנְחַלְתִּי לָכֶם אֶת הַתּוֹרָה, (ישעיה יז, יא): וּכְאֵב אָנוּשׁ, רַבִּי יוֹחָנָן וְרַבָּנָן, רַבִּי יוֹחָנָן אָמַר הֵבֵאתֶם עֲלֵיכֶם מַכָּה מַגֶּרֶת וּמַתֶּשֶׁת. רַבִּי יוֹחָנָן אָמַר הֵבֵאתֶם עֲלֵיכֶם מַכָּה גְבַרְתָּנִית וּמַתֶּשֶׁת, וְאֵי זוֹ זוֹ זִיבוּת וְצָרַעַת, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶן: אִישׁ אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ. 23.12. דָּבָר אַחֵר, (ויקרא יח, ג): כְּמַעֲשֵׂה אֶרֶץ מִִצְרַיִם, הֲדָא הוּא דִכְתִיב (איוב כד, טו): וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא תְשׁוּרֵנִי עָיִן וְסֵתֶר פָּנִים יָשִׂים, אָמַר רֵישׁ לָקִישׁ שֶׁלֹּא תֹאמַר שֶׁכָּל מִי שֶׁהוּא בְּגוּפוֹ נִקְרָא נוֹאֵף, נוֹאֵף בְּעֵינָיו נִקְרָא נוֹאֵף, שֶׁנֶּאֱמַר: וְעֵין נֹאֵף, וְהַנּוֹאֵף הַזֶּה יוֹשֵׁב וּמְשַׁמֵּר אֵימָתַי נֶשֶׁף בָּא אֵימָתַי עֶרֶב בָּא, שֶׁנֶּאֱמַר (משלי ז, ט): בְּנֶשֶׁף בְּעֶרֶב יוֹם, וְהוּא אֵינוֹ יוֹדֵעַ שֶׁיּוֹשֵׁב בְּסִתְרוֹ שֶׁל עוֹלָם, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּתוֹ בִּשְׁבִיל לְפַרְסְמוֹ, הוּא שֶׁאִיּוֹב אוֹמֵר (איוב י, ג): הֲטוֹב לְךָ כִּי תַעֲשֹׁק, זֶה זָן וּמְפַרְנֵס וְהוּא צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּת אַחֵר, אֶלָּא (איוב י, ג): כִּי תִמְאַס יְגִיעַ כַּפֶּיךָ, וּמֵאַחַר שֶׁאַתָּה יָגֵעַ בּוֹ כָּל אַרְבָּעִים יוֹם אַתָּה חוֹזֵר וּמְקַלְקְלוֹ, אֶלָּא (איוב י, ג): וְעַל עֲצַת רְשָׁעִים הוֹפָעְתָּ, כָּךְ הוּא כְבוֹדְךָ לַעֲמֹד בֵּין נוֹאֵף לְנוֹאָפֶת. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִיּוֹב רָאוּי אַתָּה לְפַיֵּס אֶלָּא יְהִי אוֹמֵר כַּאֲשֶׁר אָמַרְתָּ (איוב י, ד): הַעֵינֵי בָשָׂר לָךְ, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵינִי צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּת אָבִיו בִּשְׁבִיל לְפַרְסְמוֹ. אָמַר רַבִּי לֵוִי מָשָׁל לְתַלְמִידוֹ שֶׁל יוֹצֵר שֶׁגָּנַב בֵּיצַת יוֹצְרִים וְעָמַד רַבּוֹ עַל גְּנֵבָתוֹ, מֶה עָשָׂה עָמַד וַעֲשָׂאוֹ כְּלִי וְתָלוֹ בְּפָנָיו, וְכָל כָּךְ לָמָּה לְהוֹדִיעַ שֶׁעָמַד רַבּוֹ עַל גְּנֵבָתוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵינִי צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּתוֹ בִּשְׁבִיל לְפַרְסְמוֹ. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי לֵוִי בֶּן פְּרָטָא כְּתִיב (דברים לב, יח): צוּר יְלָדְךָ תֶּשִׁי, הִתַּשְׁתֶּם כֹּחוֹ שֶׁל יוֹצֵר. מָשָׁל לְצַיָּר שֶׁהָיָה יוֹשֵׁב וְצָר אִיקוֹנִין שֶׁל מֶלֶךְ, מִשֶּׁהוּא גּוֹמְרָהּ בָּאוּ וְאָמְרוּ לוֹ נִתְחַלֵּף הַמֶּלֶךְ, מִיָּד תָּשׁוּ יָדָיו שֶׁל יוֹצֵר, אָמַר שֶׁל מִי אָצוּר שֶׁל רִאשׁוֹן אוֹ שֶׁל שֵׁנִי, כָּךְ כָּל אַרְבָּעִים יוֹם הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹסֵק בְּצוּרַת הַוָּלָד וּלְסוֹף אַרְבָּעִים יוֹם הִיא הוֹלֶכֶת וּמְקַלְקֶלֶת עִם אַחֵר, מִיָּד רָפוּ יָדָיו שֶׁל יוֹצֵר, אָמַר שֶׁל מִי אָצוּר שֶׁל רִאשׁוֹן אוֹ שֶׁל שֵׁנִי, הֱוֵי: צוּר יְלָדְךָ תֶּשִׁי, הִתַּשְׁתָּ כֹּחוֹ שֶׁל יוֹצֵר. יו"ד זְעֵירָא וְלֵית בִּקְרָיָה כַּוָּתָהּ, אָמַר רַבִּי יִצְחָק מָצִינוּ כָּל עוֹבְרֵי עֲבֵרוֹת הַגּוֹנֵב נֶהֱנֶה וְהַנִּגְנָב מַפְסִיד, הַגּוֹזֵל נֶהֱנֶה וְהַנִּגְזָל מַפְסִיד, בְּרַם הָכָא שְׁנֵיהֶם נֶהֱנִין מִי מַפְסִיד הַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא מְאַבֵּד סַמָּנָיו. 29.1. בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ (ויקרא כג, כד), הֲדָא הוּא דִכְתִיב (תהלים קיט, פט): לְעוֹלָם ה' דְּבָרְךָ נִצָּב בַּשָּׁמָיִם, תָּנֵי בְּשֵׁם רַבִּי אֱלִיעֶזֶר בְּעֶשְׂרִים וַחֲמִשָּׁה בֶּאֱלוּל נִבְרָא הָעוֹלָם וְאַתְיָא דְרַב כְּהַהִיא דְּתָנֵי רַבִּי אֱלִיעֶזֶר, דְּתָנִינָן בִּתְקִיעָתָא דְרַב זֶה הַיּוֹם תְּחִלַּת מַעֲשֶׂיךָ זִכָּרוֹן לְיוֹם רִאשׁוֹן (תהלים פא, ה): כִּי חֹק לְיִשְׂרָאֵל הוּא וגו', וְעַל הַמְדִינוֹת בּוֹ יֵאָמֵר אֵיזוֹ לַחֶרֶב אֵיזוֹ לְשָׁלוֹם אֵיזוֹ לָרָעָב וְאֵיזוֹ לַשּׂוֹבַע וּבְרִיּוֹת בּוֹ יִפָּקֵדוּ לְהַזְכִּירָם לַחַיִּים וְלַמָּוֶת. נִמְצֵאתָ אַתָּה אוֹמֵר בְּיוֹם רֹאשׁ הַשָּׁנָה בְּשָׁעָה רִאשׁוֹנָה עָלָה בַּמַּחֲשָׁבָה, בַּשְּׁנִיָּה נִתְיָעֵץ עִם מַלְאֲכֵי הַשָּׁרֵת, בַּשְּׁלִישִׁית כִּנֵּס עֲפָרוֹ, בָּרְבִיעִית גִּבְּלוֹ, בַּחֲמִישִׁית רִקְּמוֹ, בַּשִּׁשִּׁית עֲשָׂאוֹ גֹּלֶם, בַּשְּׁבִיעִית נָפַח בּוֹ נְשָׁמָה, בַּשְּׁמִינִית הִכְנִיסוֹ לַגָּן, בַּתְּשִׁיעִית נִצְטַוָּה, בָּעֲשִׂירִית עָבַר, בְּאַחַת עֶשְׂרֵה נִדּוֹן, בִּשְׁתֵּים עֶשְׂרֵה יָצָא בְּדִימוּס. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם, זֶה סִימָן לְבָנֶיךָ כְּשֵׁם שֶׁעָמַדְתָּ לְפָנַי בַּדִּין הַיּוֹם הַזֶּה וְיָצָאתָ בְּדִימוּס, כָּךְ עֲתִידִין בָּנֶיךָ לַעֲמֹד לְפָנַי בַּדִּין בְּיוֹם זֶה וְיוֹצְאִין לְפָנַי בְּדִימוּס, אֵימָתַי בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ. 29.1. וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר נֶאֱחַז בַּסְבַךְ בְּקַרְנָיו (בראשית כב, יג), מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ אֶת הָאַיִל נִתַּשׁ מֵחוֹרֶשׁ זֶה וְנִסְבַּךְ בְּחֹרֶשׁ אַחֵר. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם כָּךְ עֲתִידִין בָּנֶיךָ לִהְיוֹת נֶאֱחָזִים בַּעֲוֹנוֹת וְנִסְבָּכִים בְּצָרוֹת וְסוֹפָן לִגָּאֵל בְּקַרְנָיו שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב (זכריה ט, יד): וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע, אָמַר רַבִּי הוּנָא בְּרַבִּי יִצְחָק מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אֶת הָאַיִל נִתַּשׁ מֵחֹרֶשׁ זֶה וְנִסְבַּךְ בְּחֹרֶשׁ זֶה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם כָּךְ הֵם עֲתִידִין בָּנֶיךָ, נֶאֱחָזִין בָּאֻמּוֹת, וְנִסְבָּכִין בְּצָרוֹת וְנִמְשָׁכִין מִמַּלְכוּת לְמַלְכוּת, מִבָּבֶל לְמָדַי, מִמָּדַי לְיָוָן, וּמִיָּוָן לֶאֱדוֹם, וְסוֹפָן לִגָּאֵל בְּקַרְנָיו שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב (זכריה ט, יד): וַה' עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וגו' בַּשּׁוֹפָר יִתְקָע. רַבִּי אַבָּא בְּרֵיהּ דְּרַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, כָּל יְמוֹת הַשָּׁנָה יִשְׂרָאֵל עוֹסְקִין בִּמְלַאכְתָּן וּבְרֹאשׁ הַשָּׁנָה נוֹטְלִין שׁוֹפְרוֹתֵיהֶן וְתוֹקְעִין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא עוֹמֵד מִכִּסֵּא דִּין לְכִסֵּא רַחֲמִים וּמִתְמַלֵּא עֲלֵיהֶם רַחֲמִים, אֵימָתַי בַּחֹדֶשׁ הַשְּׁבִיעִי. | 4.8. "And what did David see in his soul to be praising to the Holy One, blessed be He? But [David] said: this soul fills the body, as the Holy One, blessed be He fills His world. As it is written: (Jeremiah 23:24): \"Do I not fill both heaven and earth —declares the LORD.\" Come, the soul that fills the body, and praise the Holy One, blessed be He, who fills the whole world. This soul supports the body, as the Holy One, blessed be He, supports His world. As it is written: (Isaiah 46:4): \"I was the Maker, and I will be the Bearer; And I will support [you].\" Come, the soul that supports the body, and praise the Holy One, blessed be He, who supports His world. ", |
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| 205. Lucian, Astrology, 23 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Taylor and Hay (2020) 284 |
| 206. Lucian, Demonax, 21, 44176, '14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 636 |
| 207. Lucian, The Runaways, '15 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Malherbe et al (2014) 831 |
| 208. Lucian, The Sky-Man, 2.36 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 747 |
| 209. Lucian, Zeus Catechized, '7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism, free will •paul, free will Found in books: Malherbe et al (2014) 308 |
| 210. Lucian, Menippus, Or Descent Into Hades, '21 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •free will Found in books: Malherbe et al (2014) 831 |
| 211. Lucian, Philosophies For Sale, '8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism, free will •paul, free will •free will •free will, stoicism Found in books: Malherbe et al (2014) 150, 304, 624 |
| 212. Marcus Aurelius Emperor of Rome, Meditations, a b c d\n0 '10.28 '10.28 '10 28\n1 '9.1 '9.1 '9 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 302, 305 |
| 213. Maximus of Tyre, Dialexeis, 5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 12 |
214. Tertullian, On The Resurrection of The Flesh, 45 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 60 | 45. But in their blindness they again impale themselves on the point of the old and the new man. When the apostle enjoins us to put off the old man, which is corrupt according to the deceitful lusts; and to be renewed in the spirit of our mind; and to put on the new man, which after God is created in righteousness and true holiness, Ephesians 4:22-24 (they maintain) that by here also making a distinction between the two substances, and applying the old one to the flesh and the new one to the spirit, he ascribes to the old man - that is to say, the flesh - a permanent corruption. Now, if you follow the order of the substances, the soul cannot be the new man because it comes the later of the two; nor can the flesh be the old man because it is the former. For what fraction of time was it that intervened between the creative hand of God and His afflatus? I will venture to say, that even if the soul was a good deal prior to the flesh, by the very circumstance that the soul had to wait to be itself completed, it made the other really the former. For everything which gives the finishing stroke and perfection to a work, although it is subsequent in its mere order, yet has the priority in its effect. Much more is that prior, without which preceding things could have no existence. If the flesh be the old man, when did it become so? From the beginning? But Adam was wholly a new man, and of that new man there could be no part an old man. And from that time, ever since the blessing which was pronounced upon man's generation, Genesis 1:28 the flesh and the soul have had a simultaneous birth, without any calculable difference in time; so that the two have been even generated together in the womb, as we have shown in our Treatise on the Soul. Contemporaneous in the womb, they are also temporally identical in their birth. The two are no doubt produced by human parents of two substances, but not at two different periods; rather they are so entirely one, that neither is before the other in point of time. It is more correct (to say), that we are either entirely the old man or entirely the new, for we cannot tell how we can possibly be anything else. But the apostle mentions a very clear mark of the old man. For put off, says he, concerning the former conversation, the old man; Ephesians 4:22 (he does) not say concerning the seniority of either substance. It is not indeed the flesh which he bids us to put off, but the works which he in another passage shows to be works of the flesh. Galatians 5:19 He brings no accusation against men's bodies, of which he even writes as follows: Putting away lying, speak every man truth with his neighbor: for we are members one of another. Be angry, and sin not: let not the sun go down upon your wrath: neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands (the thing which is good), that he may have to give to him that needs. Let no corrupt communication proceed out of your mouth, but that which is good for the edification of faith, that it may minister grace unto the hearers. And grieve not the Holy Spirit of God, whereby you are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice: but be kind one to another, tender-hearted, forgiving one another, even as God in Christ has forgiven you. Ephesians 4:25-32 Why, therefore, do not those who suppose the flesh to be the old man, hasten their own death, in order that by laying aside the old man they may satisfy the apostle's precepts? As for ourselves, we believe that the whole of faith is to be administered in the flesh, nay more, by the flesh, which has both a mouth for the utterance of all holy words, and a tongue to refrain from blasphemy, and a heart to avoid all irritation, and hands to labour and to give; while we also maintain that as well the old man as the new has relation to the difference of moral conduct, and not to any discrepancy of nature. And just as we acknowledge that that which according to its former conversation was the old man was also corrupt, and received its very name in accordance with its deceitful lusts, so also (do we hold) that it is the old man in reference to its former conversation, Ephesians 4:22 and not in respect of the flesh through any permanent dissolution. Moreover, it is still unimpaired in the flesh, and identical in that nature, even when it has become the new man; since it is of its sinful course of life, and not of its corporeal substance, that it has been divested. |
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| 215. Tertullian, On The Apparel of Women, 2.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 61 |
| 216. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 334 |
217. Tertullian, On Baptism, 18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 61 | 18. But they whose office it is, know that baptism is not rashly to be administered. Give to every one who begs you, has a reference of its own, appertaining especially to almsgiving. On the contrary, this precept is rather to be looked at carefully: Give not the holy thing to the dogs, nor cast your pearls before swine; Matthew 7:6 and, Lay not hands easily on any; share not other men's sins. If Philip so easily baptized the chamberlain, let us reflect that a manifest and conspicuous evidence that the Lord deemed him worthy had been interposed. Acts 8:26-40 The Spirit had enjoined Philip to proceed to that road: the eunuch himself, too, was not found idle, nor as one who was suddenly seized with an eager desire to be baptized; but, after going up to the temple for prayer's sake, being intently engaged on the divine Scripture, was thus suitably discovered - to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamberlain's chariot. The Scripture which he was reading falls in opportunely with his faith: Philip, being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away. But Paul too was, in fact, 'speedily' baptized: for Simon, his host, speedily recognized him to be an appointed vessel of election. God's approbation sends sure premonitory tokens before it; every petition may both deceive and be deceived. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary - if (baptism itself) is not so necessary - that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asks. For no less cause must the unwedded also be deferred - in whom the ground of temptation is prepared, alike in such as never were wedded by means of their maturity, and in the widowed by means of their freedom - until they either marry, or else be more fully strengthened for continence. If any understand the weighty import of baptism, they will fear its reception more than its delay: sound faith is secure of salvation. |
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| 218. Tatian, Oration To The Greeks, 5.5, 7.1, 11.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019) 120, 121, 123, 130, 131 |
| 219. Clement of Alexandria, Excerpts From Theodotus, 7.1, 56.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •free will •self-determination [ free will ] Found in books: Linjamaa (2019) 124, 130, 142, 146, 163 |
| 220. Tertullian, To The Heathen, a b c d\n0 '2.2 '2.2 '2 2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Malherbe et al (2014) 611 |
| 221. Alcinous, Handbook of Platonism, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015) 195 |
222. Tertullian, Against Marcion, 1.26-1.27, 2.5, 2.14, 5.6, 6.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •free will •free choice/free will Found in books: Ramelli (2013) 179; Wilson (2018) 60, 61 | 1.26. But it is here sufficient that the extreme perversity of their god is proved from the mere exposition of his lonely goodness, in which they refuse to ascribe to him such emotions of mind as they censure in the Creator. Now, if he is susceptible of no feeling of rivalry, or anger, or damage, or injury, as one who refrains from exercising judicial power, I cannot tell how any system of discipline - and that, too, a plenary one - can be consistent in him. For how is it possible that he should issue commands, if he does not mean to execute them; or forbid sins, if he intends not to punish them, but rather to decline the functions of the judge, as being a stranger to all notions of severity and judicial chastisement? For why does he forbid the commission of that which he punishes not when perpetrated? It would have been far more right, if he had not forbidden what he meant not to punish, than that he should punish what he had not forbidden. Nay, it was his duty even to have permitted what he was about to prohibit in so unreasonable a way, as to annex no penalty to the offense. For even now that is tacitly permitted which is forbidden without any infliction of vengeance. Besides, he only forbids the commission of that which he does not like to have done. Most listless, therefore, is he, since he takes no offense at the doing of what he dislikes to be done, although displeasure ought to be the companion of his violated will. Now, if he is offended, he ought to be angry; if angry, he ought to inflict punishment. For such infliction is the just fruit of anger, and anger is the debt of displeasure, and displeasure (as I have said) is the companion of a violated will. However, he inflicts no punishment; therefore he takes no offense. He takes no offense, therefore his will is not wronged, although that is done which he was unwilling to have done; and the transgression is now committed with the acquiescence of his will, because whatever offends not the will is not committed against the will. Now, if this is to be the principle of the divine virtue or goodness, to be unwilling indeed that a thing be done and to prohibit it, and yet not be moved by its commission, we then allege that he has been moved already when he declared his unwillingness; and that it is vain for him not to be moved by the accomplishment of a thing after being moved at the possibility thereof, when he willed it not to be done. For he prohibited it by his not willing it. Did he not therefore do a judicial act, when he declared his unwillingness, and consequent prohibition of it? For he judged that it ought not to be done, and he deliberately declared that it should be forbidden. Consequently by this time even he performs the part of a judge. If it is unbecoming for God to discharge a judicial function, or at least only so far becoming that He may merely declare His unwillingness, and pronounce His prohibition, then He may not even punish for an offense when it is committed. Now, nothing is so unworthy of the Divine Being as not to execute retribution on what He has disliked and forbidden. First, He owes the infliction of chastisement to whatever sentence or law He promulges, for the vindication of His authority and the maintece of submission to it; secondly, because hostile opposition is inevitable to what He has disliked to be done, and by that dislike forbidden. Moreover, it would be a more unworthy course for God to spare the evil-doer than to punish him, especially in the most good and holy God, who is not otherwise fully good than as the enemy of evil, and that to such a degree as to display His love of good by the hatred of evil, and to fulfil His defense of the former by the extirpation of the latter. 1.27. Again, he plainly judges evil by not willing it, and condemns it by prohibiting it; while, on the other hand, he acquits it by not avenging it, and lets it go free by not punishing it. What a prevaricator of truth is such a god! What a dissembler with his own decision! Afraid to condemn what he really condemns, afraid to hate what he does not love, permitting that to be done which he does not allow, choosing to indicate what he dislikes rather than deeply examine it! This will turn out an imaginary goodness, a phantom of discipline, perfunctory in duty, careless in sin. Listen, you sinners; and you who have not yet come to this, hear, that you may attain to such a pass! A better god has been discovered, who never takes offense, is never angry, never inflicts punishment, who has prepared no fire in hell, no gnashing of teeth in the outer darkness! He is purely and simply good. He indeed forbids all delinquency, but only in word. He is in you, if you are willing to pay him homage, for the sake of appearances, that you may seem to honour God; for your fear he does not want. And so satisfied are the Marcionites with such pretences, that they have no fear of their god at all. They say it is only a bad man who will be feared, a good man will be loved. Foolish man, do you say that he whom you call Lord ought not to be feared, while the very title you give him indicates a power which must itself be feared? But how are you going to love, without some fear that you do not love? Surely (such a god) is neither your Father, towards whom your love for duty's sake should be consistent with fear because of His power; nor your proper Lord, whom you should love for His humanity and fear as your teacher. Kidnappers indeed are loved after this fashion, but they are not feared. For power will not be feared, except it be just and regular, although it may possibly be loved even when corrupt: for it is by allurement that it stands, not by authority; by flattery, not by proper influence. And what can be more direct flattery than not to punish sins? Come, then, if you do not fear God as being good, why do you not boil over into every kind of lust, and so realize that which is, I believe, the main enjoyment of life to all who fear not God? Why do you not frequent the customary pleasures of the maddening circus, the bloodthirsty arena, and the lascivious theatre? Why in persecutions also do you not, when the censer is presented, at once redeem your life by the denial of your faith? God forbid, you say with redoubled emphasis. So you do fear sin, and by your fear prove that He is an object of fear Who forbids the sin. This is quite a different matter from that obsequious homage you pay to the god whom you do not fear, which is identical in perversity indeed to is own conduct, in prohibiting a thing without annexing the sanction of punishment. Still more vainly do they act, who when asked, What is to become of every sinner in that great day? Reply, that he is to be cast away out of sight. Is not even this a question of judicial determination? He is adjudged to deserve rejection, and that by a sentence of condemnation; unless the sinner is cast away forsooth for his salvation, that even a leniency like this may fall in consistently with the character of your most good and excellent god! And what will it be to be cast away, but to lose that which a man was in the way of obtaining, were it not for his rejection - that is, his salvation? Therefore his being cast away will involve the forfeiture of salvation; and this sentence cannot possibly be passed upon him, except by an angry and offended authority, who is also the punisher of sin- that is, by a judge. 2.5. Now then, you dogs, whom the apostle puts outside, Revelation 22:15 and who yelp at the God of truth, let us come to your various questions. These are the bones of contention, which you are perpetually gnawing! If God is good, and prescient of the future, and able to avert evil, why did He permit man, the very image and likeness of Himself, and, by the origin of his soul, His own substance too, to be deceived by the devil, and fall from obedience of the law into death? For if He had been good, and so unwilling that such a catastrophe should happen, and prescient, so as not to be ignorant of what was to come to pass, and powerful enough to hinder its occurrence, that issue would never have come about, which should be impossible under these three conditions of the divine greatness. Since, however, it has occurred, the contrary proposition is most certainly true, that God must be deemed neither good, nor prescient, nor powerful. For as no such issue could have happened had God been such as He is reputed - good, and prescient, and mighty - so has this issue actually happened, because He is not such a God. In reply, we must first vindicate those attributes in the Creator which are called in question - namely, His goodness and foreknowledge, and power. But I shall not linger long over this point for Christ's own definition John 10:25 comes to our aid at once. From works must proofs be obtained. The Creator's works testify at once to His goodness, since they are good, as we have shown, and to His power, since they are mighty, and spring indeed out of nothing. And even if they were made out of some (previous) matter, as some will have it, they are even thus out of nothing, because they were not what they are. In short, both they are great because they are good; and God is likewise mighty, because all things are His own, whence He is almighty. But what shall I say of His prescience, which has for its witnesses as many prophets as it inspired? After all, what title to prescience do we look for in the Author of the universe, since it was by this very attribute that He foreknew all things when He appointed them their places, and appointed them their places when He foreknew them? There is sin itself. If He had not foreknown this, He would not have proclaimed a caution against it under the penalty of death. Now if there were in God such attributes as must have rendered it both impossible and improper for any evil to have happened to man, and yet evil did occur, let us consider man's condition also - whether it were not, in fact, rather the cause why that came to pass which could not have happened through God. I find, then, that man was by God constituted free, master of his own will and power; indicating the presence of God's image and likeness in him by nothing so well as by this constitution of his nature. For it was not by his face, and by the lineaments of his body, though they were so varied in his human nature, that he expressed his likeness to the form of God; but he showed his stamp in that essence which he derived from God Himself (that is, the spiritual, which answered to the form of God), and in the freedom and power of his will. This his state was confirmed even by the very law which God then imposed upon him. For a law would not be imposed upon one who had it not in his power to render that obedience which is due to law; nor again, would the penalty of death be threatened against sin, if a contempt of the law were impossible to man in the liberty of his will. So in the Creator's subsequent laws also you will find, when He sets before man good and evil, life and death, that the entire course of discipline is arranged in precepts by God's calling men from sin, and threatening and exhorting them; and this on no other ground than that man is free, with a will either for obedience or resistance. 2.14. On all occasions does God meet you: it is He who smites, but also heals; who kills, but also makes alive; who humbles, and yet exalts; who creates evil, but also makes peace; - so that from these very (contrasts of His providence) I may get an answer to the heretics. Behold, they say, how He acknowledges Himself to be the creator of evil in the passage, It is I who create evil. They take a word whose one form reduces to confusion and ambiguity two kinds of evils (because both sins and punishments are called evils), and will have Him in every passage to be understood as the creator of all evil things, in order that He may be designated the author of evil. We, on the contrary, distinguish between the two meanings of the word in question, and, by separating evils of sin from penal evils, mala culp from mala pœn , confine to each of the two classes its own author - the devil as the author of the sinful evils (culp ), and God as the creator of penal evils (pœn ); so that the one class shall be accounted as morally bad, and the other be classed as the operations of justice passing penal sentences against the evils of sin. of the latter class of evils which are compatible with justice, God is therefore avowedly the creator. They are, no doubt, evil to those by whom they are endured, but still on their own account good, as being just and defensive of good and hostile to sin. In this respect they are, moreover, worthy of God. Else prove them to be unjust, in order to show them deserving of a place in the sinful class, that is to say, evils of injustice; because if they turn out to belong to justice, they will be no longer evil things, but good - evil only to the bad, by whom even directly good things are condemned as evil. In this case, you must decide that man, although the wilful contemner of the divine law, unjustly bore the doom which he would like to have escaped; that the wickedness of those days was unjustly smitten by the deluge, afterwards by the fire (of Sodom); that Egypt, although most depraved and superstitious, and, worse still, the harasser of its -population, was unjustly stricken with the chastisement of its ten plagues. God hardens the heart of Pharaoh. He deserved, however, to be influenced to his destruction, who had already denied God, already in his pride so often rejected His ambassadors, accumulated heavy burdens on His people, and (to sum up all) as an Egyptian, had long been guilty before God of Gentile idolatry, worshipping the ibis and the crocodile in preference to the living God. Even His own people did God visit in their ingratitude. Against young lads, too, did He send forth bears, for their irreverence to the prophet. 5.6. By all these statements, therefore, does he show us what God he means, when he says, We speak the wisdom of God among them that are perfect. 1 Corinthians 2:6-7 It is that God who has confounded the wisdom of the wise, who has brought to nought the understanding of the prudent, who has reduced to folly the world's wisdom, by choosing its foolish things, and disposing them to the attainment of salvation. This wisdom, he says, once lay hidden in things that were foolish, weak, and lacking in honour; once also was latent under figures, allegories, and enigmatical types; but it was afterwards to be revealed in Christ, who was set as a light to the Gentiles, Isaiah 42:6 by the Creator who promised through the mouth of Isaiah that He would discover the hidden treasures, which eye had not seen. Now, that that god should have ever hidden anything who had never made a cover wherein to practise concealment, is in itself a wholly incredible idea. If he existed, concealment of himself was out of the question - to say nothing of any of his religious ordices. The Creator, on the contrary, was as well known in Himself as His ordices were. These, we know, were publicly instituted in Israel; but they lay overshadowed with latent meanings, in which the wisdom of God was concealed, to be brought to light by and by among the perfect, when the time should come, but pre-ordained in the counsels of God before the ages. 1 Corinthians 2:7 But whose ages, if not the Creator's? For because ages consist of times, and times are made up of days, and months, and years; since also days, and months, and years are measured by suns, and moons, and stars, which He ordained for this purpose (for they shall be, says He, for signs of the months and the years), it clearly follows that the ages belong to the Creator, and that nothing of what was fore-ordained before the ages can be said to be the property of any other being than Him who claims the ages also as His own. Else let Marcion show that the ages belong to his god. He must then also claim the world itself for him; for it is in it that the ages are reckoned, the vessel as it were of the times, as well as the signs thereof, or their order. But he has no such demonstration to show us. I go back therefore to the point, and ask him this question: Why did (his god) fore-ordain our glory before the ages of the Creator? I could understand his having predetermined it before the ages, if he had revealed it at the commencement of time. But when he does this almost at the very expiration of all the ages of the Creator, his predestination before the ages, and not rather within the ages, was in vain, because he did not mean to make any revelation of his purpose until the ages had almost run out their course. For it is wholly inconsistent in him to be so forward in planning purposes, who is so backward in revealing them. In the Creator, however, the two courses were perfectly compatible - both the predestination before the ages and the revelation at the end thereof, because that which He both fore-ordained and revealed He also in the intermediate space of time announced by the pre-ministration of figures, and symbols, and allegories. But because (the apostle) subjoins, on the subject of our glory, that none of the princes of this world knew it, for had they known it they would not have crucified the Lord of glory, 1 Corinthians 2:8 the heretic argues that the princes of this world crucified the Lord (that is, the Christ of the rival god) in order that this blow might even recoil on the Creator Himself. Any one, however, who has seen from what we have already said how our glory must be regarded as issuing from the Creator, will already have come to the conclusion that, inasmuch as the Creator settled it in His own secret purpose, it properly enough was unknown to all the princes and powers of the Creator, on the principle that servants are not permitted to know their masters' plans, much less the fallen angels and the leader of transgression himself, the devil; for I should contend that these, on account of their fall, were greater strangers still to any knowledge of the Creator's dispensations. But it is no longer open to me even to interpret the princes and powers of this world as the Creator's, since the apostle imputes ignorance to them, whereas even the devil according to our Gospel recognised Jesus in the temptation, Matthew 4:1-11 and, according to the record which is common to both (Marcionites and ourselves) the evil spirit knew that Jesus was the Holy One of God, and that Jesus was His name, and that He had come to destroy them. Luke 4:34 The parable also of the strong man armed, whom a stronger than he overcame and seized his goods, is admitted by Marcion to have reference to the Creator: therefore the Creator could not have been ignorant any longer of the God of glory, since He is overcome by him; nor could He have crucified him whom He was unable to cope with. The inevitable inference, therefore, as it seems to me, is that we must believe that the princes and powers of the Creator did knowingly crucify the God of glory in His Christ, with that desperation and excessive malice with which the most abandoned slaves do not even hesitate to slay their masters. For it is written in my Gospel that Satan entered into Judas. Luke 22:3 According to Marcion, however, the apostle in the passage under consideration 1 Corinthians 2:8 does not allow the imputation of ignorance, with respect to the Lord of glory, to the powers of the Creator; because, indeed, he will have it that these are not meant by the princes of this world. But (the apostle) evidently did not speak of spiritual princes; so that he meant secular ones, those of the princely people, (chief in the divine dispensation, although) not, of course, among the nations of the world, and their rulers, and king Herod, and even Pilate, and, as represented by him, that power of Rome which was the greatest in the world, and then presided over by him. Thus the arguments of the other side are pulled down, and our own proofs are thereby built up. But you still maintain that our glory comes from your god, with whom it also lay in secret. Then why does your god employ the self-same Scripture which the apostle also relies on? What has your god to do at all with the sayings of the prophets? Who has discovered the mind of the Lord, or who has been His counsellor? Isaiah 40:13 So says Isaiah. What has he also to do with illustrations from our God? For when (the apostle) calls himself a wise master-builder, 1 Corinthians 3:10 we find that the Creator by Isaiah designates the teacher who sketches out the divine discipline by the same title, I will take away from Judah the cunning artifi cer, etc. And was it not Paul himself who was there foretold, destined to be taken away from Judah - that is, from Judaism- for the erection of Christianity, in order to lay that only foundation, which is Christ? 1 Corinthians 3:11 of this work the Creator also by the same prophet says, Behold, I lay in Sion for a foundation a precious stone and honourable; and he that rests thereon shall not be confounded. Isaiah 28:16 Unless it be, that God professed Himself to be the builder up of an earthly work, that so He might not give any sign of His Christ, as destined to be the foundation of such as believe in Him, upon which every man should build at will the superstructure of either sound or worthless doctrine; forasmuch as it is the Creator's function, when a man's work shall be tried by fire, (or) when a reward shall be recompensed to him by fire; because it is by fire that the test is applied to the building which you erect upon the foundation which is laid by Him, that is, the foundation of His Christ. Do you not know that you are the temple of God, and that the Spirit of God dwells in you? 1 Corinthians 3:16 Now, since man is the property, and the work, and the image and likeness of the Creator, having his flesh, formed by Him of the ground, and his soul of His afflatus, it follows that Marcion's god wholly dwells in a temple which belongs to another, if so be we are not the Creator's temple. But if any man defile the temple of God, he shall be himself destroyed - of course, by the God of the temple. 1 Corinthians 3:17 If you threaten an avenger, you threaten us with the Creator. You must become fools, that you may be wise. 1 Corinthians 3:18 Wherefore? Because the wisdom of this world is foolishness with God. 1 Corinthians 3:19 With what God? Even if the ancient Scriptures have contributed nothing in support of our view thus far, an excellent testimony turns up in what (the apostle) here adjoins: For it is written, He takes the wise in their own craftiness; and again, The Lord knows the thoughts of the wise, that they are vain. For in general we may conclude for certain that he could not possibly have cited the authority of that God whom he was bound to destroy, since he would not teach for Him. Therefore, says he, let no man glory in man; 1 Corinthians 3:21 an injunction which is in accordance with the teaching of the Creator, wretched is the man that trusts in man; Jeremiah 17:5 again, It is better to trust in the Lord than to confide in man; and the same thing is said about glorying (in princes). |
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| 223. Bardaisan, Book of The Laws of The Countries, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 534 |
224. Cassius Dio, Roman History, 47.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Taylor and Hay (2020) 17 | 47.15. 1. This was the course followed in regard to the property of the proscribed. As to the offices and priesthoods of such as had been put to death, they distributed these, not in the fashion prescribed by law, but apparently just as suited their fancy. As regards the consulship, when Caesar resigned the office, â thus giving up willingly the position he had so eagerly desired that he had even made war to gain it, â and when his colleague died, they appointed Publius Ventidius, although he was praetor at the time, and another man; and to the praetorship vacated by Ventidius they promoted one of the aediles.,3. Afterwards they relieved all the praetors, who still had five days to hold office, and sent them to be governors of the provinces, and installed others in their places. Some laws they abolished entirely and in others inserted new provisions; and, in brief, they ordered everything else just as seemed good to them.,4. They did not, to be sure, lay claim to titles which were offensive and had therefore been done away with, but they managed matters according to their own wish and desire, so that Caesar's sovereignty by comparison appeared all gold. That year, besides doing these things, they voted a temple to Serapis and Isis. |
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| 225. Pliny The Younger, Letters, a b c d\n0 '2.20.9 '2.20.9 '2 20 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paul, free will •free will Found in books: Malherbe et al (2014) 298 |
| 226. Pliny The Younger, Letters, a b c d\n0 '2.20.9 '2.20.9 '2 20 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paul, free will •free will Found in books: Malherbe et al (2014) 298 |
| 227. Clement of Alexandria, Christ The Educator, 1.2, 2.84.1, 3.8.44-3.8.45 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •free will •self-determination [ free will ] Found in books: Linjamaa (2019) 141; Ramelli (2013) 123, 124, 128 |
228. Tertullian, Against Praxeas, 26, 4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019) 29 | 4. But as for me, who derive the Son from no other source but from the substance of the Father, and (represent Him) as doing nothing without the Father's will, and as having received all power from the Father, how can I be possibly destroying the Monarchy from the faith, when I preserve it in the Son just as it was committed to Him by the Father? The same remark (I wish also to be formally) made by me with respect to the third degree in the Godhead, because I believe the Spirit to proceed from no other source than from the Father through the Son. Look to it then, that it be not you rather who are destroying the Monarchy, when you overthrow the arrangement and dispensation of it, which has been constituted in just as many names as it has pleased God to employ. But it remains so firm and stable in its own state, notwithstanding the introduction into it of the Trinity, that the Son actually has to restore it entire to the Father; even as the apostle says in his epistle, concerning the very end of all: When He shall have delivered up the kingdom to God, even the Father; for He must reign till He has put all enemies under His feet; 1 Corinthians 15:24-25 following of course the words of the Psalm: Sit on my right hand, until I make Your enemies Your footstool. When, however, all things shall be subdued to Him, (with the exception of Him who did put all things under Him,) then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all. 1 Corinthians 15:27-28 We thus see that the Son is no obstacle to the Monarchy, although it is now administered by the Son; because with the Son it is still in its own state, and with its own state will be restored to the Father by the Son. No one, therefore, will impair it, on account of admitting the Son (to it), since it is certain that it has been committed to Him by the Father, and by and by has to be again delivered up by Him to the Father. Now, from this one passage of the epistle of the inspired apostle, we have been already able to show that the Father and the Son are two separate Persons, not only by the mention of their separate names as Father and the Son, but also by the fact that He who delivered up the kingdom, and He to whom it is delivered up - and in like manner, He who subjected (all things), and He to whom they were subjected - must necessarily be two different Beings. |
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| 229. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 21.1-21.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 122; Wilson (2018) 59 |
230. Tertullian, Against The Valentinians, 29 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 61 | 29. I will now collect from different sources, by way of conclusion, what they affirm concerning the dispensation of the whole human race. Having at first stated their views as to man's threefold nature - which was, however, united in one in the case of Adam - they then proceed after him to divide it (into three) with their special characteristics, finding opportunity for such distinction in the posterity of Adam himself, in which occurs a threefold division as to moral differences. Cain and Abel, and Seth, who were in a certain sense the sources of the human race, become the fountain-heads of just as many qualities of nature and essential character. The material nature, which had become reprobate for salvation, they assign to Cain; the animal nature, which was poised between divergent hopes, they find in Abel; the spiritual, preordained for certain salvation, they store up in Seth. In this way also they make a twofold distinction among souls, as to their property of good and evil- according to the material condition derived from Cain, or the animal from Abel. Men's spiritual state they derive over and above the other conditions, from Seth adventitiously, not in the way of nature, but of grace, in such wise that Achamoth infuses it among superior beings like rain into good souls, that is, those who are enrolled in the animal class. Whereas the material class - in other words, those which are bad souls- they say, never receive the blessings of salvation; for that nature they have pronounced to be incapable of any change or reform in its natural condition. This grain, then, of spiritual seed is modest and very small when cast from her hand, but under her instruction increases and advances into full conviction, as we have already said; and the souls, on this very account, so much excelled all others, that the Demiurge, even then in his ignorance, held them in great esteem. For it was from their list that he had been accustomed to select men for kings and for priests; and these even now, if they have once attained to a full and complete knowledge of these foolish conceits of theirs, since they are already naturalized in the fraternal bond of the spiritual state, will obtain a sure salvation, nay, one which is on all accounts their due. |
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| 231. Tertullian, Apology, 22, 23, '14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 611 |
| 232. Tertullian, On The Soul, 19.6, 27.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 60 |
| 233. Clement of Alexandria, Miscellanies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 831 |
| 234. Clement of Alexandria, Exhortation To The Greeks, 1.5.2, 1.6.2, 1.7.4, 1.8.4, 10.98, 117.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 198 |
235. Tertullian, On The Flesh of Christ, 20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 212 | 20. But to what shifts you resort, in your attempt to rob the syllable ex (of) of its proper force as a preposition, and to substitute another for it in a sense not found throughout the Holy Scriptures! You say that He was born through a virgin, not of a virgin, and in a womb, not of a womb, because the angel in the dream said to Joseph, That which is born in her (not of her) is of the Holy Ghost. Matthew 1:20 But the fact is, if he had meant of her, he must have said in her; for that which was of her, was also in her. The angel's expression, therefore, in her, has precisely the same meaning as the phrase of her. It is, however, a fortunate circumstance that Matthew also, when tracing down the Lord's descent from Abraham to Mary, says, Jacob begot Joseph the husband of Mary, of whom was born Christ. Matthew 1:16 But Paul, too, silences these critics when he says, God sent forth His Son, made of a woman. Galatians 4:4 Does he mean through a woman, or in a woman? Nay more, for the sake of greater emphasis, he uses the word made rather than born, although the use of the latter expression would have been simpler. But by saying made, he not only confirmed the statement, The Word was made flesh, John 1:14 but he also asserted the reality of the flesh which was made of a virgin. We shall have also the support of the Psalms on this point, not the Psalms indeed of Valentinus the apostate, and heretic, and Platonist, but the Psalms of David, the most illustrious saint and well-known prophet. He sings to us of Christ, and through his voice Christ indeed also sang concerning Himself. Hear, then, Christ the Lord speaking to God the Father: You are He that drew me out of my mother's womb. Here is the first point. You are my hope from my mother's breasts; upon You have I been cast from the womb. Here is another point. You are my God from my mother's belly. Here is a third point. Now let us carefully attend to the sense of these passages. You drew me, He says, out of the womb. Now what is it which is drawn, if it be not that which adheres, that which is firmly fastened to anything from which it is drawn in order to be sundered? If He clove not to the womb, how could He have been drawn from it? If He who clove thereto was drawn from it, how could He have adhered to it, if it were not that, all the while He was in the womb, He was tied to it, as to His origin, by the umbilical cord, which communicated growth to Him from the matrix? Even when one strange matter amalgamates with another, it becomes so entirely incorporated with that with which it amalgamates, that when it is drawn off from it, it carries with it some part of the body from which it is torn, as if in consequence of the severance of the union and growth which the constituent pieces had communicated to each other. But what were His mother's breasts which He mentions? No doubt they were those which He sucked. Midwives, and doctors, and naturalists, can tell us, from the nature of women's breasts, whether they usually flow at any other time than when the womb is affected with pregcy, when the veins convey therefrom the blood of the lower parts to the mamilla, and in the act of transference convert the secretion into the nutritious substance of milk. Whence it comes to pass that during the period of lactation the monthly issues are suspended. But if the Word was made flesh of Himself without any communication with a womb, no mother's womb operating upon Him with its usual function and support, how could the lacteal fountain have been conveyed (from the womb) to the breasts, since (the womb) can only effect the change by actual possession of the proper substance? But it could not possibly have had blood for transformation into milk, unless it possessed the causes of blood also, that is to say, the severance (by birth) of its own flesh from the mother's womb. Now it is easy to see what was the novelty of Christ's being born of a virgin. It was simply this, that (He was born) of a virgin in the real manner which we have indicated, in order that our regeneration might have virginal purity - spiritually cleansed from all pollutions through Christ, who was Himself a virgin, even in the flesh, in that He was born of a virgin's flesh. |
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| 236. Nag Hammadi, The Tripartite Tractate, 51, 51.1-74.18, 51.1-104.3, 52, 52.21, 52.22, 53, 53.16, 53.27, 54, 54.14, 54.15, 54.16, 54.23, 54.24, 55, 55.5, 55.6, 55.7, 55.8, 55.9, 55.10, 55.11, 55.12, 55.13, 55.14, 55.15, 55.16, 55.17, 55.18, 55.19, 55.20, 55.21, 55.22, 55.23, 55.24, 55.25, 55.26, 55.27, 55.34, 55.35, 56, 56.3, 57, 58, 58.14, 58.37, 58.38, 59, 59.2, 59.3, 59.4, 59.5, 59.6, 59.7, 59.8, 59.9, 59.10, 59.16, 59.17, 60, 60.1, 60.1-67.37, 60.2, 60.3, 60.4, 60.5, 61, 61.9, 61.10, 61.11, 61.12, 61.13, 61.14, 61.15, 61.16, 61.17, 62, 62.27, 62.28, 62.29, 62.30, 63, 63.17, 63.33-64.8, 63.34, 64, 64.1, 64.2, 64.3, 64.4, 64.5, 64.6, 64.7, 64.8, 64.9, 64.10, 64.11, 65, 66, 66.13, 66.14, 67, 68, 68.22, 68.23, 68.24, 68.25, 68.26, 68.27, 68.28, 69, 69.11, 69.12, 69.18, 69.19, 69.20, 69.24, 69.25, 69.26, 69.27, 69.28, 69.29, 69.30, 69.36, 69.37, 69.38, 69.39, 70, 70.4, 70.5, 70.8, 70.9, 70.10, 70.11, 70.12, 70.13, 70.14, 70.15, 70.16, 70.17, 70.18, 70.19, 70.20, 71, 71.31, 71.32, 71.33, 71.34-72.15, 72, 72.6, 72.7, 72.8, 72.17, 72.18, 72.28-73.2, 73, 74, 74.13, 74.14, 74.15, 74.16, 74.18-77.11, 74.18, 74.19, 74.20, 74.21, 74.22, 74.23, 74.29-75.13, 75, 75.18, 75.19, 75.20, 75.27-76.2, 75.27, 75.28, 75.29, 75.30, 75.30-76.2, 75.31, 75.35, 75.36, 76, 76.2, 76.3, 76.4, 76.5, 76.6, 76.11, 76.12, 76.13-77.11, 76.24-77.11, 76.30, 76.31, 76.32, 76.33, 76.34, 76.36, 76.37, 77, 77.6, 77.7, 77.8, 77.9, 77.10, 77.11-95.38, 77.11, 77.21, 77.22, 77.23, 77.24, 77.25, 77.26, 77.27, 77.28, 77.29, 77.30, 77.31, 78, 78.4, 78.5, 78.6, 78.7, 78.8, 78.31, 78.32, 78.33, 78.34, 78.35, 79, 79.1, 79.2, 79.3, 79.4, 79.30, 79.31, 80, 80.11, 80.12, 80.13, 80.14, 80.37-81.8, 81, 81.4, 81.18, 81.19, 81.20, 81.21, 81.22, 81.23, 81.24, 81.25, 81.26, 82, 82.16, 82.19, 82.20, 82.21, 83, 83.10, 83.11, 83.12, 83.13, 83.14, 83.15, 83.16, 83.17, 83.18, 83.19, 83.20, 83.21, 83.22, 83.23, 83.24, 83.25, 83.26, 83.27, 83.28, 83.29, 83.30, 83.31, 83.32, 84, 84.23, 84.24, 84.25, 84.26, 84.27, 84.28, 84.29, 84.30, 84.31, 84.32, 84.33, 84.34, 84.35, 85, 85.15, 85.16, 86, 86.20, 86.31, 87, 87.8, 88, 88.23, 88.24, 88.25, 88.26, 88.27, 88.28, 88.29, 88.30, 88.31, 88.32, 88.33, 88.34, 89, 89.18, 89.35, 89.36, 90, 91, 91.7, 91.8, 91.9, 91.10, 91.17, 91.18, 91.19, 91.20, 91.21, 91.22, 91.23, 91.24, 91.25, 92, 93, 94, 94.14, 94.15, 94.16, 94.21, 94.22, 94.23, 95, 95.7, 95.38-104.3, 96, 97, 97.12, 98, 98.5, 98.12, 98.13, 98.14, 98.15, 98.16, 98.17, 98.18, 98.19, 98.20, 99, 99.18, 100, 101, 102, 102.15, 102.16, 103, 103.16, 104, 104.4-108.12, 104.4-138.25, 104.18, 104.19, 104.20, 105, 106, 106.23, 107, 107.9, 107.10, 107.11, 107.12, 107.22, 108, 108.13-114.30, 108.13-138.27, 109.24-110.22, 109.27, 109.33, 110.31, 110.32, 111.11, 111.22, 111.23, 114.31-118.14, 115.20, 115.21, 115.28, 117.3, 117.4, 117.5, 117.6, 117.7, 117.8, 117.17-118.14, 117.23-118.14, 117.25, 117.36-118.14, 118, 118.3, 118.13, 118.14, 118.14-122.12, 118.15, 118.16, 118.17, 118.18, 118.19, 118.20, 118.21, 118.22, 118.23, 118.24, 118.25, 118.26, 118.27, 118.28, 118.29, 118.30, 118.31, 118.32, 118.33, 118.34, 118.35, 118.36, 119, 119.16, 119.17, 119.18, 119.19, 119.20, 119.21, 119.22, 119.23, 119.24, 120.7, 120.8, 120.9, 120.10, 120.11, 120.12, 120.13, 120.14, 120.29-121.14, 120.36, 121.19, 121.20, 121.21, 121.22, 121.23, 121.24, 121.25, 121.30, 121.31, 121.32, 121.33, 121.34, 121.35, 121.36, 121.37, 126.32, 126.33, 126.34, 126.35, 130.19, 130.26, 130.29, 131.4, 131.19, 131.22, 131.23, 131.24, 131.25, 131.26, 131.27, 131.28, 131.29, 131.30, 131.31, 131.32, 131.33, 131.34, 133.12, 135.3, 135.4, 135.5, 135.6, 135.7, 135.8, 135.9, 135.10, 135.11, 135.12, 135.13, 135.14, 135.15, 135.16, 135.17, 135.18, 135.25, 135.26, 135.27, 135.28, 135.29 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019) 132 |
| 237. Plotinus, Enneads, a b c d\n0 18[51] 18[51] 18[51] None\n1 3.15 3.15 3 15 \n2 '3.1.2 '3.1.2 '3 1 \n3 3.17 3.17 3 17 \n4 3.16 3.16 3 16 \n.. ... ... .. .. \n142 2.4.4 2.4.4 2 4 \n143 2.9.9 2.9.9 2 9 \n144 2.9.10 2.9.10 2 9 \n145 2.9.14 2.9.14 2 9 \n146 2.9.13 2.9.13 2 9 \n\n[147 rows x 4 columns] (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: d, Hoine and Martijn (2017) 240 |
| 238. Nag Hammadi, The Treatise On The Resurrection, 46 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 14 |
239. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 31| 33b. אמר ליה רבינא לרבא הלכתא מאי אמר ליה כי קידוש מה קידוש אף על גב דמקדש בצלותא מקדש אכסא אף הבדלה נמי אע"ג דמבדיל בצלותא מבדיל אכסא:,ר' אליעזר אומר בהודאה:,ר' זירא הוה רכיב חמרא הוה קא שקיל ואזיל ר' חייא בר אבין בתריה אמר ליה ודאי דאמריתו משמיה דר' יוחנן הלכה כר' אליעזר ביום טוב שחל להיות אחר השבת אמר ליה אין,הלכה מכלל דפליגי,ולא פליגי והא פליגי רבנן,אימר דפליגי רבנן בשאר ימות השנה ביום טוב שחל להיות אחר השבת מי פליגי,והא פליג ר' עקיבא,אטו כל השנה כולה מי עבדינן כר' עקיבא דהשתא ניקו ונעביד כוותיה כל השנה כולה מאי טעמא לא עבדינן כרבי עקיבא דתמני סרי תקון תשסרי לא תקון הכא נמי שב תקון תמני לא תקון,אמר ליה לאו הלכה אתמר אלא מטין אתמר,דאתמר ר' יצחק בר אבדימי אמר משום רבינו הלכה ואמרי לה מטין,ר' יוחנן אמר מודים ור' חייא בר אבא אמר נראין,אמר ר' זירא נקוט דרבי חייא בר אבא בידך דדייק וגמר שמעתא מפומא דמרה שפיר כרחבא דפומבדיתא,דאמר רחבא אמר ר' יהודה הר הבית סטיו כפול היה והיה סטיו לפנים מסטיו,אמר רב יוסף אנא לא האי ידענא ולא האי ידענא אלא מדרב ושמואל ידענא דתקינו לן מרגניתא בבבל,ותודיענו ה' אלהינו את משפטי צדקך ותלמדנו לעשות חקי רצונך ותנחילנו זמני ששון וחגי נדבה ותורישנו קדושת שבת וכבוד מועד וחגיגת הרגל בין קדושת שבת לקדושת יום טוב הבדלת ואת יום השביעי מששת ימי המעשה קדשת הבדלת וקדשת את עמך ישראל בקדושתך ותתן לנו וכו':, big strongמתני׳ /strong /big האומר על קן צפור יגיעו רחמיך ועל טוב יזכר שמך מודים מודים משתקין אותו:, big strongגמ׳ /strong /big בשלמא מודים מודים משתקין אותו משום דמיחזי כשתי רשויות ועל טוב יזכר שמך נמי משמע על הטובה ולא על הרעה ותנן חייב אדם לברך על הרעה כשם שמברך על הטובה אלא על קן צפור יגיעו רחמיך מ"ט,פליגי בה תרי אמוראי במערבא רבי יוסי בר אבין ורבי יוסי בר זבידא חד אמר מפני שמטיל קנאה במעשה בראשית וחד אמר מפני שעושה מדותיו של הקדוש ברוך הוא רחמים ואינן אלא גזרות,ההוא דנחית קמיה דרבה ואמר אתה חסת על קן צפור אתה חוס ורחם עלינו אמר רבה כמה ידע האי צורבא מרבנן לרצויי למריה א"ל אביי והא משתקין אותו תנן,ורבה נמי לחדודי לאביי הוא דבעי,ההוא דנחית קמיה דר' חנינא אמר האל הגדול הגבור והנורא והאדיר והעזוז והיראוי החזק והאמיץ והודאי והנכבד,המתין לו עד דסיים כי סיים א"ל סיימתינהו לכולהו שבחי דמרך למה לי כולי האי אנן הני תלת דאמרינן אי לאו דאמרינהו משה רבינו באורייתא ואתו אנשי כנסת הגדולה ותקנינהו בתפלה לא הוינן יכולין למימר להו ואת אמרת כולי האי ואזלת משל למלך בשר ודם שהיו לו אלף אלפים דינרי זהב והיו מקלסין אותו בשל כסף והלא גנאי הוא לו:,ואמר רבי חנינא הכל בידי שמים חוץ מיראת שמים שנאמר (דברים י, יב) ועתה ישראל מה ה' אלהיך שואל מעמך כי אם ליראה,אטו יראת שמים מילתא זוטרתא היא והא"ר חנינא משום ר' שמעון בן יוחי אין לו להקב"ה בבית גנזיו אלא אוצר של יראת שמים שנאמר (ישעיהו לג, ו) יראת ה' היא אוצרו,אין לגבי משה מילתא זוטרתא היא דאמר ר' חנינא משל לאדם שמבקשים ממנו כלי גדול ויש לו דומה עליו ככלי קטן קטן ואין לו דומה עליו ככלי גדול:,מודים מודים משתקין אותו:,אמר ר' זירא כל האומר שמע שמע כאומר מודים מודים דמי,מיתיבי הקורא את שמע וכופלה הרי זה מגונה מגונה הוא דהוי שתוקי לא משתקינן ליה,לא קשיא הא דאמר מילתא מילתא ותני לה והא דאמר פסוקא פסוקא ותני ליה,אמר ליה רב פפא לאביי ודילמא מעיקרא לא כוון דעתיה ולבסוף כוון דעתיה,אמר ליה | 33b. There are conflicting opinions with regard to reciting i havdala /i over the cup of wine after reciting it in the i Amida /i prayer. One opinion holds that it is appropriate to recite i havdala /i a second time, while the other holds that it is prohibited. b Ravina said to Rava: What is the i halakha /i ? /b Rava b said to him: /b The i halakha /i in the case of i havdala /i is b like /b the i halakha /i in the case of b i kiddush /i . Just as /b in the case of b i kiddush /i , although one recited i kiddush /i in the /b i Amida /i b prayer /b he must, nevertheless, b recite i kiddush /i /b again b over the cup /b of wine, b so too with i havdala /i , although one recited i havdala /i in the /b i Amida /i b prayer /b he must b recite i havdala /i /b again b over the cup /b of wine.,The mishna states that b Rabbi Eliezer says: /b It is recited b in /b the seventeenth blessing of the i Amida /i prayer, the blessing of b thanksgiving. /b ,The Gemara cites the conclusion with regard to this i halakha /i by relating a story: b Rabbi Zeira was riding a donkey /b while b Rabbi Ḥiyya bar Avin was coming and walking after him. He said to him: Is /b it b true that you said in the name of Rabbi Yoḥa /b that the b i halakha /i is in accordance with /b the opinion of b Rabbi Eliezer /b in the case of b a Festival that occurs /b directly b after Shabbat? /b Since in that case, one cannot recite i havdala /i in the blessing of Who graciously grants knowledge, as it is not included in the i Amida /i prayer on the Festival, there is no alternative but to adopt Rabbi Eliezer’s ruling. b He said to him: Yes. /b ,The Gemara wonders: Saying that the b i halakha /i /b is in accordance with the opinion of Rabbi Eliezer, b indicates that /b his peers b dispute /b his opinion. Where do we find that dispute?,The Gemara rejects this: b And don’t they dispute /b his opinion? b Don’t the Rabbis dispute /b his opinion, as, in their opinion the blessing of i havdala /i is recited in the blessing: Who graciously grants knowledge?,The Gemara replies: b Say that the Rabbis dispute /b Rabbi Eliezer’s opinion b during the rest of the days of the year, /b when the option to recite i havdala /i in the blessing: Who graciously grants knowledge exists, but b in the case of a Festival that occurs /b directly b after Shabbat, do they dispute /b his opinion? The Rabbis would agree with him in that case.,The Gemara continues: b Doesn’t Rabbi Akiva dispute /b his opinion? He holds that i havdala /i is recited as an independent fourth blessing, in which case there is a dispute.,The Gemara responds: b Is that to say that throughout the entire year we act in accordance with /b the opinion of b Rabbi Akiva /b in this matter, b so that now, /b on a Festival that occurs directly after Shabbat, b we will stand and act in accordance with /b his opinion? b What is the reason that throughout the whole, entire year, we do not act in accordance with /b the opinion of b Rabbi Akiva? Because /b the Sages b instituted eighteen /b blessings, b they did not institute nineteen /b blessings. b Here, too, /b the Sages b instituted seven /b blessings, b they did not institute eight /b blessings. Therefore, Rabbi Akiva’s opinion is not taken into consideration in this case.,In response to these questions, Rabbi Zeira b said to him /b that b it was not /b that b the i halakha /i /b is in accordance with the opinion of Rabbi Eliezer b that was stated /b in the name of Rabbi Yoḥa, from which one could infer that there was in fact a dispute; rather it was that one is b inclined /b to favor the opinion of Rabbi Eliezer b that was stated /b in the name of Rabbi Yoḥa., b As /b indeed b it was stated /b that there is a dispute among the Sages in this matter. b Rav Yitzḥak bar Avdimi said in the name of Rabbeinu, /b Rav: b The i halakha /i /b is in accordance with the opinion of Rabbi Eliezer. b And some say this /b statement: One is b inclined /b to favor the opinion of Rabbi Eliezer., b Rabbi Yoḥa said /b that there is no dispute here, and the Rabbis b agree /b with Rabbi Eliezer. b And Rabbi Ḥiyya bar Abba said /b that it was established that Rabbi Eliezer’s opinion b appears /b to be correct.,With regard to this difference of opinion b Rabbi Zeira said: Take /b this statement of b Rabbi Ḥiyya bar Abba in your hand, as he is scrupulous and he learned the i halakha /i well from the mouth of its originator, like /b the Sage b Raḥava /b from the city b Pumbedita. /b Raḥava was famous for the precision with which he would transmit material that he learned from his teacher.,The Gemara cites an example: b Raḥava said /b that b Rabbi Yehuda said: The Temple Mount was a double i stav /i , and there was a i stav /i within a i stav /i . /b Here Raḥava used his Rabbi’s language in describing the structure of the Temple and the rows of columns it contained, a row within a row; but he did not employ the common term i itzteba /i , portico, but rather i stav /i , as he heard it from his Rabbi., b Rav Yosef said /b the conclusive i halakha /i on this topic: b I don’t know this and I don’t know that, but I do know from /b the statements of b Rav and Shmuel they have instituted a pearl for us in Babylonia. /b They established a version that combines the first blessing of the Festival with the formula of i havdala /i , parallel to the opinion of the Rabbis who include i havdala /i in the first blessing that follows the first three blessings. They instituted to recite:, b You have made known to us, Lord our God, Your righteous laws, /b br b and taught us to perform Your will’s decrees. /b br b You have given us as our heritage seasons of joy and Festivals of voluntary offerings. /b br b You have given us as our heritage the holiness of Shabbat, the glory of the festival and the festive offerings of the Pilgrim Festivals. /b br b You have distinguished between the holiness of Shabbat and the holiness of the Festival, /b br b and have made the seventh day holy over the six days of work. /b br b You have distinguished and sanctified Your people Israel with Your holiness, /b br b And You have given us, etc. /b , strong MISHNA: /strong Concluding the laws of prayer in this tractate, the mishna raises several prayer-related matters. This mishna speaks of certain innovations in the prayer formula that warrant the silencing of a communal prayer leader who attempts to introduce them in his prayers, as their content tends toward heresy. b One who recites /b in his supplication: Just as b Your mercy is extended to a bird’s nest, /b as You have commanded us to send away the mother before taking her chicks or eggs (Deuteronomy 22:6–7), so too extend Your mercy to us; b and /b one who recites: b May Your name be mentioned with the good /b or one who recites: b We give thanks, we give thanks /b twice, they b silence him. /b , strong GEMARA: /strong Our mishna cited three instances where the communal prayer leader is silenced. The Gemara clarifies: b Granted, /b they silence one who repeats: b We give thanks, we give thanks, as it appears like /b he is acknowledging and praying to b two authorities. And /b granted that b they also silence /b one who says: b May Your name be mentioned with the good, /b as b clearly /b he is thanking God only b for the good and not for the bad, and we learned /b in a mishna: b One is required to bless /b God b for the bad just as he blesses /b Him b for the good. However, /b in the case of one who recites: Just as b Your mercy is extended to a bird’s nest, why /b do they silence him?, b Two i amora’im /i in Eretz Yisrael disputed this /b question; b Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida; one said /b that this was b because he engenders jealousy among God’s creations, /b as it appears as though he is protesting the fact that the Lord favored one creature over all others. b And one said /b that this was b because he transforms the attributes of the Holy One, Blessed be He, into /b expressions of b mercy, when they are nothing but decrees /b of the King that must be fulfilled without inquiring into the reasons behind them.,The Gemara relates that b a particular /b individual b descended before the ark /b as prayer leader b in the presence of Rabba, and said /b in his prayers: b You have shown mercy to the bird’s nest, now have mercy and pity upon us. Rabba said: How much does this Torah scholar know to appease /b the Lord, b his Master. Abaye said to him: Didn’t we learn /b in a mishna that b they silence him? /b ,The Gemara explains: b And Rabba too /b held in accordance with this mishna but merely acted this way because b he wanted to hone Abaye’s /b intellect. Rabba did not make his statement to praise the scholar, but simply to test his nephew, Abaye, and to encourage him to articulate what he knows about that mishna.,With regard to additions to prayers formulated by the Sages, The Gemara relates that b a particular /b individual b descended before the ark /b as prayer leader b in the presence of Rabbi Ḥanina. /b He extended his prayer and b said: God, the great, mighty, awesome, powerful, mighty, awe-inspiring, strong, fearless, steadfast and honored. /b ,Rabbi Ḥanina b waited for him until he completed /b his prayer. b When he finished, /b Rabbi Ḥanina b asked him: Have you concluded all of the praises of your Master? Why do I need all of this /b superfluous praise? b Even these three /b praises b that we recite: /b The great, mighty and awesome, b had Moses our teacher not said them in the Torah and had the members of the Great Assembly not come and incorporated them into the /b i Amida /i prayer, b we would not be permitted to recite them. And you went on and recited all of these. It is comparable to a king who possessed many thousands of golden dinars, yet they were praising him for silver /b ones. b Isn’t that deprecatory? /b All of the praises we could possibly lavish upon the Lord are nothing but a few silver dinars relative to many thousands of gold dinars. Reciting a litany of praise does not enhance God’s honor.,Tangentially, the Gemara cites an additional statement by Rabbi Ḥanina concerning principles of faith. b And Rabbi Ḥanina said: Everything is in the hands of Heaven, except for fear of Heaven. /b Man has free will to serve God or not, b as it is stated: “And now Israel, what does the Lord your God ask of you other than to fear /b the Lord your God, to walk in all of His ways, to love Him and to serve the Lord your God with all your heart and with all your soul” (Deuteronomy 10:12). The Lord asks man to perform these matters because ultimately, the choice is in his hands.,The verse says: What does the Lord your God ask of you other than to fear the Lord your God. The Gemara asks: b Is fear of Heaven a minor matter /b that it can be presented as if God is not asking anything significant? b Didn’t Rabbi Ḥanina say in the name of Rabbi Shimon ben Yoḥai: The Holy One, Blessed be He, has nothing in his treasury other than a treasure of fear of Heaven, as it is stated: “Fear of the Lord is his treasure” /b (Isaiah 33:6). The Lord values and treasures fear of Heaven over all else.,The Gemara responds: b Indeed, for Moses /b fear of Heaven b is a minor matter. As Rabbi Ḥanina stated: It is comparable to one who is asked for a large vessel and he has /b one, b it seems to him like a small vessel /b because he owns it. However, one who is asked for just a b small /b vessel and he does not have one, b it seems to him like a large vessel. /b Therefore, Moses could say: What does the Lord your God ask of you other than to fear, because in his eyes it was a minor matter.,We learned in the mishna if one repeats: b We give thanks, we give thanks, they silence him. /b , b Rabbi Zeira said: One who /b repeats himself while reciting i Shema /i and b says: Listen /b Israel, b Listen /b Israel b is like one who says: We give thanks, we give thanks. /b ,The Gemara b raises an objection: /b It was taught in a i baraita /i : b One who recites i Shema /i and repeats it, it is reprehensible. /b One may infer: b It is reprehensible, but they do not silence him. /b ,The Gemara answers: b This is not difficult; this /b case, where although it is reprehensible when one repeats i Shema /i , they do not silence him, is referring to b one who recites and repeats each individual word /b as he says it. In so doing he ruins the recitation of i Shema /i . However, b this /b case, where Rabbi Zeira holds that one who repeats i Shema /i they silence him, refers to b one who recites and repeats an entire verse, /b as it appears that he is worshiping separate authorities., b Rav Pappa said to Abaye /b with regard to this i halakha /i : b And perhaps initially he did not focus his attention /b on the recitation of i Shema /i , so he repeated it b and ultimately he focused his attention /b as he recited it the second time?,Abaye b said to him: /b |
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| 240. Eusebius of Caesarea, De Ecclesiastica Theologia, 3.9-3.20 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 330 |
| 241. Eusebius of Caesarea, Commentary On Psalms, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 330 |
| 242. Nag Hammadi, The Three Steles of Seth, 125 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 15 |
243. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •free will Found in books: Grypeou and Spurling (2009) 55| 13b. ונמלך ומצאו בן עירו ואמר שמך כשמי ושם אשתך כשם אשתי פסול לגרש בו,הכי השתא התם (דברים כד, א) וכתב לה כתיב בעינן כתיבה לשמה הכא ועשה לה כתיב בעינן עשייה לשמה עשייה דידה מחיקה היא,א"ר אחא בר חנינא גלוי וידוע לפני מי שאמר והיה העולם שאין בדורו של רבי מאיר כמותו ומפני מה לא קבעו הלכה כמותו שלא יכלו חביריו לעמוד על סוף דעתו שהוא אומר על טמא טהור ומראה לו פנים על טהור טמא ומראה לו פנים,תנא לא ר"מ שמו אלא רבי נהוראי שמו ולמה נקרא שמו ר"מ שהוא מאיר עיני חכמים בהלכה ולא נהוראי שמו אלא רבי נחמיה שמו ואמרי לה רבי אלעזר בן ערך שמו ולמה נקרא שמו נהוראי שמנהיר עיני חכמים בהלכה,אמר רבי האי דמחדדנא מחבראי דחזיתיה לר' מאיר מאחוריה ואילו חזיתיה מקמיה הוה מחדדנא טפי דכתיב (ישעיהו ל, כ) והיו עיניך רואות את מוריך,א"ר אבהו א"ר יוחנן תלמיד היה לו לר"מ וסומכוס שמו שהיה אומר על כל דבר ודבר של טומאה ארבעים ושמונה טעמי טומאה ועל כל דבר ודבר של טהרה ארבעים ושמונה טעמי טהרה,תנא תלמיד ותיק היה ביבנה שהיה מטהר את השרץ במאה וחמשים טעמים,אמר רבינא אני אדון ואטהרנו ומה נחש שממית ומרבה טומאה טהור שרץ שאין ממית ומרבה טומאה לא כ"ש,ולא היא מעשה קוץ בעלמא קעביד,א"ר אבא אמר שמואל שלש שנים נחלקו ב"ש וב"ה הללו אומרים הלכה כמותנו והללו אומרים הלכה כמותנו יצאה בת קול ואמרה אלו ואלו דברי אלהים חיים הן והלכה כב"ה,וכי מאחר שאלו ואלו דברי אלהים חיים מפני מה זכו ב"ה לקבוע הלכה כמותן מפני שנוחין ועלובין היו ושונין דבריהן ודברי ב"ש ולא עוד אלא שמקדימין דברי ב"ש לדבריהן,כאותה ששנינו מי שהיה ראשו ורובו בסוכה ושלחנו בתוך הבית בית שמאי פוסלין וב"ה מכשירין אמרו ב"ה לב"ש לא כך היה מעשה שהלכו זקני ב"ש וזקני ב"ה לבקר את ר' יוחנן בן החורנית ומצאוהו יושב ראשו ורובו בסוכה ושלחנו בתוך הבית אמרו להן בית שמאי (אי) משם ראיה אף הן אמרו לו אם כך היית נוהג לא קיימת מצות סוכה מימיך,ללמדך שכל המשפיל עצמו הקב"ה מגביהו וכל המגביה עצמו הקב"ה משפילו כל המחזר על הגדולה גדולה בורחת ממנו וכל הבורח מן הגדולה גדולה מחזרת אחריו וכל הדוחק את השעה שעה דוחקתו וכל הנדחה מפני שעה שעה עומדת לו,ת"ר שתי שנים ומחצה נחלקו ב"ש וב"ה הללו אומרים נוח לו לאדם שלא נברא יותר משנברא והללו אומרים נוח לו לאדם שנברא יותר משלא נברא נמנו וגמרו נוח לו לאדם שלא נברא יותר משנברא עכשיו שנברא יפשפש במעשיו ואמרי לה ימשמש במעשיו, big strongמתני׳ /strong /big הקורה שאמרו רחבה כדי לקבל אריח ואריח חצי לבנה של שלשה טפחים דייה לקורה שתהא רחבה טפח כדי לקבל אריח לרחבו,רחבה כדי לקבל אריח ובריאה כדי לקבל אריח רבי יהודה אומר רחבה אף על פי שאין בריאה היתה של קש ושל קנים רואין אותה כאילו היא של מתכת,עקומה רואין אותה כאילו היא פשוטה עגולה רואין אותה כאילו היא מרובעת כל שיש בהיקיפו שלשה טפחים יש בו רוחב טפח: | 13b. b but /b later b reconsidered /b and did not divorce her, b and a resident of his city found him and said: Your name is /b the same b as my name, and your wife’s name is /b the same b as my wife’s name, /b and we reside in the same town; give me the bill of divorce, and I will use it to divorce my wife, then this document b is invalid to divorce with it? /b Apparently, a man may not divorce his wife with a bill of divorce written for another woman, and the same should apply to the scroll of a i sota /i .,The Gemara rejects this argument: b How can you compare /b the two cases? b There, /b with regard to a bill of divorce, b it is written: “And he shall write for her” /b (Deuteronomy 24:1), and therefore b we require writing /b it b in her name, /b specifically for her; whereas b here, /b with regard to a i sota /i , b it is written: “And he shall perform with her /b all this ritual” (Numbers 5:30), and therefore b we require performance in her name. /b In b her /b case, the b performance is erasure; /b however, writing of the scroll need not be performed specifically for her.,On the topic of Rabbi Meir and his Torah study, the Gemara cites an additional statement. b Rabbi Aḥa bar Ḥanina said: It is revealed and known before the One Who spoke and the world came into being that in the generation of Rabbi Meir there was no /b one of the Sages who is b his equal. Why /b then b didn’t /b the Sages b establish the i halakha /i in accordance with his /b opinion? It is b because his colleagues were unable to ascertain the profundity of his opinion. /b He was so brilliant that he could present a cogent argument for any position, even if it was not consistent with the prevalent i halakha /i . b As he /b would b state with regard to /b a ritually b impure /b item that it is b pure, and display justification /b for that ruling, and likewise he would state b with regard to /b a ritually b pure /b item that it is b impure, and display justification /b for that ruling. The Sages were unable to distinguish between the statements that were i halakha /i and those that were not., b It was taught /b in a i baraita /i : b Rabbi Meir was not his name; rather, Rabbi Nehorai was his name. And why was he called /b by the b name Rabbi Meir? /b It was b because he illuminates [ i meir /i ] the eyes of the Sages in /b matters of b the i halakha /i . And Rabbi Nehorai was not the name /b of the i tanna /i known by that name; b rather, Rabbi Neḥemya was his name, and some say: Rabbi Elazar ben Arakh was his name. And why was he called /b by the b name Rabbi Nehorai? /b It is b because he enlightens [ i manhir /i ] the eyes of the Sages in /b matters of b the i halakha /i . /b ,The Gemara relates that b Rabbi /b Yehuda HaNasi b said: /b The fact b that I am /b more b incisive than my colleagues is /b due to the fact b that I saw Rabbi Meir from behind, /b i.e., I sat behind him when I was his student. b Had I seen him from the front, I would be /b even more b incisive, as it is written: “And your eyes shall see your teacher” /b (Isaiah 30:20). Seeing the face of one’s teacher increases one’s understanding and sharpens one’s mind.,And the Gemara stated that b Rabbi Abbahu said /b that b Rabbi Yoḥa said: Rabbi Meir had a disciple, and his name was Sumakhus, who would state with regard to each and every matter of ritual impurity forty-eight reasons /b in support of the ruling of b impurity, and with regard to each and every matter of ritual purity forty-eight reasons /b in support of the ruling of b purity. /b , b It was taught /b in a i baraita /i : b There was a distinguished disciple at Yavne who could /b with his incisive intellect b purify the creeping animal, /b explicitly deemed ritually impure by the Torah, adducing b one hundred and fifty reasons /b in support of his argument., b Ravina said: I /b too b will deliberate and purify it /b employing the following reasoning: b And just as a snake that kills /b people and animals b and /b thereby b increases ritual impurity /b in the world, as a corpse imparts impurity through contact, through being carried, and by means of a tent, b is ritually pure /b and transmits no impurity, b a creeping animal that does not kill and /b does not b increase impurity /b in the world, b all the more so /b should it be pure.,The Gemara rejects this: b And it is not so; /b that is not a valid i a fortiori /i argument, as it can be refuted. A snake b is performing a mere act of a thorn. /b A thorn causes injury and even death; nevertheless, it is not ritually impure. The same applies to a snake, and therefore this i a fortiori /i argument is rejected., b Rabbi Abba said /b that b Shmuel said: For three years Beit Shammai and Beit Hillel disagreed. These said: The i halakha /i is in accordance with our /b opinion, b and these said: The i halakha /i is in accordance with our /b opinion. Ultimately, b a Divine Voice emerged and proclaimed: /b Both b these and those are the words of the living God. However, the i halakha /i is in accordance with /b the opinion of b Beit Hillel. /b ,The Gemara asks: b Since both these and those are the words of the living God, why were Beit Hillel privileged to /b have b the i halakha /i established in accordance with their /b opinion? The reason is b that they were agreeable and forbearing, /b showing restraint when affronted, and when they taught the i halakha /i they would b teach /b both b their /b own b statements and the statements of Beit Shammai. Moreover, /b when they formulated their teachings and cited a dispute, b they prioritized the statements of Beit Shammai to their /b own b statements, /b in deference to Beit Shammai., b As /b in the mishna b that we learned: /b In the case of b one whose head and most of his body were in the i sukka /i , but his table was in the house, Beit Shammai deem /b this i sukka /i b invalid; and Beit Hillel deem it valid. Beit Hillel said to Beit Shammai: Wasn’t there an incident in which the Elders of Beit Shammai and the Elders of Beit Hillel went to visit Rabbi Yoḥa ben HaḤoranit, and they found him sitting /b with b his head and most of his body in the i sukka /i , but his table was in the house? Beit Shammai said to them: From there /b do you seek to adduce b a proof? /b Those visitors, b too, said to him: If that was /b the manner in which b you were accustomed /b to perform the mitzva, b you have never fulfilled the mitzva of i sukka /i in /b all b your days. /b It is apparent from the phrasing of the mishna that when the Sages of Beit Hillel related that the Elders of Beit Shammai and the Elders of Beit Hillel visited Rabbi Yoḥa ben HaḤoranit, they mentioned the Elders of Beit Shammai before their own Elders.,This is b to teach you that anyone who humbles himself, the Holy One, Blessed be He, exalts him, and anyone who exalts himself, the Holy One, Blessed be He, humbles him. Anyone who seeks greatness, greatness flees from him, and, /b conversely, b anyone who flees from greatness, greatness seeks him. And anyone who /b attempts to b force the moment /b and expends great effort to achieve an objective precisely when he desires to do so, b the moment forces him /b too, and he is unsuccessful. b And /b conversely, b anyone who /b is patient and b yields to the moment, the moment stands /b by b his /b side, and he will ultimately be successful., b The Sages taught /b the following i baraita /i : b For two and a half years, Beit Shammai and Beit Hillel disagreed. These say: It would have been preferable had man not been created than to have been created. And those said: It is preferable for man to have been created than had he not been created. /b Ultimately, b they were counted and concluded: It would have been preferable had man not been created than to have been created. /b However, b now that he has been created, he should examine his actions /b that he has performed and seek to correct them. b And some say: He should scrutinize his /b planned b actions /b and evaluate whether or not and in what manner those actions should be performed, so that he will not sin., strong MISHNA: /strong b The /b cross b beam, which /b the Sages b stated /b may be used to render an alleyway fit for one to carry within it, must be b wide enough to receive /b and hold b a small brick. And /b this b small brick /b is b half a large brick, /b which measures b three handbreadths, /b i.e., a handbreadth and a half. b It is sufficient that the /b cross b beam will be a handbreadth in width, /b not a handbreadth and a half, b enough to hold a small brick across its width. /b ,And the cross beam must be b wide enough to hold a small brick /b and also b sturdy enough to hold a small brick /b and not collapse. b Rabbi Yehuda says: /b If it is b wide /b enough to hold the brick, b even though it is not sturdy /b enough to actually support it, it is sufficient. Therefore, even if the cross beam b is /b made b of straw or reeds, one considers it as though it were /b made b of metal. /b ,If the cross beam is b curved, /b so that a small brick cannot rest on it, b one considers it as though it were straight; /b if it is b round, one considers it as though it were square. /b The following principle was stated with regard to a round cross beam: b Any /b beam b with a circumference of three handbreadths is a handbreadth in width, /b i.e., in diameter. |
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244. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Martens (2003) 73 | 7.43. Rhetoric according to them may be divided into invention of arguments, their expression in words, their arrangement, and delivery; and a rhetorical speech into introduction, narrative, replies to opponents, and peroration.Dialectic (they hold) falls under two heads: subjects of discourse and language. And the subjects fall under the following headings: presentations and the various products to which they give rise, propositions enunciated and their constituent subjects and predicates, and similar terms whether direct or reversed, genera and species, arguments too, moods, syllogisms and fallacies whether due to the subject matter or to the language; |
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| 245. Athanasius, Oration I Against The Arians, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 254 |
| 246. Eusebius of Caesarea, Preparation For The Gospel, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 111, 116, 261, 537; Wilson (2018) 33 |
| 247. Nag Hammadi, The Testimony of Truth, 47 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 14 |
| 248. Gregory The Wonderworker, Panergyric On Origen, 17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 276 |
| 249. Nag Hammadi, The Interpretation of Knowledge, 20.14-21.34 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Linjamaa (2019) 150 |
| 250. Iamblichus, Concerning The Mysteries, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002) 300 |
| 251. Cyprian, Letters, 2.1, 56.6, 59.2, 59.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 77, 78 |
| 252. Lactantius, Deaths of The Persecutors, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 741 |
| 253. Lactantius, De Opificio Dei, 19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 83 |
254. Lactantius, Divine Institutes, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 16, 83 | 6.3. There are two ways, O Emperor Constantine, by which human life must proceed - the one which leads to heaven, the other which sinks to hell; and these ways poets have introduced in their poems, and philosophers in their disputations. And indeed philosophers have represented the one as belonging to virtues, the other to vices; and they have represented that which belongs to virtues as steep and rugged at the first entrance, in which if any one, having overcome the difficulty, has climbed to the summit, they say that he afterwards has a level path, a bright and pleasant plain, and that he enjoys abundant and delightful fruits of his labours; but that those whom the difficulty of the first approach has deterred, glide and turn aside into the way of vices, which at its first entrance appears to be pleasant and much more beaten, but afterwards, when they have advanced in it a little further, that the appearance of its pleasantness is withdrawn, and that there arises a steep way, now rough with stones, now overspread with thorns, now interrupted by deep waters or violent with torrents, so that they must be in difficulty, hesitate, slip about, and fall. And all these things are brought forward that it may appear that there are very great labours in undertaking virtues, but that when they are gained there are the greatest advantages, and firm and incorruptible pleasures; but that vices ensnare the minds of men with certain natural blandishments, and lead them captivated by the appearance of empty pleasures to bitter griefs and miseries - an altogether wise discussion, if they knew the forms and limits of the virtues themselves. For they had not learned either what they are, or what reward awaits them from God: but this we will show in these two books. But these men, because they were ignorant or in doubt that the souls of men are immortal, estimated both virtues and vices by earthly honours or punishments. Therefore all this discussion respecting the two ways has reference to frugality and luxury. For they say that the course of human life resembles the letter Y, because every one of men, when he has reached the threshold of early youth, and has arrived at the place where the way divides itself into two parts, is in doubt, and hesitates, and does not know to which side he should rather turn himself. If he shall meet with a guide who may direct him wavering to better things - that is, if he shall learn philosophy or eloquence, or some honourable arts by which he may turn to good conduct, which cannot take place without great labour - they say that he will lead a life of honour and abundance; but if he shall not meet with a teacher of temperance, that he falls into the way on the left hand, which assumes the appearance of the better - that is, he gives himself up to idleness, sloth, and luxury, which seem pleasant for a time to one who is ignorant of true goods, but that afterwards, having lost all his dignity and property, he will live in all wretchedness and ignominy. Therefore they referred the end of those ways to the body, and to this life which we lead on earth. The poets perhaps did better, who would have it that this twofold way was in the lower regions; but they are deceived in this, that they proposed these ways to the dead. Both therefore spoke with truth, but yet both incorrectly; for the ways themselves ought to have been referred to life, their ends to death. We therefore speak better and more truly, who say that the two ways belong to heaven and hell, because immortality is promised to the righteous, and everlasting punishment is threatened to the unrighteous. But I will explain how these ways either exalt to heaven or thrust down to hell, and I will set forth what these virtues are of which the philosophers were ignorant; then I will show what are their rewards, and also what are vices, and what their punishments. For perhaps some one may expect that I shall speak separately of vices and virtues; whereas, when we discuss the subject of good or evil, that which is contrary may also be understood. For, whether you introduce virtues, vices will spontaneously depart; or if you take away vices, virtues will of their own accord succeed. The nature of good and evil things is so fixed, that they always oppose and drive out one another: and thus it comes to pass that vices cannot be removed without virtues, nor can virtues be introduced without the removal of vices. Therefore we bring forward these ways in a very different manner from that in which the philosophers are accustomed to present them: first of all, because we say that a guide is proposed to each, and in each case an immortal: but that the one is honoured who presides over virtues and good qualities, the other condemned who presides over vices and evils. But they place a guide only on the right side, and that not one only, nor a lasting one; inasmuch as they introduce any teacher of a good art, who may recall men from sloth, and teach them to be temperate. But they do not represent any as entering upon that way except boys and young men; for this reason, that the arts are learned at these ages. We, on the other hand, lead those of each sex, every age and race, into this heavenly path, because God, who is the guide of that way, denies immortality to no human being. The shape also of the ways themselves is not as they supposed. For what need is there of the letter Y in matters which are different and opposed to one another? But the one which is better is turned towards the rising of the sun, the other which is worse towards its setting: since he who follows truth and righteousness, having received the reward of immortality, will enjoy perpetual light; but he who, enticed by that evil guide, shall prefer vices to virtues, falsehood to truth, must be borne to the setting of the sun, and to darkness. I will therefore describe each, and will point out their properties and habits. 6.13. As often, therefore, as you are asked for aid, believe that you are tried by God, that it may be seen whether you are worthy of being heard. Examine your own conscience, and, as far as you are able, heal your wounds. Nor, however, because offenses are removed by bounty, think that a licence is given you for sinning. For they are done away with, if you are bountiful to God because you have sinned; for if you sin through reliance on your bounty, they are not done away with. For God especially desires that men shall be cleansed from their sins, and therefore He commands them to repent. But to repent is nothing else than to profess and to affirm that one will sin no more. Therefore they are pardoned who unawares and incautiously glide into sin; he who sins wilfully has no pardon. Nor, however, if any one shall have been purified from all stain of sin, let him think that he may abstain from the work of bounty because he has no faults to blot out. Nay, in truth, he is then more bound to exercise justice when he has become just, so that that which he had before done for the healing of his wounds he may afterwards do for the praise and glory of virtue. To this is added, that no one can be without fault as long as he is burthened with a covering of flesh, the infirmity of which is subject to the dominion of sin in a threefold manner - in deeds, in words, and thoughts. By these steps justice advances to the greatest height. The first step of virtue is to abstain from evil works; the second, to abstain also from evil words; the third, to abstain even from the thoughts of evil things. He who ascends the first step is sufficiently just; he who ascends the second is now of perfect virtue, since he offends neither in deeds nor in conversation; he who ascends the third appears truly to have attained the likeness of God. For it is almost beyond the measure of man not even to admit to the thought that which is either bad in action or improper in speech. Therefore even just men, who can refrain from every unjust work, are sometimes, however, overcome by frailty itself, so that they either speak evil in anger, or, at the sight of delightful things, they desire them with silent thought. But if the condition of mortality does not suffer a man to be pure from every stain, the faults of the flesh ought therefore to be done away with by continual bounty. For it is the single work of a man who is wise, and just, and worthy of life, to lay out his riches on justice alone; for assuredly he who is without this, although he should surpass Crœsus or Crassus in riches, is to be esteemed as poor, as naked, as a beggar. Therefore we must use our efforts that we may be clothed with the garment of justice and piety, of which no one may deprive us, which may furnish us with an everlasting ornament. For if the worshippers of gods adore senseless images, and bestow upon them whatever they have which is precious, though they can neither make use of them nor give thanks because they have received them, how much more just and true is it to reverence the living images of God, that you may gain the favour of the living God! For as these make use of what they have received, and give thanks, so God, in whose sight you shall have done that which is good, will both approve of it and reward your piety. 7.5. Let us now assign the reason why He made man himself. For if the philosophers had known this, they would either have maintained those things which they had found to be true, or would not have fallen into the greatest errors. For this is the chief thing; this is the point on which everything turns. And if any one does not possess this, the truth altogether glides away from him. It is this, in short, which causes them to be inconsistent with reason; for if this had shone upon them, if they had known all the mystery of man, the Academy would never have been in entire opposition to their disputations, and to all philosophy. As, therefore, God did not make the world for His own sake, because He does not stand in need of its advantages, but for the sake of man, who has the use of it, so also He made man himself for His own sake. What advantage is there to God in man, says Epicurus, that He should make him for His own sake? Truly, that there might be one who might understand His works; who might be able both to admire with his understanding, and to express with his voice, the foresight displayed in their arrangement, the order of their creation, the power exerted in their completion. And the sum of all these things is, that he should worship God. For he who understands these things worships Him; he follows Him with due veneration as the Maker of all things, He as his true Father, who measures the excellence of His majesty according to the invention, the commencement, and completion of His works. What more evident argument can be brought forward that God both made the world for the sake of man, and man for His own sake, than that he alone of all living creatures has been so formed that his eyes are directed towards heaven, his face looking towards God, his countece is in fellowship with his Parent, so that God appears, as it were, with outstretched hand to have raised man from the ground, and to have elevated him to the contemplation of Himself. What, then, he says, does the worship paid by man confer on God, who is blessed, and in want of nothing? Or if He gave such honour to man as to create the world for his sake, to furnish him with wisdom, to make him lord of all things living, and to love him as a son, why did He make him subject to death and decay? Why did He expose the object of His love to all evils? When it was befitting that man should be happy, as though closely connected with God, and everlasting as He is, to the worship and contemplation of whom he was formed. Although we have taught these things for the most part in a scattered manner in the former books, nevertheless, since the subject now specially requires it, because we have undertaken to discuss the subject of a happy life, these things are to be explained by us more carefully and fully, that the arrangement made by God, and His work and will, may be known. Though He was always able by His own immortal Spirit to produce innumerable souls, as He produced the angels, to whom there exists immortality without any danger and fear of evils, yet He devised an unspeakable work, in what manner He might create an infinite multitude of souls, which being at first united with frail and feeble bodies, He might place in the midst between good and evil, that He might set virtue before them composed as they were of both natures; that they might not attain to immortality by a delicate and easy course of life, but might arrive at that unspeakable reward of eternal life with the utmost difficulty and great labours. Therefore, that He might clothe them with limbs which were heavy and liable to injury, since they were unable to exist in the middle void, the weight and gravity of the body sinking downwards, He determined that an abode and dwelling-place should first be built for them. And thus with unspeakable energy and power He contrived the surpassing works of the world; and having suspended the light elements on high, and depressed the heavy ones to the depths below, He strengthened the heavenly things, and established the earthly. It is not necessary at present to follow out each point separately, since we discussed them all together in the second book. Therefore He placed in the heaven lights, whose regularity, and brightness, and motion, were most suitably proportioned to the advantage of living beings. Moreover, He gave to the earth, which He designed as their dwelling-place, fruitfulness for bringing forth and producing various things, that by the abundance of fruits and green herbs it might supply nourishment according to the nature and requirements of each kind. Then, when He had completed all things which belonged to the condition of the world, He formed man from the earth itself, which He prepared for him from the beginning as a habitation; that is, He clothed and covered his spirit with an earthly body, that, being compacted of different and opposing materials, he might be susceptible of good and evil; and as the earth itself is fruitful for the bringing forth of grain, so the body of man, which was taken from the earth, received the power of producing offspring, that, inasmuch as he was formed of a fragile substance, and could not exist for ever, when the space of his temporal life was past, he might depart, and by a perpetual succession renew that which he bore, which was frail and feeble. Why, then, did He make him frail and mortal, when He had built the world for his sake? First of all, that an infinite number of living beings might be produced, and that He might fill all the earth with a multitude; in the next place, that He might set before man virtue, that is, endurance of evils and labours, by which he might be able to gain the reward of immortality. For since man consists of two parts, body and soul, of which the one is earthly, the other heavenly, two lives have been assigned to man: the one temporal, which is appointed for the body; the other everlasting, which belongs to the soul. We received the former at our birth we attain to the latter by striving, that immortality might not exist to man without any difficulty. That earthly one is as the body, and therefore has an end; but this heavenly one is as the soul, and therefore has no limit. We received the first when we were ignorant of it, this second knowingly; for it is given to virtue, not to nature, because God wished that we should procure life for ourselves in life. For this reason He has given us this present life, that we may either lose that true and eternal life by our vices, or win it by virtue. The chief good is not contained in this bodily life, since, as it was given to us by divine necessity, so it will again be destroyed by divine necessity. Thus that which has an end does not contain the chief good. But the chief good is contained in that spiritual life which we acquire by ourselves, because it cannot contain evil, or have an end; to which subject nature and the system of the body afford an argument. For other animals incline towards the ground, because they are earthly, and are incapable of immortality, which is from heaven; but man is upright and looks towards heaven, because immortality is proposed to him; which, however, does not come, unless it is given to man by God. For otherwise there would be no difference between the just and the unjust, since every man who is born would become immortal. Immortality, then, is not the consequence of nature, but the reward and recompense of virtue. Lastly, man does not immediately upon his birth walk upright, but at first on all fours, because the nature of his body and of this present life is common to us with the dumb animals; afterwards, when his strength is confirmed, he raises himself, and his tongue is loosened so that he speaks plainly, and he ceases to be a dumb animal. And this argument teaches that man is born mortal; but that he afterwards becomes immortal, when he begins to live in conformity with the will of God, that is, to follow righteousness, which is comprised in the worship of God, since God raised man to a view of the heaven and of Himself. And this takes place when man, purified in the heavenly laver, lays aside his infancy together with all the pollution of his past life, and having received an increase of divine vigour, becomes a perfect and complete man. Therefore, because God has set forth virtue before man, although the soul and the body are connected together, yet they are contrary, and oppose one another. The things which are good for the soul are evil to the body, that is, the avoiding of riches, the prohibiting of pleasures, the contempt of pain and death. In like manner, the things which are good for the body are evil to the soul, that is, desire and lust, by which riches are desired, and the enjoyments of various pleasures, by which the soul is weakened and destroyed. Therefore it is necessary, that the just and wise man should be engaged in all evils, since fortitude is victorious over evils; but the unjust in riches, in honours, in power. For these goods relate to the body, and are earthly; and these men also lead an earthly life, nor are they able to attain to immortality, because they have given themselves up to pleasures which are the enemies of virtue. Therefore this temporal life ought to be subject to that eternal life, as the body is to the soul. Whoever, then, prefers the life of the soul must despise the life of the body; nor will he in any other way be able to strive after that which is highest, unless he shall have despised the things which are lowest. But he who shall have embraced the life of the body, and shall have turned his desires downwards to the earth, is unable to attain to that higher life. But he who prefers to live well for eternity, will live badly for a time, and will be subjected to all troubles and labours as long as he shall be on earth, that he may have divine and heavenly consolation. And he who shall prefer to live well for a time, will live ill to eternity; for he will be condemned by the sentence of God to eternal punishment, because he has preferred earthly to heavenly goods. On this account, therefore, God seeks to be worshipped, and to be honoured by man as a Father, that he may have virtue and wisdom, which alone produce immortality. For because no other but Himself is able to confer that immortality, since He alone possesses it, He will grant to the piety of the man, with which he has honoured God, this reward, to be blessed to all eternity, and to be for ever in the presence of God and in the society of God. The following paragraphs to the end of the chapter are wanting many manuscripts, and it is very doubtful whether they were written by Lactantius. Nor can any one shelter himself under the pretext that the fault belongs to Him who made both good and evil. For why did He will that evil should exist if He hated it? Why did He not make good only, that no one might sin, no one commit evil? Although I have explained this in almost all the former books, and have touched upon it, though slightly, above, yet it must be mentioned repeatedly, because the whole matter turns on this point. For there could be no virtue unless He had made contrary things; nor can the power of good be at all manifest, except from a comparison with evil. Thus evil is nothing else but the explanation of good. Therefore if evil is taken away, good must also be taken away. If you shall cut off your left hand or foot, your body will not be entire, nor will life itself remain the same. Thus, for the due adjustment of the framework of the body, the left members are most suitably joined with the right. In like manner, if you make chessmen all alike, no one will play. If you shall give one color only to the circus, no one will think it worth while to be a spectator, all the pleasure of the Circensian games being taken away. For he who first instituted the games was a favourer of one color; but he introduced another as a rival, that there might be a contest, and some partisanship in the spectacle. Thus God, when He was fixing that which was good, and giving virtue, appointed also their contraries, with which they might contend. If an enemy and a fight be wanting, there is no victory. Take away a contest, and even virtue is nothing. How many are the mutual contests of men, and with what various arts are they carried on! No one, however, would be regarded as surpassing in bravery, swiftness, or excellence, if he bad no adversary with whom he might contend. And where victory is wanting, there also glory and the reward of victory must be absent together with it. Therefore, that he might strengthen virtue itself by continual exercise, and might make it perfect from its conflict with evils, He gave both together, because each of the two without the other is unable to retain its force. Therefore there is diversity, on which the whole system of truth depends. It does not escape my notice what may here be urged in opposition by more skilful persons. If good cannot exist without evil, how do you say that, before he had offended God, the first man lived in the exercise of good only, or that he will hereafter live in the exercise of good only? This question is to be examined by us, for in the former books I omitted it, that I might here fill up the subject. We have said above that the nature of man is made up of opposing elements; for the body, because it is earth, is capable of being grasped, of temporary duration, senseless, and dark. But the soul, because it is from heaven, is unsubstantial, everlasting, endued with sensibility, and full of lustre; and because these qualities are opposed to one another, it follows of necessity that man is subject to good and evil. Good is ascribed to the soul, because it is incapable of dissolution; evil to the body, because it is frail. Since, therefore, the body and the soul are connected and united together, the good and the evil must necessarily hold together; nor can they be separated from one another, unless when they (the body and soul) are separated. Finally, the knowledge of good and of evil was given at the same time to the first man; and when he understood this, he was immediately driven from the holy place in which there is no evil; for when he was conversant with that which was good only, he was ignorant that this itself was good. But after that he had received the knowledge of good and evil, it was now unlawful for him to remain in that place of happiness, and he was banished to this common world, that he might at once experience both of those things with the nature of which he had at once become acquainted. It is plain, therefore, that wisdom has been given to man that he may distinguish good from evil- that he may discriminate between things advantageous and things disadvantageous, between things useful and things useless - that he may have judgment and consideration as to what he ought to guard against, what to desire, what to avoid, and what to follow. Wisdom therefore cannot exist without evil; and that first author of the human race, as long as he was conversant with good only, lived as an infant, ignorant of good and evil. But, indeed, hereafter man must be both wise and happy without any evil; but this cannot take place as long as the soul is clothed with the abode of the body. But when a separation shall have been made between the body and the soul, then evil will be disunited from good; and as the body perishes and the soul remains, so evil will perish and good be permanent. Then man, having received the garment of immortality, will be wise and free from evil, as God is. He, therefore, who wishes that we should be conversant with good only, especially desires this, that we should live without the body, in which evil is. But if evil is taken away, either wisdom, as I have said, or the body, will be taken from man; wisdom, that he may be ignorant of evil; the body, that he may not be sensible of it. But now, since man is furnished with wisdom to know, and a body to perceive, God willed that both should exist alike in this life, that virtue and wisdom may be in agreement. Therefore He placed man in the midst, between both, that he might have liberty to follow either good or evil. But He mingled with evil some things which appear good, that is, various and delightful enjoyments, that by the enticements of these He might lead men to the concealed evil. And He likewise mingled with good some things which appear evil- that is, hardships, and miseries, and labours - by the harshness and unpleasantness of which the soul, being offended, might shrink back from the concealed good. But here the office of wisdom is needed, that we may see more with the mind than with the body, which very few are able to do; because while virtue is difficult and rarely to be found, pleasure is common and public. Thus it necessarily happens that the wise man is accounted as a fool, who, while he seeks good things which are not seen, permits those which are seen to slip from his hands; and while he avoids evils which are not seen, runs into evils which are before the eyes; which happens to us when we refuse neither torture nor death in behalf of the faith, since we are driven to the greatest wickedness, so as to betray the faith and deny the true God, and to sacrifice to dead and death-bearing gods. This is the cause why God made man mortal, and made him subject to evils, although he had framed the world for his sake, namely, that he might be capable of virtue, and that his virtue might reward him with immortality. Now virtue, as we have shown, is the worship of the true God. |
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255. Porphyry, Life of Pythagoras, 45 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •free will (τό αύτεξούσιον) Found in books: Schibli (2002) 270 | 45. He also wished men to abstain from other things, such as a swine's paunch, a mullet, and a sea-fish called a "nettle," and from nearly all other marine animals. He referred his origin to those of past ages, affirming that he was first Euphorbus, then Aethalides, then Hermotimus, then Pyrrhus, and last, Pythagoras. He showed to his disciples that the soul is immortal, and to those who were rightly purified he brought back the memory of the acts of their former lives. SPAN |
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| 256. Porphyry, Aids To The Study of The Intelligibles, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015) 191 |
| 257. Porphyry, Introduction, Or The Predictables, 18-19, 20 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002) 230 |
| 258. Porphyry, Fragments, 274 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •free will (τό αύτεξούσιον) Found in books: Schibli (2002) 216 |
| 259. Porphyry, On Abstinence, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 17 |
260. Porphyry, Letter To Marcella, 24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 33 | 24. No god is responsible for a man's evils, for he has chosen his lot himself. The prayer which is accompanied by base actions is impure, and |45 therefore not acceptable to God; but that which is accompanied by noble actions is pure, and at the same time acceptable. There are four first principles that must be upheld concerning God—faith, truth, love, hope. We must have faith that our only salvation is in turning to God. And having faith, we must strive with all our might to know the truth about God. And when we know this, we must love Him we do know. And when we love Him we must nourish our souls on good hopes for our life, for it is by their good hopes good men are superior to bad ones. Let then these four principles be firmly held. |
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| 261. Athanasius, Letter To Ammoun, 4.3.4, 5.3.5, 6.4.9-6.4.10, 7.26, 10.4.8-10.4.9, 19.6, 24.17, 27.19, 27.24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 251 |
| 262. Nag Hammadi, A Valentinian Exposition, 22.34-22.36, 24.26-24.28 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Linjamaa (2019) 130 |
| 263. Nag Hammadi, Apocalypse of Peter, 73.23-73.28, 75.15-75.27, 83.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Linjamaa (2019) 151 |
| 264. Nag Hammadi, The Gospel of Truth, 16.35-16.36, 37.15-37.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019) 130, 150 |
| 265. Nag Hammadi, The Sentences of Sextus, 373-374, 36 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013) 23 |
| 266. Athanasius, Defense of The Nicene Definition, 27 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •free will •free choice/free will Found in books: Ramelli (2013) 198; Wilson (2018) 77 |
267. Eusebius of Caesarea, Ecclesiastical History, 5.26.1, 6.23 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 156, 261 | 5.26.1. Besides the works and letters of Irenaeus which we have mentioned, a certain book of his On Knowledge, written against the Greeks, very concise and remarkably forcible, is extant; and another, which he dedicated to a brother Marcian, In Demonstration of the Apostolic Preaching; and a volume containing various Dissertations, in which he mentions the Epistle to the Hebrews and the so-called Wisdom of Solomon, making quotations from them. These are the works of Irenaeus which have come to our knowledge.Commodus having ended his reign after thirteen years, Severus became emperor in less than six months after his death, Pertinax having reigned during the intervening time. |
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| 268. Origen, Commentary On The Song of Songs, 2.5.7-2.5.8, 2.6.11, 4.1.20, 4.3.5-4.3.6, 5.21 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 113, 123, 180 |
| 269. Origen, Homilies On Ezekiel, 1.1, 1.3, 4.8, 9.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 151, 176, 178 |
| 270. Origen, Homiliae In Genesim (In Catenis), 1.13181., 3.2, 7.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 198 |
| 271. Origen, Homiliae In Job (Fragmenta In Catenis, Typus I) (E Codd. Paris.), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 181 |
| 272. Origen, Homiliae In Job (Fragmenta In Catenis, Typus I+Ii) (E Codd. Vat.), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 181 |
| 273. Origen, Homiliae In Job (Fragmenta In Catenis, Typus Ii) (E Codd. Marc. Gr. 21, 538), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 181 |
| 274. Origen, Homilies On Numbers, 14.1, 17.4, 22.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free will •free choice, free will Found in books: Beatrice (2013) 182; Ramelli (2013) 145, 181 |
| 275. Origen, Homilies On Luke, 39.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 181 |
| 276. Origen, Homilies On Joshua, 7.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 158 |
| 277. Origen, Homilies On Judges, 1.3, 3.3, 8.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 144, 156, 158 |
| 278. Origen, Fragments On Psalms 1-150, 74.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 381 |
| 279. Origen, Philocalia, 23.7, 25.2, 27.2, 27.10-27.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 19, 66, 68 |
| 280. Origen, Selecta In Genesim (Fragmenta E Catenis), 1.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 198 |
| 281. Origen, Selections On Psalms, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 144 |
| 282. Athanasius, Defense Against The Arians, 2.75-2.77 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 273 |
| 283. Pamphilus Caesariensis 240-310, Apologia Pro Origene, a b c d\n0 127 127 127 0\n1 16 16 16 0\n2 8284. 8284. 8284 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 262 |
| 284. Victorinus, Adversus Arium, 1.52.28-1.52.30, 1.55.19-1.55.21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •will, free Found in books: Marmodoro and Prince (2015) 147 |
285. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 31| 52b. רע כל היום אמר רבי שמעון בן לקיש יצרו של אדם מתגבר עליו בכל יום ומבקש להמיתו שנאמר (תהלים לז, לב) צופה רשע לצדיק ומבקש להמיתו ואלמלא הקב"ה שעוזר לו אינו יכול לו שנאמ' (תהלים לז, לג) ה' לא יעזבנו בידו ולא ירשיענו בהשפטו,תנא דבי רבי ישמעאל אם פגע בך מנוול זה משכהו לבית המדרש אם אבן הוא נימוח אם ברזל הוא מתפוצץ אם אבן הוא נימוח דכתיב (ישעיהו נה, א) הוי כל צמא לכו למים וכתיב (איוב יד, יט) אבנים שחקו מים אם ברזל הוא מתפוצץ דכתיב (ירמיהו כג, כט) הלא כה דברי כאש נאם ה' וכפטיש יפוצץ סלע,א"ר שמואל בר נחמני א"ר יונתן יצר הרע מסיתו לאדם בעוה"ז ומעיד עליו לעולם הבא שנאמר (משלי כט, כא) מפנק מנוער עבדו ואחריתו יהיה מנון שכן באטב"ח של ר' חייא קורין לסהדה מנון,רב הונא רמי כתיב (הושע ד, יב) כי רוח זנונים התעה וכתיב (הושע ה, ד) בקרבם בתחלה התעם ולבסוף בקרבם,אמר רבא בתחלה קראו הלך ולבסוף קראו אורח ולבסוף קראו איש שנאמר (שמואל ב יב, ד) ויבא הלך לאיש העשיר ויחמול לקחת מצאנו ומבקרו לעשות לאורח וכתיב ויקח את כבשת האיש הרש ויעשה לאיש הבא אליו,אמר רבי יוחנן אבר קטן יש לו לאדם מרעיבו שבע משביעו רעב שנאמר (הושע יג, ו) כמרעיתם וישבעו וגו',אמר רב חנא בר אחא אמרי בי רב ארבעה מתחרט עליהן הקב"ה שבראם ואלו הן גלות כשדים וישמעאלים ויצר הרע גלות דכתיב (ישעיהו נב, ה) ועתה מה לי פה נאם ה' כי לקח עמי חנם וגו' כשדים דכתיב (ישעיהו כג, יג) הן ארץ כשדים זה העם לא היה,ישמעאלים דכתיב (איוב יב, ו) ישליו אהלים לשודדים ובטוחות למרגיזי אל לאשר הביא אלוה בידו יצר הרע דכתיב (מיכה ד, ו) ואשר הרעתי,אמר רבי יוחנן אלמלא שלש מקראות הללו נתמוטטו רגליהם של שונאיהן של ישראל חד דכתיב ואשר הרעתי וחד דכתיב (ירמיהו יח, ו) הנה כחומר ביד היוצר כן אתם וגו' ואידך (יחזקאל לו, כו) והסרתי את לב האבן מבשרכם ונתתי לכם לב בשר,רב פפא אמר אף מהאי נמי (יחזקאל לו, כז) ואת רוחי אתן בקרבכם וגו',(זכריה ב, ג) ויראני ה' ארבעה חרשים מאן נינהו ארבעה חרשים אמר רב חנא בר ביזנא אמר רבי שמעון חסידא משיח בן דוד ומשיח בן יוסף ואליהו וכהן צדק מתיב רב ששת אי הכי היינו דכתיב (זכריה ב, ד) ויאמר אלי אלה הקרנות אשר זרו את יהודה הני לשובה אתו,א"ל שפיל לסיפיה דקרא ויבואו אלה להחריד אותם לידות את קרנות הגוים הנושאים קרן אל ארץ יהודה לזרותה וגו' א"ל בהדי חנא באגדתא למה לי,(מיכה ה, ד) והיה זה שלום אשור כי יבא בארצנו וכי ידרוך בארמנותינו והקמנו עליו שבעה רועים ושמנה נסיכי אדם מאן נינהו שבעה רועים דוד באמצע אדם שת ומתושלח מימינו אברהם יעקב ומשה בשמאלו ומאן נינהו שמנה נסיכי אדם ישי ושאול ושמואל עמוס וצפניה צדקיה ומשיח ואליהו:,ארבעה סולמות כו': תנא גובהה של מנורה חמשים אמה (כו'): וארבעה ילדים של פרחי כהונה ובידיהם כדי שמן של מאה ועשרים לוג: איבעיא להו מאה ועשרים לוג כולהו או דלמא לכל חד וחד תא שמע ובידיהם כדי שמן של שלשים שלשים לוג שהם כולם מאה ועשרים לוג,תנא והן משובחין היו יותר מבנה של מרתא בת בייתוס אמרו על בנה של מרתא בת בייתוס שהיה נוטל שתי יריכות של שור הגדול שלקוח באלף זוז ומהלך עקב בצד גודל ולא הניחוהו אחיו הכהנים לעשות כן משום (משלי יד, כח) ברב עם הדרת מלך,מאי משובחים אילימא משום יוקרא הני יקירי טפי אלא התם כבש ומרובע ולא זקיף הכא סולמות וזקיף טובא:,ולא היה חצר בירושלים: תנא | 52b. b evil all day” /b (Genesis 6:5). All day long his thoughts and desires are for evil. b Rabbi Shimon ben Lakish said: A person’s /b evil b inclination overcomes him each day and seeks to kill him, as it stated: “The wicked watches the righteous and seeks to kill him” /b (Psalms 37:32); the wicked here is referring to the wickedness inside one’s heart. b And if not for the Holy One, Blessed be He, Who assists /b him with the good inclination, b he would not overcome it, as it is stated: “The Lord will not leave him in his hand, nor suffer him to be condemned when he is judged” /b (Psalms 37:33)., b The school of Rabbi Yishmael taught: If this scoundrel, /b the evil inclination, b accosted you, /b seeking to tempt you to sin, b drag it to the study hall /b and study Torah. b If it is /b like b a stone, it will be dissolved /b by the Torah. b If it is /b like b iron, it will be shattered. /b The Gemara elaborates: b If it is /b like b stone, it will be dissolved, as it is written: “Ho, everyone who is thirsty, come you for the water” /b (Isaiah 55:1), water in this context meaning Torah; b and it is written: “Stones were worn by water” /b (Job 14:19). b If it is /b like b iron, it will be shattered, as it is written: “Is not My word like fire, says the Lord; and like a hammer that shatters rock” /b (Jeremiah 23:29)., b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: The evil inclination incites a person /b to sin b in this world, and /b then b testifies against him in the next world, as it is stated: “He that delicately brings up his servant from a child shall have him become a master [ i manon /i ] at the last” /b (Proverbs 29:21). Initially, in one’s youth, the evil inclination, which should have been enslaved to him, takes control of him and causes him to sin. Then, ultimately, that same evil inclination becomes his i manon /i . i Manon /i means witness, b as in Rabbi Ḥiyya’s /b coded alphabet in which b i alef /i /b and b i tet /i /b and b i beit /i /b and b i ḥet /i , /b etc., are interchanged. b Witness /b [ b i sahada /i /b ] b is called i manon /i . /b The letters i mem /i and i samekh /i , i nun /i and i heh /i , and i vav /i and i dalet /i are interchanged with other letters., b Rav Huna raised a contradiction /b between two verses. b It is written: “For the spirit of harlotry caused /b them b to err” /b (Hosea 4:12), indicating that this spirit was a temporary phenomenon and not an integral part of their persona. b And it is /b also b written: /b “For the spirit of harlotry b is within them” /b (Hosea 5:4), indicating that it is an integral part of their persona. The Gemara explains: b Initially, it causes them to err /b from without, b and ultimately, /b it is from b within them. /b , b Rava said: Initially, /b the verse b called /b the evil inclination b a traveler /b coming from afar. b Subsequently, /b the verse b calls it a guest, /b as one welcomes it. b Ultimately, /b the verse b calls it man, /b indicating significance, as it became the homeowner. b As it is stated /b in the parable of the poor man’s lamb that Nathan the prophet said to David: b “And there came a traveler to the rich man, and he was reluctant to take of his own flock and of his own herd, to prepare for the guest” /b (II Samuel 12:4). b And it is written /b in the same verse: b “And he took the poor man’s lamb, and prepared it for the man that was come to him.” /b In other words, the evil inclination that began as a traveler gradually rose in prominence., b Rabbi Yoḥa said: A man has a small organ /b used in sexual relations. b If he starves /b the organ, and does not overindulge, it b is satiated; /b however, b if he satiates /b the organ and overindulges in sexual relations, it b is starving, /b and desires more, b as it is stated: “When they were fed, they became full, /b they were filled, and their heart was exalted; therefore have they forgotten Me” (Hosea 13:6)., b Rav Ḥana bar Aḥa said /b that the Sages b in the school of Rav say: /b There are b four /b creations that b the Holy One, Blessed be He, /b created, yet He, as it were, b regrets that He created them, /b as they do more harm than good. b And these are they: Exile, Chaldeans, and Ishmaelites, and the evil inclination. Exile, as it is written: “Now therefore, for what am I here, says the Lord, seeing that My people is taken away for naught” /b (Isaiah 52:5). God Himself is asking: For what am I here? b Chaldeans, as it is written: “Behold the land of the Chaldeans, this is the people that was not” /b (Isaiah 23:13), meaning, if only they never were., b Ishmaelites, as it is written: “The tents of robbers prosper, and they that provoke God are secure, in whatsoever God brings with His hand” /b (Job 12:6). God brought upon Himself these Arabs that dwell in the deserts in tents. b The evil inclination, as it is written: /b “On that day, says the Lord, will I assemble her that is lame, and I will gather her that is driven away, b and her that I corrupted” /b (Micah 4:6). God is saying that He created the evil inclination that led the people to sin and to be cast into exile., b Rabbi Yoḥa said: Were it not for these three verses /b that follow that indicate that God controls people’s hearts, b the legs of the enemies of /b the b Jewish people, /b a euphemism for the Jewish people themselves, b would have collapsed, /b unable to withstand the repercussions of their sins. b One, as it is written: “And her that I corrupted,” /b indicating God’s regret for doing so. b And one, as it is written: “Behold, as the clay in the potter’s hand, so are you /b in My hand, O house of Israel” (Jeremiah 18:6). b And the other /b verse: b “And I will take away the heart of stone out of your flesh, and I will give you a heart of flesh” /b (Ezekiel 36:26), indicating that the matter is not solely in human hands, but in the hands of God as well., b Rav Pappa said: /b It is derived b from this /b verse b as well: “And I will put My spirit within you, /b and cause you to walk in My statutes, and you shall keep My ordices, and do them” (Ezekiel 36:27).,§ Apropos the end of days, the Gemara cites another verse and interprets it homiletically. It is stated: b “The Lord then showed me four craftsmen” /b (Zechariah 2:3). b Who are these four craftsmen? Rav Ḥana bar Bizna said /b that b Rabbi Shimon Ḥasida said: /b They are b Messiah ben David, Messiah ben Yosef, Elijah, and the righteous /b High b Priest, /b who will serve in the Messianic era. b Rav Sheshet raised an objection: If so, /b if that is the identity of the four craftsmen, then b that which is written /b in the previous verse: b “And he said to me: These are the horns that scattered Judea” /b (Zechariah 2:4), is difficult; b these /b four in the first verse b are coming for their enemies, /b and are not redeemers.,Rav Ḥana b said to /b Rav Sheshet: b Go to the end of the verse: “These then are come to frighten them, to cast down the horns of the nations, which lifted up /b their b horn against the land of Judah to scatter it.” /b This indicates that the horns refer to the nations that exiled the Jewish people and that the four craftsmen will hurl those horns aside. Rav Sheshet b said to him: Why /b should b I /b disagree b with /b Rav b Ḥana in /b matters of b i aggada /i , /b where he is more expert than I, and I cannot prevail?,The Gemara continues homiletically interpreting verses that relate to the end of days. It is stated: b “And this shall be peace: When the Assyrian shall come into our land, and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight princes among men” /b (Micah 5:4). The Gemara asks: b Who are these seven shepherds? /b The Gemara explains: b David /b is b in the middle; Adam, Seth, and Methuselah are to his right; Abraham, Jacob, and Moses are to his left. And who are the eight princes among men? /b They are b Yishai, Saul, Samuel, Amos, Zephania, Zedekiah, Messiah, and Elijah. /b ,§ The mishna continues: b And there were four ladders /b for each pole. One of the Sages b taught: The height of the candelabrum /b upon the pole b is fifty cubits. And /b there were b four children from the priesthood trainees /b holding b and in their hands jugs of oil /b with a capacity b of 120 i log /i /b of oil. b A dilemma was raised: /b Was it b 120 i log /i altogether, or perhaps each and every /b child carried that amount? b Come /b and b hear /b proof from this i baraita /i : b And in their hands /b were b jugs of oil, each /b with a capacity b of thirty i log /i , that were all /b together b 120 i log /i . /b ,One of the Sages b taught: And these /b young priests who held the pitchers b were superior /b in strength b to the son of Marta, daughter of Baitos, /b who was a priest renowned for his might. b They said about the son of Marta, daughter of Baitos, that he would take two thighs of a large bull /b that was so large b that /b it would be b purchased for one thousand i zuz /i , and walk /b up the ramp in small steps, b heel to toe, /b without hurrying, due to his strength. However, b his brethren the priests would not allow him do so, due to /b the principle: b “In the multitude of people is the King’s glory” /b (Proverbs 14:28). The more priests engaged in the Temple service, the greater glory for God. Therefore, it is preferable for the thighs to be carried to the altar by multiple priests.,The Gemara asks: In b what /b sense were these young priests b superior? If we say it is due to the weight /b of the pitchers that they carried, b these /b two b thighs are heavier /b than the thirty i log /i of oil. The Gemara answers: b Rather, /b the difference is that b there, /b in the case of the son of Marta, he walked on a b ramp /b that was wide, b and /b with a moderate gradient of only one cubit every b four /b cubits of length, b and /b it is b not steep; here /b they climbed b ladders, and /b those are b very steep. /b ,§ The mishna continues: b And there was not a courtyard in Jerusalem /b that was not illuminated from the light of the Place of the Drawing of the Water. One of the Sages b taught: /b |
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286. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 31| 104a. עלויי קא מעלי ליה דאמר רב חסדא מ"ם וסמ"ך שבלוחות בנס היו עומדין אלא סתום ועשאו פתוח גרועי קא מגרע ליה דאמר ר' ירמיה ואיתימא ר' חייא בר אבא מנצפך צופים אמרום,ותיסברא והכתיב (ויקרא כז, לד) אלה המצות שאין הנביא רשאי לחדש דבר מעתה אלא מיהוה הואי מידע לא הוה ידעין הי באמצע תיבה הי בסוף תיבה ואתו צופים תקנינהו ואכתי אלה המצות שאין הנביא רשאי לחדש דבר מעתה אלא שכחום וחזרו ויסדום,גופא א"ר חסדא מ"ם וסמ"ך שבלוחות בנס היו עומדין ואמר רב חסדא כתב שבלוחות נקרא מבפנים ונקרא מבחוץ כגון נבוב בובן (רהב בהר) סרו ורס:,אמרי ליה רבנן לריב"ל אתו דרדקי האידנא לבי מדרשא ואמרו מילי דאפילו בימי יהושע בן נו"ן לא איתמר כוותייהו אל"ף בי"ת אלף בינה גימ"ל דל"ת גמול דלים מ"ט פשוטה כרעיה דגימ"ל לגבי דל"ת שכן דרכו של גומל חסדים לרוץ אחר דלים ומ"ט פשוטה כרעיה דדל"ת לגבי גימ"ל דלימציה ליה נפשיה ומ"ט מהדר אפיה דדל"ת מגימ"ל דליתן ליה בצינעה כי היכי דלא ליכסיף מיניה,ה"ו זה שמו של הקב"ה ז"ח ט"י כ"ל ואם אתה עושה כן הקב"ה זן אותך וחן אותך ומטיב לך ונותן לך ירושה וקושר לך כתר לעוה"ב מ"ם פתוחה מ"ם סתומה מאמר פתוח מאמר סתום נו"ן כפופה נו"ן פשוטה נאמן כפוף נאמן פשוט,ס"ע סמוך עניים ל"א סימנין עשה בתורה וקנה אותה פ' כפופה פ' פשוטה פה פתוח פה סתום צד"י כפופה וצד"י פשוטה צדיק כפוף צדיק פשוט היינו נאמן כפוף נאמן פשוט הוסיף לך הכתוב כפיפה על כפיפתו מכאן שנתנה התורה במנוד ראש,קו"ף קדוש רי"ש רשע מאי טעמא מהדר אפיה דקו"ף מרי"ש אמר הקב"ה אין אני יכול להסתכל ברשע ומאי טעמא מהדרה תגיה דקו"ף לגבי רי"ש אמר הקב"ה אם חוזר בו אני קושר לו כתר כמותי ומ"ט כרעיה דקו"ף תלויה דאי הדר ביה ליעייל,וליעול בהך מסייע ליה לריש לקיש) דאמר ר"ל מ"ד (משלי ג, לד) אם ללצים הוא יליץ ולענוים יתן חן בא ליטמא פותחין לו בא ליטהר מסייעים אותו,שי"ן שקר תי"ו אמת מאי טעמא שקר מקרבן מיליה אמת מרחקא מיליה שיקרא שכיח קושטא לא שכיח ומ"ט שיקרא אחדא כרעיה קאי ואמת מלבן לבוניה קושטא קאי שיקרא לא קאי,א"ת ב"ש אותי תעב אתאוה לו ב"ש בי לא חשק שמי יחול עליו ג"ר גופו טימא ארחם עליו ד"ק דלתותי נעל קרניו לא אגדע עד כאן מדת רשעים,אבל מדת צדיקים א"ת ב"ש אם אתה בוש ג"ר ד"ק אם אתה עושה כן גור בדוק ה"ץ ו"ף חציצה הוי בינך לאף ז"ע ח"ס ט"ן ואין אתה מזדעזע מן השטן י"ם כ"ל אמר [שר של] גיהנם לפני הקב"ה רבונו של עולם לים כל,אמר הקב"ה אח"ס בט"ע גי"ף אני חס עליהם מפני שבעטו בגי"ף דכ"ץ דכים הם כנים הם צדיקים הם הל"ק אין לך חלק בהן ומרז"ן ש"ת אמר גיהנם לפניו רבונו של עולם מרי זניני מזרעו של שת,א"ל א"ל ב"ם ג"ן ד"ס להיכן אוליכן לגן הדס ה"ע ו"ף אמר גיהנם לפני הקב"ה רבונו של עולם עיף אנכי ז"ץ ח"ק הללו זרעו של יצחק ט"ר י"ש כ"ת טר יש לי כיתות כיתות של עובדי כוכבים שאני נותן לך: | 104a. b he elevates its /b status, as b Rav Ḥisda said: /b The letters b i mem /i and i samekh /i that were in the tablets were standing miraculously. /b Each letter was chiseled all the way through the tablets. In that case, the segment of the tablets at the center of the i samekh /i and final i mem /i , letters that are completely closed, should have fallen. Miraculously, they remained in place. Consequently, rendering an open i mem /i closed elevates its status. b However, /b if b one rendered a closed /b letter b open, he diminishes its /b status, as b Rabbi Yirmeya said, and some say /b that it was b Rabbi Ḥiyya bar Abba /b who said: b The prophets instituted /b the difference between the open and closed forms of the letters b i mem /i , i nun /i , i tzadi /i , i peh /i , i kaf /i . /b Since the closed letters date back to the Ten Commandments, apparently the prophets introduced the open versions of the letters, which are therefore less significant.,The Gemara rejects this: b And is that reasonable? Isn’t it written: “These are the commandments /b that the Lord commanded Moses to tell the children of Israel at Mount Sinai” (Leviticus 27:34). The word “these” underscores b that a prophet is not permitted to introduce any /b new b element /b related to the Torah and its mitzvot b from here on. Rather, /b the prophets did not innovate these forms. Both the open and closed versions b existed /b before then. However, people b did not know which /b form appeared b in the middle of a word /b and b which /b form b at the end of a word. And the prophets came /b and b instituted their /b set positions. The Gemara asks: b And still /b the question remains: Didn’t the Sages derive from the verse: b “These are the commandments,” that a prophet is not permitted to introduce any /b new b element from here on? /b How could they institute the position of the letters? b Rather, /b over the course of time, the people b forgot their /b positions in the words b and /b the prophets b then reestablished their /b positions. Apparently, closed letters are no more significant than the open ones.,The Gemara returns to discuss b the matter itself. Rav Ḥisda said: /b The letters b i mem /i and i samekh /i that were in the tablets were standing miraculously. And /b furthermore, b Rav Ḥisda said: /b The b writing on the tablets was read from the inside, /b from one side of the tablets, b and read from the outside, /b the other side of the tablets, in reverse order. The Gemara cites words that appear elsewhere in the Bible: b i Nevuv /i /b was read as b i bet /i , i vav /i , i bet /i , i nun /i ; i rahav /i /b as b i beit /i , i heh /i , i reish /i ; /b and b i saru /i /b as b i vav /i , i reish /i , i samekh /i . /b , b The Sages said to Rabbi Yehoshua ben Levi: Young students came /b today b to the study hall and said things /b the likes of b which were not said /b even b in the days of Joshua bin Nun. /b These children who only knew the Hebrew alphabet interpreted the letters homiletically. br b i Alef beit /i /b means b learn /b [ b i elaf /i /b ] the b wisdom /b [ b i bina /i /b ] of the Torah. br b i Gimmel dalet /i /b means b give to the poor /b [ b i gemol dalim /i /b ]. b Why is the leg of the i gimmel /i extended toward /b the b i dalet /i ? Because it is the manner of one who bestows loving-kindness to pursue the poor. And why /b is the b leg of /b the b i dalet /i extended toward /b the b i gimmel /i ? /b It is so b that /b a poor person b will make himself available to him /b who wants to give him charity. b And why does the i dalet /i face away from /b the b i gimmel /i ? /b It is to teach b that one should give /b charity b discreetly so that /b the poor person b will not be embarrassed by him. /b ,The children continued to interpret the letters. br b i Heh vav /i : That is /b the principal b name of the Holy One, Blessed be He. /b br b i Zayin ḥet /i , i tet yod /i , i kaf lamed /i : And if you do so, the Holy One, Blessed be He, feeds [ i zan /i ] you, and shows you favor [ i ḥan /i ], and bestows goodness [ i meitiv /i ] upon you, and gives you an inheritance [ i yerusha /i ], and ties a crown [ i keter /i ] for you in the World to Come [ i la’olam haba /i ]. /b br The b open i mem /i and closed i mem /i /b indicate that the Torah contains b an open statement, /b understood by all, and b an esoteric statement. /b br The b bent i nun /i /b and the b straight i nun /i /b at the end of a word refer to b a faithful person who is bent [ i ne’eman kafuf /i ] /b and is modest now, who will ultimately become a b well-known faithful person [ i ne’eman pashut /i ]. /b , b i Samekh ayin /i : Support the poor [ i semokh aniyyim /i ] /b to prevent them from falling further. b Another version: Make mnemonic /b signs b [ i simanim aseh /i ] /b to remember b the Torah and acquire it. /b br The b bent i peh /i /b and the b straight i peh /i : /b Sometimes one needs to have b an open mouth [ i peh patuaḥ /i ] /b and speak, and sometimes one needs to have b a closed mouth [ i peh satum /i ]. /b br The b bent i tzadi /i /b and the b straight i tzadi /i /b indicate that b a righteous /b person who is b bent /b and humble b [ i tzaddik kafuf /i ] /b now will ultimately become b a well-known righteous /b person b [ i tzaddik pashut /i ] /b whose righteousness is apparent to all. The Gemara asks: b That is identical /b to the interpretation of the bent and straight i nun /i : b i Ne’eman kafuf /i , i ne’eman pashut /i . /b The Gemara explains: b The verse added /b the b bending /b of the righteous person b to the bending of /b the faithful person. b From here /b it is derived b that the Torah was given in /b an atmosphere of b gravity. /b One must receive the Torah with a sense of awe and extreme humility.,The children continued: br b i Kuf /i : Holy [ i kadosh /i ], /b referring to God. br b i Reish /i : A wicked person [ i rasha /i ]. Why is the i kuf /i facing away from /b the b i reish /i ? /b This question was phrased euphemistically, as it is the i reish /i that is facing away from the i kuf /i . b The Holy One, Blessed be He, said: I am unable look at a wicked person, /b i.e., the wicked person does not want to look toward God. b And why is the crown of /b the letter b i kuf /i turned toward /b the b i reish /i ? The Holy One, Blessed be He, said: If /b the wicked person b repents /b his evil ways b I will tie a crown for him like My own. And why is the leg of /b the b i kuf /i suspended /b and not connected to the roof of the letter? b Because if /b the wicked person b repents he can enter /b through this opening if he so desires.,The Gemara asks: b Let him enter through that /b opening, as the i kuf /i is open on both sides at the bottom. The Gemara answers: This b supports /b the statement of b Reish Lakish, as Reish Lakish said: What is /b the meaning of b that which is written: “If it concerns the scorners, He scorns them, and unto the humble He gives grace” /b (Proverbs 3:34)? One who b comes /b in order b to become impure, /b i.e., to sin, b they, /b in Heaven, b provide him with an opening /b to do so, and he is not prevented from sinning. However, if he b comes /b in order b to become purified, /b not only is he allowed to do so, but b they, /b in Heaven, b assist him. /b ,They further taught: br b i Shin /i : Falsehood [ i sheker /i ]. i Tav /i : Truth [ i emet /i ]. /b br b Why are the letters of /b the word b i sheker /i adjacent /b to one another in the alphabet, while b the letters of i emet /i are distant /b from one another? That is because while b falsehood is /b easily b found, truth is found /b only with great difficulty. b And why do /b the letters that comprise the word b i sheker /i /b all b stand on one foot, and /b the letters that comprise the word b i emet /i /b stand on bases that are wide like b bricks? /b Because the b truth stands /b eternal and b falsehood does not stand /b eternal.,The Gemara cites another midrash that also deals with the letters of the alphabet. This one uses a code in which the first letter is paired with the last letter, the second letter with the penultimate one, and so on b [ i alef tav /i , i beit shin /i ]. /b i Alef tav /i , God said: If b he despised Me [ i oti ti’ev /i ] /b would b I desire [ i etaveh /i ] him? i Beit shin /i : /b If b he does not desire /b to worship b Me [ i bi /i ], /b shall b My name [ i shemi /i ] rest upon him? i Gimmel reish /i : /b He b defiled his body [ i gufo /i ]; /b shall b I have mercy [ i araḥem /i ] on him? /b The word comprised of the letters i gimmel /i and i reish /i in Aramaic means licentiousness. b i Dalet kuf /i : /b He b locked My doors [ i daltotai /i ], /b shall b I not cut off his horns [ i karnav /i ]? To this point, /b the Gemara interpreted the letters as referring to b the attribute of the wicked. /b , b However, /b with regard to b the attribute of the righteous /b it is taught differently. b i Alef tav /i , i beit shin /i : If you have shame [ i ata bosh /i ], i gimmel reish /i , i dalet kuf /i : If you do so, /b you will b reside [ i gur /i ] in /b the b heavens [ i bedok /i ], /b as the verse says: “Who stretches out the Heavens like a curtain [ i dok /i ]” (Isaiah 40:22). b i Heh tzadi /i , i vav peh /i : There is a partition [ i ḥatzitza havei /i ] between you and anger [ i af /i ]. i Zayin ayin /i , i ḥet samekh /i , i tet nun /i : And you will not be shaken [ i mizdaze’a /i ] by the Satan. i Yod mem /i , i kaf lamed /i : The minister of Gehenna said before the Holy One, Blessed be He: Master of the Universe, /b send the righteous as well into the b sea /b to which b all /b go b [ i yam kol /i ], /b Gehenna.,The interpretation of the alphabet continues with other combinations of letters. b The Holy One, Blessed be He, said: i Alef ḥet samekh /i , i bet tet ayin /i , i gimmel yod peh /i : I have mercy on them [ i Ani ḥas aleihem /i ] because they spurned [ i ba’atu /i ] adultery [ i gif /i ]. /b The Gemara continues with this combination of the letters: b i Dalet kaf tzadi /i : They are pure [ i dakkim /i ], they are honest [ i kenim /i ], they are righteous [ i tzaddikim /i ]. i Heh lamed kuf /i : You have no portion [ i ḥelek /i ] with them, /b based on the interchange of the letters i ḥet /i and i heh /i . b i Vav mem reish zayin nun /i , i shin tav /i : /b The minister of b Gehenna said [ i amar /i ], /b based on i vav mem reish /i , b before Him: Master of the Universe, my Master [ i Mari /i ], sustain me [ i zaneini /i ] with the seed of Seth [ i Shet /i ], /b which refers to all humankind, including the Jewish people.,The Holy One, Blessed be He, b said to him /b using another configuration of the alphabet: b i Alef lamed /i , i beit mem /i : Not with them [ i al bam /i ], /b i.e., you will have no portion of them. b i Gimmel nun /i , i dalet samekh /i : To where will I lead them? /b I will lead them b to the garden of myrtle [ i gan hadas /i ], /b i.e., the Garden of Eden. b i Heh ayin /i , i vav peh /i : /b The minister of b Gehenna said before the Holy One, Blessed be He: Master of the Universe, I am tired [ i ayef anokhi /i ] /b and thirsty and need people to care for me. The Holy One, Blessed be He, responded: b i Zayin tzadi /i , i ḥet kuf /i : These are the descendants [ i zaro /i ] of Isaac [ i Yitzḥak /i ]. i Tet reish /i , i yod shin /i , i kaf tav /i : Wait [ i tar /i ], I have groups /b upon b groups [ i yesh li kittot kittot /i ] of /b other b nations that I will give you /b instead. |
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287. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •free will Found in books: Grypeou and Spurling (2009) 58| 38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש | 38b. b his torso /b was fashioned from dust taken b from Babylonia, and his head /b was fashioned from dust taken b from Eretz Yisrael, /b the most important land, b and his limbs /b were fashioned from dust taken b from the rest of the lands /b in the world. With regard to b his buttocks, Rav Aḥa says: /b They were fashioned from dust taken b from Akra De’agma, /b on the outskirts of Babylonia., b Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours /b long, and the day Adam the first man was created was divided as follows: In the b first hour /b of the day, b his dust was gathered. /b In the b second, /b an undefined b figure was fashioned. /b In the b third, his limbs were extended. /b In the b fourth, a soul was cast into him. /b In the b fifth, he stood on his legs. /b In the b sixth, he called /b the creatures by the b names /b he gave them. In the b seventh, Eve was paired with him. /b In the b eighth, they arose to the bed two, and descended four, /b i.e., Cain and Abel were immediately born. In the b ninth, he was commanded not to eat of the Tree /b of Knowledge. In the b tenth, he sinned. /b In the b eleventh, he was judged. /b In the b twelfth, he was expelled and left /b the Garden of Eden, b as it is stated: “But man abides not in honor; /b he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., b Rami bar Ḥama says /b in explanation of the end of that verse: b A wild animal does not have power over a person unless /b that person b seems to /b the wild animal b like an animal, as it is stated: “He is like the beasts that perish.” /b ,The Gemara presents b a mnemonic /b for the statements that follow: b At the time, to the end, Aramaic. Rav Yehuda says /b that b Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: /b If b you agree, let us fashion a person in our image. /b The angels b said before him: Master of the Universe, what are the actions of /b this person You suggest to create? God b said to them: His actions are such and such, /b according to human nature.,The angels b said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” /b (Psalms 8:5), i.e., a creature such as this is not worth creating. God b outstretched His small finger among them and burned them /b with fire. b And the same /b occurred with b a second group /b of angels. The b third group /b of angels that He asked b said before Him: Master of the Universe, the first /b two groups b who spoke /b their mind b before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. /b God then created the first person., b When /b history b arrived at /b the time of b the people of the generation of the flood and the people of the generation of the dispersion, /b i.e., the Tower of Babel, b whose actions were ruinous, /b the angels b said before God: Master of the Universe, didn’t the /b first set of angels b speak appropriately before You, /b that human beings are not worthy of having been created? God b said to them /b concerning humanity: b “Even to your old age I am the same; and even to hoar hairs will I suffer you; /b I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., b Rav Yehuda says /b that b Rav says: Adam the first /b man spanned b from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” /b (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” /b (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., b Rabbi Elazar says: /b The height of b Adam the first /b man b was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” /b Adam stood “upon the earth” and rose to the end of the heavens. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me /b and laid Your hand upon me.” The Gemara asks: The interpretations of b the verses contradict each other. /b The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: b This and that, /b from one end of the world to another and from the earth until the heavens, b are one measure, /b i.e., the same distance., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b spoke in the language of Aramaic, as it is stated /b in the chapter of Psalms speaking in the voice of Adam: b “How weighty also are Your thoughts to me, O God” /b (Psalms 139:17)., b And this, /b i.e., that the verse in Psalms is stated by Adam, is what b Reish Lakish says: What /b is the meaning of that b which is written: “This is the book of the generations of Adam” /b (Genesis 5:1)? This verse b teaches that the Holy One, Blessed be He, showed /b Adam b every generation and its /b Torah b interpreters, every generation and its wise ones. When he arrived at /b his vision of b the generation of Rabbi Akiva, /b Adam b was gladdened by his Torah, and saddened by his /b manner of b death. He said: “How weighty also are Your thoughts to me, O God,” /b i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? /b (Genesis 3:9), meaning, to b where has your heart turned, /b indicating that Adam turned from the path of truth. b Rabbi Yitzḥak says: He was /b one who b drew his foreskin /b forward, so as to remove any indication that he was circumcised. It b is written here: “And they like men [ i adam /i ] have transgressed the covet” /b (Hosea 6:7), b and /b it b is written there: /b “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; b he has broken My covet” /b (Genesis 17:14)., b Rav Naḥman says: He was a denier of the fundamental principle /b of belief in God. It b is written here: /b “And they like men [ i adam /i ] b have transgressed the covet,” and /b it b is written there: “He has broken My covet,” /b and it is written in a third verse: b “And then they shall answer: Because they have forsaken the covet of the Lord their God /b and worshipped other gods and served them” (Jeremiah 22:9).,§ b We learned /b in a mishna b there /b (Avot 2:14): b Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ i la’apikoros /i ]. Rabbi Yoḥa says: /b This was b taught only /b with regard to b a gentile heretic, but /b not with regard to b a Jewish heretic, /b as one should not respond to him. b All the more so, /b if one does respond b he will become more heretical. /b His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., b Rabbi Yoḥa says: Any place /b in the Bible from b where the heretics /b attempt to b prove their heresy, /b i.e., that there is more than one god, b the response to their /b claim is b alongside them, /b i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b “Let us make man in our image” /b (Genesis 1:26), employing the plural, b but it /b then b states: “And God created man in His image” /b (Genesis 1:27), employing the singular. The verse states that God said: b “Come, let us go down and there confound their language” /b (Genesis 11:7), but it also states: b “And the Lord came down to see the city and the tower” /b (Genesis 11:5). The verse states in the plural: b “There God was revealed [ i niglu /i ] to him /b when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b “To God Who answers [ i haoneh /i ] me in the day of my distress” /b (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” /b (Deuteronomy 4:7), where the term “near” is written in plural, i kerovim /i , but the term “upon Him” is written in singular. Another verse states: b “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” /b (II Samuel 7:23), where the term “went” is written in plural, i halekhu /i , but the term “Himself” is written in singular. Another verse states: “I beheld b till thrones were placed, and one that was ancient of days did sit” /b (Daniel 7:9); where the term “thrones” is written in plural, i kharsavan /i , but the term “sit” is written in singular.,The Gemara asks: b Why do I /b need b these /b instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is b in accordance with /b the statement b of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, /b i.e., the angels, b as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” /b (Daniel 4:14).,The Gemara clarifies: This b works out well for /b almost b all /b the verses, as they describe an action taken by God, but b what is there to say /b concerning the verse: “I beheld b till thrones were placed”? /b The Gemara answers: b One /b throne is b for Him and one /b throne is b for David, /b i.e., the messiah, b as it is taught /b in a i baraita /i : b One /b throne is b for Him and one /b throne is b for David; /b this is b the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence /b by equating God with a person? b Rather, /b the correct interpretation is that both thrones are for God, as b one /b throne is b for judgment and one /b throne is b for righteousness. /b ,The Gemara asks: Did Rabbi Akiva b accept /b this explanation b from /b Rabbi Yosei b or /b did he b not accept it from him? /b The Gemara suggests: b Come /b and b hear /b a proof to the matter from what was taught in another i baraita /i , b as it is taught /b in a i baraita /i : b One /b throne is b for judgment and one /b throne is b for righteousness; /b this is b the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, /b i.e., discussing, matters of b i aggada /i ? Go near /b tractates b i Nega’im /i and i Oholot /i , /b which examine the complex i halakhot /i of ritual purity, where your knowledge is unparalleled. b Rather, /b the correct interpretation is that while both thrones are for God, b one /b is b for a throne and one /b is b for a stool. /b There is b a throne for God to sit upon, and a stool /b that serves b as His footstool. /b , b Rav Naḥman says: This one, /b i.e., any person, b who knows /b how b to respond to the heretics /b as effectively b as Rav Idit should respond /b to them, b but if /b he does b not /b know, he b should not respond /b to them. The Gemara relates: b A certain heretic said to Rav Idit: /b It b is written /b in the verse concerning God: b “And to Moses He said: Come up to the Lord” /b (Exodus 24:1). The heretic raised a question: b It should have /b stated: b Come up to Me. /b Rav Idit b said to him: This /b term, “the Lord,” in that verse b is /b referring to the angel b Metatron, whose name is like the name of his Master, as it is written: /b “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, b for My name is in him” /b (Exodus 23:20–21).,The heretic said to him: b If so, /b if this angel is equated with God, b we should worship him /b as we worship God. Rav Idit said to him: It b is written: “Do not defy [ i tammer /i ] him,” /b which alludes to: b Do not replace Me [ i temireni /i ] with him. /b The heretic said to him: b If so, why do I /b need the clause b “For he will not pardon your transgression”? /b Rav Idit b said to him: We believe that we did not accept /b the angel b even as a guide [ i befarvanka /i ] /b for the journey, b as it is written: “And he said to him: If Your Presence go not with me /b raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: b A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: /b It b is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord /b out of heaven” (Genesis 19:24). The heretic raised the question: b It should have /b stated: b From Him /b out of heaven. b A certain launderer said to /b Rabbi Yishmael: b Leave him be; I will respond to him. /b This is b as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, /b hearken to my speech” (Genesis 4:23). One can raise the question: b It should have /b been written: b My wives, /b and not: “Wives of Lemech.” b Rather, it is /b the style of b the verse /b to b speak in this /b manner. b Here too, it is /b the style of b the verse /b to b speak in this /b manner. Rabbi Yishmael b said to /b the launderer: b From where did you /b hear b this /b interpretation? The launderer b said to him: I heard it at the lecture of Rabbi Meir. /b ,The Gemara comments: This is b as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third i halakha /i , one-third i aggada /i , /b and b one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, /b i.e., taught, b three hundred parables of foxes, and we have only three. /b |
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288. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •free will Found in books: Grypeou and Spurling (2009) 57| 13b. מעטרה ולמעלה אסור,אמר רב המקשה עצמו לדעת יהא בנדוי ולימא אסור דקמגרי יצה"ר אנפשיה ורבי אמי אמר נקרא עבריין שכך אומנתו של יצר הרע היום אומר לו עשה כך ולמחר אומר לו עשה כך ולמחר אומר לו לך עבוד עבודת כוכבים והולך ועובד,איכא דאמרי אמר רבי אמי כל המביא עצמו לידי הרהור אין מכניסין אותו במחיצתו של הקב"ה כתיב הכא (בראשית לח, י) וירע בעיני ה' וכתיב התם (תהלים ה, ה) כי לא אל חפץ רשע אתה לא יגורך רע,ואמר ר' אלעזר מאי דכתיב (ישעיהו א, טו) ידיכם דמים מלאו אלו המנאפים ביד תנא דבי רבי ישמעאל (שמות כ, יג) לא תנאף לא תהא בך ניאוף בין ביד בין ברגל,ת"ר הגרים והמשחקין בתינוקות מעכבין את המשיח בשלמא גרים כדר' חלבו דא"ר חלבו קשין גרים לישראל כספחת אלא משחקין בתנוקות מאי היא,אילימא משכב זכור בני סקילה נינהו אלא דרך אברים בני מבול נינהו,אלא דנסיבי קטנות דלאו בנות אולודי נינהו דא"ר יוסי אין בן דוד בא עד שיכלו כל הנשמות שבגוף שנאמר (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי,באנשים תקצץ איבעיא להו דינא תנן או לטותא תנן דינא תנן כי הא דרב הונא קץ ידא או לטותא תנן,ת"ש דתניא רבי טרפון אומר יד לאמה תקצץ ידו על טבורו אמרו לו ישב לו קוץ בכריסו לא יטלנו א"ל לא אמר להן מוטב תבקע כריסו ואל ירד לבאר שחת,אי אמרת בשלמא דינא תנן היינו דאמרי והלא כריסו נבקעת אלא אי אמרת לטותא תנן מאי כריסו נבקעת אלא מאי דינא תנן לא סגי דלאו על טבורו,אלא ה"ק רבי טרפון כל המכניס ידו למטה מטבורו תקצץ אמרו לו לרבי טרפון ישב לו קוץ בכריסו לא יטלנו אמר להן לא והלא כריסו נבקעת אמר להן מוטב תבקע כריסו ואל ירד לבאר שחת, big strongמתני׳ /strong /big החרשת והשוטה והסומא ושנטרפה דעתה אם יש להן פקחות מתקנות אותן והן אוכלות בתרומה, big strongגמ׳ /strong /big חרשת איהי תבדוק לנפשה דתניא אמר רבי חרשת היתה בשכונתינו לא דיה שבודקת לעצמה אלא שחברותיה רואות ומראות לה,התם במדברת ואינה שומעת הכא בשאינה מדברת ואינה שומעת כדתנן חרש שדברו חכמים בכל מקום אינו שומע ואינו מדבר,הסומא איהי תבדוק לנפשה ותיחזי לחבירתה א"ר יוסי ברבי חנינא סומא אינה משנה,ושנטרפה דעתה היינו שוטה שנטרפה דעתה מחמת חולי,תנו רבנן כהן שוטה מטבילין אותו ומאכילין אותו תרומה לערב ומשמרין אותו שלא יישן ישן טמא לא ישן טהור,רבי אליעזר ברבי צדוק אומר עושין לו כיס של עור אמרו לו כל שכן שמביא לידי חימום אמר להן לדבריכם שוטה אין לו תקנה,אמרו לו לדברינו ישן טמא לא ישן טהור לדבריך שמא יראה טפה כחרדל ותבלע בכיס,תנא משום רבי אלעזר אמרו עושין לו כיס של מתכת,אמר אביי ושל נחשת כדתניא רבי יהודה אומר רואין אותן גבעולין של אזוב כאילו הן של נחשת,אמר רב פפא שמע מינה מכנסים אסורים והכתיב (שמות כח, מב) ועשה להם מכנסי בד לכסות בשר ערוה,ההוא כדתניא מכנסי כהנים למה הן דומין כמין פמלניא של פרשים למעלה עד מתנים למטה עד ירכים ויש להם שנצים ואין להם לא בית הנקב ולא בית הערוה,אמר אביי | 13b. b From the corona and above, /b toward the body, it is b prohibited. /b ,§ b Rav says: One who intentionally causes himself an erection shall be ostracized. /b The Gemara suggests: b And let /b Rav b say /b simply that it is b prohibited. /b The Gemara explains that it is proper to ostracize such a man, b as he arouses the evil inclination upon himself. And Rabbi Ami says: He is called /b a habitual b transgressor, as this is the craft of the evil inclination. Today he says to /b a person: b Do this /b sin, b and /b when the individual obeys his inclination, b on the following day /b the evil inclination b says to him: Do that /b sin, b and on the following day he says to him: Go /b and b worship idols, and he goes and worships /b idols., b Some say /b that b Rabbi Ami says: /b With regard to b anyone who brings himself into /b a state of b arousal, /b they b do not bring him within the boundary of the Holy One, Blessed be He. /b The proof is that b it is written here, /b with regard to O, son of Judah: b “And the thing that he did was evil in the eyes of the Lord, /b and He slew him also” (Genesis 38:10), b and it is written there: “For You are not a God who has pleasure in wickedness; evil shall not sojourn with You. /b The boasters shall not stand in Your sight…But as for me, in the abundance of Your kindness will I come into Your house; I will bow down toward Your holy Temple in fear of You” (Psalms 5:5–8). This demonstrates that whoever does evil, like O, shall not sojourn with God., b And Rabbi Elazar says, /b with regard to the severity of this transgression: b What /b is the meaning of that b which is written: /b “And when you spread forth your hands, I will hide My eyes from you; even when you make many prayers, I will not hear; b your hands are full of blood” /b (Isaiah 1:15)? b These are /b those men b who commit adultery with the hand, /b by masturbating. Likewise, b the school of Rabbi Yishmael taught: /b When it is stated in the Ten Commandments: b “You shall not commit adultery” /b (Exodus 20:13), this means that b there shall not be adultery among you, whether /b you masturbate b by hand /b or b whether with /b one’s b foot. /b ,§ b The Sages taught /b in a i baraita /i : b Converts and those who play with children delay /b the coming of b the Messiah. /b The Gemara asks: b Granted /b with regard to b converts, /b this is b in accordance with /b the opinion b of Rabbi Ḥelbo, as Rabbi Ḥelbo says: Converts are as harmful to the Jewish people as a leprous scab /b on the skin, as they are not proficient in the performance of the mitzvot and born Jews learn from them. b But /b with regard to the category of b those who play with children, /b to b what is it /b referring?, b If we say /b that this is referring to b homosexuality, /b such men b are liable to /b be executed by b stoning, /b and their behavior is criticized not simply because they delay the Messiah. b Rather, /b one might suggest that this is referring to those who emit semen b by way of /b other b limbs, /b i.e., without engaging in intercourse; if so, b they are /b considered as though they are bringing a flood, and are therefore b liable to /b be punished themselves with b a flood. /b , b Rather, /b the i baraita /i means b that they marry minor girls who are not /b yet b capable of bearing children, /b consequently emitting semen for naught. b As Rabbi Yosei said: The /b Messiah, b son of David, will not come until all the souls of the body have been finished, /b i.e., until all souls that are destined to inhabit physical bodies do so. b As it is stated: “For the spirit that enwraps itself is from Me, and the souls that I have made” /b (Isaiah 57:16). The verse is interpreted as follows: The spirit, i.e., the souls about which it has been decreed by Me that they are to be born, if they are not born, they enwrap the Messiah and prevent him from coming.,§ The mishna teaches that with regard to any hand that is diligent to examine bodily emissions, b among men, /b such a hand b should be severed. A dilemma was raised before /b the Sages: b Do we learn /b this statement as a practical b i halakha /i , /b i.e., that the court should actually sever his hand, b or do we learn /b it as a mere b curse, /b but not as an actual instruction to punish him in that manner? The Gemara elaborates: b Do we learn /b it as a practical b i halakha /i like that /b prohibition against striking another, in which the same expression is used: With regard to anyone who raises his hand upon another, his hand should be severed, and b Rav Huna /b indeed acted accordingly and b severed the hand /b of an offender? b Or /b perhaps b do we learn /b it as a mere b curse? /b ,The Gemara suggests: b Come /b and b hear, as it is taught /b in a i baraita /i that b Rabbi Tarfon says: /b If one’s b hand /b goes b to /b his b penis, his hand should be severed upon his navel. /b The Rabbis b said to him: /b If so, in a case where b a thorn was stuck in /b one’s b belly, should he not remove it? /b Rabbi Tarfon b said to them: /b Indeed, he should b not /b remove it, and if he does so his hand should be severed. The Rabbis replied: b But /b if his hand is severed while it is upon his navel, b won’t his belly be split open? /b Rabbi Tarfon b said to them: It is preferable that the belly of /b one who acts in this manner b should be split open, and he should not descend into the pit of destruction. /b ,The Gemara analyzes this discussion: b Granted, if you say /b that b we learn /b the statement in the mishna as a practical b i halakha /i , this is /b the meaning of that b which /b the Rabbis b said: But /b if his hand is severed upon his navel, b won’t his belly be split open? But if you say /b that b we learn /b the statement in the mishna as a mere b curse, what /b is the meaning of the phrase: Won’t b his belly be split open? /b The Gemara responds: b Rather, what /b explanation is the alternative? That b we learn /b the mishna as stating a practical b i halakha /i ? /b That would not explain the exchange between the Rabbis to Rabbi Tarfon, because is it b not sufficient that /b the hand be severed b not upon his navel? /b In other words, even if the hand must actually be severed, it is not clear why it should be severed while it is upon his navel., b Rather, this /b is what b Rabbi Tarfon is saying: /b With regard to b anyone who inserts his hand below his navel, /b his hand b should be severed. /b The Rabbis b said to Rabbi Tarfon: /b If b a thorn was stuck in /b one’s b belly, should he not remove it? /b Rabbi Tarfon b said to them: /b He should b not. /b They responded: b But won’t his belly be split open /b due to the thorn? Rabbi Tarfon b said to them: It is preferable that his belly be split open, and he should not descend into the pit of destruction. /b , strong MISHNA: /strong In the case of a woman b who is deaf [ i haḥereshet /i ], or an imbecile, or blind, or who went insane, /b and is therefore unable to examine herself reliably, b if /b such women b have competent /b friends, those friends b prepare them /b by examining them and immersing them in a ritual bath. b And /b on that basis the incompetent women b may partake of i teruma /i /b after the sun sets., strong GEMARA: /strong The mishna states that competent women must assist b a deaf woman. /b The Gemara asks: b Let her examine herself; as it is taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b said: There was a deaf woman in our neighborhood /b who was so proficient in these matters that b not only did she examine herself, but /b when b her friends would see /b stains similar to blood b and /b were unsure whether or not the stains were ritually impure, they would b show her /b the stains.,The Gemara answers: b There, /b Rabbi Yehuda HaNasi is referring b to /b a woman who b can speak but cannot hear. /b It is possible for such a woman to be an expert in examining blood. But b here, /b the mishna is dealing b with /b a woman b who can neither speak nor hear, /b and she is therefore considered incompetent and incapable of examining herself. b As we learned /b in a mishna ( i Terumot /i 1:2): The b deaf person /b of b whom the Sages spoke everywhere /b is one b who can neither hear nor speak, /b i.e., a deaf-mute.,§ The mishna further teaches that competent women must assist b a blind /b woman. The Gemara similarly asks: b Let her examine herself and show /b the cloth b to her friend. Rabbi Yosei, son of Rabbi Ḥanina, says: /b The correct version of the b mishna /b does b not /b mention b a blind /b woman.,§ The mishna also states that competent women must assist b a woman who went insane. /b The Gemara asks: With regard to her ability to examine herself, b isn’t this /b the same as b an imbecile, /b who is already mentioned in the mishna? The Gemara answers: Here, the mishna is referring to a woman b who went insane due to illness, /b which is a different category than that of an imbecile.,The Gemara further discusses i halakhot /i pertaining to an imbecile. b The Sages taught /b in a i baraita /i : With regard to b an imbecile priest /b who was ritually impure, competent men deal with his purification: b They immerse him, and /b then b enable him to partake of i teruma /i in the evening, /b like any other priest who was impure. b And /b those taking care of him must b watch over him /b to ensure b that he does not sleep /b before he partakes of i teruma /i , in case he experiences a seminal emission, which would render him impure. If b he slept, /b he is once again b impure, /b and may not partake of i teruma /i ; if he b did not sleep /b he is b pure. /b , b Rabbi Eliezer, son of Rabbi Tzadok, says /b that there is another method of allowing an imbecile priest to partake of i teruma /i : b One prepares for him a leather pouch, /b which is wrapped around his penis, and before giving him i teruma /i to partake of one checks this pouch to see if he has emitted semen. The other Sages b said to him: /b It is improper to do this, as b all the more so /b he will be prevented from partaking of i teruma /i ; this pouch b warms him /b and increases the likelihood of a seminal emission. Rabbi Eliezer, son of Rabbi Tzadok, b said to them: According to your statement, an imbecile /b priest b has no remedy /b that will enable him to partake of i teruma /i ., b They said to him: According to our statement /b there is a way he can partake of i teruma /i , as stated above: If b he slept, /b he is b impure; /b if he b did not sleep /b he is b pure. /b But b according to your statement, /b that one wraps a pouch around his penis, this is not a reliable method, as b perhaps he will see, /b i.e., experience the emission of, b a drop /b of semen as small b as a mustard /b seed, b and it will be absorbed in the pouch /b and will not be noticed, which would mean that he is eating i teruma /i in a state of ritual impurity.,The Gemara continues to discuss the methods by which an imbecile priest can partake of i teruma /i . It was b taught /b in a i baraita /i that the Sages b said in the name of Rabbi Elazar: One prepares for him a metal pouch, /b which is placed on his penis and does not warm it.,In explanation of this statement, b Abaye says: And /b when this i tanna /i speaks of metal, he means that the pouch should be made b of copper, /b which does not absorb liquid, and therefore any drop of semen would be visible. This is b as it is taught /b in a mishna ( i Para /i 12:5), with regard to the amount of water of purification that must be sprinkled on an individual who is impure due to impurity imparted by a corpse, that b Rabbi Yehuda says: One considers those hyssop stems, /b with which the waters of purification are sprinkled, b as though they are /b made b of copper, /b which does not absorb any of the water., b Rav Pappa says: /b One can b learn from /b the statement of the Rabbis that a pouch wrapped around one’s penis can warm it enough to cause a seminal emission, that b trousers are prohibited /b to be worn, as they too warm the penis, by being placed so they are tight against it. The Gemara asks: b But isn’t it written /b with regard to the priestly garments: b “And you shall make them linen trousers to cover the flesh of their nakedness, /b from the loins even to the thighs they shall reach” (Exodus 28:42)?,The Gemara explains: b That /b garment, the trousers worn by priests, was different, b as it is taught /b in a i baraita /i : b The trousers of priests, to what are they comparable? /b They are b similar to riding trousers [ i pamalanya /i ] of horsemen, /b and this is what they look like: b Above, /b they reach b up to /b the b loins; below, /b they go b down to /b the b thighs, and they have straps, and they have no opening, /b neither b at the back nor at the front. /b , b Abaye says: /b |
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| 289. Origen, Philocalia, 23.7, 25.2, 27.2, 27.10-27.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 19, 66, 68 |
| 290. Origen, Fragments On Proverbs, 5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 144 |
| 291. Origen, On Jeremiah (Homilies 1-11), a b c d\n0 20(19).4 20(19).4 20(19) 4 \n1 1.15 1.15 1 15\n2 1.13 1.13 1 13\n3 19.1 19.1 19 1 \n4 16.5 16.5 16 5 \n5 4.4 4.4 4 4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 178 |
| 292. Origen, Commentary On Matthew, 10.11, 13.6, 14.22, 15.1, 17.32139. (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 425 |
| 293. Origen, Commentary On Romans, 2.13.27, 4.2-3600., 4.7, 4.10137.152.169., 5.9, 5.10.212-222152.300., 5.10.187-195169., 5.10.226, 5.10.158-240168., 5.10.236, 5.10.235, 10.9.13, 10.9.12, 10.9.14, 314.355., 428 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 770 |
294. Origen, Against Celsus, 3.80139.404., 4.1, 4.12, 4.40, 4.66, 4.67-689., 4.72, 5.2, 5.21, 5.22, 6.26, 6.53, 6.54, 6.63, 7.45, 15.14, 15.61 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 147 | 5.22. Let no one, however, suspect that, in speaking as we do, we belong to those who are indeed called Christians, but who set aside the doctrine of the resurrection as it is taught in Scripture. For these persons cannot, so far as their principles apply, at all establish that the stalk or tree which springs up comes from the grain of wheat, or anything else (which was cast into the ground); whereas we, who believe that that which is sown is not quickened unless it die, and that there is sown not that body that shall be (for God gives it a body as it pleases Him, raising it in incorruption after it is sown in corruption; and after it is sown in dishonour, raising it in glory; and after it is sown in weakness, raising it in power; and after it is sown a natural body, raising it a spiritual) - we preserve both the doctrine of the Church of Christ and the grandeur of the divine promise, proving also the possibility of its accomplishment not by mere assertion, but by arguments; knowing that although heaven and earth, and the things that are in them, may pass away, yet His words regarding each individual thing, being, as parts of a whole, or species of a genus, the utterances of Him who was God the Word, who was in the beginning with God, shall by no means pass away. For we desire to listen to Him who said: Heaven and earth shall pass away, but My words shall not pass away. |
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| 295. Origen, On Prayer, 19.3, 27.13139. (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 388 |
296. Origen, On First Principles, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019) 148; Sorabji (2000) 320; Wilson (2018) 15 | 3.1.8. Let us begin, then, with those words which were spoken to Pharaoh, who is said to have been hardened by God, in order that he might not let the people go; and, along with his case, the language of the apostle also will be considered, where he says, Therefore He has mercy on whom He will, and whom He will He hardens. For it is on these passages chiefly that the heretics rely, asserting that salvation is not in our own power, but that souls are of such a nature as must by all means be either lost or saved; and that in no way can a soul which is of an evil nature become good, or one which is of a virtuous nature be made bad. And hence they maintain that Pharaoh, too, being of a ruined nature, was on that account hardened by God, who hardens those that are of an earthly nature, but has compassion on those who are of a spiritual nature. Let us see, then, what is the meaning of their assertion; and let us, in the first place, request them to tell us whether they maintain that the soul of Pharaoh was of an earthly nature, such as they term lost. They will undoubtedly answer that it was of an earthly nature. If so, then to believe God, or to obey Him, when his nature opposed his so doing, was an impossibility. And if this were his condition by nature, what further need was there for his heart to be hardened, and this not once, but several times, unless indeed because it was possible for him to yield to persuasion? Nor could any one be said to be hardened by another, save him who of himself was not obdurate. And if he were not obdurate of himself, it follows that neither was he of an earthly nature, but such an one as might give way when overpowered by signs and wonders. But he was necessary for God's purpose, in order that, for the saving of the multitude, He might manifest in him His power by his offering resistance to numerous miracles, and struggling against the will of God, and his heart being by this means said to be hardened. Such are our answers, in the first place, to these persons; and by these their assertion may be overturned, according to which they think that Pharaoh was destroyed in consequence of his evil nature. And with regard to the language of the Apostle Paul, we must answer them in a similar way. For who are they whom God hardens, according to your view? Those, namely, whom you term of a ruined nature, and who, I am to suppose, would have done something else had they not been hardened. If, indeed, they come to destruction in consequence of being hardened, they no longer perish naturally, but in virtue of what befalls them. Then, in the next place, upon whom does God show mercy? On those, namely, who are to be saved. And in what respect do those persons stand in need of a second compassion, who are to be saved once by their nature, and so come naturally to blessedness, except that it is shown even from their case, that, because it was possible for them to perish, they therefore obtain mercy, that so they may not perish, but come to salvation, and possess the kingdom of the good. And let this be our answer to those who devise and invent the fable of good or bad natures, i.e., of earthly or spiritual souls, in consequence of which, as they say, each one is either saved or lost. 3.1.8. Let us begin, then, with what is said about Pharaoh— that he was hardened by God, that he might not send away the people; along with which will be examined also the statement of the apostle, Therefore has He mercy on whom He will have mercy, and whom He will He hardens. And certain of those who hold different opinions misuse these passages, themselves also almost destroying free-will by introducing ruined natures incapable of salvation, and others saved which it is impossible can be lost; and Pharaoh, they say, as being of a ruined nature, is therefore hardened by God, who has mercy upon the spiritual, but hardens the earthly. Let us see now what they mean. For we shall ask them if Pharaoh was of an earthy nature; and when they answer, we shall say that he who is of an earthy nature is altogether disobedient to God: but if disobedient, what need is there of his heart being hardened, and that not once, but frequently? Unless perhaps, since it was possible for him to obey (in which case he would certainly have obeyed, as not being earthy, when hard pressed by the signs and wonders), God needs him to be disobedient to a greater degree, in order that He may manifest His mighty deeds for the salvation of the multitude, and therefore hardens his heart. This will be our answer to them in the first place, in order to overturn their supposition that Pharaoh was of a ruined nature. And the same reply must be given to them with respect to the statement of the apostle. For whom does God harden? Those who perish, as if they would obey unless they were hardened, or manifestly those who would be saved because they are not of a ruined nature. And on whom has He mercy? Is it on those who are to be saved? And how is there need of a second mercy for those who have been prepared once for salvation, and who will by all means become blessed on account of their nature? Unless perhaps, since they are capable of incurring destruction, if they did not receive mercy, they will obtain mercy, in order that they may not incur that destruction of which they are capable, but may be in the condition of those who are saved. And this is our answer to such persons. |
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| 297. Origen, Exhortation To Martyrdom, 14, 47, 35 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 425 |
| 298. Origen, Commentary On Romans, 2.13.27, 4.2-3600., 4.7, 4.10137.152.169., 5.9, 5.10.187-195169., 5.10.212-222152.300., 5.10.226, 5.10.158-240168., 5.10.236, 5.10.235, 10.9.13, 10.9.12, 10.9.14, 314.355., 428 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 190 |
| 299. Origen, Dialogue With Heraclides, a b c d\n0 10 10 10 0\n1 12403. 12403. 12403 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 381 |
| 300. Origen, Commentary On John, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 156 |
| 301. Origen, Commentary On Romans, 2.13.27, 4.2-3600., 4.7, 4.10137.152.169., 5.9, 5.10.226, 5.10.187-195169., 5.10.212-222152.300., 5.10.158-240168., 5.10.236, 5.10.235, 10.9.12, 10.9.14, 10.9.13, 314.355., 428 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 769 |
| 302. Augustine, De Gestis Pelagi, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Grypeou and Spurling (2009) 49 |
| 303. Paulinus of Nola, Carmina, a b c d\n0 21 656. 21 656. 21 656 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 657 |
| 304. Paulinus of Nola, Letters, a b c d\n0 23.44 23.44 23 44\n1 29656. 29656. 29656 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 657 |
| 305. Ambrosiaster, Quaest., 115, 19, 127 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 624 |
| 306. Augustine, Commentary On Genesis, 3.16, 3.24-3.25, 4.16, 5.21, 5.42, 5.44, 6.8-6.10, 6.13-6.17, 6.19, 6.22-6.29, 6.33-6.40, 7.4.6, 8.3, 8.12, 8.23, 8.26, 8.42, 9.3.6, 9.4.8, 9.14, 9.18, 9.25, 9.33, 10.6, 10.18-10.29, 10.38-10.39, 10.41-10.45, 11.3, 11.5, 11.8-11.13, 11.17, 11.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” •free choice/free will, voluntatis arbitrio •free will Found in books: Grypeou and Spurling (2009) 52, 53; Wilson (2018) 165, 166, 167, 250, 251, 254, 290 |
| 307. John Chrysostom, Homilies On John, 36.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 160 |
| 308. Isidore of Pelusium, Epistulae, 1.271 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 217 |
| 309. Didymus, Commonatrii In Psalmos, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 296 |
| 310. Augustine, De Libero Arbitrio, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Harrison (2006) 5 |
| 311. Didymus, Comm. In Eccl., 156, 2018-05-0600:00:00 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 305 |
| 312. Didymus, C. Manich., 7.8 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 754 |
| 313. Augustine, On Heresies, 87.2-87.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 165 |
| 314. Augustine, Confessions, 1.7.11, 1.31, 4.30, 5.9, 5.17, 6.24, 7.5, 7.8, 7.9, 7.10, 7.22, 7.24, 8.1.1, 8.2.3, 8.2.4, 8.7.16, 8.9.21, 8.12-9.11, 8.12.29, 8.12.30, 9.1.1, 9.4, 9.21, 9.34, 10.5, 10.60, 12.42, 12.43, 13.1, 13.8, 13.15, 13.36.51-37.52 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Grypeou and Spurling (2009) 51 |
| 315. Augustine, Contra Academicos, 1.1, 2.5, 2.8, 3.11-3.13, 3.27, 3.31, 3.35, 3.43 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 96, 97, 112, 283 |
| 316. Augustine, Breviculus Collationis Cum Donatistis, 3.10.19-3.10.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 178 |
| 317. Prudentius, Apotheosis, 909-919, 921-926, 920 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013) 149 |
| 318. Augustine, On Genesis Against The Manichaeans, 6.25, 11.7, 11.30, 11.41 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 40, 41, 43 |
| 319. Augustine, De Genesi Contra Manichaeos Libri Duo, 1.2, 1.12, 1.16, 1.17.27, 1.19.30, 1.22.34, 1.23.35-1.23.41, 1.25.43, 2.1.1, 2.2.3, 2.3.4, 2.6.7, 2.10, 2.12.17, 2.14.20, 2.28.42, 2.29, 2.42-2.43 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will •free will •augustine of hippo, on free will and grace •paul and pauline epistles, and augustine on free will and grace •grace and divine patronage, and free will •free choice (of will), liberum arbitrium •‘evil will’, stoic “non-free free will” Found in books: Karfíková (2012) 18, 28; Wilson (2018) 95, 98, 100, 111, 278, 291; Yates and Dupont (2020) 269, 274 |
| 320. Augustine, De Gratia Christi Et De Peccato Originali Contra Pelagium Et Coelestinum, 1.3.4, 1.4.5, 1.6, 1.10, 1.16.17, 1.17.18, 1.24, 2.3, 2.34, 2.37, 2.43 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Grypeou and Spurling (2009) 45 |
| 321. Augustine, Contra Adimantum Manichaei Discipulum, 7.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont (2020) 269 |
| 322. Augustine, De Agone Christiano, 14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 98 |
| 323. Augustine, Contra Cresconium Grammaticum Partis Donati, 3.9.9, 4.22.27 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012) 184, 185 |
| 324. Augustine, Contra Litteras Petiliani Donatistae Cirtensis Episcopi, 1.6, 1.8, 2.9, 2.37.85-2.37.87, 2.91, 2.185-2.186, 2.232, 3.23-3.42, 3.44, 3.52, 3.59, 3.62, 3.65 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 341, 342, 343; Wilson (2018) 102, 119, 134, 251 |
| 325. Socrates Scholasticus, Ecclesiastical History, a b c d\n0 6.13 243.257. 6.13 243.257. 6 13 243 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 261 |
| 326. Augustine, The Soul And Its Origin, 1.1, 1.10, 1.12, 1.14, 4.9, 4.11, 4.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 160, 174, 176, 188, 220, 269 |
| 327. Augustine, De Baptismo Contra Donatistas, 2.19-2.20, 3.13.18, 4.12.18, 4.22.29, 4.31 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will •free choice (of will), liberum arbitrium •free choice (of will), liberum arbitrium, liberum arbitrium captivum Found in books: Karfíková (2012) 200, 278, 308, 310; Wilson (2018) 120, 210 |
| 328. Augustine, De Beata Vita, 1.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012) 95; Wilson (2018) 96 |
| 329. Augustine, De Catechizandis Rudibus, 29-30, 32, 42, 45-46, 8, 28 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 107 |
| 330. Augustine, De Consensu Evangelistarum Libri Quatuor, 2.6-2.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 50 |
| 331. Augustine, Against Julian, 1.4-1.18, 1.6.24, 1.20, 1.24-1.31, 1.33-1.34, 1.42, 1.56, 1.59-1.60, 1.63, 1.86, 1.124, 2.5, 2.9.31, 2.18, 2.36, 2.56, 2.63, 2.77, 2.104, 2.197, 3.1.2, 3.1.4, 3.4, 3.26.60, 3.37, 3.110, 4.3.15, 4.15, 4.35, 4.40, 4.42, 4.44-4.46, 4.77, 4.83, 4.90, 5.45, 5.53-5.54, 6.2, 6.10, 6.11.36, 6.14, 6.17, 6.19, 6.21, 6.21.67, 6.24, 6.27, 6.30-6.31, 6.39, 6.48, 6.77-6.79 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will •free choice, free will •‘evil will’, stoic “non-free free will” •free choice of the will •free choice (of will), liberum arbitrium •free choice/free will, voluntatis arbitrio Found in books: Beatrice (2013) 30, 160; Karfíková (2012) 313; Nisula (2012) 166; Wilson (2018) 4, 146, 178, 179, 181, 182, 183, 189, 210, 211, 250, 251, 254 |
| 332. Augustine, Against Fortunatus, 11, 14-17, 20, 22, 25, 27, 34, 21 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont (2020) 258, 268, 269, 279, 284 |
| 333. Augustine, Contra Felicem, 1.2, 1.12, 2.2, 2.4-2.5, 2.8, 2.10-2.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 114, 115, 143, 146; Yates and Dupont (2020) 268, 269 |
| 334. Augustine, Contra Adversarium Legis Et Prophetarum, 1.9, 2.40 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 146, 174, 188 |
| 335. Augustine, Reply To Faustus, 3.5, 8.1, 9.2, 13.5, 14.1, 15.11, 16.15, 16.28, 16.32, 17.6, 18.1-18.3, 19.3, 19.24, 19.27, 21.1-21.2, 21.9, 22.22, 22.27, 22.71, 22.78, 32.1, 33.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012) 23; Wilson (2018) 1, 13, 111, 114, 116, 117, 143, 233, 269; Yates and Dupont (2020) 268, 269 |
| 336. Nilus of Ancyra, Letters, 2.29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •theodore, on free will •free will, theodore on Found in books: Dilley (2019) 65 |
| 337. Augustine, De Correptione Et Gratia, 4.6, 6.9-6.10, 7.11, 8.17, 10.26, 11.31-11.32, 11.34, 12.33-12.34, 13.39-13.40, 13.42 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013) 40; Karfíková (2012) 280, 281, 282, 283; Marmodoro and Prince (2015) 240 |
| 338. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.1.2-1.1.3, 1.1.7, 1.1.10-1.1.11, 1.1.14, 1.1.16-1.1.17, 1.2.2-1.2.5, 1.2.9-1.2.10, 1.2.12-1.2.13, 1.2.16, 1.2.18, 1.2.21-1.2.22, 1.10-1.12, 1.14, 1.20, 2.5-2.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012) 74, 79, 82; Nisula (2012) 78, 80; Wilson (2018) 5, 95, 140, 141, 143, 145, 146, 152, 154, 199, 213, 238, 242, 249, 262, 268, 271, 275, 279, 280, 281, 286, 290, 291, 292, 297; Yates and Dupont (2020) 258, 259, 260, 261, 262, 263, 284, 285, 286 |
339. Augustine, On Christian Doctrine, 1.1, 2.33, 3.10, 4.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 107, 112, 129, 254 | 1.1. 1. There are two things on which all interpretation of Scripture depends: the mode of ascertaining the proper meaning, and the mode of making known the meaning when it is ascertained. We shall treat first of the mode of ascertaining, next of the mode of making known, the meaning - a great and arduous undertaking, and one that, if difficult to carry out, it is, I fear, presumptuous to enter upon. And presumptuous it would undoubtedly be, if I were counting on my own strength; but since my hope of accomplishing the work rests on Him who has already supplied me with many thoughts on this subject, I do not fear but that He will go on to supply what is yet wanting when once I have begun to use what He has already given. For a possession which is not diminished by being shared with others, if it is possessed and not shared, is not yet possessed as it ought to be possessed. The Lord says Whosoever has, to him shall be given. Matthew 13:12 He will give, then, to those who have; that is to say, if they use freely and cheerfully what they have received, He will add to and perfect His gifts. The loaves in the miracle were only five and seven in number before the disciples began to divide them among the hungry people. But when once they began to distribute them, though the wants of so many thousands were satisfied, they filled baskets with the fragments that were left. Now, just as that bread increased in the very act of breaking it, so those thoughts which the Lord has already vouchsafed to me with a view to undertaking this work will, as soon as I begin to impart them to others, be multiplied by His grace, so that, in this very work of distribution in which I have engaged, so far from incurring loss and poverty, I shall be made to rejoice in a marvellous increase of wealth. 2.33. 51. In this passage, however, where the argument is about the resurrection, both the law of the inference is valid, and the conclusion arrived at is true. But in the case of false conclusions, too, there is a validity of inference in some such way as the following. Let us suppose some man to have admitted: If a snail is an animal, it has a voice. This being admitted, then, when it has been proved that the snail has no voice, it follows (since when the consequent is proved false, the antecedent is also false) that the snail is not an animal. Now this conclusion is false, but it is a true and valid inference from the false admission. Thus, the truth of a statement stands on its own merits; the validity of an inference depends on the statement or the admission of the man with whom one is arguing. And thus, as I said above, a false inference may be drawn by a valid process of reasoning, in order that he whose error we wish to correct may be sorry that he has admitted the antecedent, when he sees that its logical consequences are utterly untenable. And hence it is easy to understand that as the inferences may be valid where the opinions are false, so the inferences may be unsound where the opinions are true. For example, suppose that a man propounds the statement, If this man is just, he is good, and we admit its truth. Then he adds, But he is not just; and when we admit this too, he draws the conclusion, Therefore he is not good. Now although every one of these statements may be true, still the principle of the inference is unsound. For it is not true that, as when the consequent is proved false the antecedent is also false, so when the antecedent is proved false the consequent is false. For the statement is true, If he is an orator, he is a man. But if we add, He is not an orator, the consequence does not follow, He is not a man. 3.10. 14. But in addition to the foregoing rule, which guards us against taking a metaphorical form of speech as if it were literal, we must also pay heed to that which tells us not to take a literal form of speech as if it were figurative. In the first place, then, we must show the way to find out whether a phrase is literal or figurative. And the way is certainly as follows: Whatever there is in the word of God that cannot, when taken literally, be referred either to purity of life or soundness of doctrine, you may set down as figurative. Purity of life has reference to the love of God and one's neighbor; soundness of doctrine to the knowledge of God and one's neighbor. Every man, moreover, has hope in his own conscience, so far as he perceives that he has attained to the love and knowledge of God and his neighbor. Now all these matters have been spoken of in the first book. 15. But as men are prone to estimate sins, not by reference to their inherent sinfulness, but rather by reference to their own customs, it frequently happens that a man will think nothing blameable except what the men of his own country and time are accustomed to condemn, and nothing worthy of praise or approval except what is sanctioned by the custom of his companions; and thus it comes to pass, that if Scripture either enjoins what is opposed to the customs of the hearers, or condemns what is not so opposed, and if at the same time the authority of the word has a hold upon their minds, they think that the expression is figurative. Now Scripture enjoins nothing except charity, and condemns nothing except lust, and in that way fashions the lives of men. In the same way, if an erroneous opinion has taken possession of the mind, men think that whatever Scripture asserts contrary to this must be figurative. Now Scripture asserts nothing but the Catholic faith, in regard to things past, future, and present. It is a narrative of the past, a prophecy of the future, and a description of the present. But all these tend to nourish and strengthen charity, and to overcome and root out lust. 16. I mean by charity that affection of the mind which aims at the enjoyment of God for His own sake, and the enjoyment of one's self and one's neighbor in subordination to God; by lust I mean that affection of the mind which aims at enjoying one's self and one's neighbor, and other corporeal things, without reference to God. Again, what lust, when unsubdued, does towards corrupting one's own soul and body, is called vice; but what it does to injure another is called crime. And these are the two classes into which all sins may be divided. But the vices come first; for when these have exhausted the soul, and reduced it to a kind of poverty, it easily slides into crimes, in order to remove hindrances to, or to find assistance in, its vices. In the same way, what charity does with a view to one's own advantage is prudence; but what it does with a view to a neighbor's advantage is called benevolence. And here prudence comes first; because no one can confer an advantage on another which he does not himself possess. Now in proportion as the dominion of lust is pulled down, in the same proportion is that of charity built up. 4.11. 26. For teaching, of course, true eloquence consists, not in making people like what they disliked, nor in making them do what they shrank from, but in making clear what was obscure; yet if this be done without grace of style, the benefit does not extend beyond the few eager students who are anxious to know whatever is to be learned, however rude and unpolished the form in which it is put; and who, when they have succeeded in their object, find the plain truth pleasant food enough. And it is one of the distinctive features of good intellects not to love words, but the truth in words. For of what service is a golden key, if it cannot open what we want it to open? Or what objection is there to a wooden one if it can, seeing that to open what is shut is all we want? But as there is a certain analogy between learning and eating, the very food without which it is impossible to live must be flavored to meet the tastes of the majority. |
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| 340. Methodius of Olympus, Symposium, 8.6, 8.11, 8.13, 8.14, 8.15, 8.16, 8.17, 9.2270., 10.6, 10.21, 10.22 (4th cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 272 |
| 341. Augustine, De Dono Perseverantiae, 20.53 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012) 167; Wilson (2018) 143, 152, 204 |
| 342. Aphrahat, Demonstrations, 22 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Grypeou and Spurling (2009) 58 |
| 343. Marius Mercator, Nestorii Tractatus Contra Haeresim Pelagii Seu Coelestii, 3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 23 |
| 344. Augustine, Contra Secundinum Manichaeum, 19, 12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 117 |
| 345. Augustine, Faith And Works, 31 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 164 |
346. Augustine, Contra Duas Epistolas Pelagianorum, 1.1.1-1.1.3, 1.2.5, 1.3.6-1.3.7, 1.5-1.8, 1.8.13, 1.9.15, 1.10.17, 1.10.22, 1.11-1.14, 1.19.37, 1.27, 1.40-1.42, 2.2, 2.2.2-2.2.4, 2.4.6-2.4.7, 2.5.9, 2.7, 2.7.13-2.7.14, 2.13, 2.13.27, 2.15, 3.6, 3.8.24, 3.10, 4.3-4.12, 4.16, 4.29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013) 31, 243, 244; Grypeou and Spurling (2009) 45; Karfíková (2012) 148, 294, 308, 310, 311; Wilson (2018) 146, 170, 172, 174, 188, 250, 251, 254 | 1.5. But in defending free will they hasten to confide rather in it for doing righteousness than in God's aid, and to glory every one in himself, and not in the Lord. 1 Corinthians 1:31 But who of us will say that by the sin of the first man free will perished from the human race? Through sin freedom indeed perished, but it was that freedom which was in Paradise, to have a full righteousness with immortality; and it is on this account that human nature needs divine grace, since the Lord says, If the Son shall make you free, then shall you be free indeed John 8:36 - free of course to live well and righteously. For free will in the sinner up to this extent did not perish - that by it all sin, especially they who sin with delight and with love of sin; what they are pleased to do gives them pleasure. Whence also the apostle says, When you were the servants of sin, you were free from righteousness. Romans 6:20 Behold, they are shown to have been by no means able to serve sin except by another freedom. They are not, then, free from righteousness except by the choice of the will, but they do not become free from sin save by the grace of the Saviour. For which reason the admirable Teacher also distinguished these very words: For when you were the servants, says he, of sin, you were free from righteousness. What fruit did you have, then, in those things whereof you are now ashamed? For the end of those things is death. But now being freed from sin and become servants to God, you have your fruit unto holiness, and the end eternal life. Romans 6:20 He called them free from righteousness, not freed; but from sin not free, lest they should attribute this to themselves, but most watchfully he preferred to say freed, referring this to that declaration of the Lord, If the Son shall make you free, then shall you be free indeed. Since, then, the sons of men do not live well unless they are made the sons of God, why is it that this writer wishes to give the power of good living to free will, when this power is not given save by God's grace through Jesus Christ our Lord, as the gospel says: And as many as received Him, to them gave He power to become the sons of God? John 1:12 1.6. But lest perchance they say that they are aided to this - that they may have power to become the sons of God, but that they may deserve to receive this power they have first received Him by free will with no assistance of grace (because this is the purpose of their endeavour to destroy grace, that they may contend that it is given according to our deservings); lest perchance, then, they so divide that evangelical statement as to refer merit to that portion of it wherein it is said, But as many as received Him, and then say that in that which follows, He gave them power to become the sons of God, grace is not given freely, but is repaid to this merit; if it is asked of them what is the meaning of received Him, will they say anything else than believed on Him? And in order, therefore, that they may know that this also pertains to grace, let them read what the apostle says: And that you be in nothing terrified by your adversaries, which indeed is to them a cause of perdition, but of your salvation, and that of God; for unto you it is given in the behalf of Christ not only to believe in Him, but also to suffer for His sake. Philippians 1:28-29 Certainly he said that both were given. Let them read what he said also: Peace be to the brethren, and love, with faith from God the Father and the Lord Jesus Christ. Ephesians 6:23 Let them also read what the Lord Himself says: No man can come to me, except the Father who has sent me shall draw him. John 6:44 Where, lest any one should suppose that anything else is said in the words come to me than believe in me, a little after, when He was speaking of His body and blood, and many were offended at His discourse, He says, The words which I have spoken unto you are spirit and life; but there are some of you which believe not. John 6:64 Then the Evangelist added, For Jesus knew from the beginning who they were that believed, and who should betray Him. And He said, Therefore I said to you that no man can come unto me except it were given him of my Father. He repeated, to wit, the saying in which He had said, No man can come unto me, except the Father who has sent me shall draw him. And He declared that He said this for the sake of believers and unbelievers, explaining what He had said, except the Father who has sent me shall draw him, by repeating the very same thing in other words in that which He said, except it were given him of my Father. Because he is drawn to Christ to whom it is given to believe in Christ. Therefore the power is given that they who believe in Him should become the sons of God, since this very thing is given, that they believe in Him. And unless this power be given from God, out of free will there can be none; because it will not be free for good if the deliverer have not made it free; but in evil he has a free will in whom a deceiver, either secret or manifest, has grafted the love of wickedness, or he himself has persuaded himself of it. 1.7. It is not, therefore, true, as some affirm that we say, and as that correspondent of yours ventures moreover to write, that all are forced into sin, as if they were unwilling, by the necessity of their flesh; but if they are already of the age to use the choice of their own mind, they are both retained in sin by their own will, and by their own will are hurried along from sin to sin. For even he who persuades and deceives does not act in them, except that they may commit sin by their will, either by ignorance of the truth or by delight in iniquity, or by both evils - as well of blindness as of weakness. But this will, which is free in evil things because it takes pleasure in evil, is not free in good things, for the reason that it has not been made free. Nor can a man will any good thing unless he is aided by Him who cannot will evil - that is, by the grace of God through Jesus Christ our Lord. For everything which is not of faith is sin. Romans 14:23 And thus the good will which withdraws itself from sin is faithful, because the just lives by faith. Habakkuk 2:4 And it pertains to faith to believe in Christ. And no man can believe in Christ - that is, come to Him - unless it be given to him. Romans 1:17 No man, therefore, can have a righteous will, unless, with no foregoing merits, he has received the true, that is, the gratuitous grace from above. 1.8. These proud and haughty people will not have this; and yet they do not maintain free will by purifying it, but demolish it by exaggerating it. For they are angry with us who say these things, for no other reason than that they disdain to glory in the Lord. Yet Pelagius feared the episcopal judgment of Palestine; and when it was objected to him that he said that the grace of God is given according to our merits, he denied that he said so, and condemned those who said this with an anathema. And yet nothing else is found to be defended in the books which he afterwards wrote, thinking that he had made a fraud upon the men who were his judges, by lying or by hiding his meaning, I know not how, in ambiguous words. 1.11. Yet what it is they wish, what they purpose, to what result they are striving to bring the matter, the words that are added by that writer declare, when he asserts that I say, that therefore they who are born innocent are guilty, and that it is the work of the devil, not of God, that they are born of this diabolical intercourse. Since, therefore, I neither say that this intercourse of husband and wife is diabolical, especially in the case of believers, which is effected for the sake of generating children who are afterwards to be regenerated; nor that any men are made by the devil, but, in so far as they are men, by God; and nevertheless that even of believing husband and wife are born guilty persons (as if a wild olive were produced from an olive), on account of original sin, and on this account they are under the devil unless they are born again in Christ, because the devil is the author of the fault, not of the nature: what, on the other hand, are they labouring to bring about who say that infants inherit no original sin, and therefore are not under the devil, except that that grace of God in infants may be made of no effect, by which He has plucked us out, as the apostle says, from the power of darkness, and has translated us into the kingdom of the Son of His love? 1 Corinthians 1:13 [VII.] When, indeed, they deny that infants are in the power of darkness even before the help of the Lord the deliverer, they are in such wise praising in them the Creator's work as to destroy the mercy of the Redeemer. And because I confess this both in grown-up people and in infants, he says that this is without any ambiguity Manicheism, although it is the most ancient catholic dogma by which the new heretical dogma of these men is overturned. 1.12. They say, says he, that the saints in the Old Testament were not without sins - that is that they were not free from crimes even by amendment, but they were seized by death in their guilt. Nay, I say that either before the law, or in the time of the Old Testament, they were freed from sins - not by their own power, because cursed is every one that has put his hope in man, Jeremiah 17:5 and without any doubt those are under this curse whom also the sacred Psalm notifies, who trust in their own strength; nor by the old covet which genders to bondage, Galatians 4:24 although it was divinely given by the grace of a sure dispensation; nor by that law itself, holy and just and good as it was, where it is written, You shall not covet, Exodus 20:7 since it was not given as being able to give life, but it was added for the sake of transgression until the seed should come to whom the promise was made; but I say that they were freed by the blood of the Redeemer Himself, who is the one Mediator of God and man, the man Christ Jesus. 1 Timothy 2:5 But those enemies of the grace of God, which is given to small and great through Jesus Christ our Lord, say that the men of God of old were of a perfect righteousness, lest they should be supposed to have needed the incarnation, the passion, and resurrection of Christ, by belief in whom they were saved. 1.13. He says, They say that even the Apostle Paul, even all the apostles, were always polluted by immoderate lust. What man, however profane he may be, would dare to say this? But doubtless this man thus misrepresents because they contend that what the apostle said, I know that in me, that is, in my flesh, dwells no good thing, for to will is present with me, but how to perform that which is good I find not, Romans 7:18 and other such things, he said not of himself, but that he introduced the person of somebody else, I know not who, who was suffering these things. Wherefore that passage in his epistle must be carefully considered and investigated, that their error may not lurk in any obscurity of his. Although, therefore, the apostle is here arguing broadly, and with great and lasting conflict maintaining grace against those who were boasting in the law, yet we do come upon a few matters which pertain to the matter in hand. On which subject he says: Because by the law there shall no flesh be justified in His sight. For by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets, even the righteousness of God by the faith of Jesus Christ unto all them that believe. For there is no difference. For all have sinned and come short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus. Romans 3:20 And again: Where is boasting? It is excluded. By what law? of works? No; but by the law of faith. Therefore we conclude that a man is justified by faith without the works of the law. Romans 3:27 And again: For the promise that he should be the heir of the world was not to Abraham or to his seed through the law, but by the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect. Because the law works wrath, for where no law is, there is no transgression. Romans 4:13, etc. And in another place: Moreover, the law entered that the offense might abound. But where sin abounded grace did much more abound. Romans 5:20 In still another place: For sin shall not have dominion over you, for you are not under law, but under grace. Romans 6:14 And again in another place: Do you not know, brethren (for I speak to them that know the law), that the law has dominion over a man so long as he lives? For the woman which is under a husband is joined to her husband by the law so long as he lives; but if her husband be dead, she is freed from the law of her husband. Romans 7:1-2 And a little after: Therefore, my brethren, you also have become dead to the law by the body of Christ, that you should belong to another, who has risen from the dead that we should bring forth fruit unto God. For when we were in the flesh the passions of sins which are by the law did work in our members to bring forth fruit unto death, but now we are delivered from the law of death in which we were held, so that we may serve in newness of spirit, and not in the oldness of the letter. With these and such like testimonies that teacher of the Gentiles showed with sufficient evidence that the law could not take away sin, but rather increased it, and that grace takes it away; since the law knew how to command, to which command weakness gives way, while grace knows to assist, whereby love is infused. And lest any one, on account of these testimonies, should reproach the law, and contend that it is evil, the apostle, seeing what might occur to those who ill understand it, himself proposed to himself the same question. What shall we say, then? said he. Is the law sin? Far from it. But I did not know sin except by the law. Romans 7:7 He had already said before, For by the law is the knowledge of sin. It is not, therefore, the taking away, but the knowledge of sin. 1.14. And from this point he now begins - and, it was on account of this that I undertook the consideration of these things - to introduce his own person, and to speak as if about himself; where the Pelagians will not have it that the apostle himself is to be understood, but say that he has transfigured another person into himself - that is, a man placed still under the law, not yet freed by grace. And here, indeed, they ought at least to concede that in the law no one is justified, as the same apostle says elsewhere; but that the law avails for the knowledge of sin, and for the transgression of the law itself, so that sin, being known and increased, grace may be sought for through faith. But they do not fear that those things should be understood concerning the apostle which he might also say concerning his past, but they fear those things which follow. For here he says: I had not known lust if the law had not said, You shall not covet. But the occasion being taken, sin wrought in me by the commandment all manner of lust. For without the law sin was dead. But I was alive without the law once, but when the commandment came, sin revived, and I died, and the commandment which was for life was found for me to be death. For sin, taking occasion by the commandment, deceived me, and by it slew me. Therefore the law indeed is holy, and the commandment holy, just, and good. Was, then, that which is good made death unto me? By no means. But sin, that it might appear sin, worked death to me by that which is good, that the sinner or the sin might become by the commandment excessive. All these things, as I have said, the apostle can seem to have commemorated from his past life: so that from what he says, For I was alive without the law once, he may have wished his first age from infancy to be understood, before the years of reason; but in that he added, But when the commandment came, sin revived, but I died, he would fain show himself able to receive the commandment, but not to do it, and therefore a transgressor of the law. 1.27. But concerning that concupiscence of the flesh of which they speak, I believe that they are deceived, or that they deceive; for with this even he that is baptized must struggle with a pious mind, however carefully he presses forward, and is led by the Spirit of God. But although this is called sin, it is certainly so called not because it is sin, but because it is made by sin, as a writing is said to be some one's hand because the hand has written it. But they are sins which are unlawfully done, spoken, thought, according to the lust of the flesh, or to ignorance- things which, once done, keep their doers guilty if they are not forgiven. And this very concupiscence of the flesh is in such wise put away in baptism, that although it is inherited by all that are born, it in no respect hurts those that are born anew. And yet from these, if they carnally beget children, it is again derived; and again it will be hurtful to those that are born, unless by the same form it is remitted to them as born again, and remains in them in no way hindering the future life, because its guilt, derived by generation, has been put away by regeneration; and thus it is now no more sin, but is called so, whether because it became what it is by sin, or because it is stirred by the delight of sinning, although by the conquest of the delight of righteousness consent is not given to it. Nor is it on account of this, the guilt of which has already been taken away in the laver of regeneration, that the baptized say in their prayer, Forgive us our debts, as we also forgive our debtors; Matthew 6:12 but on account of sins which are committed, whether in consentings to it, when what is right is overcome by that which pleases, or when by ignorance evil is accepted as if it were good. And they are committed, whether by acting, or by speaking, or - and this is the easiest and the quickest - by thinking. From all which things what believer ever will boast that he has his heart pure? Or who will boast that he is pure from sin? Proverbs 20:9 Certainly that which follows in the prayer is said on account of concupiscence: Lead us not into temptation, but deliver us from evil. For every one, as it is written, is tempted when he is drawn away of his own concupiscence, and enticed; then, when concupiscence has conceived, it brings forth sin. James 1:14 1.40. They say, We confess that the grace of Christ is necessary to all, both to grown-up people and to infants; and we anathematize those who say that a child born of two baptized people ought not to be baptized. I know in what sense you say such things as these - not according to the Apostle Paul, but according to the heretic Pelagius;- to wit, that baptism is necessary for infants, not for the sake of the remission of sins, but only for the sake of the kingdom of heaven; for you give them outside the kingdom of heaven a place of salvation and life eternal, even if they have not been baptized. Nor do you regard what is written, Whosoever believes and is baptized shall be saved; but he who believes not shall be condemned. Mark 16:16 For which reason, in the Church of the Saviour, infants believe by means of other people, even as they have derived those sins which are remitted them in baptism from other people. Nor do you think thus, that they cannot have life who have been without the body and blood of Christ, although He said Himself, Unless you eat my flesh and drink my blood, you shall have no life in you. John 6:34 Or if you are forced by the words of the gospel to confess that infants departing from the body cannot have either life or salvation unless they have been baptized, ask why those who are not baptized are compelled to undergo the judgment of the second death, by the judgment of Him who condemns nobody undeservingly, and you will find what you do not want - original sin! 1.41. We condemn, says he, those who affirm that baptism does not do away all sins, because we know that full cleansing is conferred by these mysteries. We also say this; but you do not say that infants are also by those same mysteries freed from the bonds of their first birth and of their hateful descent. On which account it behooves you, like other heretics also, to be separated from the Church of Christ, which holds this of old time. 1.42. But now the manner in which he concludes the letter by saying, Let no one therefore seduce you, nor let the wicked deny that they think these things. But if they speak the truth, either let a hearing be given, or let those very bishops who now disagree with me condemn what I have above said that they hold with the Manicheans, as we condemn those things which they declare concerning us, and a full agreement shall be made; but if they will not, know that they are Manicheans, and abstain from their company;- this is rather to be despised than rebuked. For which of us hesitates to pronounce an anathema against the Manicheans, who say that from the good God neither proceed men, nor was ordained marriage, nor was given the law, which was ministered to the Hebrew people by Moses! But against the Pelagians also, not without reason, we pronounce an anathema, for that they are so hostile to God's grace, which comes through Jesus Christ our Lord, as to say that it is given not freely, but according to our merits, and thus grace is no more grace; Romans 11:6 and place so much in free will by which man is plunged into the abyss, as to say that by making good use of it man deserves grace - although no man can make good use of it except by grace, which is not repaid according to debt, but is given freely by God's mercy. And they so contend that infants are already saved, that they dare deny that they are to be saved by the Saviour. And holding and disseminating these execrable dogmas, they still over and above constantly demand a hearing, when, as condemned, they ought to repent. 2.2. The Manicheans say that the good God is not the Creator of all natures; the Pelagians that God is not the Purifier, the Saviour, the Deliverer of all ages among men. The catholic Church condemns both; as well maintaining God's creation against the Manicheans, that no nature may be denied to be framed by Him, as maintaining against the Pelagians that in all ages human nature must be sought after as ruined. The Manicheans rebuke the concupiscence of the flesh, not as if it were an accidental vice, but as if it were a nature bad from eternity; the Pelagians approve it as if it were no vice, but even a natural good. The catholic faith condemns both, saying to the Manicheans, It is not nature, but it is vice; saying to the Pelagians, It is not of the Father, but it is of the world; in order that both may allow it as an evil sickness to be cured - the former by ceasing to believe it, as it were, incurable, the latter by ceasing to proclaim it as laudable. The Manicheans deny that to a good man the beginning of evil came from free will; the Pelagians say that even a bad man has free will sufficiently to perform the good commandment. The catholic Church condemns both, saying to the former, God made man upright, Ecclesiastes 7:30 and saying to the latter, If the Son shall make you free, you shall be free indeed. John 8:36 The Manicheans say that the soul, as a particle of God, has sin by the commixture of an evil nature; the Pelagians say that the soul is upright, not indeed a particle, but a creature of God, and has not even in this corruptible life any sin. The catholic Church condemns both, saying to the Manicheans, Either make the tree good and its fruit good, or make the tree evil and its fruit evil, Matthew 12:33 which would not be said to man who cannot make his own nature, unless because sin is not nature, but vice; and saying to the Pelagians, If we say that we have no sin we deceive ourselves, and the truth is not in us. 1 John 1:8 In these diseases, opposed as they are to one another, the Manicheans and the Pelagians are at issue, with dissimilar will but with similar vanity, separated by different opinions, but close together by a perverse mind. 2.7. What was that which the same pope replied to the bishops of Numidia concerning this very cause, because he had received letters from both Councils, as well from the Council of Carthage as from the Council of Mileve - does he not speak most plainly concerning infants? For these are his words: For what your Fraternity asserts that they preach, that infants can be endowed with the rewards of eternal life even without the grace of baptism, is excessively silly; for unless they shall eat the flesh of the Son of man, and drink His blood, they shall not have life in themselves. John 6:54 And they who maintain this as being theirs without regeneration, appear to me to wish to destroy baptism itself, since they proclaim that these have that which we believe is not to be conferred on them without baptism. What does the ungrateful man say to this, when the Apostolic See had already spared him on his profession, as if he were corrected by its most benigt lenity? What does he say to this? Will infants after the end of their life, even if while they live they are not baptized in Christ, be in eternal life, or will they not? If he should say, They will, how then did he answer that he had condemned what had been uttered under his name according to the judgment of Innocent, of blessed memory? Lo, Pope Innocent, of blessed memory, says that infants have not life without Christ's baptism, and without partaking of Christ's body and blood. If he should say, They will not, how then, if they do not receive eternal life, are they certainly by consequence condemned in eternal death if they derive no original sin? 2.13. And, moreover, we rightly call it acceptance of persons where he who judges, neglecting the merit of the cause concerning which he is judging, favours the one against the other, because he finds something in his person which is worthy of honour or of pity. But if any one have two debtors, and he choose to remit the debt to the one, to require it of the other, he gives to whom he will and defrauds nobody; nor is this to be called acceptance of persons, since there is no injustice. The acceptance of persons may seem otherwise to those who are of small understanding, where the lord of the vineyard gave to those labourers who had done work therein for one hour as much as to those who had borne the burden and heat of the day, making them equal in wages in the labour of whom there had been such a difference. But what did he reply to those who murmured against the goodman of the house concerning this, as it were, acceptance of persons? Friend, said he, I do you no wrong. Have you not agreed with me for a denarius? Take what is yours, and go; but I choose to give to this last as to you. Is it not lawful to me to do what I will? Is your eye evil because I am good? Here, forsooth, is the entire justice: I choose this. To you, he says, I have repaid; on him I have bestowed; nor have I taken anything away from you to bestow it on him; nor have I either diminished or denied what I owed to you. May I not do what I will? Is your eye evil because I am good? As, therefore, here there is no acceptance of persons, because one is honoured freely in such wise as that another is not defrauded of what is due to him: so also when, according to the purpose of God, one is called, another is not called, a gratuitous benefit is bestowed on the one that is called, of which benefit the calling itself is the beginning - an evil is repaid to him that is not called, because all are guilty, from the fact that by one man sin entered into the world. And in that parable of the labourers, indeed, where they received one denarius who laboured for one hour, as well as those who laboured twelve times as long - though assuredly these latter, according to human reasonings, however vain, ought in proportion to the amount of their labour to have received twelve denarii - both were put on an equality in respect of benefit, not some delivered and others condemned; because even those who laboured more had it from the goodman of the house himself, both that they were so called as to come, and that they were so fed as to have no want. But where it is said, Therefore, on whom He will He has mercy, and whom He will He hardens, Romans 9:18 who makes one vessel to honour and another to dishonour Romans 9:21 it is given indeed without deserving, and freely, because he is of the same mass to whom it is not given; but evil is deservedly and of debt repaid, since in the mass of perdition evil is not repaid to the evil unjustly. And to him to whom it is repaid it is evil, because it is his punishment; while to Him by whom it is repaid it is good, because it is His right to do it. Nor is there any acceptance of persons in the case of two debtors equally guilty, if to the one is remitted and from the other is claimed that which is equally owed by both. 2.15. Since in the case of those two twins we have without a doubt one and the same case, the difficulty of the question why the one died in one way, and the other in another, is solved by the apostle as it were by not solving it; for, when he had proposed something of the same kind about two twins, seeing that it was said (not of works, since they had not as yet done anything either of good or of evil, but of Him that calls), The older shall serve the younger, Romans 9:11 and, Jacob have I loved, and Esau have I hated; Romans 9:11 and he had prolonged the horror of this deep thing even to the point of saying, Therefore has He mercy on whom He will, and whom He will He hardens: Romans 9:18 he perceived at once what the trouble was, and opposed to himself the words of a gainsayer which he was to check by apostolic authority. For he says, You say, then, unto me, Why does He yet find fault? For who has resisted His will? And to him who says this he answered, O man, who are you that repliest against God? Does the thing formed say to him that formed it, Why have you made me thus? Hath not the potter power of the clay of the same lump to make one vessel unto honour and another unto dishonour? Romans 9:19 Then, following on, he opened up this great and hidden secret as far as he judged it fit that it should be disclosed to men, saying, But if God, willing to show His wrath and to demonstrate His power, endured in much patience the vessels of wrath fitted for destruction, even that He might make known the riches of His glory on the vessels of mercy which He has prepared for glory. Romans 9:22-23 This is not only the assistance, but, moreover, the proof of God's grace- the assistance, namely, in the vessels of mercy, but the proof in the vessels of wrath; for in these He shows His anger and makes known His power, because His goodness is so mighty that He even uses the evil well; and in those He makes known the riches of His glory on the vessels of mercy, because what the justice of a punisher requires from the vessels of wrath, the grace of the Deliverer remits to the vessels of mercy. Nor would the kindness which is bestowed on some freely appear, unless to other equally guilty and from the same mass God showed what was really due to both, and condemned them with a righteous judgment. For who makes you to differ? 1 Corinthians 4:7 says the same apostle to a man as it were boasting concerning himself and his own benefits. For who makes you to differ from the vessels of wrath; of course, from the mass of perdition which has sent all by one into damnation? Who makes you to differ? And as if he had answered, My faith makes me to differ - my purpose, my merit, - he says, For what have you which you have not received? But if you have received it, why do you boast as if you received it not?- that is, as if that by which you are made to differ were of your own. Therefore He makes you to differ who bestows that whence you are made to differ, by removing the penalty that is due, by conferring the grace which is not due. He makes to differ, who, when the darkness was upon the face of the abyss, said, Let there be light; and there was light, and divided - that is, made to differ - between the light and the darkness. Genesis 1:2 For when there was only darkness, He did not find what He should make to differ; but by making the light, He made to differ; so that it may be said to the justified wicked, For you were sometime darkness, but now are you light in the Lord. Ephesians 5:8 And thus he who glories must glory not in himself, but in the Lord. He makes to differ who - of those who are not yet born, and who have not yet done any good or evil, that His purpose, according to the election, might stand not of works, but of Himself that calls - said, The older shall serve the younger, and commending that very purpose afterwards by the mouth of the prophet, said, Jacob have I loved, but Esau have I hated. Malachi 1:2 Because he said the election, and in this God does not find made by another what He may choose, but Himself makes what He may find; just as it is written of the remt of Israel: There is made a remt by the election of grace; but if by grace, then it is no more of works, otherwise grace is no more grace. Romans 11:5 On which account you are certainly foolish who, when the Truth declares, Not of works, but of Him that calls, it was said, say that Jacob was loved on account of future works which God foreknew that he would do, and thus contradict the apostle when he says, Not of works; as if he could not have said, Not of present, but of future works. But he says, Not of works, that He might commend grace; but if of grace, now is it no more of works, otherwise grace is no more grace. For grace, not due, but free, precedes, that by it good works may be done; but if good works should precede, grace should be repaid, as it were, to works, and thus grace should be no more grace. 3.6. Now if these things are so, out of these things are rebutted those which they subsequently object to us. For what catholic would say that which they charge us with saying, that the Holy Spirit was not the assister of virtue in the old testament, unless when we so understand the old testament in the manner in which the apostle spoke of it as gendering from Mount Sinai into bondage? But because in it was prefigured the new testament, the men of God who at that time understood this according to the ordering of the times, were indeed the stewards and bearers of the old testament, but are shown to be the heirs of the new. Shall we deny that he belongs to the new testament who says, Create in me a clean heart, O God; and renew a right spirit within me? or he who says, He has set my feet upon a rock, and directed my goings; and he has put a new song in my mouth, even a hymn to our God? or that father of the faithful before the old testament which is from Mount Sinai, of whom the apostle says, Brethren, I speak after the manner of men; yet even a man's testament, when it is confirmed, no man disannuls or adds thereto. To Abraham and to his seed were the promises made. He says not, And to seeds, as of many, but as of one; and to your seed, which is Christ. And this I say, said he, that the testament confirmed by God, the law which was made four hundred and thirty years after, does not weaken, so as to make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. 3.10. And it is for this reason that God made the old testament, because it pleased God to veil the heavenly promises in earthly promises, as if established in reward, until the fullness of time; and to give to a people which longed for earthly blessings, and therefore had a hard heart, a law, which, although spiritual, was yet written on tables of stone. Because, with the exception of the sacraments of the old books, which were only enjoined for the sake of their significance (although in them also, since they are to be spiritually understood, the law is rightly called spiritual), the other matters certainly which pertain to piety and to good living must not be referred by any interpretation to some significancy, but are to be done absolutely as they are spoken. Assuredly no one will doubt that that law of God was necessary not alone for that people at that time, but also is now necessary for us for the right ordering of our life. For if Christ took away from us that very heavy yoke of many observances, so that we are not circumcised according to the flesh, we do not immolate victims of the cattle, we do not rest even from necessary works on the Sabbath, retaining the seventh in the revolution of the days, and other things of this kind; but keep them as spiritually understood, and, the symbolizing shadows being removed, are watchful in the light of those things which are signified by them; shall we therefore say, that when it is written that whoever finds another man's property of any kind that has been lost, should return it to him who has lost it, Leviticus 6:3 it does not pertain to us? And many other like things whereby people learn to live piously and uprightly? And especially the Decalogue itself, which is contained in those two tables of stone, apart from the carnal observance of the Sabbath, which signifies spiritual sanctification and rest? For who can say that Christians ought not to be observant to serve the one God with religious obedience, not to worship an idol, not to take the name of the Lord in vain, to honour one's parents, not to commit adulteries, murders, thefts, false witness, not to covet another man's wife, or anything at all that belongs to another man? Who is so impious as to say that he does not keep those precepts of the law because he is a Christian, and is established not under the law, but under grace? 4.3. Let every one who, with a catholic mind, shudders at these impious and damnable doctrines, in this tripartite division, shun the lurking-places and snares of this fivefold error, and be so careful between one and another as in such wise to decline from the Manicheans as not to incline to the Pelagians; and again, so to separate himself from the Pelagians as not to associate himself with the Manicheans; or, if he should already be taken hold of in one or the other bondage, that he should not so pluck himself out of the hands of either as to rush into those of the other. Because they seem to be contrary to one another; since the Manicheans manifest themselves by vituperating these five points, and the Pelagians conceal themselves by praising them. Wherefore he condemns and shuns both, whoever he may be, who according to the rule of the catholic faith so glorifies the Creator in men, that are born of the good creature of flesh and soul (for this the Manichean will not have), as that he yet confesses that on account of the corruption which has passed over into them by the sin of the first man, even infants need a Saviour (for this the Pelagian will not have). He who so distinguishes the evil of shameful concupiscence from the blessing of marriage, as neither, like the Manicheans, to reproach the source of our birth, nor, like the Pelagians, to praise the source of our disorder. He who so maintains the law to have been given holy and just and good through Moses by a holy and just and good God (which Manicheus, in opposition to the apostle, denies), as to say that it both shows forth sin and yet does not take it away, and commands righteousness which yet it does not give (which, again, in opposition to the apostle, Pelagius denies). He who so asserts free will as to say that the evil of both angel and man began, not from I know not what nature always evil, which is no nature, but from the will itself, which overturns Manichean heresy, and nevertheless that even thus the captive will cannot breathe into a wholesome liberty save by God's grace, which overturns the Pelagian heresy. He who so praises in God the holy men of God, not only after Christ manifested in the flesh and subsequently, but even those of the former times, whom the Manicheans dare to blaspheme, as yet to believe their own confessions concerning themselves, more than the lies of the Pelagians. For the word of the saints is, If we should say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 4.4. These things being so, what advantage is it to new heretics, enemies of the cross of Christ and opposers of divine grace, that they seem sound from the error of the Manicheans, if they are dying by another pestilence of their own? What advantage is it to them, that in the praise of the creature they say that the good God is the maker of those that are born, by whom all things were made, and that the children of men are His work, whom the Manicheans say are the work of the prince of darkness; when between them both, or among them both, God's creation, which is in infants, is perishing? For both of them refuse to have it delivered by Christ's flesh and blood, - the one, because they destroy that very flesh and blood, as if He did not take upon Him these at all in man or of man; and the other, because they assert that there is no evil in infants from which they should be delivered by the sacrament of this flesh and blood. Between them lies the human creature in infants, with a good origination, with a corrupted propagation, confessing for its goods a most excellent Creator, seeking for its evils a most merciful Redeemer, having the Manicheans as disparagers of its benefits, having the Pelagians as deniers of its evils, and both as persecutors. And although in infancy there is no power to speak, yet with its silent look and its hidden weakness it addresses the impious vanity of both, saying to the one, Believe that I am created by Him who creates good things; and saying to the other, Allow me to be healed by Him who created me. The Manicheans say, There is nothing of this infant save the good soul to be delivered; the rest, which belongs not to the good God, but to the prince of darkness, is to be rejected. The Pelagians say, Certainly there is nothing of this infant to be delivered, because we have shown the whole to be safe. Both lie; but now the accuser of the flesh alone is more bearable than the praiser, who is convicted of cruelty against the whole. But neither does the Manichean help the human soul by blaspheming God, the Author of the entire man; nor does the Pelagian permit the divine grace to come to the help of human infancy by denying original sin. Therefore it is by the catholic faith that God has mercy, seeing that by condemning both mischievous doctrines it comes to the help of the infant for salvation. It says to the Manicheans, Hear the apostle crying, 'Do you not know that your body is the temple of the Holy Ghost in you?' 1 Corinthians 6:19 and believe that the good God is the Creator of bodies, because the temple of the Holy Ghost cannot be the work of the prince of darkness. It says to the Pelagians, The infant that you look upon 'was conceived in iniquity, and in sin its mother nourished it in the womb.' Why, as if in defending it as free from all mischief, do you not permit it to be delivered by mercy? No one is pure from uncleanness, not even the infant whose life is of one day upon the earth. Allow the wretched creatures to receive remission of sins, through Him who alone neither as small nor great could have any sin. 4.5. What advantage, then, is it to them that they say that all sin descends not from nature, but from the will, and resist by the truth of this judgment the Manicheans, who say that evil nature is the cause of sin; when by being unwilling to admit original sin although itself also descends from the will of the first man, they make infants to depart in guilt from the body? What advantage is it to them that they confess that baptism is necessary for all ages, while the Manicheans say that it is superfluous for every age, while they say that in infants it is false so far as it pertains to the forgiveness of sins? What advantage is it to them that they maintain the flesh of Christ (which the Manicheans contend was either no flesh at all, or a feigned flesh) to have been not only the true flesh, but also that the soul itself was stained by no spot of sin, when other infants are by them so put on the same level with His infancy, with not unequal purity, as that both that flesh does not appear to keep its own holiness in comparison with these, and these obtain no salvation from that? 4.6. In that particular, indeed, wherein they say that death passed to us by Adam, not sins, they have not the Manicheans as their adversaries: since they, too, deny that original sin from the first man, at first of pure and upright body and spirit, and afterwards depraved by free will, subsequently passed and passes as sin into all with death; but they say that the flesh was evil from the beginning, and was created by an evil spirit and along with an evil spirit; but that a good soul- a portion, to wit, of God - for the deserts of its defilement by food and drink, in which it was before bound up, came into man, and thus by means of copulation was bound in the chain of the flesh. And thus the Manicheans agree with the Pelagians that it was not the guilt of the first man that passed into the human race- neither by the flesh, which they say was never good; nor by the soul, which they assert comes into the flesh of man with the merits of its own defilements with which it was polluted before the flesh. But how do the Pelagians say that only death passed upon us by Adam's means? For if we die because he died, but he died because be sinned, they say that the punishment passed without the guilt, and that innocent infants are punished with an unjust penalty by deriving death without the deserts of death. This, the catholic faith has known of the one and only mediator between God and man, the man Christ Jesus, who condescended to undergo death - that is, the penalty of sin- without sin, for us. As He alone became the Son of man, in order that we might become through Him sons of God, so He alone, on our behalf, undertook punishment without ill deservings, that we through Him might obtain grace without good deservings. Because as to us nothing good was due so to Him nothing bad was due. Therefore, commending His love to them to whom He was about to give undeserved life, He was willing to suffer for them an undeserved death. This special prerogative of the Mediator the Pelagians endeavour to make void, so that this should no longer be special in the Lord, if Adam in such wise suffered a death due to him on account of his guilt, as that infants, drawing from him no guilt, should suffer undeserved death. For although very much good is conferred on the good by means of death, whence some have fitly argued even of the benefit of death; yet from this what can be declared except the mercy of God, since the punishment of sin is converted into beneficent uses? 4.7. But these speak thus who wish to wrest men from the apostle's words into their own thought. For where the apostle says, By one man sin entered into the world, and death by sin, and so passed upon all men, Romans 5:12 they will have it there understood not that sin passed over, but death. What, then, is the meaning of what follows, Whereto all have sinned? For either the apostle says that in that one man all have sinned of whom he had said, By one man sin entered into the world, or else in that sin, or certainly in death. For it need not disturb us that he said not in which [using the feminine form of the pronoun], but in whom [using the masculine] all have sinned; since death in the Greek language is of the masculine gender. Let them, then, choose which they will, - for either in that man all have sinned, and it is so said because when he sinned all were in him; or in that sin all have sinned, because that was the doing of all in general which all those who were born would have to derive; or it remains for them to say that in that death all sinned. But in what way this can be understood, I do not clearly see. For all die in the sin; they do not sin in the death; for when sin precedes, death follows - not when death precedes, sin follows. Because sin is the sting of death - that is, the sting by whose stroke death occurs, not the sting with which death strikes. Just as poison, if it is drunk, is called the cup of death, because by that cup death is caused, not because the cup is caused by the death, or is given by death. But if sin cannot be understood by those words of the apostle as being that wherein all have sinned, because in Greek, from which the Epistle is translated, sin is expressed in the feminine gender, it remains that all men are understood to have sinned in that first man, because all men were in him when he sinned; and from him sin is derived by birth, and is not remitted save by being born again. For thus also the sainted Hilary understood what is written, wherein all have sinned; for he says, wherein, that is, in Adam, all have sinned. Then he adds, It is manifest that all have sinned in Adam, as it were in the mass; for he himself was corrupted by sin, and all whom he begot were born under sin. When he wrote this, Hilary, without any ambiguity, indicated how we should understand the words, wherein all have sinned. 4.8. But on account of what does the same apostle say, that we are reconciled to God by Christ, except on account of what we had become enemies? And what is this but sin? Whence also the prophet says, Your sins separate between you and God. Isaiah 59:2 On account of this separation, therefore, the Mediator was sent, that He might take away the sin of the world, by which we were separated as enemies, and that we, being reconciled, might be made from enemies children. About this, certainly, the apostle was speaking; hence it happened that he interposed what he says, That sin entered by one man. For these are his former words. He says, But God commends His love towards us in that, while we were yet sinners, Christ died for us. Much more, then, being now justified in His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved in His life. And not only so, but glorying also in God through Jesus Christ our Lord, by whom also we have now received reconciliation. Then he subjoins, Therefore, as by one man sin entered into this world, and death by sin, and so passed upon all men, for in him all have sinned. Why do the Pelagians evade this matter? If reconciliation through Christ is necessary to all men, on all men has passed sin by which we have become enemies, in order that we should have need of reconciliation. This reconciliation is in the laver of regeneration and in the flesh and blood of Christ, without which not even infants can have life in themselves. For as there was one man for death on account of sin, so there is one man for life on account of righteousness; because as in Adam all die, so also in Christ shall all be made alive; 1 Corinthians 15:22 and as by the sin of one upon all men to condemnation, so also by the righteousness of one upon all men unto justification of life. Romans 5:18 Who is there that has turned a deaf ear to these apostolic words with such hardiness of wicked impiety, as, having heard them, to contend that death passed upon us through Adam without sin, unless, indeed, they are opposers of the grace of God and enemies of the cross of Christ?- whose end is destruction if they continue in this obstinacy. But let it suffice to have said thus much for the sake of that serpentine subtlety of theirs, by which they wish to corrupt simple minds, and to turn them away from the simplicity of the faith, as if by the praise of the creature. 4.9. But further, concerning the praise of marriage, what advantage is it to them that, in opposition to the Manicheans, who assign marriage not to the true and good God, but to the prince of darkness, these men resist the words of true piety, and say, That the Lord speaks in the gospel, saying, Who from the beginning made them male and female, and said, Increase and multiply and replenish the earth. What therefore God has joined together, let not man put asunder? Matthew 19:4, etc. What does this profit them, by means of the truth to seduce to a falsehood? For they say this in order that infants may be thought to be born free from all fault, and thus that there is no need of their being reconciled to God through Christ, since they have no original sin, on account of which reconciliation is necessary to all by means of one who came into the world without sin, just as the enmities of all were caused by means of one through whom sin entered into the world. And this is believed by Catholics for the sake of the salvation of the nature of men, without detracting from the praise of marriage; because the praise of marriage is a righteous intercourse of the sexes, not a wicked defense of vices. And thus, when, by their praise of marriage, these persons wish to draw over men from the Manicheans to themselves, they desire merely to change their disease, not to heal it. 4.10. Once more, in the praise of the law, what advantage is it to them that, in opposition to the Manicheans, they say the truth when they wish to bring men from that view to this which they hold falsely against the Catholics? For they say, We confess that even the old law, according to the apostle, is holy and just and good, and that this could confer eternal life on those that kept its commandments, and lived righteously by faith, like the prophets and patriarchs, and all the saints. By which words, very craftily expressed, they praise the law in opposition to grace; for certainly that law, although just and holy and good, could not confer eternal life on all those men of God, but the faith which is in Christ. For this faith works by love, not according to the letter which kills, but according to the Spirit which makes alive, to which grace of God the law, as it were a schoolmaster, leads by deterring from transgression, that so that might be conferred upon man which it could not itself confer. For to those words of theirs in which they say that the law was able to confer eternal life on the prophets and patriarchs, and all saints who kept its commandments, the apostle replies, If righteousness be by the law, then has Christ died in vain. Galatians 2:21 If the inheritance be by the law, then is it no more of promise. Galatians 3:18 If they which are of the law be heirs, faith is made void, and the promise is made of none effect. Romans 4:14 But that no man is justified by the law in the sight of God, is evident: for, The just by faith lives. Galatians 3:11 But the law is not of faith: but The man that does them shall live in them. Galatians 3:12 Which testimony, quoted by the apostle from the law, is understood in respect of temporal life, in respect of the fear of losing which, men were in the habit of doing the works of the law, not of faith; because the transgressors of the law were commanded by the same law to be put to death by the people. Or, if it must be understood more highly, that He who does these things shall live in them was written in reference to eternal life; the power of the law is so expressed that the weakness of man in himself, itself failing to do what the law commands, might seek help from the grace of God rather of faith, seeing that by His mercy even faith itself is bestowed. Because faith is thus possessed, according as God has given to every one the measure of faith. Romans 12:3 For if men have it not of themselves, but men receive the Spirit of power and of love and of continence, whence that very same teacher of the Gentiles says, For we have not received the spirit of fear, but of power, and of love, and of continence, 2 Timothy 1:7 - assuredly also the Spirit of faith is received, of which he says, Having also the same Spirit of faith. 2 Corinthians 4:13 Truly, then, says the law, He who does these things shall live in them. But in order to do these things, and live in them, there is necessary not law which ordains this, but faith which obtains this. Which faith, however, that it may deserve to receive these things, is itself given freely. 4.11. But those enemies of grace never endeavour to lay more secret snares for more vehement opposition to that same grace than when they praise the law, which, without doubt, is worthy to be praised. Because, by their different modes of speaking, and by variety of words in all their arguments, they wish the law to be understood as grace- that, to wit, we may have from the Lord God the help of knowledge, whereby we may know those things which have to be done - not the inspiration of love, that, when known, we may do them with a holy love, which is properly grace. For the knowledge of the law without love puffs up, does not edify, according to the same apostle, who most openly says, Knowledge puffs up, but love edifies. 1 Corinthians 8:1 Which saying is like to that in which it is said, The letter kills, the spirit makes alive. 2 Corinthians 3:6 For Knowledge puffs up, corresponds to The letter kills: and, Love edifies, to The spirit makes alive; because the love of God is shed abroad in our hearts by the Holy Spirit who is given unto us. Romans 5:5 Therefore the knowledge of the law makes a proud transgressor; but, by the gift of charity, he delights to be a doer of the law. We do not then make void the law through faith, but we establish the law, Romans 3:31 which by terrifying leads to faith. Thus certainly the law works wrath, that the mercy of God may bestow grace on the sinner, frightened and turned to the fulfilment of the righteousness of the law through Jesus Christ our Lord, who is that wisdom of God of which it is written, She carries law and mercy on her tongue, Proverbs 3:16 - law whereby she frightens, mercy by which she may help - law by His servant, mercy by Himself - the law, as it were, in the staff which Elisha sent to raise up the son of the widow, and it failed to raise him up, For if a law had been given which could have given life, righteousness would altogether have been by the law, Galatians 3:21 but mercy, as it were, in Elisha himself, who, wearing the figure of Christ, by giving life to the dead was joined in the signification of the great sacrament, as it were, of the New Testament. 4.12. Moreover, that, in opposition to the Manicheans, they praise free will, making use of the prophetic testimony, If you shall be willing and will hear me, you shall eat what is good in the land; but if you shall be unwilling and will not hear me, the sword shall consume you: Isaiah 1:19-20 what advantage is this to them, when, indeed, it is not so much against the Manicheans that they are maintaining, as against the Catholics that they are extolling, free will? For they wish what is said, If you be willing and will hear me, to be so understood, as if in the preceding will itself were the merit of the grace that follows; and thus grace were no more grace, seeing that it is not free when it is rendered as a debt. But if they should so understand what is written, If you be willing, as to confess that He prepares even that good will itself of whom it is written, The will is prepared by the Lord, Proverbs 8:35 they would use this testimony as Catholics, and not only would overcome the ancient heresy of the Manicheans, but would not found the new one of the Pelagians. 4.16. But wherefore does God make these men sheep, and those not, since with Him there is no acceptance of persons? This is the very question which the blessed apostle thus answers to those who propose it with more curiosity than propriety, O man, who are you that repliest against God? Does the thing formed say to him that formed it, Wherefore have you made me thus? Romans 9:20 This is the very question which belongs to that depth desiring to look into which the same apostle was in a certain measure terrified, and exclaimed, Oh the depth of the riches of the wisdom and the knowledge of God! How unsearchable are His judgments, and His ways past finding out! For who has known the mind of the Lord? Or who has been His counsellor? Or who has first given to Him, that it should be recompensed to Him again? Because of Him, and through Him, and in Him, are all things: to Him be glory for ages of ages. Let them not, then, dare to pry into that unsearchable question who defend merit before grace, and therefore even against grace, and wish first to give unto God, that it may be given to them again - first, of course, to give something of free will, that grace may be given them again as a reward; and let them wisely understand or faithfully believe that even what they think that they have first given, they have received from Him, from whom are all things, by whom are all things, in whom are all things. But why this man should receive, and that should not receive, when neither of them deserves to receive, and whichever of them receives, receives undeservingly - let them measure their own strength, and not search into things too strong for them. Let it suffice them to know that there is no unrighteousness with God. For when the apostle could find no merits for which Jacob should take precedence of his twin-brother with God, he said, What, then, shall we say? Is there unrighteousness with God? Away with the thought! For He says to Moses, I will have mercy on whom I will have mercy, and I will show compassion on whom I will show compassion. Therefore it is not of him that wills, nor of him that runs, but of God that shows mercy. Let, therefore, His free compassion be grateful to us, even although this profound question be still unsolved; which, nevertheless, is so far solved as the same apostle solves it, saying, But if God, willing to show His wrath, and to demonstrate His power, endured in much patience the vessels of wrath which are fitted to destruction; and that He might make known the riches of His glory on the vessels of mercy, which He has prepared for glory. Romans 9:22-23 Certainly wrath is not repaid unless it is due, lest there be unrighteousness with God; but mercy, even when it is bestowed, and not due, is not unrighteousness with God. And hence, let the vessels of mercy understand how freely mercy is afforded to them, because to the vessels of wrath with whom they have common cause and measure of perdition, is repaid wrath, righteous and due. This is now enough in opposition to those who, by freedom of will, desire to destroy the liberality of grace. 4.29. But now also to the most glorious martyr Cyprian, let me add, for the sake of more amply confuting these men, the most blessed Ambrose; because even Pelagius praised him so much as to say that in his writings could be found nothing to be blamed even by his enemies. Since, then, the Pelagians say that there is no original sin with which infants are born, and object to the Catholics the guilt of the Manichean heresy, who withstand them on behalf of the most ancient faith of the Church, let this catholic man of God, Ambrose, praised even by Pelagius himself in the truth of the faith, answer them concerning this matter. When he was expounding the prophet Isaiah, he says: Christ was, therefore, without spot, because He was not stained even in the usual condition itself of birth. And in another place in the same work, speaking of the Apostle Peter, he says: He offered himself, which he thought before to be sin, asking for himself that not only his feet but his head also should be washed, because he had directly understood that by the washing of the feet, for those who fell in the first man, the filth of the obnoxious succession was abolished. Also in the same work he says: It was preserved, therefore, that of a man and woman, that is, by that mingling of bodies, no one could be seen to be free from sin; but He who is free from sin is free also from this kind of conception. Also writing against the Novatians he says: All of us men are born under sin. And our very origin is in corruption, as you have it read in the words of David, 'For lo, I was conceived in iniquities; and in sins has my mother brought me forth.' Also in the apology of the prophet David, he says: Before we are born we are spotted with contagion, and before the use of light we receive the mischief of that origin. We are conceived in iniquity. Also speaking of the Lord, he says: It was certainly fitting that He who was not to have the sin of a bodily fall, should feel no natural contagion of generation. Rightly, therefore, David with weeping deplored in himself these defilements of nature, and the fact that the stain had begun in man before his life. Again, in the Ark of Noah he says: Therefore by one Lord Jesus the coming salvation is declared to the nations; for He only could be righteous, although every generation should go astray, nor for any other reason than that, being born of a virgin, He was not at all bound by the ordice of a guilty generation. 'Behold,' he says, 'I was conceived in iniquities; and in sins has my mother brought me forth;' he who was esteemed righteous beyond others so speaks. Whom, then, should I now call righteous unless Him who is free from those chains, whom the bonds of our common nature do not hold fast? Behold, this holy man, most approved, even by the witness of Pelagius, in the catholic faith, condemned the Pelagians who deny original sin with such evidence as this; and yet he does not with the Manicheans deny either God to be the Creator of those who are born, or condemn marriage, which God ordained and blessed. |
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| 347. Sallustius, On The Gods, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •free will/freedom Found in books: Schibli (2002) 340 |
| 348. Augustine, De Diversis Quaestionibus Octoginta Tribus, 68.3-68.6, 80.4, 82.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 109, 110, 111, 146 |
| 349. Augustine, On The Morals of The Manichaeans, 1.1, 1.3.4, 1.5.7-1.5.8, 1.6.9-1.6.10, 1.9, 1.14.24, 1.20, 1.40, 2.2, 2.7.9-2.7.10, 2.52, 4.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free will •free choice/free will •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 23; Ramelli (2013) 665, 666, 667; Wilson (2018) 78, 98 |
| 350. Augustine, On The Holy Trinity, 7.6.12, 13.14, 13.16, 15.31, 188.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice (of will), liberum arbitrium •free choice/free will •‘evil will’, stoic “non-free free will” •free will Found in books: Grypeou and Spurling (2009) 52; Karfíková (2012) 200; Wilson (2018) 20, 21, 254 |
| 351. Evagrius Ponticus, On Evil Thoughts, a b c d\n0 3481. 3481. 3481 \n1 19 19 19 0\n2 10481. 10481. 10481 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 500 |
| 352. Evagrius Ponticus, De Magistris Et Discipulis (Sub Nomine Nili Ancyrani) (Fragmenta E Codd. Paris. Gr. 1188 + 1066), 165, 118 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 480 |
| 353. Epiphanius, Panarion, 31.1, 35.1, 66.77 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will •free will Found in books: Linjamaa (2019) 106; Wilson (2018) 13 |
| 354. Augustine, De Symbolo Ad Catechumenos, 2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 184, 189 |
| 355. Augustine, De Spiritu Et Littera, 2.4, 3.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Grypeou and Spurling (2009) 45; Karfíková (2012) 182 |
| 356. Evagrius Ponticus, Praktikos, 82 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 505 |
| 357. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.13, 1.52 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 95, 100, 111 |
| 358. Ephrem, Hymns On Virginity, 12.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 337 |
| 359. Ephrem, Commentary On The Diatessaron, 8.1, 10.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 333 |
| 360. Ephrem, Commentary On Genesis, 2.14-2.23 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Grypeou and Spurling (2009) 58 |
| 361. Ephrem, Hymns On Unleavened Bread, 1.11-1.13 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 337 |
| 362. Ephrem, Hymns On Paradise, 1.17, 10.14-10.15 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 333, 337 |
| 363. Augustine, Enchiridion, 29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 673 |
| 364. Ephrem, Nisibene Hymns, 3.16, 37.7-37.8, 38.11, 41.15, 43.15-43.16, 56.23, 59.11-59.18, 68.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 333, 337 |
| 365. Augustine, De Unico Baptismo Contra Petilianum Ad Constantinum, 1, 23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 133 |
366. Anon., Exodus Rabbah, 13.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 19| 13.3. דָּבָר אַחֵר, כִּי אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ, אָמַר רַבִּי יוֹחָנָן מִכָּאן פִּתְחוֹן פֶּה לַמִּינִין לוֹמַר לֹא הָיְתָה מִמֶּנּוּ שֶׁיַּעֲשֶׂה תְּשׁוּבָה, שֶׁנֶּאֱמַר: כִּי אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ. אָמַר לוֹ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ יִסָּתֵם פִּיהֶם שֶׁל מִינִים, אֶלָּא (משלי ג, לד): אִם לַלֵּצִים הוּא יָלִיץ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַתְרֶה בּוֹ בָּאָדָם פַּעַם רִאשׁוֹנָה שְׁנִיָּה וּשְׁלִישִׁית וְאֵינוֹ חוֹזֵר בּוֹ, וְהוּא נוֹעֵל לִבּוֹ מִן הַתְּשׁוּבָה כְּדֵי לִפְרֹעַ מִמֶּנּוּ מַה שֶּׁחָטָא. אַף כָּךְ פַּרְעֹה הָרָשָׁע, כֵּיוָן שֶׁשִּׁגֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא חָמֵשׁ פְּעָמִים וְלֹא הִשְׁגִּיחַ עַל דְּבָרָיו, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה הִקְשֵׁיתָ עָרְפְּךָ וְהִכְבַּדְתָּ אֶת לִבְּךָ, הֲרֵינִי מוֹסִיף לְךָ טֻמְאָה עַל טֻמְאָתְךָ, הֱוֵי: כִּי אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ. מַהוּ הִכְבַּדְתִּי, שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת לִבּוֹ כַּכָּבֵד הַזֶּה שֶׁהִיא מִתְבַּשֶׁלֶת שְׁנִיָּה וְאַרְטָסִיס נִכְנָס בְּתוֹכָהּ, כָּךְ נַעֲשָׂה לִבּוֹ שֶׁל פַּרְעֹה כַּכָּבֵד הַזֶּה וְלֹא הָיָה מְקַבֵּל דְּבָרָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הֱוֵי: כִּי אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ וגו': | 13.3. "Another explanation: For I have hardened his heart - Rabbi Yocha said: Does this not provide heretics with an opportunity to open their mouths to say that he had no means of repenting, as it say \"For I have hardened his heart\". Rabbi Shimon ben Lakish said to him: Let the mouths of the heretics be stopped up. Rather, (Mishlei 3:34) If it concerns the scorners, he scorns them. When the Holy One Blessed be He warns a man once, twice, thrice and he doesn't repent, and G-d will close his heart against repentance so that He should not exact vengeance from him for his sins. So to with the wicked Pharaoh, since Hashem sent five times to him and he took no notice, G-d then said: \"You have stiffened your neck and hardened your heart; well, I will add impurity to your impurity\". Hence, \"For I have hardened his heart\". What does \"I have hardened\" imply? That G-d made his heart like a liver (כבד) into which even if boiled a second time no juice enters; so also was the heart of Pharaoh made like a liver, and he did not receive the words of G-d. Hence, \"For I have hardened his heart\". ", |
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| 367. Gregory of Nazianzus, Ad Eos Qui Ipsum Acciverant Nec Occurrerant (Orat. 3), None (4th cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 434 |
| 368. Augustine, In Heptateuchum Locutionum Libri Septem, 2.20, 3.40 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 169, 250 |
369. Augustine, The City of God, a b c d\n0 5.1 5.1 5 1 \n1 5.6 5.6 5 6 \n2 5.7 5.7 5 7 \n3 5.5 5.5 5 5 \n4 5.4 5.4 5 4 \n5 5.3 5.3 5 3 \n6 5.9 5.9 5 9 \n7 5.2 5.2 5 2 \n8 10.23 10.23 10 23\n9 13.14 13.14 13 14\n10 14.24 14.24 14 24\n11 16.27 16.27 16 27\n12 14.21 14.21 14 21\n13 14.1 14.1 14 1 \n14 13.3 13.3 13 3 \n15 12.22 12.22 12 22\n16 14.13 14.13 14 13\n17 13.12 13.12 13 12\n18 15.1 15.1 15 1 \n19 21.24 21.24 21 24\n20 22.24 22.24 22 24\n21 14.26 14.26 14 26\n22 21.12 21.12 21 12\n23 15.2 15.2 15 2 \n24 18.41 18.41 18 41\n25 19.15 19.15 19 15\n26 13.23 13.23 13 23\n27 5.26 5.26 5 26\n28 1.28 1.28 1 28\n29 5.8 5.8 5 8 \n30 5.10 5.10 5 10\n31 5.11 5.11 5 11\n32 4.26 4.26 4 26\n33 14.3 14.3 14 3 \n34 14.5 14.5 14 5 \n35 14.6 14.6 14 6 \n36 14.11 14.11 14 11\n37 19.28 19.28 19 28\n38 22.1 22.1 22 1 \n39 22.23 22.23 22 23\n40 11.18 11.18 11 18\n41 11.23 11.23 11 23\n42 13.21 13.21 13 21\n43 5..8 5..8 5 \n44 5..7 5..7 5 \n45 5..6 5..6 5 \n46 5..5 5..5 5 \n47 5..4 5..4 5 \n48 5..3 5..3 5 \n49 5..2 5..2 5 \n50 5..1 5..1 5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Long (2006) 151 | 5.1. The cause, then, of the greatness of the Roman empire is neither fortuitous nor fatal, according to the judgment or opinion of those who call those things fortuitous which either have no causes, or such causes as do not proceed from some intelligible order, and those things fatal which happen independently of the will of God and man, by the necessity of a certain order. In a word, human kingdoms are established by divine providence. And if any one attributes their existence to fate, because he calls the will or the power of God itself by the name of fate, let him keep his opinion, but correct his language. For why does he not say at first what he will say afterwards, when some one shall put the question to him, What he means by fate? For when men hear that word, according to the ordinary use of the language, they simply understand by it the virtue of that particular position of the stars which may exist at the time when any one is born or conceived, which some separate altogether from the will of God, while others affirm that this also is dependent on that will. But those who are of opinion that, apart from the will of God, the stars determine what we shall do, or what good things we shall possess, or what evils we shall suffer, must be refused a hearing by all, not only by those who hold the true religion, but by those who wish to be the worshippers of any gods whatsoever, even false gods. For what does this opinion really amount to but this, that no god whatever is to be worshipped or prayed to? Against these, however, our present disputation is not intended to be directed, but against those who, in defense of those whom they think to be gods, oppose the Christian religion. They, however, who make the position of the stars depend on the divine will, and in a manner decree what character each man shall have, and what good or evil shall happen to him, if they think that these same stars have that power conferred upon them by the supreme power of God, in order that they may determine these things according to their will, do a great injury to the celestial sphere, in whose most brilliant senate, and most splendid senate-house, as it were, they suppose that wicked deeds are decreed to be done - such deeds as that, if any terrestrial state should decree them, it would be condemned to overthrow by the decree of the whole human race. What judgment, then, is left to God concerning the deeds of men, who is Lord both of the stars and of men, when to these deeds a celestial necessity is attributed? Or, if they do not say that the stars, though they have indeed received a certain power from God, who is supreme, determine those things according to their own discretion, but simply that His commands are fulfilled by them instrumentally in the application and enforcing of such necessities, are we thus to think concerning God even what it seemed unworthy that we should think concerning the will of the stars? But, if the stars are said rather to signify these things than to effect them, so that that position of the stars is, as it were, a kind of speech predicting, not causing future things - for this has been the opinion of men of no ordinary learning - certainly the mathematicians are not wont so to speak saying, for example, Mars in such or such a position signifies a homicide, but makes a homicide. But, nevertheless, though we grant that they do not speak as they ought, and that we ought to accept as the proper form of speech that employed by the philosophers in predicting those things which they think they discover in the position of the stars, how comes it that they have never been able to assign any cause why, in the life of twins, in their actions, in the events which befall them, in their professions, arts, honors, and other things pertaining to human life, also in their very death, there is often so great a difference, that, as far as these things are concerned, many entire strangers are more like them than they are like each other, though separated at birth by the smallest interval of time, but at conception generated by the same act of copulation, and at the same moment? |
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| 370. Augustine, Retractiones, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012) 19, 28, 71, 79, 188, 281; Nisula (2012) 68; Ramelli (2013) 673; Wilson (2018) 96, 97, 110, 131, 132, 152, 166, 197, 199, 200, 211, 225, 298; Yates and Dupont (2020) 283 |
| 371. Augustine, Sermons, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 667 |
| 372. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), 6.160-6.161 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 89 |
| 373. Gregory of Nyssa, Letters, 18 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 86 |
| 374. Gregory of Nyssa, Dialogus De Anima Et Resurrectione, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Linjamaa (2019) 130 |
| 375. Gregory of Nyssa, De Vita Mosis, 7.1.33-7.1.34, 7.1.45 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 88, 89 |
| 376. Gregory of Nyssa, De Virginitate (Recensio Altera), 12.2-12.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 88 |
| 377. Augustine, De Vera Religione Liber Unus, 1.13, 6.10, 7.12-7.13, 10.20, 11.21-11.22, 17.33, 37.68, 46.87 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012) 30; Wilson (2018) 197, 254, 291 |
| 378. Gregory of Nyssa, De Virginitate, 12.2-12.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 88 |
| 379. Gregory of Nyssa, De Mortuis Non Esse Dolendum, 9.54 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 89 |
| 380. Gregory of Nyssa, Contra Eunomium, 1.1, 3.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 86, 88 |
| 381. Augustine, De Magistro, 14.45-14.46 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012) 149; Wilson (2018) 98 |
| 382. Gregory of Nyssa, Against Eunomius, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 425 |
| 383. Augustine, De Sancta Virginitate, 14, 26, 32-33, 40-45, 54, 46 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 124, 274 |
| 384. Basil of Caesarea, Letters, 199.47, 210.1, 223.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013) 217; Ramelli (2013) 276 |
| 385. Ephrem, Hymns On The Church, 26.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 337 |
| 386. Cassian, Conferences, a b c d\n0 6 6 6 0 \n1 3 3 3 0 \n2 18 18 18 0 \n3 5 5 5 0 \n4 2 2 2 0 \n5 17 17 17 0 \n6 15 15 15 0 \n7 16 16 16 0 \n8 9 9 9 0 \n9 8 8 8 0 \n10 11 11 11 0 \n11 13681. 13681. 13681 \n12 14 14 14 0 \n13 7682. 7682. 7682 \n14 24 24 24 0 \n15 3.3 3.3 3 3 \n16 3.5 3.5 3 5 \n17 3.4 3.4 3 4 \n18 13.11.4 13.11.4 13 11\n19 13.17 13.17 13 17\n20 3.12 3.12 3 12\n21 13.7 13.7 13 7 \n22 13.11 13.11 13 11\n23 13.12 13.12 13 12\n24 13.13 13.13 13 13\n25 13.15 13.15 13 15\n26 13.16 13.16 13 16\n27 13.18 13.18 13 18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 681 |
| 387. Augustine, De Musica, 6.1, 6.33, 6.56-6.58 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 98, 111, 132, 133 |
| 388. Ambrose, Apologia Prophetae David, 71 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 92 |
| 389. Ambrose, On Abraham, 2.11.84, 2.79 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free choice, free will •free choice/free will Found in books: Beatrice (2013) 149; Wilson (2018) 92 |
| 390. Ambrose, De Excesu Fratris Suis Satyri Libri Duo, 2.6, 2.37-2.47 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 90 |
| 391. Ambrose, On Orthodox Faith, 2.11, 5.6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 92 |
| 392. Ambrose, Flight From The World, 1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 204 |
| 393. Augustine, De Natura Boni Contra Manichaeos, 31, 41, 48 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 134 |
| 394. Ambrose, On The Mysteries, 1, 4, 9, 3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 92 |
| 395. Augustine, De Natura Et Gratia Ad Timasium Et Jacobum Contra Pelagium, 2, 3.3, 4, 5, 6, 7, 7.8, 8, 8.9, 9, 9.10, 10, 11.12, 15.16, 17.19, 18, 19.21, 20, 20.22, 21, 22.24-23.25, 23.25, 25, 25.28, 30.34, 33, 38.45, 44.51, 45.53, 47, 49, 49.57, 50.58, 51.59, 53.61, 53.62, 55.65, 57.67, 58, 59.69, 66, 67, 67.80, 75, 77, 78, 79, 81, 84, 276, 277 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015) 187 |
| 396. Ambrose, De Obitu Valentiniani Consolatio, 51 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 250 |
397. Augustine, De Nuptiis Et Concupiscentia, 1.1, 1.21-1.22, 1.24, 1.28, 1.33.38, 2.4, 2.5.15, 2.15-2.16, 2.20, 2.24, 2.31-2.32, 2.50-2.51 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 251 | 2.50. As to the passage, which he seemed to himself to indite in a pious vein, as it were, If nature is of God, there cannot be original sin in it, would not another person seem even to him to give a still more pious turn to it, thus: If nature is of God, there cannot arise any sin in it? And yet this is not true. The Manicheans, indeed, meant to assert this, and they endeavoured to steep in all sorts of evil the very nature of God itself, and not His creature, made out of nothing. For evil arose in nothing else than what was good- not, however, the supreme and unchangeable good which is God's nature, but that which was made out of nothing by the wisdom of God. This, then, is the reason why man is claimed for a divine work; for he would not be man unless he were made by the operation of God. But evil would not exist in infants, if evil had not been committed by the wilfulness of the first man, and original sin derived from a nature thus corrupted. It is not true, then, as he puts it, He is completely a Manichean who maintains original sin; but rather, he is completely a Pelagian who does not believe in original sin. For it is not simply from the time when the pestilent opinions of Manich us began to grow that in the Church of God infants about to be baptized were for the first time exorcised with exsufflation - which ceremonial was intended to show that they were not removed into the kingdom of Christ without first being delivered from the power of darkness; Colossians 1:13 nor is it in the books of Manich us that we read how the Son of man come to seek and to save that which was lost, Luke 19:10 or how by one man sin entered into the world, Romans 5:12 with those other similar passages which we have quoted above; or how God visits the sins of the fathers upon the children; Exodus 20:5 or how it is written in the Psalm, I was shapen in iniquity, and in sin did my mother conceive me; or again, how man was made like vanity: his days pass away like a shadow; or again, behold, You have made my days old, and my existence as nothing before You; nay, every man living is altogether vanity; or how the apostle says, every creature was made subject to vanity; Romans 8:20 or how it is written in the book of Ecclesiastes, vanity of vanities; all is vanity: what profit has a man of all his labour which he takes under the sun? Ecclesiastes 1:2-3 and in the book of Ecclesiasticus, a heavy yoke is upon the sons of Adam from the day that they go out of their mother's womb to the day that they return to the mother of all things; Sirach 40:1 or how again the apostle writes, in Adam all die; 1 Corinthians 15:22 or how holy Job says, when speaking about his own sins, for man that is born of a woman is short-lived and full of wrath: as the flower of grass, so does he fall; and he departs like a shadow, nor shall he stay. Have You not taken account even of him, and caused him to enter into judgment in Your sight? For who shall be pure from uncleanness? Not even one, even if his life should be but of one day upon the earth. Job 14:1-5 Now when he speaks of uncleanness here, the mere perusal of the passage is enough to show that he meant sin to be understood. It is plain from the words, of what he is speaking. The same phrase and sense occur in the prophet Zechariah, in the place where the filthy garments are removed from off the high priest, and it is said to him, I have taken away your sins. Zechariah 3:4 Well now, I rather think that all these passages, and others of like import, which point to the fact that man is born in sin and under the curse, are not to be read among the dark recesses of the Manicheans, but in the sunshine of catholic truth. |
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| 398. Augustine, De Ordine Libri Duo, 1.11, 1.18-1.19, 1.23-1.24, 1.30-1.31, 2.11-2.12, 2.15-2.16, 2.28, 2.52, 2.58 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 96, 97, 111, 112, 293 |
| 399. Basil of Caesarea, Letters, 210.1, 223.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 276 |
400. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.8-1.10, 1.13-1.15, 1.21-1.22, 1.25, 1.28.56, 1.31, 1.34, 1.46-1.47, 1.64, 1.70, 2.2-2.4, 2.2.2, 2.11, 2.17, 2.27-2.28, 2.30, 2.45-2.46, 2.48, 3.1.1, 3.8, 3.11, 3.11.20, 3.12.21, 3.13-3.14, 3.13.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 251 | 3.13. A few years ago there lived at Rome one Jovinian, who is said to have persuaded nuns of even advanced age to marry - not, indeed, by seduction, as if he wanted to make any of them his wife, but by contending that virgins who dedicated themselves to the ascetic life had no more merit before God than believing wives. It never entered his mind, however, along with this conceit, to venture to affirm that children of men are born without original sin. If, indeed, he had added such an opinion, the women might have more readily consented to marry, to give birth to such pure offspring. When this man's writings (for he dared to write) were by the brethren forwarded to Jerome to refute, he not only discovered no such error in them, but, while looking out his conceits for refutation, he found among other passages this very clear testimony to the doctrine of man's original sin, from which Jerome indeed felt satisfied of the man's belief of that doctrine. These are his words when treating of it: He who says that he abides in Christ, ought himself also to walk even as He walked. John 2:6 We give our opponent the option to choose which alternative he likes. Does he abide in Christ, or does he not? If he does, then, let him walk like Christ. If, however, it is a rash thing to undertake to resemble the excellences of Christ, he abides not in Christ, because he walks not as Christ did. He did no sin, neither was any guile found in His mouth; Isaiah 53:9 who, when He was reviled, reviled not again; and as a lamb before its shearer is dumb, so He opened not His mouth; Isaiah 53:7 to whom the prince of this world came, and found nothing in Him; John 14:30 whom, though He had done no sin, God made sin for us. 2 Corinthians 5:21 We, however, according to the Epistle of James, all commit many sins; James 3:2 and none of us is pure from uncleanness, even if his life should be but of one day. Job 14:5 For who shall boast that he has a clean heart? Or who shall be confident that he is pure from sins? We are held guilty according to the likeness of Adam's transgression. Accordingly David also says: 'Behold, I was shapen in iniquity; and in sin did my mother conceive me.' |
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| 401. Ambrose, On Duties, 1.37 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 90 |
| 402. Augustine, On Patience, 17.14, 20.17, 22.19, 23.20, 25.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012) 259; Wilson (2018) 169 |
| 403. Hilary of Poitiers, De Trinitate Libri Duodecim, 1.10-1.11, 1.37, 3.21, 10.25, 12.52, 12.56 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 83 |
| 404. Cassian, Institutiones, a b c d\n0 2.80 2.80 2 80\n1 2.79 2.79 2 79\n2 2.78 2.78 2 78\n3 '3.83 '3.83 '3 83\n4 '3.88 '3.88 '3 88 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 301 |
| 405. Hilary of Poitiers, On Psalms, 1.4-1.5, 1.13 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 83 |
| 406. Ambrose, Letters, 41.6-41.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 93 |
| 407. Ambrose, De Poenitentia, 1.3-1.5, 1.48, 2.4, 2.27 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 14, 92, 93 |
| 408. Augustine, De Quantitate Animae, 36.80 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 18 |
| 409. Ambrose, Expositio Psalmi Cxviii, 36 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 364 |
| 410. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 23-5, 24-5, 255, 180 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002) 304 |
411. Augustine, De Praedestinatione Sanctorum., 1.2-2.3, 1.27, 1.28, 1.29, 1.30, 1.31, 1.32, 2.5, 3, 3.7, 4.7, 4.8, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 18, 19, 22, 27, 34, 36, 37, 39, 40, 41 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 270, 290 | 2.5. What, when we say, Your kingdom come, do we ask else, but that that should also come to us which we do not doubt will come to all saints? And therefore here also, what do they who are already holy pray for, save that they may persevere in that holiness which has been given them? For no otherwise will the kingdom of God come to them; which it is certain will come not to others, but to those who persevere to the end. |
|
| 412. Ambrose, On Paradise, 6.31 (4th cent. CE - 4th cent. CE) Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 149 |
| 413. Augustine, De Perfectione Justitiae Hominis Liber, 2.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 30 |
| 414. Augustine, Enarrationes In Psalmos, 5.7, 9.2, 35.11, 36.2, 38.4, 38.29, 40.15, 51.10, 52.12, 56.11, 57.11, 65.5, 66.4, 68.9, 69.27, 70.2, 70.15, 85.5, 86.13, 89.6, 90.7, 90.17, 92.3, 96.5, 102.10, 102.24, 107.8, 121.7, 123.1, 125.10, 126.6, 132.13, 135.12, 142.13, 147.15, 148.8, 149.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018) 4, 92, 120, 129, 146, 209, 247, 248, 249 |
| 415. Proclus, Commentary On Plato'S Republic, 34.6-34.15 (5th cent. CE - 5th cent. CE) Tagged with subjects: •free will/freedom Found in books: d, Hoine and Martijn (2017) 245 |
| 416. Ammonius Hermiae, In Porphyrii Isagogen Sive V Voces, 18.4 (5th cent. CE - 6th cent. CE) Tagged with subjects: •will, free Found in books: Marmodoro and Prince (2015) 240 |
| 417. Gennadius of Marseilles 5Th Cent, Catalogue of Illustrious Men, 46 (5th cent. CE - 5th cent. CE) Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 30 |
| 418. Proclus, In Platonis Alcibiadem, 217.9-228.4 (5th cent. CE - 5th cent. CE) Tagged with subjects: •free will Found in books: Gerson and Wilberding (2022) 89 |
| 419. Proclus, In Platonis Cratylum Commentaria, 64 (5th cent. CE - 5th cent. CE) Tagged with subjects: •free will Found in books: Gerson and Wilberding (2022) 89 |
| 420. Proclus, In Platonis Timaeum Commentarii, 1.213 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002) 283 |
| 421. Proclus, Institutio Theologica, 183, 206, 124 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Gerson and Wilberding (2022) 89; d, Hoine and Martijn (2017) 194 |
| 422. Stobaeus, Anthology, 2.174, 3.581 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002) 216, 333, 358 |
| 423. Damaskios, De Principiis, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002) 230 |
| 424. Lydus Johannes Laurentius, De Mensibus, 41.44 (5th cent. CE - 6th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 537 |
| 425. Proclus, On The Existence of Evils, 31.2, 31.16-31.18, 58.2-58.7 (5th cent. CE - 5th cent. CE) Tagged with subjects: •free will •free will/freedom Found in books: Gerson and Wilberding (2022) 89; d, Hoine and Martijn (2017) 240 |
| 426. Jerome, Adversus Jovinianum, 2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 165, 169 |
| 427. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 144 |
| 428. Jerome, Evangelium Marci, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 786 |
| 429. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 657 |
| 430. Jerome, Commentaria In Danielem, 2.7.17-2.7.18 (5th cent. CE - 5th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 635 |
| 431. Jerome, Commentary On Galatians, 4.5, 5.5-5.6, 15.1, 18.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 783 |
| 432. Jerome, Commentary On Isaiah, 16.59.14 (5th cent. CE - 5th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 635 |
| 433. Jerome, Dialogi Contra Pelagianos (Dialogus Adversus Pelagianos.), 3.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 210 |
| 434. Justinian, Institutiones, 1.3.2 (5th cent. CE - 6th cent. CE) Tagged with subjects: •slaves, onstage, claim free will Found in books: Richlin (2018) 234 |
| 435. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 144 |
| 436. Anon., Avot Derabbi Nathan B, 1, 32 (6th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Grypeou and Spurling (2009) 55 |
| 437. Severus of Antioch, Letters, 98 (6th cent. CE - 6th cent. CE) Tagged with subjects: •free will Found in books: Ramelli (2013) 721 |
| 438. Anon., Avot Derabbi Nathan A, 1, 39, 16 (6th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Grypeou and Spurling (2009) 57 |
| 439. Augustine, Letters, a b c d\n0 176.2 176.2 176 2 \n1 175.6 175.6 175 6 \n2 186.1.2 186.1.2 186 1 \n3 156 156 156 None\n4 31 31 31 None\n.. .. .. .. ...\n192 157.2.8 157.2.8 157 2 \n193 167.4.15 167.4.15 167 4 \n194 167.3.13 167.3.13 167 3 \n195 167.3.12 167.3.12 167 3 \n196 190.4.15 190.4.15 190 4 \n\n[197 rows x 4 columns] (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013) 243 |
| 440. Hippocratic Corpus, On Regimen, 2.19 Tagged with subjects: •free will Found in books: Ramelli (2013) 156 |
| 441. Horace, Hyperides, a b c d\n0 33111. 33111. 33111 \n1 65 65 65 0\n2 83 83 83 0\n3 117 117 117 0 Tagged with subjects: •nan Found in books: Ramelli (2013) 116 |
| 442. Jerome, Epistle To Algasia, a b c d\n0 49 772. 49 772. 49 772 Tagged with subjects: •free will Found in books: Ramelli (2013) 773 |
| 443. Hesychius of Jerusalem, Homilies, 39.4, 40.2 Tagged with subjects: •free will Found in books: Ramelli (2013) 762, 763 |
| 444. Jerome, Lib.Interpr.Hebr.Norm., None Tagged with subjects: •nan Found in books: Ramelli (2013) 780 |
| 446. Anon., The Apocalypse of Ezra, 4 Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 23 |
| 447. Lucian, Lucilius, None Tagged with subjects: •free will Found in books: Ramelli (2013) 745 |
| 448. Lucian, Lycurgus, 1.55-1.56, 1.71 Tagged with subjects: •free will Found in books: Ramelli (2013) 747 |
| 449. Hesiod, Scholia On Works And Days, 27.201-27.202 Tagged with subjects: •free will Found in books: Ramelli (2013) 762 |
| 450. Mark The Deacon, Martyrdom of Apa Epima, None Tagged with subjects: •slaves, onstage, claim free will Found in books: Richlin (2018) 233 |
| 451. John of Dalyatha, Ep., 82, 24 Tagged with subjects: •nan Found in books: Ramelli (2013) 746 |
| 453. Cicero, Div, 1.125-1.126 Tagged with subjects: •akiva, rabbi, on free will •pharisees, on free will/predeterminism •free will Found in books: Hayes (2022) 331 |
| 454. Gelasius I Papa, Epistula, None Tagged with subjects: •nan Found in books: Ramelli (2013) 457 |
| 455. Galen, Ther. Pis., None Tagged with subjects: •nan Found in books: Ramelli (2013) 433 |
| 457. Galen, Mmg, a b c d\n0 4 4 4 0 \n1 20387.403. 20387.403. 20387 403\n2 16402. 16402. 16402 Tagged with subjects: •nan Found in books: Ramelli (2013) 426 |
| 458. Tyconius, Liber Regularum, 3 Tagged with subjects: •augustine of hippo, on free will and grace •god, and grace vs. free will •paul and pauline epistles, and augustine on free will and grace •free will •grace and divine patronage, and free will Found in books: Yates and Dupont (2020) 283 |
| 459. Palladius of Aspuna, Lausiac History, 8 Tagged with subjects: •free will Found in books: Dilley (2019) 101 |
| 460. Galen, Mm, None Tagged with subjects: •free will Found in books: Ramelli (2013) 433 |
| 461. Anon., Psalms of Solomon, None Tagged with subjects: •nan Found in books: Despotis and Lohr (2022) 102 |
| 462. Papyri, P.Oxy., 11.1380 Tagged with subjects: •free will Found in books: Taylor and Hay (2020) 17 |
| 464. Alexander of Aphrodisias, De Providentia, 11.6 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 12 |
| 465. Aeschylus, [Epist.], Tagged with subjects: •free will Found in books: Ramelli (2013) 124 |
| 466. €˜Constantius of Lyon’, Life of St Germanus of Auxerre, None Tagged with subjects: •nan Found in books: Malherbe et al (2014) 636 |
| 467. Galen, Hnh, 2.82 Tagged with subjects: •free will Found in books: Ramelli (2013) 433 |
| 468. Anon., Apocalypse of Abraham, 26-27 Tagged with subjects: •nan Found in books: Wilson (2018) 23 |
| 469. Mart., Val., None Tagged with subjects: •free will Found in books: Ramelli (2013) 687 |
| 470. Michael Glycas, Annales, 37.5 Tagged with subjects: •free will Found in books: Ramelli (2013) 181 |
| 471. Menander, Supra. Schol. Hesiod, Op., 387.14 Tagged with subjects: •free will Found in books: Ramelli (2013) 203 |
| 472. Adamantius, Dialogue, None Tagged with subjects: •free will Found in books: Linjamaa (2019) 155 |
| 473. Minucius Felix, The Octavius, 36 Tagged with subjects: •free will •self-determination [ free will ] Found in books: Linjamaa (2019) 121 |
| 474. Jerome, Apologia Adversus Libros Rufini, 2.18 Tagged with subjects: •free will Found in books: Linjamaa (2019) 152 |
| 475. Augustine, Contra Iulianum Opus Imperfectum, 1.1, 1.48, 1.50, 1.53, 1.57, 1.79-1.80, 1.82, 1.93-1.98, 1.100-1.101, 1.104, 1.126-1.127, 2.15, 2.87, 2.226, 3.2, 3.7, 3.69, 3.77, 3.110, 3.112, 3.120, 3.151, 3.166, 4.2, 4.45-4.47, 4.114, 5.9, 5.41, 5.46-5.47, 6.11 Tagged with subjects: •free choice (of will), liberum arbitrium, liberum arbitrium captivum •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 51, 323, 324, 327, 333, 334 |
| 476. Augustine, Expositio Quarundam Propositionum Ex Epistola Ad Romanos, None Tagged with subjects: •nan Found in books: Karfíková (2012) 53 |
| 477. Hebrew Bible, Psalmi, 7980.8 Tagged with subjects: •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 251 |
| 478. Hebrew Bible, Iob, 1.1 Tagged with subjects: •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 194 |
| 479. Augustine, In Iohannis Evangelium, 25.10, 43.1, 43.7, 46.5, 51.11, 53.11, 81.2, 85.3, 91.4, 95.2, 98.3 Tagged with subjects: •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 251 |
| 480. Augustine, De Diversis Quaestionibus Lxxxiii, 53.1-53.2, 67.2, 67.5, 68.1, 68.3-68.5, 71.2, 71.4-71.5, 73.2, 75.1-75.3 Tagged with subjects: •nan Found in books: Karfíková (2012) 28; Yates and Dupont (2020) 252, 253 |
| 481. Augustine, In Epistolam Ioannis, 3.13, 4.1 Tagged with subjects: •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 149 |
| 482. Augustine, De Perfectione Iustitiae Hominis, 1.1, 2.1-2.4, 4.9-4.10, 5.11, 6.12-6.15, 7.16, 8.19, 11.28, 12.29 Tagged with subjects: •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 191, 192, 194 |
| 483. Augustine, Enchiridion Ad Laurentium, 9.30, 9.32, 12.40, 13.46-13.47, 14.48, 14.50-14.52, 22.81, 28.105-28.106, 28.108 Tagged with subjects: •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 260, 261, 262 |
| 484. Augustine, Quaestiones In Heptateuchum, 2.9, 2.18, 2.107 Tagged with subjects: •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 260 |
| 486. Augustine, De Unico Baptismo, 5.7 Tagged with subjects: •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 148 |
| 487. Augustine, Soliloquia, 1.1.2-1.1.5, 2.1.1 Tagged with subjects: •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 13, 39 |
| 488. Pelagius, Phil., 2.13 Tagged with subjects: •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 182 |
| 489. Ps.-Plut., Mor., a b c d\n0 38 44.59. 38 44.59. 38 44 59 Tagged with subjects: •free will Found in books: Ramelli (2013) 94 |
| 490. Augustine, Expositio In Epistulam Ad Galatas, 2.2, 2.3, 2.4, 6.2, 12.4, 15.9, 15.10, 15.11, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.10, 38.3, 38.4, 44.2, 44.3, 44.4, 46.1-47.5 Tagged with subjects: •nan Found in books: Yates and Dupont (2020) 280 |
| 491. Augustine, Expositio Quarundam Quaestionum In Epistula Ad Romanos, 13-18.1, 24.2, 27, 37.3, 38.7, 40.4, 40.5, 40.6, 40.7, 40.8, 40.9, 41.3, 41.4, 41.5, 41.6, 45, 45.2-53.18-21, 46, 52.2, 52.3, 52.4, 52.5, 52.6, 52.7, 52.8, 52.9, 52.10, 52.11, 52.14, 52.15, 53.4, 53.5, 53.6, 53.7, 54.6, 54.7, 54.8, 54.9 Tagged with subjects: •nan Found in books: Yates and Dupont (2020) 280 |
| 492. Augustine, Contra Epistulam Manichaei Quam Vocant Fundamenti, 24-25, 23 Tagged with subjects: •nan Found in books: Yates and Dupont (2020) 268 |
| 496. Naevius, Tarentilla, 23 Tagged with subjects: •free will Found in books: Ramelli (2013) 158 |
| 499. Menekles of Bark, Fgrh, 22.11 Tagged with subjects: •free will Found in books: Ramelli (2013) 203 |
| 500. Augustine, De Spiritu Et Littera (Cont.), 9.15, 11.18, 21.36, 24.41, 25.42, 26.43-26.45, 28.48, 30.52, 31.53-31.54, 33.57, 33.59 Tagged with subjects: •free choice (of will), liberum arbitrium Found in books: Karfíková (2012) 182, 184, 185 |
| 501. Galen, Hipp. Aër., None Tagged with subjects: •nan Found in books: Ramelli (2013) 427 |
| 502. Galen, Dig. Puls., None Tagged with subjects: •free will Found in books: Ramelli (2013) 434 |
| 503. Proclus, El. Theol, 53, 209 Tagged with subjects: •nan Found in books: Schibli (2002) 300 |
| 504. Epicurus, Letter To Menoeceus, 133 Tagged with subjects: •cleanthes' appeal to indifference, free will •lucretius, epicurean, free will Found in books: Sorabji (2000) 333 |
| 505. Olympiodorus, In Gorg., 23.6 Tagged with subjects: •nan Found in books: Schibli (2002) 302, 352 |
| 506. Damascius, In Phd., None Tagged with subjects: •nan Found in books: Schibli (2002) 283 |
| 507. Proclus Arabus, Works, 55 Tagged with subjects: •free will/freedom, in our power (έφ’ήμῖν) Found in books: Schibli (2002) 348 |
| 508. Maximus Tyrius, Dialexeis, None Tagged with subjects: •nan Found in books: Schibli (2002) 344 |
| 509. Calcidius, In Tim., None Tagged with subjects: •nan Found in books: Schibli (2002) 228 |
| 510. Proclus, Vp, 145, 31 Tagged with subjects: •nan Found in books: Schibli (2002) 299 |
| 511. Proclus, Protr., None Tagged with subjects: •nan Found in books: Schibli (2002) 299 |
| 512. Hebrew Bible2 Chron 21, 2 Chron 218, 10, 2 Tagged with subjects: •free will Found in books: Garcia (2021) 198 |
513. Strabo, Geography, 10.3.7, 10.3.10, 10.3.12-10.3.13 Tagged with subjects: •free will Found in books: Taylor and Hay (2020) 142 | 10.3.7. The accounts which are more remotely related, however, to the present subject, but are wrongly, on account of the identity of the names, brought into the same connection by the historians — I mean those accounts which, although they are called Curetan History and History of the Curetes, just as if they were the history of those Curetes who lived in Aitolia and Acaria, not only are different from that history, but are more like the accounts of the Satyri, Sileni, Bacchae, and Tityri; for the Curetes, like these, are called genii or ministers of gods by those who have handed down to us the Cretan and the Phrygian traditions, which are interwoven with certain sacred rites, some mystical, the others connected in part with the rearing of the child Zeus in Crete and in part with the orgies in honor of the Mother of the Gods which are celebrated in Phrygia and in the region of the Trojan Ida. But the variation in these accounts is so small that, whereas some represent the Corybantes, the Cabeiri, the Idaean Dactyli, and the Telchines as identical with the Curetes, others represent them as all kinsmen of one another and differentiate only certain small matters in which they differ in respect to one another; but, roughly speaking and in general, they represent them, one and all, as a kind of inspired people and as subject to Bacchic frenzy, and, in the guise of ministers, as inspiring terror at the celebration of the sacred rites by means of war-dances, accompanied by uproar and noise and cymbals and drums and arms, and also by flute and outcry; and consequently these rites are in a way regarded as having a common relationship, I mean these and those of the Samothracians and those in Lemnos and in several other places, because the divine ministers are called the same. However, every investigation of this kind pertains to theology, and is not foreign to the speculation of the philosopher. 10.3.10. And on this account Plato, and even before his time the Pythagoreians, called philosophy music; and they say that the universe is constituted in accordance with harmony, assuming that every form of music is the work of the gods. And in this sense, also, the Muses are goddesses, and Apollo is leader of the Muses, and poetry as a whole is laudatory of the gods. And by the same course of reasoning they also attribute to music the upbuilding of morals, believing that everything which tends to correct the mind is close to the gods. Now most of the Greeks assigned to Dionysus, Apollo, Hecate, the Muses, and above all to Demeter, everything of an orgiastic or Bacchic or choral nature, as well as the mystic element in initiations; and they give the name Iacchus not only to Dionysus but also to the leader-in-chief of the mysteries, who is the genius of Demeter. And branch-bearing, choral dancing, and initiations are common elements in the worship of these gods. As for the Muses and Apollo, the Muses preside over the choruses, whereas Apollo presides both over these and the rites of divination. But all educated men, and especially the musicians, are ministers of the Muses; and both these and those who have to do with divination are ministers of Apollo; and the initiated and torch-bearers and hierophants, of Demeter; and the Sileni and Satyri and Bacchae, and also the Lenae and Thyiae and Mimallones and Naides and Nymphae and the beings called Tityri, of Dionysus. 10.3.12. But as for the Berecyntes, a tribe of Phrygians, and the Phrygians in general, and those of the Trojans who live round Ida, they too hold Rhea in honor and worship her with orgies, calling her Mother of the Gods and Agdistis and Phrygia the Great Goddess, and also, from the places where she is worshipped, Idaea and Dindymene and Sipylene and Pessinuntis and Cybele and Cybebe. The Greeks use the same name Curetes for the ministers of the goddess, not taking the name, however, from the same mythical story, but regarding them as a different set of Curetes, helpers as it were, analogous to the Satyri; and the same they also call Corybantes. 10.3.13. The poets bear witness to such views as I have suggested. For instance, when Pindar, in the dithyramb which begins with these words,In earlier times there marched the lay of the dithyrambs long drawn out, mentions the hymns sung in honor of Dionysus, both the ancient and the later ones, and then, passing on from these, says,To perform the prelude in thy honor, great Mother, the whirling of cymbals is at hand, and among them, also, the clanging of castanets, and the torch that blazeth beneath the tawny pine-trees, he bears witness to the common relationship between the rites exhibited in the worship of Dionysus among the Greeks and those in the worship of the Mother of the Gods among the Phrygians, for he makes these rites closely akin to one another. And Euripides does likewise, in his Bacchae, citing the Lydian usages at the same time with those of Phrygia, because of their similarity: But ye who left Mt. Tmolus, fortress of Lydia, revel-band of mine, women whom I brought from the land of barbarians as my assistants and travelling companions, uplift the tambourines native to Phrygian cities, inventions of mine and mother Rhea. And again,happy he who, blest man, initiated in the mystic rites, is pure in his life, . . . who, preserving the righteous orgies of the great mother Cybele, and brandishing the thyrsus on high, and wreathed with ivy, doth worship Dionysus. Come, ye Bacchae, come, ye Bacchae, bringing down Bromius, god the child of god, out of the Phrygian mountains into the broad highways of Greece. And again, in the following verses he connects the Cretan usages also with the Phrygian: O thou hiding-bower of the Curetes, and sacred haunts of Crete that gave birth to Zeus, where for me the triple-crested Corybantes in their caverns invented this hide-stretched circlet, and blent its Bacchic revelry with the high-pitched, sweet-sounding breath of Phrygian flutes, and in Rhea's hands placed its resounding noise, to accompany the shouts of the Bacchae, and from Mother Rhea frenzied Satyrs obtained it and joined it to the choral dances of the Trieterides, in whom Dionysus takes delight. And in the Palamedes the Chorus says, Thysa, daughter of Dionysus, who on Ida rejoices with his dear mother in the Iacchic revels of tambourines. |
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| 514. Anon., T. Dan., 4.2, 4.7 Tagged with subjects: •free will Found in books: Garcia (2021) 202 |
| 516. Dead Sea Scrolls, 4Qpesher, 37 Tagged with subjects: •free will Found in books: Garcia (2021) 8 |
| 517. Dead Sea Scrolls, 1Q29, 16, 15 Tagged with subjects: •nan Found in books: Garcia (2021) 235 |
| 518. Sozomenus, Ecclesiastical History, 8.40 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 77 |
| 519. Hebrew Bible/Old Testament, Deuteronomy, 30.15-30.16 Tagged with subjects: •free will Found in books: Garcia (2021) 202 |
| 520. Simplicius of Cilicia, In Epictetum Commentaria, None (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002) 358 |
| 521. Hebrew Bible/Old Testament, Proverbs, 26.29 Tagged with subjects: •free will Found in books: Garcia (2021) 198 |
| 522. Hebrew Bible/Old Testament, Psalms, None Tagged with subjects: •nan Found in books: Garcia (2021) 231 |
| 523. Anon., T. Ash., 1.15-1.17, 5.1-5.5 Tagged with subjects: •free will Found in books: Garcia (2021) 55, 202 |
| 524. Anon., Ben Sira, Hebrew Mss, None Tagged with subjects: •nan Found in books: Garcia (2021) 198 |
| 525. Anon., Pesiqta De Rav Kahana, 23.1 Tagged with subjects: •free will Found in books: Grypeou and Spurling (2009) 58 |
| 526. John of Caesarea, Syll., 1.3.5.10 Tagged with subjects: •free will Found in books: Ramelli (2013) 721 |
| 530. Cyril of Jerusalem, Catechetical Lectures, 1.3, 2, 2.6, 3, 3.15, 3.16, 4.1, 4.2, 4.11, 4.19, 4.31, 14.17, 14.19332., 15.2, 15.3, 18.19 Tagged with subjects: •nan Found in books: Ramelli (2013) 521 |
| 531. Epicurus, Letter To Herodotus, 39 Tagged with subjects: •free will Found in books: Long (2006) 170 |
| 532. Anon., Beshalah, None Tagged with subjects: •free will Found in books: Ramelli (2013) 687 |
| 533. Aristophanes, Scholia Ar. Ach., 36 Tagged with subjects: •free will Found in books: Ramelli (2013) 364 |
| 534. Augustine, Exp. In Ps., 2018-01-2000:00:00, 21, 22, 23, 24, 26, 27, 25 Tagged with subjects: •nan Found in books: Ramelli (2013) 346 |
| 535. Philodemus, De Signis, 11-17, 36 Tagged with subjects: •nan Found in books: nan nan |
| 536. Stobaeus, Eclogues, None Tagged with subjects: •nan Found in books: Malherbe et al (2014) 611 |
| 537. Photius, Bibliotheca (Library, Bibl.), None Tagged with subjects: •nan Found in books: Long (2006) 151; Ramelli (2013) 534 |
| 538. Michael The Syrian, Chron., 36 Tagged with subjects: •free will Found in books: Ramelli (2013) 364 |
| 539. Old Testament, Mi, 6.8 Tagged with subjects: •free will Found in books: Linjamaa (2019) 123 |
| 540. Anon., Scholia In Lycophronem, 1.19, 7.5 Tagged with subjects: •free will Found in books: Dilley (2019) 101, 105 |
| 541. Epigraphy, Pugliese Carratelli (1952-4), 42, 51-52, 55, 63, 57 Tagged with subjects: •nan Found in books: Ramelli (2013) 500 |
| 542. Favorinus, In Aulus Gellius Noctes Atticae, 14.1.19, 14.1.26 Tagged with subjects: •free will Found in books: Long (2006) 151 |
| 543. Galen, Diff. Resp., None Tagged with subjects: •nan Found in books: Ramelli (2013) 425 |
| 545. Galen, Commentari In Hippocratis De Morbis Vulgaribus, None Tagged with subjects: •nan Found in books: Ramelli (2013) 388 |
| 546. Antony, Letters, 1 Tagged with subjects: •free will Found in books: Dilley (2019) 101 |
| 547. Evagrius Ponticus, Letter To Melania, 26-30, 66 Tagged with subjects: •nan Found in books: Ramelli (2013) 480 |
| 548. Proclus, De Prov., None Tagged with subjects: •nan Found in books: Schibli (2002) 333, 358 |
| 549. Epigraphy, Spp, 1.9, 1.16 Tagged with subjects: •free will Found in books: Ramelli (2013) 687 |
| 551. Stoic School, Stoicor. Veter. Fragm., 1.218, 2.52, 2.55, 2.61, 2.946, 2.975 Tagged with subjects: •free will •free will (τό αύτεξούσιον) •free will/freedom Found in books: Linjamaa (2019) 117, 118; Schibli (2002) 228, 346 |
| 552. John Malalas, History, None Tagged with subjects: •free will Found in books: Ramelli (2013) 261 |
| 553. Zeno of Verona, Tractatus, 1.3.5 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 41 |
| 554. Xenocrates Historicus, Fragments, 23 (missingth cent. CE - Unknownth cent. CE) Tagged with subjects: •free will/freedom •free will/freedom, in our power (έφ’ήμῖν) Found in books: Schibli (2002) 344 |
| 555. Dead Sea Scrolls, 4Q358, 114-115, 79, 90, 141 Tagged with subjects: •nan Found in books: Ramelli (2013) 305 |
556. Vergil, Aeneis, 3.443-3.445, 6.42-6.45, 6.264 Tagged with subjects: •free will •will, free, uoluntas Found in books: Mueller (2002) 100; Taylor and Hay (2020) 284 | 3.443. “I live, 't is true. I lengthen out my days 3.444. through many a desperate strait. But O, believe 3.445. that what thine eyes behold is vision true. 6.42. 0 Icarus, in such well-graven scene 6.43. How proud thy place should be! but grief forbade: 6.44. Twice in pure gold a father's fingers strove 6.45. To shape thy fall, and twice they strove in vain. 6.264. The lightly-feeding doves flit on and on, |
|
| 557. Valerius Maximus, Memorable Deeds And Sayings, None Tagged with subjects: •nan Found in books: Mueller (2002) 39 |
| 558. Codex Iustinianus (Cj), Codex Iustinianus (Cj), None Tagged with subjects: •nan Found in books: Ramelli (2013) 220 |
| 559. Babylonian Talmud, Eldad Hadani, None Tagged with subjects: •free will Found in books: Ramelli (2013) 746 |
| 561. Anon., Midrash Mishle, 10 Tagged with subjects: •free will Found in books: Grypeou and Spurling (2009) 59 |
| 562. Augustine, On The Psalms, 104 Tagged with subjects: •free will Found in books: Ramelli (2013) 364 |
| 563. Epigraphy, Ik Ephesos Iv, None Tagged with subjects: •free will Found in books: Ramelli (2013) 686 |
| 564. Old Testament, Is, 1.19-1.20 Tagged with subjects: •free will Found in books: Linjamaa (2019) 123 |
| 565. Old Testament, Dt, 30.15-30.19 Tagged with subjects: •free will Found in books: Linjamaa (2019) 123 |
| 566. Plutarch, Progress of Virtues, None Tagged with subjects: •nan Found in books: Linjamaa (2019) 137 |
| 567. New Testament, Chapters 9, 9.11, 10.1, 10.17 Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 5, 178, 186, 201, 208, 221, 262, 270, 271, 293 |
| 568. New Testament, Chapters, 6.3, 6.6 Tagged with subjects: •nan Found in books: Wilson (2018) 74, 183 |
| 569. Pelagius, Commentarii Romanos, 2.5, 8.5-8.8 Tagged with subjects: •nan Found in books: Wilson (2018) 6, 31, 32, 33, 280 |
| 570. Theodore of Mopsuestia, Excerpta, 2.4, 2.7, 3.8 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 210 |
| 571. Chrysostom, Homilae In Epistola Ad Galatas, 5.7 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 248 |
| 572. Jerome, Ad Galatas, 3.5.8 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 248 |
| 573. In 1 Timothy, In 1 Timothy, 2.1-2.4 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 251 |
| 574. Augustine, De Perfectione Iustitiae Hominis, 11, 14, 2, 21-22, 28, 9, 43 Tagged with subjects: •nan Found in books: Wilson (2018) 254 |
| 575. Augustine, Quaestiones Evangelicarum, 1.6, 2.38 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 134, 251 |
| 576. Origen, Commentariorum Romanos, 3.8-3.9, 4.4-4.5, 4.5.1, 4.11, 5.1-5.2, 5.5, 5.9, 7.8, 7.16, 8.7, 8.11 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 66, 69, 74, 76, 251, 278 |
| 577. Victorinus, -4, -4 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 253 |
| 578. Origen, In Iohannis Evangelium, 6.59 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 69 |
| 579. Theophilus of Alexandria, Epistulae, 96.9 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 13, 15, 17 |
| 580. Mishna, 'Aḇoṯ, None Tagged with subjects: •nan Found in books: Wilson (2018) 31 |
| 581. Augustine, Enchiridion Ad Laurentium De Fide Spe Et Caritate, 20.7 Tagged with subjects: •nan Found in books: Wilson (2018) 96, 178, 189, 255 |
| 582. Babylonian Talmud, Qiddušin, None Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 31 |
| 583. Theophilus, Apologia Ad Autolycus, 1.2, 2.17, 2.21, 2.27, 2.35, 3.11 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 48 |
| 584. Tertullian, Apologeticus Adversus Gentes, 22 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 60 |
| 585. Origen, Contra Celsus, 1.66, 2.20, 3.10-3.11, 4.82, 5.16, 6.55, 6.57, 6.68, 7.68 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 13, 66, 68, 69, 76, 77 |
| 586. Athanasius, Epistle Iv Ad Serapion, 9-10 Tagged with subjects: •nan Found in books: Wilson (2018) 77 |
| 587. Cyprian, Opuscala, 3.9-3.10, 3.16, 5.25, 5.56, 7.18, 9.4-9.6, 9.8, 9.14, 10.15, 10.18, 11.11, 12.52, 12.80 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 19, 77, 78 |
| 588. Gregory of Nyssa, De Anima Et Resurrectione Dialogus, 97 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 88 |
| 589. Gregory of Nyssa, De Opificio Hominis, 180-187, 193 Tagged with subjects: •nan Found in books: Wilson (2018) 86 |
| 590. Gregory of Nyssa, Oratio Catechetica Magna, 30-31, 35, 5-6 Tagged with subjects: •nan Found in books: Wilson (2018) 86 |
| 591. Augustine, De Animae Quantitate, 2, 24, 38, 55, 73, 80-81, 76 Tagged with subjects: •nan Found in books: Wilson (2018) 96, 97, 112 |
| 592. Augustine, Soliloquia, 1.1-1.5, 1.23 Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 96, 97, 134, 283 |
| 593. Augustine, De Utilitate Credenda, 2 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 284 |
| 594. Pelagian Bishops, Lib. Fidei, 2.11 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 31 |
| 595. Augustine, Contra Fortunatum Manichaeum, 16-22, 3 Tagged with subjects: •nan Found in books: Wilson (2018) 36, 100 |
| 596. Augustine, Breviliculus Collationis Cum Donatistis, 7, 19 Tagged with subjects: •nan Found in books: Wilson (2018) 133 |
| 597. Proclus, De Providentia, 3.1.8 Tagged with subjects: •nan Found in books: Wilson (2018) 32 |
| 598. Augustine, De Incompetentibus Nuptiis, 1.33 Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 174 |
| 599. Jerome, Dialogus Adversus Pelagianos, 1.2-1.7 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 169 |
| 600. Chrysostom, Homiliae In Epistolam Ad Thessalonicenses, 4.1-4.3 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 169, 208 |
| 601. Babylonian Talmud, Nid, None Tagged with subjects: •akiva, rabbi, on free will •pharisees, on free will/predeterminism •free will Found in books: Hayes (2022) 331 |
| 602. Mishna, Av, 2.4-2.5, 3.15 Tagged with subjects: •akiva, rabbi, on free will •pharisees, on free will/predeterminism •free will Found in books: Hayes (2022) 331 |
| 603. Anon., Apocalypse of Peter, 73.23-73.28, 75.15-75.27, 83.3 Tagged with subjects: •free will Found in books: Linjamaa (2019) 151 |
| 604. Diadochus of Photice, Keph. Gnost., 3 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 217 |
| 605. Melito of Sardis, On Pascha, 327-388, 537-543, 739-744, 326 Tagged with subjects: •nan Found in books: Wilson (2018) 49 |
| 606. Pelagius, Virg. Laus, 6 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 41 |
| 607. Pelagius, De Operibus, 13 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 41 |
| 608. Pseudo‐Iamblichus (Nicomachus of Gerasa), Theologoumena Arithmeticae, Ed.De Falco, None Tagged with subjects: •nan Found in books: Sorabji (2000) 334 |
| 609. Porphyry, On What Is Up To Us, None Tagged with subjects: •cleanthes' appeal to indifference, free will •lucretius, epicurean, free will Found in books: Sorabji (2000) 320 |
| 611. Anon., Cave of Treasures, 4.15-5.2 Tagged with subjects: •free will Found in books: Grypeou and Spurling (2009) 58 |
| 612. Pelagius, De Div. Leg., 5 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 41 |
| 613. Pelagius, De Lib. Arb., 3 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 36 |
| 614. Pelagius, De Pecc. Orig., 2.13.14 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 24 |
| 615. Pelagius, De Gratia Christi, 1.4.5, 1.18.19 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 23, 24 |
| 616. Pelagius, Ep. Dem., 3-4, 8, 17 Tagged with subjects: •nan Found in books: Beatrice (2013) 24 |
| 617. Chrysippus, De Fato, 181.13-182.20 Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 37 |
| 618. Chrysostom, Homilae In Epistola Ad Philippenses, 9.2.12-9.2.16 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 169 |
| 619. Ambrosiaster, Commentariorum In Romanos, 4.4, 5.12, 7.22 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 249, 251, 259, 262 |
| 620. Augustine, Quaestiones Xvii In Matthaeum, 14.1-14.2 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 117, 134 |
| 621. Ambrose, Enarrationes In Xii Psalmos Davidicos, 38.29, 48.8 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 92 |
| 622. Theodore of Mopsuestia, Commentarium Iohannan, 5.19 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 90 |
| 623. Methodius of Olympus, Peri Tou Autexousio, 74-77, 73 Tagged with subjects: •nan Found in books: Wilson (2018) 89, 90 |
| 624. Augustine, Contra Epistolam Manichaei Quam Vacant Fundamenti, 1, 29, 3, 43-44, 4 Tagged with subjects: •nan Found in books: Wilson (2018) 284 |
| 625. Gregory Nazianzen, Orationes, 2.39, 8.20, 18.25, 27.7, 32.35, 41.5, 45.8, 45.26 Tagged with subjects: •nan Found in books: Wilson (2018) 85 |
| 626. Epistulae Ad Galatas Expositio, Expositio Quarundam Propositionum Ex Epistula Ad Romanos, 37.3, 60.4-60.15, 62.1, 62.9, 62.15 Tagged with subjects: •nan Found in books: Wilson (2018) 107, 108, 145 |
| 627. Epistulae Ad Galatas Expositio, Epistulae Ad Romanos Inchoata Expositio, 10, 14-23, 6, 9, 8 Tagged with subjects: •nan Found in books: Wilson (2018) 107 |
| 628. Mani, Cologne Mani-Codex, None Tagged with subjects: •nan Found in books: Wilson (2018) 34 |
| 629. Ammonius, Aristotelis De Interpretatione Commentarius, 132.8-132.9 Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 39 |
| 630. New Testament, Chapter, 7.18-7.19, 7.23-7.25, 8.3-8.11, 8.28-8.30, 9.11-9.23, 11.5-11.6, 11.16, 11.29, 11.32-11.36, 12.3-12.6, 13.1, 15.21-15.22 Tagged with subjects: •nan Found in books: Wilson (2018) 5, 6, 55, 65, 69, 74, 108, 109, 116, 143, 163, 164, 166, 170, 172, 179, 181, 188, 200, 203, 204, 219, 221, 226, 237, 243, 245, 247, 251, 259, 262, 286, 293 |
| 631. Porphyry, De Vita Plotini, 16 Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 37 |
| 632. Augustine, De Divinatione Daemonum, 2 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 4, 5 |
| 634. Tatian, Orationes Ad Graecos, 7.1-7.2, 11.2, 15.4 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 47 |
| 635. Epistulae Ad Galatas Expositio, In Iohannis Evangelium Tractatus, 3.12-3.13, 4.10, 5.1, 14.8, 22.6, 30.1, 42.16, 43.13, 44.1, 45.13, 48.4, 52.11, 53.5-53.11, 87.3 Tagged with subjects: •nan Found in books: Wilson (2018) 146, 242, 243, 245, 255 |
| 637. Fortunatianus Chirius, Artis Rhetoricae, 1.15 Tagged with subjects: •free will Found in books: Dilley (2019) 105 |
| 639. Faustus of Riez, Letters, 2018-01-02 00:00:00 Tagged with subjects: •free will Found in books: Ramelli (2013) 687 |
| 640. Caelestius, Ep. Honorificentiae Tuae, 1 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 30 |
| 641. Augustine, Op. Imp., 1.52, 1.96, 2.163, 4.123, 5.61-5.62, 6.7, 6.16, 6.26, 6.41 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 40, 160 |
| 642. Pelagius, De Nat. Gratia, 45.53, 51.59, 64.77 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 23, 24 |
| 643. Julian of Eclanum, Iul., 2.1.2 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 31 |
| 644. Augustine, Exp. Gal., 50 Tagged with subjects: •free choice of the will Found in books: Nisula (2012) 69 |
| 645. Epigraphy, Schwenk, Athens, 138.16 Tagged with subjects: •free will Found in books: Ramelli (2013) 505 |
| 646. Anon., V. Mariae,, 1, 105, 190-191, 193, 1 Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 647. Horsiesius, Reg., 20 Tagged with subjects: •instructions (theodore), and free will •theodore, on free will •free will •free will, cassian on Found in books: Dilley (2019) 61 |
| 648. Anon., V. Eupr., 1.45 Tagged with subjects: •free will Found in books: Dilley (2019) 193 |
| 649. Herodian, Περὶ Διχρόνων, 19, 21, 46-47 Tagged with subjects: •nan Found in books: Dilley (2019) 66 |
| 650. Gregory of Nazianzus, Or., 2.17, 4.59-4.60, 4.69, 4.71, 4.73 Tagged with subjects: •autexousia (free will) •free will Found in books: Dignas Parker and Stroumsa (2013) 173, 181 |
| 651. Eusebius of Caesarea, Commentarius In, 5.2 Tagged with subjects: •free will Found in books: Grypeou and Spurling (2009) 50 |
| 652. Theodore of Mopsuestia, Iie Hom.Sur Le Baptême, 107 Tagged with subjects: •free will Found in books: Ramelli (2013) 690 |
| 653. Sophocles, S., None Tagged with subjects: •free will Found in books: Ramelli (2013) 116 |
| 654. Rufius Festus, Breviarium, 2.992 Tagged with subjects: •free will Found in books: Ramelli (2013) 123 |
| 655. Augustine, Ciu., 14.20 Tagged with subjects: •free choice of the will Found in books: Nisula (2012) 114 |
| 656. Augustine, Nupt. Et Conc., 1.7, 1.9, 1.24, 1.26, 2.53 Tagged with subjects: •free choice of the will Found in books: Nisula (2012) 114, 155 |
| 657. Augustine, C. Iul. Imp., 1.105, 2.38, 3.170-3.187, 4.34-4.35, 4.103, 6.17 Tagged with subjects: •free choice of the will Found in books: Nisula (2012) 126, 166 |
| 658. Plotinus, En., 3.2.7 Tagged with subjects: •free choice of the will Found in books: Nisula (2012) 73 |
| 659. Augustine, Uera Rel., 27-28, 76, 29 Tagged with subjects: •nan Found in books: Nisula (2012) 69 |
| 660. Augustine, C. Fel., 1.19, 2.8 Tagged with subjects: •free choice of the will Found in books: Nisula (2012) 155, 156 |
| 661. Augustine, S. Dom. M., 1.17.51, 2.24.79 Tagged with subjects: •free choice of the will Found in books: Nisula (2012) 155, 156 |
| 662. Mani, Ep. Fund., 3 Tagged with subjects: •free choice of the will Found in books: Nisula (2012) 155 |
| 663. Augustine, Diu. Qu., 24 Tagged with subjects: •free choice of the will Found in books: Nisula (2012) 68 |
| 664. Augustine, C. Fort., 15, 20, 22, 16 Tagged with subjects: •nan Found in books: Nisula (2012) 69 |
| 665. Pseudo-Plutarch, De Fato, None Tagged with subjects: •free will Found in books: Linjamaa (2019) 130 |
| 666. Pelagius, On Virginity, 8.1 Tagged with subjects: •free will Found in books: Grypeou and Spurling (2009) 48 |
| 667. Caelestius, De Pecc. Orig., 2.5.5-6.6 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 30 |
| 668. George, Hexaemeron, None Tagged with subjects: •free will Found in books: Ramelli (2013) 388 |
| 669. Innocent, Epistulae, 181.7, 182.3, 182.5 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 243, 244 |
| 670. Augustine, Contra Cresconium Grammaticum Parti Donati, 1.1, 1.15-1.17, 1.24, 3.68, 3.87, 4.12, 4.23, 4.79 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 119, 120 |
| 671. Augustine, Post Conlationem Contra Donatistas, 63 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 120 |
| 672. Augustine, Epistula Ad Catholicos Contra Donatistas, 23, 34, 52, 55, 66-67, 71, 73-75, 39 Tagged with subjects: •nan Found in books: Wilson (2018) 130, 131, 134 |
| 673. Augustine, Quaestiones Expositae Contra Paganos Vi, 10, 19-20, 22-27, 33, 38, 15 Tagged with subjects: •nan Found in books: Wilson (2018) 131, 132, 134, 201 |
| 674. Augustine, De Fide Et Symbol, 19 Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 254 |
| 675. Epistulae Ad Galatas Expositio, In Epistulam Iohannis Ad Parthos Tractus, 2.1, 3.12-3.13, 4.4, 4.10-4.11, 5.1, 5.9, 6.13, 8.14 Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 95, 242, 243 |
| 676. Epistulae Ad Galatas Expositio, Epistulae Ad Galatas Expositio, 15, 17, 24, 31-32, 38, 44, 46, 48, 54, 61, 22 Tagged with subjects: •nan Found in books: Wilson (2018) 103 |
| 678. Jerome, Ad Ephesios, 1.2.8-1.2.9 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 102, 208 |
| 679. Victorinus, In Epistulam Pauli Ad Ephesios, 1.2.9 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 102, 208 |
| 680. Augustine, Contra Mendacium, 28, 24 Tagged with subjects: •nan Found in books: Wilson (2018) 281 |
| 681. Horace, Sermonum Quinti Horatii Flacci Poemata, 1.68 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 160 |
| 682. Cassian, De Institutes Coenobiorum, 12.18 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 294 |
| 683. Chrysostom, Epistolam Ad Hebraeos Homiliae, 12 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 208 |
| 684. Anon., Evangelium Veritatis, 30-31, 11 Tagged with subjects: •nan Found in books: Wilson (2018) 13 |
| 685. Anon., Corpus Hermeticum, 1.26, 4.4, 6.68-6.69 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 13, 14 |
| 686. Nag Hammadi, Teaching of Silvanus, 104, 114-115 Tagged with subjects: •nan Found in books: Wilson (2018) 14, 15 |
| 687. John Chrysostom, Hom. In Ep. Ad Rom., 13.1 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 160 |
| 688. Augustine, De Gen. Man., 2.15.22 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 41 |
| 689. Nemesius, On The Nature of Man, 2, 39-41, 35 Tagged with subjects: •nan Found in books: Sorabji (2000) 333; Wilson (2018) 293 |
| 690. Eusebius, Panopl. Dogm., 26 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 217 |
| 691. John of Damascus, De Haeresibus, 80 Tagged with subjects: •free choice, free will Found in books: Beatrice (2013) 217 |
| 692. Irenaeus, Lost Fragments, 24 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 56 |
| 693. Basil of Caesarea, Hom. Hexaemeros, 2.4, 6.1, 8.5 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 85, 86 |
| 694. Tertullian, De Exhortione Castitatas, 2 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 61 |
| 695. Bardaisan, De Legibus Libri Ex Regiones, 18 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 62 |
| 696. Victorinus, In Epistulam Pauli Ad Galatas, -13 Tagged with subjects: •free choice/free will •‘evil will’, stoic “non-free free will” Found in books: Wilson (2018) 25 |
| 697. Anon., Definitions of Hermes Trismegistus To Asclepius, 5.3 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 14 |
| 698. Methodius of Olympus, Symposium Decem Virginum, 8.16 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 89 |
| 699. Gregory of Nyssa, In Ecclesiasticum Homilae, 5.379-5.380 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 89 |
| 700. Gregory of Nyssa, De Perfectione, 8.1.195-8.1.196 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 89 |
| 701. Tertullian, Adversus Gnosticos Scorpiace, 11 Tagged with subjects: •free choice/free will Found in books: Wilson (2018) 61 |
