1. Hebrew Bible, Joel, 2.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 294 | 2.20. "But I will remove far off from you the northern one, And will drive him into a land barren and desolate, With his face toward the eastern sea, And his hinder part toward the western sea; that his foulness may come up, and his ill savour may come up, because he hath done great things.’", |
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2. Hebrew Bible, Micah, 5.4-5.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 166, 244, 288| 5.4. "וְהָיָה זֶה שָׁלוֹם אַשּׁוּר כִּי־יָבוֹא בְאַרְצֵנוּ וְכִי יִדְרֹךְ בְּאַרְמְנֹתֵינוּ וַהֲקֵמֹנוּ עָלָיו שִׁבְעָה רֹעִים וּשְׁמֹנָה נְסִיכֵי אָדָם׃", 5.5. "וְרָעוּ אֶת־אֶרֶץ אַשּׁוּר בַּחֶרֶב וְאֶת־אֶרֶץ נִמְרֹד בִּפְתָחֶיהָ וְהִצִּיל מֵאַשּׁוּר כִּי־יָבוֹא בְאַרְצֵנוּ וְכִי יִדְרֹךְ בִּגְבוּלֵנוּ׃", 5.6. "וְהָיָה שְׁאֵרִית יַעֲקֹב בְּקֶרֶב עַמִּים רַבִּים כְּטַל מֵאֵת יְהוָה כִּרְבִיבִים עֲלֵי־עֵשֶׂב אֲשֶׁר לֹא־יְקַוֶּה לְאִישׁ וְלֹא יְיַחֵל לִבְנֵי אָדָם׃", | 5.4. "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.", 5.5. "And they shall waste the land of Assyria with the sword, And the land of Nimrod with the keen-edged sword; And he shall deliver us from the Assyrian, when he cometh into our land, And when he treadeth within our border.", 5.6. "And the remt of Jacob shall be in the midst of many peoples, As dew from the LORD, as showers upon the grass, That are not looked for from man, Nor awaited at the hands of the sons of men.", |
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3. Hebrew Bible, Psalms, 18.50, 51.12, 72.3, 80.14-80.15, 110.1, 120.5-120.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 75, 288, 320| 51.12. "לֵב טָהוֹר בְּרָא־לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי׃", 72.3. "יִשְׂאוּ הָרִים שָׁלוֹם לָעָם וּגְבָעוֹת בִּצְדָקָה׃", 80.14. "יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר וְזִיז שָׂדַי יִרְעֶנָּה׃", 80.15. "אֱלֹהִים צְבָאוֹת שׁוּב־נָא הַבֵּט מִשָּׁמַיִם וּרְאֵה וּפְקֹד גֶּפֶן זֹאת׃", 110.1. "לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃", 120.5. "אוֹיָה־לִי כִּי־גַרְתִּי מֶשֶׁךְ שָׁכַנְתִּי עִם־אָהֳלֵי קֵדָר׃", 120.6. "רַבַּת שָׁכְנָה־לָּהּ נַפְשִׁי עִם שׂוֹנֵא שָׁלוֹם׃", 120.7. "אֲנִי־שָׁלוֹם וְכִי אֲדַבֵּר הֵמָּה לַמִּלְחָמָה׃", | 18.50. "Therefore I will give thanks unto Thee, O LORD, among the nations, and will sing praises unto Thy name.", 51.12. "Create me a clean heart, O God; and renew a stedfast spirit within me.", 72.3. "Let the mountains bear peace to the people, and the hills, through righteousness.", 80.14. "The boar out of the wood doth ravage it, That which moveth in the field feedeth on it.", 80.15. "O God of hosts, return, we beseech Thee; Look from heaven, and behold, and be mindful of this vine,", 110.1. "A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'", 120.5. "Woe is me, that I sojourn with Meshech, That I dwell beside the tents of Kedar!", 120.6. "My soul hath full long had her dwelling With him that hateth peace.", 120.7. "I am all peace; But when I speak, they are for war.", |
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4. Hebrew Bible, Isaiah, 10.17, 33.20, 49.6, 62.4, 65.20, 66.24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 183, 242, 256, 294, 296, 297, 325| 10.17. "וְהָיָה אוֹר־יִשְׂרָאֵל לְאֵשׁ וּקְדוֹשׁוֹ לְלֶהָבָה וּבָעֲרָה וְאָכְלָה שִׁיתוֹ וּשְׁמִירוֹ בְּיוֹם אֶחָד׃", 49.6. "וַיֹּאמֶר נָקֵל מִהְיוֹתְךָ לִי עֶבֶד לְהָקִים אֶת־שִׁבְטֵי יַעֲקֹב ונצירי [וּנְצוּרֵי] יִשְׂרָאֵל לְהָשִׁיב וּנְתַתִּיךָ לְאוֹר גּוֹיִם לִהְיוֹת יְשׁוּעָתִי עַד־קְצֵה הָאָרֶץ׃", 62.4. "לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃", 66.24. "וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכָל־בָּשָׂר׃", | 10.17. "And the light of Israel shall be for a fire, And his Holy One for a flame; And it shall burn and devour his thorns And his briers in one day.", 33.20. "Look upon Zion, the city of our solemn gatherings; Thine eyes shall see Jerusalem a peaceful habitation, A tent that shall not be removed, The stakes whereof shall never be plucked up, Neither shall any of the cords thereof be broken.", 49.6. "Yea, He saith: ‘It is too light a thing that thou shouldest be My servant To raise up the tribes of Jacob, And to restore the offspring of Israel; I will also give thee for a light of the nations, That My salvation may be unto the end of the earth.’", 62.4. "Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused.", 65.20. "There shall be no more thence an infant of days, nor an old man, That hath not filled his days; For the youngest shall die a hundred years old, And the sinner being a hundred years old shall be accursed.", 66.24. "And they shall go forth, and look Upon the carcasses of the men that have rebelled against Me; For their worm shall not die, Neither shall their fire be quenched; And they shall be an abhorring unto all flesh. ", |
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5. Hebrew Bible, Ezekiel, 20.38, 28.14, 28.19, 30.3, 37.28, 38.22 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 289, 294, 296, 297| 20.38. "וּבָרוֹתִי מִכֶּם הַמֹּרְדִים וְהַפּוֹשְׁעִים בִּי מֵאֶרֶץ מְגוּרֵיהֶם אוֹצִיא אוֹתָם וְאֶל־אַדְמַת יִשְׂרָאֵל לֹא יָבוֹא וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃", 28.14. "אַתְּ־כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ אֱלֹהִים הָיִיתָ בְּתוֹךְ אַבְנֵי־אֵשׁ הִתְהַלָּכְתָּ׃", 28.19. "כָּל־יוֹדְעֶיךָ בָּעַמִּים שָׁמְמוּ עָלֶיךָ בַּלָּהוֹת הָיִיתָ וְאֵינְךָ עַד־עוֹלָם׃", 30.3. "כִּי־קָרוֹב יוֹם וְקָרוֹב יוֹם לַיהוָה יוֹם עָנָן עֵת גּוֹיִם יִהְיֶה׃", 37.28. "וְיָדְעוּ הַגּוֹיִם כִּי אֲנִי יְהוָה מְקַדֵּשׁ אֶת־יִשְׂרָאֵל בִּהְיוֹת מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם׃", 38.22. "וְנִשְׁפַּטְתִּי אִתּוֹ בְּדֶבֶר וּבְדָם וְגֶשֶׁם שׁוֹטֵף וְאַבְנֵי אֶלְגָּבִישׁ אֵשׁ וְגָפְרִית אַמְטִיר עָלָיו וְעַל־אֲגַפָּיו וְעַל־עַמִּים רַבִּים אֲשֶׁר אִתּוֹ׃", | 20.38. "and I will purge out from among you the rebels, and them that transgress against Me; I will bring them forth out of the land where they sojourn, but they shall not enter into the land of Israel; and ye shall know that I am the LORD.", 28.14. "Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire.", 28.19. "All they that know thee among the peoples shall be appalled at thee; thou art become a terror, and thou shalt never be any more.’", 30.3. "For the day is near, Even the day of the LORD is near, A day of clouds, it shall be the time of the nations.", 37.28. "And the nations shall know that I am the LORD that sanctify Israel, when My sanctuary shall be in the midst of them for ever.’", 38.22. "And I will plead against him with pestilence and with blood; and I will cause to rain upon him, and upon his bands, and upon the many peoples that are with him, an overflowing shower, and great hailstones, fire, and brimstone.", |
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6. Hebrew Bible, Daniel, 11.31, 11.36, 11.38, 12.1, 12.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 75, 293, 294| 11.31. "וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃", 11.36. "וְעָשָׂה כִרְצוֹנוֹ הַמֶּלֶךְ וְיִתְרוֹמֵם וְיִתְגַּדֵּל עַל־כָּל־אֵל וְעַל אֵל אֵלִים יְדַבֵּר נִפְלָאוֹת וְהִצְלִיחַ עַד־כָּלָה זַעַם כִּי נֶחֱרָצָה נֶעֱשָׂתָה׃", 11.38. "וְלֶאֱלֹהַּ מָעֻזִּים עַל־כַּנּוֹ יְכַבֵּד וְלֶאֱלוֹהַּ אֲשֶׁר לֹא־יְדָעֻהוּ אֲבֹתָיו יְכַבֵּד בְּזָהָב וּבְכֶסֶף וּבְאֶבֶן יְקָרָה וּבַחֲמֻדוֹת׃", 12.1. "יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃", 12.1. "וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃", 12.4. "וְאַתָּה דָנִיֵּאל סְתֹם הַדְּבָרִים וַחֲתֹם הַסֵּפֶר עַד־עֵת קֵץ יְשֹׁטְטוּ רַבִּים וְתִרְבֶּה הַדָּעַת׃", | 11.31. "And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment.", 11.36. "And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak strange things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done.", 11.38. "But in his place shall he honour the god of strongholds; and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and costly things. .", 12.1. "And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.", 12.4. "But thou, O Daniel, shut up the words, and seal the book, even to the time of the end; many shall run to and fro, and knowledge shall be increased.’", |
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7. New Testament, Matthew, 13.43, 24.4, 24.15, 24.51 (1st cent. CE - 1st cent. CE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 75, 86, 161, 293| 13.43. Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. Ὁ ἔχων ὦτα ἀκουέτω. 24.4. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς Βλέπετε μή τις ὑμᾶς πλανήσῃ· 24.15. Ὅταν οὖν ἴδητε τὸ Βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ ἀναγινώσκων νοείτω, 24.51. καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. | 13.43. Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear. 24.4. Jesus answered them, "Be careful that no one leads you astray. 24.15. "When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), 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. |
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8. New Testament, John, 5.24-5.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 104| 5.24. Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ὁ τὸν λόγον μου ἀκούων καὶ πιστεύων τῷ πέμψαντί με ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐκ ἔρχεται ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν. 5.25. ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστὶν ὅτε οἱ νεκροὶ ἀκούσουσιν τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ καὶ οἱ ἀκούσαντες ζήσουσιν. 5.26. ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως καὶ τῷ υἱῷ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ· 5.27. καὶ ἐξουσίαν ἔδωκεν αὐτῷ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστίν. 5.28. μὴ θαυμάζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ 5.29. καὶ ἐκπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως. | 5.24. "Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.25. Most assuredly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.27. He also gave him authority to execute judgment, because he is a son of man. 5.28. Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice, 5.29. and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment. |
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9. New Testament, Romans, 1.2, 11.5, 12.1-12.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 75, 289, 321| 1.2. ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις 11.5. οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λίμμα κατʼ ἐκλογὴν χάριτος γέγονεν· 12.1. Παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν τῷ θεῷ εὐάρεστον, τὴν λογικὴν λατρείαν ὑμῶν· 12.2. καὶ μὴ συνσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον. 12.3. Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παντὶ τῷ ὄντι ἐν ὑμῖν μὴ ὑπερφρονεῖν παρʼ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως. 12.4. καθάπερ γὰρ ἐν ἑνὶ σώματι πολλὰ μέλη ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὐτὴν ἔχει πρᾶξιν, | 1.2. which he promised before through his prophets in the holy Scriptures, 11.5. Even so then at this present time also there is a remt according to the election of grace. 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.4. For even as we have many members in one body, and all the members don't have the same function, |
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10. New Testament, Galatians, 3.21-3.22, 4.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 290, 322| 3.21. ὁ οὖν νόμος κατὰ τῶν ἐπαγγελιῶν [τοῦ θεοῦ]; μὴ γένοιτο· εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως ἐν νόμῳ ἂν ἦν ἡ δικαιοσύνη. 3.22. ἀλλὰ συνέκλεισεν ἡ γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν ἵνα ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ Χριστοῦ δοθῇ τοῖς πιστεύουσιν. 4.29. ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. | 3.21. Is the law thenagainst the promises of God? Certainly not! For if there had been a lawgiven which could make alive, most assuredly righteousness would havebeen of the law. 3.22. But the Scriptures shut up all things undersin, that the promise by faith in Jesus Christ might be given to thosewho believe. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. |
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11. New Testament, Colossians, 1.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 75| 1.24. Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν, καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία, | 1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; |
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12. New Testament, Apocalypse, 7.14, 22.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 90, 321| 7.14. καὶ εἴρηκα αὐτῷ Κύριέ μου, σὺ οἶδας. καὶ εἶπέν μοι Οὗτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆςθλίψεωςτῆς μεγάλης, καὶἔπλυναν τὰς στολὰς αὐτῶνκαὶ ἐλεύκαναν αὐτὰςἐν τῷ αἵματιτοῦ ἀρνίου. 22.10. Καὶ λέγει μοι Μὴσφραγίσῃςτοὺς λόγους τῆς προφητείαςτοῦ βιβλίουτούτου,ὁ καιρὸςγὰρ ἐγγύς ἐστιν. | 7.14. I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb's blood. 22.10. He said to me, "Don't seal up the words of the prophecy of this book, for the time is at hand. |
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13. New Testament, 2 Thessalonians, 2.3-2.4, 2.6-2.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 75, 282, 288| 2.3. μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον· ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας, 2.4. ὁ ἀντικείμενοςκαὶ ὑπεραιρόμενος ἐπὶ πάνταλεγόμενονθεὸνἢ σέβασμα, ὥστε αὐτὸνεἰς τὸνναὸντοῦ θεοῦ καθίξαι,ἀποδεικνύντα ἑαυτὸν ὅτι ἔστινθεός—. 2.6. καὶ νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ αὐτοῦ καιρῷ· 2.7. τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται. 2.8. καὶ τότε ἀποκαλυφθήσεταιὁ ἄνομος,ὃν ὁ κύριος [Ἰησοῦς]ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦκαὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ, | 2.3. Let no one deceive you in any way. For it will not be, unless the falling away comes first, and the man of sin is revealed, the son of destruction, 2.4. he who opposes and exalts himself against all that is called God or that is worshiped; so that he sits as God in the temple of God, setting himself up as God. 2.6. Now you know what is restraining him, to the end that he may be revealed in his own season. 2.7. For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way. 2.8. Then the lawless one will be revealed, whom the Lord will kill with the breath of his mouth, and bring to nothing by the brightness of his coming; |
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14. New Testament, 1 Corinthians, 10.6, 10.11, 12.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 75, 294| 10.6. Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶςἐπιθυμητὰςκακῶν,καθὼς κἀκεῖνοιἐπεθύμησαν. 10.11. ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν. 12.12. Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· | 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.11. Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. |
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15. New Testament, Luke, 3.22, 17.29-17.32, 23.28-23.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 75, 293, 298, 330| 3.22. καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 17.29. ἐφύτευον, ᾠκοδόμουν· ᾗ δὲ ἡμέρᾳ ἐξῆλθεν Λὼτ ἀπὸ Σοδόμων, ἔβρεξεν πῦρ καὶ θεῖον ἀπʼ οὐρανοῦ καὶ ἀπώλεσεν πάντας. 17.30. κατὰ τὰ αὐτὰ ἔσται ᾗ ἡμέρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἀποκαλύπτεται. 17.31. ἐν ἐκείνῃ τῇ ἡμέρᾳ ὃς ἔσται ἐπὶ τοῦ δώματος καὶ τὰ σκεύη αὐτοῦ ἐν τῇ οἰκίᾳ, μὴ καταβάτω ἆραι αὐτά, καὶ ὁ ἐν ἀγρῷ ὁμοίως μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω. 17.32. μνημονεύετε τῆς γυναικὸς Λώτ. 23.28. στραφεὶς δὲ πρὸς αὐτὰς Ἰησοῦς εἶπεν Θυγατέρες Ἰερουσαλήμ, μὴ κλαίετε ἐπʼ ἐμέ· πλὴν ἐφʼ ἑαυτὰς κλαίετε καὶ ἐπὶ τὰ τέκνα ὑμῶν, 23.29. ὅτι ἰδοὺ ἔρχονται ἡμέραι ἐν αἷς ἐροῦσιν Μακάριαι αἱ στεῖραι καὶ αἱ κοιλίαι αἳ οὐκ ἐγέννησαν καὶ μαστοὶ οἳ οὐκ ἔθρεψαν. 23.30. τότε ἄρξονται λέγειν τοῖς ὄρεσιν Πέσατε ἐφʼ ἡμᾶς, καὶ τοῖς βουνοῖς Καλύψατε ἡμᾶς· 23.31. ὅτι εἰ ἐν ὑγρῷ ξύλῳ ταῦτα ποιοῦσιν, ἐν τῷ ξηρῷ τί γένηται; | 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased." 17.29. but in the day that Lot went out from Sodom, it rained fire and sulfur from the sky, and destroyed them all. 17.30. It will be the same way in the day that the Son of Man is revealed. 17.31. In that day, he who will be on the housetop, and his goods in the house, let him not go down to take them away. Let him who is in the field likewise not turn back. 17.32. Remember Lot's wife! 23.28. But Jesus, turning to them, said, "Daughters of Jerusalem, don't weep for me, but weep for yourselves and for your children. 23.29. For behold, the days are coming in which they will say, 'Blessed are the barren, the wombs that never bore, and the breasts that never nursed.' 23.30. Then they will begin to tell the mountains, 'Fall on us!' and to the hills, 'Cover us.' 23.31. For if they do these things in the green tree, what will be done in the dry?" |
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| 16. Minucius Felix, Octavius, 20.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 51, 52 |
17. Tertullian, Apology, 1.12-1.13, 7.6, 16.3, 20.1-20.5, 21.4-21.6, 23.3, 23.18, 31.2, 32.1, 39.2-39.3, 41.3, 47.13-47.14, 48.11, 48.14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 51, 52, 288, 289, 302| 1.12. neminem paenitet, nisi plane retro non fuisse. Si denotatur, gloriatur; si accusatur, non defendit; interrogatus vel ultro confitetur, damnatus gratias agit. 1.13. 7.6. servatur? Si ergo non ipsi proditores sui, sequitur ut extranei. 16.3. sane ille mendaciorum loquacissimus, in eadem historia refert Gnaeum Pompeium, cum Hierusalem cepisset proptereaque templum adisset speculandis Iudaicae religionis arcanis, nullum illic reperisse simulacrum. 20.1. saeculum et exitus. Quicquid agitur, praenuntiabatur; quicquid videtur, audiebatur. 20.2. mutantur, quod iustitia rarescit, iniquitas increbrescit, bonarum omnium disciplinarum cura torpescit, quod etiam officia temporum et elementorum munia exorbitant, quod et monstris et portentis naturalium forma turbatur, providenter scripta sunt. Dum patimur, leguntur; dum recognoscimus, probantur. 20.3. divinationis. Hinc igitur apud nos futurorum quoque fides tuta est, iam scilicet probatorum, quia cum illis, quae cotidie probantur, praedicebantur. Eaedem voces sot, eaedem litterae notant, idem spiritus pulsat, unum tempus est divinationi futura praefanti. 20.4. 20.5. 21.4. 21.5. 21.6. 23.3. prosecat. Compar exitus furoris et una ratio est instigationis. 23.18. aedificant. Colitis illos, quod sciam, etiam de sanguine Christianorum. Nollent itaque vos tam fructuosos, tam officiosos sibi amittere, vel ne a vobis quandoque Christianis1 fugentur, si illis sub Christiano, volente vobis veritatem probare, mentiri liceret. 31.2. benignitatis etiam pro inimicis deum orare et persecutoribus nostris bona precari. Qui magis inimici et persecutores Christianorum quam de quorum maiestate convenimur in crimen? Sed etiam nominatim atque manifeste, Orate, inquit, pro regibus et pro principibus et potestatibus, ut omnia tranquilla sint vobis. Cum enim concutitur imperium concussis etiam ceteris membris eius utique et nos, licet extranei a turbis aestimemur,1 in aliquo loco casus invenimur. 32.1. 39.2. 39.3. exhortationes, castigationes et censura divina. Nam et iudicatur magno cum pondere, ut apud certos de dei conspectu, summumque futuri iudicii praeiudicium est, si quis ita deliquerit, ut a communicatione orationis et conventus et omnis sancti commercii relegetur. Praesident probati quique seniores, honorem istum non pretio, sed testimonio adepti. Neque enim pretio ulla res dei constat. 41.3. 47.13. nostris sacramentis. Si de nostris sacramentis, ut de prioribus, ergo fideliora sunt nostra magisque credenda quorum imagines quoque fidem inveniunt. Si de suis sensibus, iam ergo sacramenta nostra imagines posteriorum habebuntur, quod rerum forma non sustinet. Nunquam enim corpus umbra aut veritatem imago praecedit. 47.14. 48.11. 48.14. | |
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| 18. Lactantius, De Ira Dei, 7, 9-10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Lynskey (2021) 51 |
| 19. Lactantius, Deaths of The Persecutors, 2, 12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Lynskey (2021) 52 |
| 20. Lactantius, De Opificio Dei, 18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 51 |
21. Lactantius, Divine Institutes, 1.1, 2.10, 4.5, 4.20, 4.22, 7.14-7.18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 51, 52 | 1.1. We undertake, therefore, to discuss religion and divine things. For if some of the greatest orators, veterans as it were of their profession, having completed the works of their pleadings, at last gave themselves up to philosophy, and regarded that as a most just rest from their labours, if they tortured their minds in the investigation of those things which could not be found out, so that they appear to have sought for themselves not so much leisure as occupation, and that indeed with much greater trouble than in their former pursuit; how much more justly shall I betake myself as to a most safe harbour, to that pious, true, and divine wisdom, in which all things are ready for utterance, pleasant to the hearing, easy to be understood, honourable to be undertaken! And if some skilful men and arbiters of justice composed and published Institutions of civil law, by which they might lull the strifes and contentions of discordant citizens, how much better and more rightly shall we follow up in writing the divine Institutions, in which we shall not speak about rain-droppings, or the turning of waters, or the preferring of claims, but we shall speak of hope, of life, of salvation, of immortality, and of God, that we may put an end to deadly superstitions and most disgraceful errors. And we now commence this work under the auspices of your name, O mighty Emperor Constantine, who were the first of the Roman princes to repudiate errors, and to acknowledge and honour the majesty of the one and only true God. For when that most happy day had shone upon the world, in which the Most High God raised you to the prosperous height of power, you entered upon a dominion which was salutary and desirable for all, with an excellent beginning, when, restoring justice which had been overthrown and taken away, you expiated the most shameful deed of others. In return for which action God will grant to you happiness, virtue, and length of days, that even when old you may govern the state with the same justice with which you began in youth, and may hand down to your children the guardianship of the Roman name, as you yourself received it from your father. For to the wicked, who still rage against the righteous in other parts of the world, the Omnipotent will also repay the reward of their wickedness with a severity proportioned to its tardiness; for as He is a most indulgent Father towards the godly, so is He a most upright Judge against the ungodly. And in my desire to defend His religion and divine worship, to whom can I rather appeal, whom can I address, but him by whom justice and wisdom have been restored to the affairs of men? Therefore, leaving the authors of this earthly philosophy, who bring forward nothing certain, let us approach the right path; for if I considered these to be sufficiently suitable guides to a good life, I would both follow them myself, and exhort others to follow them. But since they disagree among one another with great contention, and are for the most part at variance with themselves, it is evident that their path is by no means straightforward; since they have severally marked out distinct ways for themselves according to their own will, and have left great confusion to those who are seeking for the truth. But since the truth is revealed from heaven to us who have received the mystery of true religion, and since we follow God, the teacher of wisdom and the guide to truth, we call together all, without any distinction either of sex or of age, to heavenly pasture. For there is no more pleasant food for the soul than the knowledge of truth, to the maintaining and explaining of which we have destined seven books, although the subject is one of almost boundless and immeasurable labour; so that if any one should wish to dilate upon and follow up these things to their full extent, he would have such an exuberant supply of subjects, that neither books would find any limit, nor speech any end. But on this account we will put together all things briefly, because those things which we are about to bring forward are so plain and lucid, that it seems to be more wonderful that the truth appears so obscure to men, and to those especially who are commonly esteemed wise, or because men will only need to be trained by us - that is, to be recalled from the error in which they are entangled to a better course of life. And if, as I hope, we shall attain to this, we will send them to the very fountain of learning, which is most rich and abundant, by copious draughts of which they may appease the thirst conceived within, and quench their ardour. And all things will be easy, ready of accomplishment, and clear to them, if only they are not annoyed at applying patience in reading or hearing to the perception of the discipline of wisdom. For many, pertinaciously adhering to vain superstitions, harden themselves against the manifest truth, not so much deserving well of their religions, which they wrongly maintain, as they deserve ill of themselves; who, when they have a straight path, seek devious windings; who leave the level ground that they may glide over a precipice; who leave the light, that, blind and enfeebled, they may lie in darkness. We must provide for these, that they may not fight against themselves, and that they may be willing at length to be freed from inveterate errors. And this they will assuredly do if they shall at any time see for what purpose they were born; for this is the cause of their perverseness - namely, ignorance of themselves: and if any one, having gained the knowledge of the truth, shall have shaken off this ignorance, he will know to what object his life is to be directed, and how it is to be spent. And I thus briefly define the sum of this knowledge, that neither is any religion to be undertaken without wisdom, nor any wisdom to be approved of without religion. 2.10. Now, having refuted those who entertain false sentiments respecting the world and God its Maker, let us return to the divine workmanship of the world, concerning which we are informed in the sacred writings of our holy religion. Therefore, first of all, God made the heaven, and suspended it on high, that it might be the seat of God Himself, the Creator. Then He founded the earth, and placed it under the heaven, as a dwelling-place for man, with the other races of animals. He willed that it should be surrounded and held together by water. But He adorned and filled His own dwelling-place with bright lights; He decked it with the sun, and the shining orb of the moon, and with the glittering signs of the twinkling stars; but He placed on the earth the darkness, which is contrary to these. For of itself the earth contains no light, unless it receives it from the heaven, in which He placed perpetual light, and the gods above, and eternal life; and, on the contrary, He placed on the earth darkness, and the inhabitants of the lower regions, and death. For these things are as far removed from the former ones, as evil things are from good, and vices from virtues. He also established two parts of the earth itself opposite to one another, and of a different character, - namely, the east and the west; and of these the east is assigned to God, because He Himself is the fountain of light, and the enlightener of all things, and because He makes us rise to eternal life. But the west is ascribed to that disturbed and depraved mind, because it conceals the light, because it always brings on darkness, and because it makes men die and perish in their sins. For as light belongs to the east, and the whole course of life depends upon the light, so darkness belongs to the west: but death and destruction are contained in darkness. Then He measured out in the same way the other parts - namely, the south and the north, which parts are closely united with the two former. For that which is more glowing with the warmth of the sun, is nearest to and closely united with the east; but that which is torpid with colds and perpetual ice belongs to the same division as the extreme west. For as darkness is opposed to light, so is cold to heat. As, therefore, heat is nearest to light, so is the south to the east; and as cold is nearest to darkness, so is the northern region to the west. And He assigned to each of these parts its own time - namely, the spring to the east, the summer to the southern region, the autumn belongs to the west, and the winter to the north. In these two parts also, the southern and the northern, is contained a figure of life and death, because life consists in heat, death in cold. And as heat arises from fire, so does cold from water. And according to the division of these parts He also made day and night, to complete by alternate succession with each other the courses and perpetual revolutions of time, which we call years. The day, which the first east supplies, must belong to God, as all things do, which are of a better character. But the night, which the extreme west brings on, belongs, indeed, to him whom we have said to be the rival of God. And even in the making of these God had regard to the future; for He made them so, that a representation of true religion and of false superstitions might be shown from these. For as the sun, which rises daily, although it is but one - from which Cicero would have it appear that it was called Sol, because the stars are obscured, and it alone is seen - yet, since it is a true light, and of perfect fullness, and of most powerful heat, and enlightens all things with the brightest splendour; so God, although He is one only, is possessed of perfect majesty, and might, and splendour. But night, which we say is assigned to that depraved adversary of God, shows by a resemblance the many and various superstitions which belong to him. For although innumerable stars appear to glitter and shine, yet, because they are not full and solid lights, and send forth no heat, nor overpower the darkness by their multitude, therefore these two things are found to be of chief importance, which have power differing from and opposed to one another - heat and moisture, which God wonderfully designed for the support and production of all things. For since the power of God consists in heat and fire, if He had not tempered its ardour and force by mingling matter of moisture and cold, nothing could have been born or have existed, but whatever had begun to exist must immediately have been destroyed by conflagration. From which also some philosophers and poets said that the world was made up of a discordant concord; but they did not thoroughly understand the matter. Heraclitus said that all things were produced from fire; Thales of Miletus from water. Each saw something of the truth, and yet each was in error: for if one element only had existed, water could not have been produced from fire, nor, on the other hand, could fire from water; but it is more true that all things were produced from a mingling of the two. Fire, indeed, cannot be mixed with water, because they are opposed to each other; and if they came into collision, the one which proved superior must destroy the other. But their substances may be mingled. The substance of fire is heat; of water, moisture. Rightly therefore does Ovid say: - For when moisture and heat have become mingled, they conceive, and all things arise from these two. And though fire is at variance with water, moist vapour produces all things, and discordant concord is adapted to production.For the one element is, as it were, masculine; the other, as it were, feminine: the one active, the other passive. And on this account it was appointed by the ancients that marriage contracts should be ratified by the solemnity of fire and water, because the young of animals are furnished with a body by heat and moisture, and are thus animated to life. For, since every animal consists of soul and body, the material of the body is contained in moisture, that of the soul in heat: which we may know from the offspring of birds; for though these are full of thick moisture, unless they are cherished by creative heat, the moisture cannot become a body, nor can the body be animated with life. Exiles also were accustomed to be forbidden the use of fire and water: for as yet it seemed unlawful to inflict capital punishment on any, however guilty, inasmuch as they were men. When, therefore, the use of those things in which the life of men consists was forbidden, it was deemed to be equivalent to the actual infliction of death on him who had been thus sentenced. of such importance were these two elements considered, that they believed them to be essential for the production of man, and for the sustaining of his life. One of these is common to us with the other animals, the other has been assigned to man alone. For we, being a heavenly and immortal race, make use of fire, which is given to us as a proof of immortality, since fire is from heaven; and its nature, inasmuch as it is moveable and rises upward, contains the principle of life. But the other animals, inasmuch as they are altogether mortal, make use of water only, which is a corporeal and earthly element. And the nature of this, because it is moveable, and has a downward inclination, shows a figure of death. Therefore the cattle do not look up to heaven, nor do they entertain religious sentiments, since the use of fire is removed from them. But from what source or in what manner God lighted up or caused to flow these two principal elements, fire and water, He who made them alone can know. 4.5. Now, since I have shown that wisdom and religion cannot be separated, it remains that we speak of religion itself, and wisdom. I am aware, indeed, how difficult it is to discuss heavenly subjects; but still the attempt must be ventured, that the truth may be made clear and brought to light, and that many may be freed from error and death, who despise and refuse the truth, while it is concealed under a covering of folly. But before I begin to speak of God and His works, I must first speak a few things concerning the prophets, whose testimony I must now use, which I have refrained from doing in the former books. Above all things, he who desires to comprehend the truth ought not only to apply his mind to understand the utterances of the prophets, but also most diligently to inquire into the times during which each one of them existed, that he may know what future events they predicted, and after how many years their predictions were fulfilled. Nor is there any difficulty in making these computations; for they testified under what king each of them received the inspiration of the Divine Spirit. And many have written and published books respecting the times, making their commencement from the prophet Moses, who lived about seven hundred years before the Trojan War. But he, when he had governed the people for forty years, was succeeded by Joshua, who held the chief place twenty-seven years. After this they were under the government of judges during three hundred and seventy years. Then their condition was changed, and they began to have kings; and when they had ruled during four hundred and fifty years, until the reign of Zedekiah, the Jews having been besieged by the king of Babylon, and carried into captivity, endured a long servitude, until, in the seventieth year afterwards, the captive Jews were restored to their own lands and settlements by Cyrus the elder, who attained the supreme power over the Persians, at the time when Tarquinius Superbus reigned at Rome. Wherefore, since the whole series of times may be collected both from the Jewish histories and from those of the Greeks and Romans, the times of the prophets individually may also be collected; the last of whom was Zechariah, and it is agreed on that he prophesied in the time of King Darius, in the second year of his reign, and in the eighth month. of so much greater antiquity are the prophets found to be than the Greek writers. And I bring forward all these things, that they may perceive their error who endeavour to refute Holy Scripture, as though it were new and recently composed, being ignorant from what fountain the origin of our holy religion flowed. But if any one, having put together and examined the times, shall duly lay the foundation of learning, and fully ascertain the truth, he will also lay aside his error when he has gained the knowledge of the truth. 4.20. Therefore He went into Galilee, for He was unwilling to show Himself to the Jews, lest He should lead them to repentance, and restore them from their impiety to a sound mind. And there He opened to His disciples again assembled the writings of Holy Scripture, that is, the secrets of the prophets; which before His suffering could by no means be understood, for they told of Him and of His passion. Therefore Moses, and the prophets also themselves, call the law which was given to the Jews a testament: for unless the testator shall have died, a testament cannot be confirmed; nor can that which is written in it be known, because it is closed and sealed. And thus, unless Christ had undergone death, the testament could not have been opened; that is, the mystery of God could not have been unveiled and understood. But all Scripture is divided into two Testaments. That which preceded the advent and passion of Christ - that is, the law and the prophets- is called the Old; but those things which were written after His resurrection are named the New Testament. The Jews make use of the Old, we of the New: but yet they are not discordant, for the New is the fulfilling of the Old, and in both there is the same testator, even Christ, who, having suffered death for us, made us heirs of His everlasting kingdom, the people of the Jews being deprived and disinherited. As the prophet Jeremiah testifies when he speaks such things: Jeremiah 31:31-32 Behold, the days come, says the Lord, that I will make a new testament to the house of Israel and the house of Judah, not according to the testament which I made to their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; for they continued not in my testament, and I disregarded them, says the Lord. Also in another place he says in like manner: Jeremiah 12:7-8 I have forsaken my house, I have given up mine heritage into the hand of its enemies. Mine heritage has become unto me as a lion in the forest; it has cried out against me, therefore have I hated it. Since the inheritance is His heavenly kingdom, it is evident that He does not say that He hates the inheritance itself, but the heirs, who have been ungrateful towards Him, and impious. Mine heritage, he says, has become unto me as a lion; that is, I have become a prey and a devouring to my heirs, who have slain me as the flock. It has cried out against me; that is, they have pronounced against me the sentence of death and the cross. For that which He said above, that He would make a new testament to the house of Judah, shows that the old testament which was given by Moses was not perfect; but that that which was to be given by Christ would be complete. But it is plain that the house of Judah does not signify the Jews, whom He casts off, but us, who have been called by Him out of the Gentiles, and have by adoption succeeded to their place, and are called sons of the Jews, which the Sibyl declares when she says:- The divine race of the blessed, heavenly Jews.But what that race was about to be, Isaiah teaches, in whose book the Most High Father addresses His Son: Isaiah 42:6-7 I the Lord God have called You in righteousness, and will hold Your hand, and will keep You: and I have given You for a covet of my race, for a light of the Gentiles; to open the eyes of the blind, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house. When, therefore, we who were in time past as it were blind, and as it were shut up in the prison of folly, were sitting in darkness, ignorant of God and of the truth, we have been enlightened by Him, who adopted us by His testament; and having freed us from cruel chains, and brought us out to the light of wisdom, He admitted us to the inheritance of His heavenly kingdom. 4.22. I have now confirmed, as I imagine, the things which are thought false and incredible by those who are not instructed in the true knowledge of heavenly learning. But, however, that we may refute those also who are too wise, not without injury to themselves, and who detract from the credit due to divine things, let us disprove their error, that they may at length perceive that the fact ought to have been as we show that it actually was. And although with good judges either testimonies are of sufficient weight without arguments, or arguments without testimonies, we, however, are not content with the one or the other, since we are supplied with both, that we may not leave room for any one of depraved ingenuity either to misunderstand or to dispute on the opposite side. They say that it was impossible for anything to be withdrawn from an immortal nature. They say, in short, that it was unworthy of God to be willing to become man, and to burden Himself with the infirmity of flesh; to become subject of His own accord to sufferings, to pain, and death: as though it had not been easy for Him to show Himself to men without the weakness incident to a body, and to teach them righteousness (if He so wished) with greater authority, as of one who acknowledged Himself to be God. For in that case all would have obeyed the heavenly precepts, if the influence and power of God enjoining them had been united with them. Why, then (they say), did He not come as God to teach men? Why did He render Himself so humble and weak, that it was possible for Him both to be despised by men and to be visited with punishment? Why did He suffer violence from those who are weak and mortal? Why did He not repel by strength, or avoid by His divine knowledge, the hands of men? Why did He not at least in His very death reveal His majesty? But He was led as one without strength to trial, was condemned as one who was guilty, was put to death as one who was mortal. I will carefully refute these things, nor will I permit any one to be in error. For these things were done by a great and wonderful plan; and he who shall understand this, will not only cease to wonder that God was tortured by men, but also will easily see that it could not have been believed that he was God if those very things which he censures had not been done. 7.14. Since we have spoken of the immortality of the soul, it follows that we teach how and when it is given to man; that in this also they may see the errors of their perverseness and folly, who imagine that some mortals have become gods by the decrees and dogmas of mortals; either because they had invented arts, or because they had taught the use of certain productions of the earth, or because they had discovered things useful for the life of men, or because they had slain savage beasts. How far these things were from deserving immortality we have both shown in the former books, and we will now show, that it may be evident that it is righteousness alone which procures for man eternal life, and that it is God alone who bestows the reward of eternal life. For they who are said to have been immortalized by their merits, inasmuch as they possessed neither righteousness nor any true virtue, did not obtain for themselves immortality, but death by their sins and lusts; nor did they deserve the reward of heaven, but the punishment of hell, which impends over them, together with all their worshippers. And I show that the time of this judgment draws near, that the due reward may be given to the righteous, and the deserved punishment may be inflicted on the wicked. Plato and many others of the philosophers, since they were ignorant of the origin of all things, and of that primal period at which the world was made, said that many thousands of ages had passed since this beautiful arrangement of the world was completed; and in this they perhaps followed the Chaldeans, who, as Cicero has related in his first book respecting divination, foolishly say that they possess comprised in their memorials four hundred and seventy thousand years; in which matter, because they thought that they could not be convicted, they believed that they were at liberty to speak falsely. But we, whom the Holy Scriptures instruct to the knowledge of the truth, know the beginning and the end of the world, respecting which we will now speak in the end of our work, since we have explained respecting the beginning in the second book. Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed, and that when this number is completed the consummation must take place, and the condition of human affairs be remodelled for the better, the proof of which must first be related, that the matter itself may be plain. God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works. But this is the Sabbath day, which in the language of the Hebrews received its name from the number, whence the seventh is the legitimate and complete number. For there are seven days, by the revolutions of which in order the circles of years are made up; and there are seven stars which do not set, and seven luminaries which are called planets, whose differing and unequal movements are believed to cause the varieties of circumstances and times. Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says In Your sight, O Lord, a thousand years are as one day. And as God laboured during those six days in creating such great works, so His religion and truth must labour during these six thousand years, while wickedness prevails and bears rule. And again, since God, having finished His works, rested the seventh day and blessed it, at the end of the six thousandth year all wickedness must be abolished from the earth, and righteousness reign for a thousand years; and there must be tranquillity and rest from the labours which the world now has long endured. But how that will come to pass I will explain in its order. We have often said that lesser things and things of small importance are figures and previous shadowings forth of great things; as this day of ours, which is bounded by the rising and the setting of the sun, is a representation of that great day to which the circuit of a thousand years affixes its limits. In the same manner also the fashioning of the earthly man held forth to the future the formation of the heavenly people. For as, when all things were completed which were contrived for the use of man, last of all, on the sixth day, He made man also, and introduced him into this world as into a home now carefully prepared; so now on the great sixth day the true man is being formed by the word of God, that is, a holy people is fashioned for righteousness by the doctrine and precepts of God. And as then a mortal and imperfect man was formed from the earth, that he might live a thousand years in this world; so now from this earthly age is formed a perfect man, that being quickened by God, he may bear rule in this same world through a thousand years. But in what manner the consummation will take place, and what end awaits the affairs of men, if any one shall examine the divine writings he will ascertain. But the voices also of prophets of the world, agreeing with the heavenly, announce the end and overthrow of all things after a short time, describing as it were the last old age of the wearied and wasting world. But the things which are said by prophets and seers to be about to happen before that last ending comes upon the world, I will subjoin, being collected and accumulated from all quarters. 7.15. It is contained in the mysteries of the sacred writings, that a prince of the Hebrews, compelled by want of grain, passed into Egypt with all his family and relatives. And when his posterity, remaining long in Egypt, had increased into a great nation, and were oppressed by the heavy and intolerable yoke of slavery, God smote Egypt with an incurable stroke, and freed His people, leading them through the midst of the sea, when, the waves being cut asunder and parted on either side, the people went over on dry ground. And the king of the Egyptians endeavouring to follow them as they fled, the sea returning to its place, he was cut off, with all his people. And this deed so illustrious and so wonderful, although for the present it displayed to men the power of God, was also a foreshadowing and figure of a greater deed, which the same God was about to perform at the last consummation of the times, for He will free His people from the oppressive bondage of the world. But since at that time the people of God were one, and in one nation only, Egypt only was smitten. But now, because the people of God are collected out of all languages, and dwell among all nations, and are oppressed by those bearing rule over them, it must come to pass that all nations, that is, the whole world, be beaten with heavenly stripes, that the righteous people, who are worshippers of God, may be set free. And as then signs were given by which the coming destruction was shown to the Egyptians, so at the last time wonderful prodigies will take place throughout all the elements of the world, by which the impending destruction may be understood by all nations. Therefore, as the end of this world approaches, the condition of human affairs must undergo a change, and through the prevalence of wickedness become worse; so that now these times of ours, in which iniquity and impiety have increased even to the highest degree, may be judged happy and almost golden in comparison of that incurable evil. For righteousness will so decrease, and impiety, avarice, desire, and lust will so greatly increase, that if there shall then happen to be any good men, they will be a prey to the wicked, and will be harassed on all sides by the unrighteous; while the wicked alone will be in opulence, but the good will be afflicted in all calumnies and in want. All justice will be confounded, and the laws will be destroyed. No one will then have anything except that which has been gained or defended by the hand: boldness and violence will possess all things. There will be no faith among men, nor peace, nor kindness, nor shame, nor truth; and thus also there will be neither security, nor government, nor any rest from evils. For all the earth will be in a state of tumult; wars will everywhere rage; all nations will be in arms, and will oppose one another; neighbouring states will carry on conflicts with each other; and first of all, Egypt will pay the penalties of her foolish superstitions, and will be covered with blood as if with a river. Then the sword will traverse the world, mowing down everything, and laying low all things as a crop. And - my mind dreads to relate it, but I will relate it, because it is about to happen - the cause of this desolation and confusion will be this; because the Roman name, by which the world is now ruled, will be taken away from the earth, and the government return to Asia; and the East will again bear rule, and the West be reduced to servitude. Nor ought it to appear wonderful to any one, if a kingdom founded with such vastness, and so long increased by so many and such men, and in short strengthened by such great resources, shall nevertheless at some time fall. There is nothing prepared by human strength which cannot equally he destroyed by human strength, since the works of mortals are mortal. Thus also other kingdoms in former times, though they had long flourished, were nevertheless destroyed. For it is related that the Egyptians, and Persians, and Greeks, and Assyrians had the government of the world; and after the destruction of them all, the chief power came to the Romans also. And inasmuch as they excel all other kingdoms in magnitude, with so much greater an overthrow will they fall, because those buildings which are higher than others have more weight for a downfall. Seneca therefore not unskilfully divided the times of the Roman city by ages. For he said that at first was its infancy under King Romulus, by whom Rome was brought into being, and as it were educated; then its boyhood under the other kings, by whom it was increased and fashioned with more numerous systems of instruction and institutions; but at length, in the reign of Tarquinius, when now it had begun as it were to be grown up, it did not endure slavery; and having thrown off the yoke of a haughty tyranny, it preferred to obey laws rather than kings; and when its youth was terminated by the end of the Punic war, then at length with confirmed strength it began to be manly. For when Carthage was taken away, which was long its rival in power, it stretched out its hands by land and sea over the whole world, until, having subdued all kings and nations, when the materials for war now failed, it abused its strength, by which it destroyed itself. This was its first old age, when, lacerated by civil wars and oppressed by intestine evil, it again fell back to the government of a single ruler, as it were revolving to a second infancy. For, having lost the liberty which it had defended under the guidance and authority of Brutus, it so grew old, as though it had no strength to support itself, unless it depended on the aid of its rulers. But if these things are so, what remains, except that death follow old age? And that it will so come to pass, the predictions of the prophets briefly announce under the cover of other names, so that no one can easily understand them. Nevertheless the Sibyls openly say that Rome is doomed to perish, and that indeed by the judgment of God, because it held His name in hatred; and being the enemy of righteousness, it destroyed the people who kept the truth. Hystaspes also, who was a very ancient king of the Medes, from whom also the river which is now called Hydaspes received its name, handed down to the memory of posterity a wonderful dream upon the interpretation of a boy who uttered divinations, announcing long before the founding of the Trojan nation, that the Roman empire and name would be taken away from the world. 7.16. But, test any one should think this incredible, I will show how it will come to pass. First, the kingdom will be enlarged, and the chief power, dispersed among many and divided, will be diminished. Then civil discords will perpetually be sown; nor will there be any rest from deadly wars, until ten kings arise at the same time, who will divide the world, not to govern, but to consume it. These, having increased their armies to an immense extent, and having deserted the cultivation of the fields, which is the beginning of overthrow and disaster, will lay waste and break in pieces and consume all things. Then a most powerful enemy will suddenly arise against him from the extreme boundaries of the northern region, who, having destroyed three of that number who shall then be in possession of Asia, shall be admitted into alliance by the others, and shall be constituted prince of all. He shall harass the world with an intolerable rule; shall mingle things divine and human; shall contrive things impious to relate, and detestable; shall meditate new designs in his breast, that he may establish the government for himself: he will change the laws, and appoint his own; he will contaminate, plunder, spoil, and put to death. And at length, the name being changed and the seat of government being transferred, confusion and the disturbance of mankind will follow. Then, in truth, a detestable and abominable time shall come, in which life shall be pleasant to none of men. Cities shall be utterly overthrown, and shall perish; not only by fire and the sword, but also by continual earthquakes and overflowings of waters, and by frequent diseases and repeated famines. For the atmosphere will be tainted, and become corrupt and pestilential - at one time by unseasonable rains, at another by barren drought, now by colds, and now by excessive heats. Nor will the earth give its fruit to man: no field, or tree, or vine will produce anything; but after they have given the greatest hope in the blossom, they will fail in the fruit. Fountains also shall be dried up, together with the rivers; so that there shall not be a sufficient supply for drinking; and waters shall be changed into blood or bitterness. On account of these things, beasts shall fail on the land, and birds in the air, and fishes in the sea. Wonderful prodigies also in heaven shall confound the minds of men with the greatest terrors, and the trains of comets, and the darkness of the sun, and the color of the moon, and the gliding of the falling stars. Nor, however, will these things take place in the accustomed manner; but there will suddenly appear stars unknown and unseen by the eyes; the sun will be perpetually darkened, so that there will be scarcely any distinction between the night and the day; the moon will now fail, not for three hours only, but overspread with perpetual blood, will go through extraordinary movements, so that it will not be easy for man to ascertain the courses of the heavenly bodies or the system of the times; for there will either be summer in the winter, or winter in the summer. Then the year will be shortened, and the month diminished, and the day contracted into a short space; and stars shall fall in great numbers, so that all the heaven will appear dark without any lights. The loftiest mountains also will fall, and be levelled with the plains; the sea will be rendered unnavigable. And that nothing may be wanting to the evils of men and the earth, the trumpet shall be heard from heaven, which the Sibyl foretells in this manner:- The trumpet from heaven shall utter its wailing voice.And then all shall tremble and quake at that mournful sound. But then, through the anger of God against the men who have not known righteousness, the sword and fire, famine and disease, shall reign; and, above all things, fear always overhanging. Then they shall call upon God, but He will not hear them; death shall be desired, but it will not come; not even shall night give rest to their fear, nor shall sleep approach to their eyes, but anxiety and watchfulness shall consume the souls of men; they shall deplore and lament, and gnash their teeth; they shall congratulate the dead, and bewail the living. Through these and many other evils there shall be desolation on the earth, and the world shall be disfigured and deserted, which is thus expressed in the verses of the Sibyl: - The world shall be despoiled of beauty, through the destruction of men.For the human race will be so consumed, that scarcely the tenth part of men will be left; and from whence a thousand had gone forth, scarcely a hundred will go forth. of the worshippers of God also, two parts will perish; and the third part, which shall have been proved, will remain. 7.17. But I will more plainly set forth the manner in which this happens. When the close of the times draws near, a great prophet shall be sent from God to turn men to the knowledge of God, and he shall receive the power of doing wonderful things. Wherever men shall not hear him, he will shut up the heaven, and cause it to withhold its rains; he will turn their water into blood, and torment them with thirst and hunger; and if any one shall endeavour to injure him, fire shall come forth out of his mouth, and shall burn that man. By these prodigies and powers he shall turn many to the worship of God; and when his works shall be accomplished, another king shall arise out of Syria, born from an evil spirit, the overthrower and destroyer of the human race, who shall destroy that which is left by the former evil, together with himself. He shall fight against the prophet of God, and shall overcome, and slay him, and shall allow him to lie unburied; but after the third day he shall come to life again; and while all look on and wonder, he shall be caught up into heaven. But that king will not only be most disgraceful in himself, but he will also be a prophet of lies; and he will constitute and call himself God, and will order himself to be worshipped as the Son of God; and power will be given him to do signs and wonders, by the sight of which he may entice men to adore him. He will command fire to come down from heaven, and the sun to stand and leave his course, and an image to speak; and these things shall be done at his word - by which miracles many even of the wise shall be enticed by him. Then he will attempt to destroy the temple of God, and persecute the righteous people; and there will be distress and tribulation, such as there never has been from the beginning of the world. As many as shall believe him and unite themselves to him, shall be marked by him as sheep; but they who shall refuse his mark will either flee to the mountains, or, being seized, will be slain with studied tortures. He will also enwrap righteous men with the books of the prophets, and thus burn them; and power will be given him to desolate the whole earth for forty-two months. That will be the time in which righteousness shall be cast out, and innocence be hated; in which the wicked shall prey upon the good as enemies; neither law, nor order, nor military discipline shall be preserved; no one shall reverence hoary locks, nor recognise the duty of piety, nor pity sex or infancy; all things shall be confounded and mixed together against right, and against the laws of nature. Thus the earth shall be laid waste, as though by one common robbery. When these things shall so happen, then the righteous and the followers of truth shall separate themselves from the wicked, and flee into solitudes. And when he hears of this, the impious king, inflamed with anger, will come with a great army, and bringing up all his forces, will surround all the mountain in which the righteous shall be situated, that he may seize them. But they, when they shall see themselves to be shut in on all sides and besieged, will call upon God with a loud voice, and implore the aid of heaven; and God shall hear them, and send from heaven a great king to rescue and free them, and destroy all the wicked with fire and sword. 7.18. That these things will thus take place, all the prophets have announced from the inspiration of God, and also the soothsayers at the instigation of the demons. For Hystaspes, whom I have named above, having described the iniquity of this last time, says that the pious and faithful, being separated from the wicked, will stretch forth their hands to heaven with weeping and mourning, and will implore the protection of Jupiter: that Jupiter will look to the earth, and hear the voices of men, and will destroy the wicked. All which things are true except one, that he attributed to Jupiter those things which God will do. But that also was withdrawn from the account, not without fraud on the part of the demons, viz., that the Son of God would then be sent, who, having destroyed all the wicked, would set at liberty the pious. Which, however, Hermes did not conceal. For in that book which is entitled the Complete Treatise, after an enumeration of the evils concerning which we have spoken, he added these things: But when these things thus come to pass, then He who is Lord, and Father, and God, and the Creator of the first and one God, looking upon what is done, and opposing to the disorder His own will, that is, goodness, and recalling the wandering and cleansing wickedness, partly inundating it with much water, and partly burning it with most rapid fire, and sometimes pressing it with wars and pestilences, He brought His world to its ancient state and restored it. The Sibyls also show that it would not be otherwise than that the Son of God should be sent by His supreme Father, to set free the righteous from the hands of the wicked, and to destroy the unrighteous, together with their cruel tyrants. One of whom thus wrote:- He shall come also, wishing to destroy the city of the blest; and a king sent against him from the gods shall slay all the great kings and chief men: then judgment shall thus come from the Immortal to men.Also another Sibyl:- And then God shall send a king from the sun, who shall cause all the earth to cease from disastrous war.And again another:- He will take away the intolerable yoke of slavery which is placed on our neck, and he will do away with impious laws and violent chains. |
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| 22. Cyprian, The Lapsed, 17, 21, 7, 23 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lynskey (2021) 51, 52 |
| 23. Cyprian, Ad Demetrianum, 23, 9, 17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lynskey (2021) 52 |
| 24. Augustine, On Christian Doctrine, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Lynskey (2021) 199, 277 |
| 25. Augustine, Enarrationes In Psalmos, 34.10, 48.5, 49.8, 54.17, 61.4, 61.23, 63.17, 65.1, 67.25, 68.11, 71.17, 74.11-74.12, 77.2, 85.1, 86.5, 86.9, 87.5, 88.5, 88.24, 90.1, 92.5, 99.12, 105.37, 117.2, 118.2, 119.9, 129.12, 131.15, 138.26, 140.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •future xiii, Found in books: Lynskey (2021) 75, 86, 90, 95, 104, 126, 149, 166 |
| 27. Tyconius, Expositio Apocalypseos, 1.1.3-1.1.5, 1.1.10-1.1.11, 1.1.22-1.1.23, 1.2.1-1.2.8, 1.2.34-1.2.36, 1.3.5-1.3.8, 1.4.5-1.4.6, 1.5.1-1.5.36, 1.6.1-1.6.3, 1.8.3-1.8.6, 1.9.2-1.9.4, 1.10.2, 1.11.86-1.11.90, 1.11.121-1.11.124, 1.11.132-1.11.133, 1.13.11-1.13.14, 1.14.2-1.14.7, 1.17.1-1.17.44, 1.27.36-1.27.37, 1.27.40-1.27.41, 1.27.47-1.27.50, 1.27.65-1.27.72, 1.28.10-1.28.14, 1.28.17-1.28.18, 1.29.2-1.29.3, 1.30.7-1.30.9, 1.32.4-1.32.7, 1.34.10-1.34.21, 1.36.2-1.36.9, 1.40.4-1.40.11, 1.41.3-1.41.18, 1.42.2-1.42.25, 1.43.2-1.43.4, 1.43.6-1.43.15, 1.44.3-1.44.14, 1.45.14-1.45.16, 1.50.2-1.50.3, 2.6.4-2.6.5, 2.7.6-2.7.9, 2.8.1-2.8.2, 2.12.3-2.12.4, 2.14.7, 2.15.1-2.15.6, 2.17.3-2.17.7, 2.19.2-2.19.3, 2.20.3-2.20.6, 2.21.1-2.21.6, 2.22.2-2.22.9, 2.24.2-2.24.6, 2.25.14-2.25.23, 2.30.1-2.30.2, 2.31.3-2.31.5, 2.33.5-2.33.13, 2.34.7-2.34.9, 2.34.32-2.34.36, 2.34.42-2.34.45, 2.35.6-2.35.22, 2.35.26-2.35.35, 2.35.46-2.35.61, 2.36.10-2.36.14, 2.37.8, 2.38.2-2.38.4, 2.40.2-2.40.6, 2.41.2-2.41.5, 2.43.22-2.43.27, 2.43.52-2.43.62, 2.43.66-2.43.88, 2.44.6-2.44.12, 2.44.16-2.44.24, 2.44.32-2.44.33, 2.46.2-2.46.7, 2.47.5-2.47.6, 2.47.9-2.47.10, 2.48.11-2.48.12, 2.49.6-2.49.32, 2.51.3-2.51.11, 2.52.3-2.52.4, 2.55.2-2.55.5, 2.57.5-2.57.6, 2.57.9-2.57.10, 2.57.17-2.57.20, 2.58.1-2.58.10, 3.1.2-3.1.3, 3.2.2-3.2.11, 3.5.3-3.5.9, 3.6.1-3.6.2, 3.7.2-3.7.5, 3.8.3-3.8.4, 3.10.3-3.10.21, 3.17.14-3.17.17, 3.18.4-3.18.6, 3.22.1-3.22.8, 3.23.1-3.23.3, 3.29.1-3.29.4, 3.35.3-3.35.8, 3.37.3-3.37.4, 3.38.10-3.38.13, 3.38.17-3.38.37, 3.43.3-3.43.5, 3.48.13-3.48.15, 3.49.1-3.49.11, 3.50.2-3.50.7, 3.51.1-3.51.2, 3.52.2-3.52.7, 3.54.1-3.54.4, 3.56.9-3.56.10, 3.57.6-3.57.11, 3.58.5-3.58.7, 3.59.5-3.59.7, 3.60.5-3.60.17, 3.64.2-3.64.10, 3.66.4-3.66.12, 3.67.3-3.67.4, 3.69.2-3.69.5, 3.70.1-3.70.6, 3.72.1-3.72.4, 3.73.3-3.73.11, 3.75.2-3.75.6, 3.76.2-3.76.9, 3.77.1-3.77.3, 3.79.1-3.79.2, 3.80.2-3.80.4, 3.83.1-3.83.14, 3.84.13-3.84.21, 4.4.2-4.4.7, 4.5.1-4.5.4, 4.11.2-4.11.8, 4.12.2-4.12.10, 4.12.16-4.12.26, 4.15.6-4.15.30, 4.16.3-4.16.13, 4.19.3-4.19.7, 4.20.2-4.20.3, 4.21.4-4.21.11, 4.22.5-4.22.9, 4.25.1-4.25.14, 4.26.3-4.26.6, 4.30.5-4.30.12, 4.41.51-4.41.54, 4.43.1-4.43.14, 5.1.1-5.1.2, 5.2.9-5.2.12, 5.2.14-5.2.22, 5.3.1-5.3.3, 5.3.14-5.3.22, 5.5.1-5.5.9, 5.9.1-5.9.4, 5.12.4-5.12.9, 5.13.2-5.13.4, 5.14.2-5.14.3, 5.16.1-5.16.3, 5.17.5-5.17.8, 5.19.1-5.19.4, 5.20.2-5.20.5, 5.22.1-5.22.8, 5.23.1-5.23.5, 5.25.9-5.25.10, 5.27.9-5.27.10, 5.28.2-5.28.7, 5.29.3-5.29.4, 5.30.4-5.30.8, 5.31.22-5.31.27, 5.34.1-5.34.5, 5.41.1-5.41.6, 5.42.1-5.42.9, 5.43.10-5.43.13, 5.43.57-5.43.61, 5.43.72-5.43.73, 5.45.1-5.45.4, 5.46.4, 5.47.13-5.47.18, 5.48.4-5.48.7, 6.2.3-6.2.6, 6.3.1-6.3.6, 6.7.1-6.7.13, 6.11.1-6.11.9, 6.12.4-6.12.7, 6.12.12-6.12.18, 6.15.1-6.15.3, 6.18.1-6.18.3, 6.22.1, 6.22.3-6.22.13, 6.28.3-6.28.5, 6.30.1-6.30.3, 6.37.6-6.37.9, 6.39.5-6.39.22, 6.40.6-6.40.7, 6.41.2-6.41.6, 7.3.1-7.3.3, 7.6.4, 7.8.1-7.8.3, 7.9.5-7.9.6, 7.9.26-7.9.29, 7.12.5-7.12.13, 7.13.1-7.13.3, 7.15.1-7.15.6, 7.19.6-7.19.20, 7.20.1-7.20.8, 7.24.6-7.24.10, 7.25.2-7.25.5, 7.26.3-7.26.11, 7.31.10-7.31.15, 7.32.4-7.32.5, 7.37.2-7.37.5, 7.44.1-7.44.4, 7.48.3-7.48.4, 7.49.3-7.49.6, 7.58.6-7.58.8 Tagged with subjects: •nan Found in books: Lynskey (2021) 75 |
| 28. Tyconius, Liber Regularum, 1.7, 1.8, 1.9, 2.2, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.27, 5.28-6.6, 6.9-7.10, 6.21, 6.22, 6.26, 6.27, 6.28, 7.14, 7.15, 7.16, 7.19, 7.20, 7.24, 7.25, 7.26, 8.1, 8.2, 8.3, 8.18, 9.18, 10.7, 10.10, 10.11, 10.12, 10.24, 10.25, 10.26, 10.27, 10.28, 11.5, 11.6, 11.8, 11.9, 12.14, 12.15, 12.26-13.2, 12.27, 12.28, 13.1, 13.12, 13.15, 13.16, 13.17, 13.18, 13.19, 13.24, 13.26, 13.27, 13.30, 13.31, 14.1, 14.2, 14.7, 14.8, 14.13, 14.14, 14.23, 14.24, 14.25, 14.26, 14.27, 14.28, 14.29, 15.3, 15.4, 15.5, 15.6, 15.22, 15.22-16.5, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 16.12, 16.13, 16.14, 16.15, 16.24, 16.25, 16.26, 16.27, 16.28, 17.10, 17.11, 17.12, 17.18, 18.3, 18.4, 18.11, 18.12, 18.13, 18.14, 18.15, 19.3, 19.5, 19.6, 19.7, 21.12, 21.28-22.1, 22.7, 22.8, 22.10, 22.21, 22.22, 22.23, 22.24, 22.25, 23.6, 23.7, 23.31-24.1, 24.3, 24.4, 24.5, 24.6, 24.8, 24.10, 24.11, 24.13, 24.14, 26.1, 26.3, 26.4, 26.11, 26.18, 26.23, 26.27, 26.29, 27.10, 27.11, 27.12, 27.13, 27.14, 27.15, 27.16, 27.17, 27.18, 27.19, 27.20, 27.21, 27.22, 27.23, 27.24, 27.28, 27.29, 27.30, 27.31, 28.3, 28.4, 28.5, 28.6, 28.7, 28.8, 28.9, 28.10, 28.11, 28.12, 28.13, 28.14, 28.15, 28.16, 28.17, 28.18, 28.19, 28.20, 28.21, 28.22, 28.23, 28.24, 28.25, 28.27, 28.28, 29.2, 29.3, 29.7, 29.8, 29.9, 29.10, 29.11, 29.12, 29.13, 29.14, 29.15, 29.16, 29.17, 29.18, 29.19, 29.20, 29.21, 29.22, 29.23, 29.24, 29.25, 29.26, 29.27, 29.29-30.19, 30.1, 30.2, 30.3, 30.4, 30.5, 30.6, 30.7, 30.8, 30.9, 30.10, 30.11, 30.12, 30.15, 30.18, 30.19, 30.20, 30.21, 30.22, 30.23, 30.24, 30.25, 30.26, 30.27, 30.28, 30.29, 31.1, 31.2, 31.3, 31.4, 31.5, 31.12, 31.13, 31.14, 31.15, 32.5, 32.6, 32.7, 32.8, 32.9, 32.10, 32.11, 32.12, 32.13, 32.14, 32.15, 32.16, 32.17, 33.4, 33.29, 33.30, 34.16, 34.21, 34.22, 34.23, 35.3, 35.4, 35.5, 35.6, 35.7, 35.8, 35.9, 35.10, 35.11, 35.23, 35.24, 35.26, 35.27, 36.1, 36.9, 36.10, 36.12, 36.13, 36.16, 36.21, 36.22, 36.23, 36.24, 36.25, 36.26, 37.1, 37.2, 37.3, 37.5, 37.6, 37.9, 37.10, 37.11, 37.12, 37.13, 37.14, 37.23, 37.24, 37.25, 37.26, 37.27, 38.3, 38.4, 38.7, 38.8, 38.9, 38.10, 38.11, 38.23, 38.25-39.1, 38.30, 38.31, 39.8, 39.9, 39.18, 39.19, 39.20, 39.21, 39.22, 39.23, 39.24, 39.25, 39.26, 39.27, 39.28, 39.29, 40.5, 40.6, 40.7, 40.8, 40.12, 40.13, 40.14, 40.15, 40.16, 40.18, 40.19, 40.20, 40.21, 40.22, 40.23, 40.24, 41.1, 41.2, 41.16, 41.22, 41.23, 41.24, 41.25, 41.27-42.5, 41.27-42.1, 41.27, 41.29-42.1, 42.3, 42.5, 42.6, 42.7, 42.8, 42.9, 42.10, 42.22, 42.23, 42.24, 42.25, 42.26, 42.27, 42.28, 43.1, 43.2, 43.3, 43.11, 43.12, 43.13, 43.14, 43.19, 43.20, 43.21, 43.22, 43.24, 43.25, 43.26, 43.27, 43.28, 43.29, 44.1, 44.3, 44.17, 45.2, 45.3, 46.2, 46.3, 46.4, 47.19, 47.20, 47.21, 47.22, 47.23, 47.24, 48.2, 48.3, 48.4, 48.5, 48.6, 48.7, 48.8, 48.9, 48.10, 48.11, 48.12, 48.14, 48.15, 48.16, 48.17, 48.18, 48.19, 48.20, 48.21, 49.16, 49.25, 50.1, 50.2, 50.3, 50.4, 50.5, 50.6, 50.7, 50.8, 50.9, 50.10, 50.13, 50.14, 50.15, 50.22, 51.10, 51.11, 51.12, 51.13, 51.14, 51.15, 51.16, 51.17, 52.23, 52.24, 53.4, 53.5, 53.6, 53.7, 53.8, 53.9, 54.13, 54.14, 54.15, 54.16, 54.17, 54.18, 54.19, 54.20, 54.23, 55.6-56.6, 55.6, 55.7, 55.8, 55.9, 56.2, 56.7, 56.8, 56.9, 56.10, 56.11, 56.12, 56.13, 56.14, 56.15, 56.16, 56.17, 56.18, 56.19, 56.20, 57.1, 57.2, 57.19, 57.20, 57.21, 57.22, 57.23, 57.24, 57.25, 57.26, 58.1, 58.2, 58.11, 58.13, 58.14, 58.17, 58.18, 58.19, 58.20, 58.21, 59.2, 59.3, 59.4, 59.5, 59.6, 59.14, 59.15, 59.16, 59.18, 59.19, 60.5, 60.6, 60.10, 60.11, 60.15, 60.16, 60.17, 60.18, 60.20, 60.21, 60.24-61.12, 61.14, 61.15, 61.16, 61.20, 61.21, 61.25, 61.26, 61.27, 61.28, 61.29, 61.30, 61.31, 61.32, 61.33, 62.26, 62.27, 62.28, 62.29, 62.30, 63.4, 63.5, 63.6, 63.10, 63.11, 63.12, 63.15, 63.16, 63.28-64.3, 64.1, 64.2, 64.3, 64.4, 64.5, 64.6, 64.7, 64.8, 64.9, 64.10, 64.11, 64.12, 64.13, 64.14, 64.15, 64.16, 64.17, 64.18, 64.19, 64.20, 64.21, 64.26, 64.28, 64.29, 64.30, 65.2, 65.3, 65.5, 65.6, 65.7, 65.8, 65.10, 65.12, 65.13, 65.14, 65.15, 65.16, 65.20, 65.21, 65.22-66.5, 65.24, 65.25, 65.26, 66.1, 66.2, 66.3, 66.4, 66.5, 66.6, 66.7, 66.9, 66.11, 66.12, 66.13, 66.14, 66.15, 66.16, 66.17, 66.18, 66.21, 66.22, 67.1, 67.2, 67.3, 67.4, 67.5, 67.6, 67.8, 67.9, 67.10, 67.11, 67.12, 67.13, 67.14, 67.17, 67.18, 67.20, 67.21, 67.22, 67.23, 67.24, 67.25, 67.26, 67.27, 67.31-68.1, 68.9, 68.20, 69.13, 69.14, 70.3, 70.4, 70.5, 70.6, 70.7, 70.11, 70.12, 70.13, 70.14, 70.19, 70.20, 71.4, 71.5, 71.6, 71.7, 71.23, 71.24, 72.9, 72.10, 72.11, 72.13, 72.15, 72.16, 72.17, 72.18, 72.25, 73.1, 73.10, 73.11, 73.20, 73.22, 73.23, 74.7, 74.8, 74.9, 74.20, 74.23, 74.24, 74.25, 74.26, 74.27, 74.28, 74.29, 75.7, 75.8, 75.12, 75.14, 75.16, 75.17, 75.20, 75.30, 75.33, 76.1, 76.2, 76.3, 76.4, 76.5, 76.6, 76.7, 76.8, 76.9, 76.19, 76.20, 76.21, 77.3, 77.4, 77.5, 77.6, 77.7, 77.8, 77.9, 77.10, 77.11, 77.12, 77.13, 77.14, 77.15, 77.16, 77.17, 77.18, 78.9, 78.14, 78.17, 78.19, 78.22, 78.23, 78.24, 78.26, 78.27, 79.7, 79.8, 79.9, 79.10, 79.11, 79.12, 79.13, 79.14, 79.18, 79.19, 79.20, 80.6, 80.20, 80.21, 80.22, 80.23, 80.31, 80.32, 80.33, 80.34, 81.2, 81.3, 81.4, 81.5, 81.6, 81.7, 81.8, 81.9, 81.10, 81.11, 81.12, 81.17, 81.19, 81.20, 81.21, 81.22, 81.23, 82.3, 82.4, 82.5, 82.6, 82.7, 82.19, 82.20, 82.21, 82.22, 82.23, 82.29, 82.32, 83.9, 83.10, 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, 84.31-85.18, 84.31, 84.31-85.4, 84.32, 85.1, 85.4, 85.5, 85.6, 85.7, 85.9, 85.14, 85.15, 85.16, 85.17, 85.18 Tagged with subjects: •nan Found in books: Lynskey (2021) 296 |
