1. Septuagint, Tobit, 13.2 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jewish, literary genres • literary genre • literary genres, epos, epic • literary genres, fable • literary genres, fairytale • literary genres, folktale, folk story • literary genres, legend • literary genres, novel or roman/romance • literary genres, saga
Found in books: Piotrkowski (2019) 174; Toloni (2022) 7, 205
| 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand.''. None |
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2. Hebrew Bible, Deuteronomy, 4.1-4.2, 4.37, 6.4-6.5, 14.23-14.25, 17.10, 17.15, 17.17, 23.3, 31.11, 31.30, 32.39 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Irenaeus, criticism of heretical exegesis generally • Ps.-Orpheus, General profile • Testament Literary Genre • Testament genre • architecture, generally • generation • genre • literary genres, novel or roman/romance • martyrology, genre of • rewritten scripture, as a genre
Found in books: Boulluec (2022) 261, 262; Carr (2004) 135, 136, 137, 138, 139, 140, 152, 160, 161, 163, 166; Esler (2000) 711; Estes (2020) 239; Jassen (2014) 27; Nikolsky and Ilan (2014) 310; Potter Suh and Holladay (2021) 70, 88, 96; Roskovec and Hušek (2021) 149; Stuckenbruck (2007) 73; Toloni (2022) 71; Černušková (2016) 305
4.1. וְעַתָּה יִשְׂרָאֵל שְׁמַע אֶל־הַחֻקִּים וְאֶל־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְלַמֵּד אֶתְכֶם לַעֲשׂוֹת לְמַעַן תִּחְיוּ וּבָאתֶם וִירִשְׁתֶּם אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם נֹתֵן לָכֶם׃
4.1. יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בֶּאֱמֹר יְהוָה אֵלַי הַקְהֶל־לִי אֶת־הָעָם וְאַשְׁמִעֵם אֶת־דְּבָרָי אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי כָּל־הַיָּמִים אֲשֶׁר הֵם חַיִּים עַל־הָאֲדָמָה וְאֶת־בְּנֵיהֶם יְלַמֵּדוּן׃ 4.2. וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃ 4.2. לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃
4.37. וְתַחַת כִּי אָהַב אֶת־אֲבֹתֶיךָ וַיִּבְחַר בְּזַרְעוֹ אַחֲרָיו וַיּוֹצִאֲךָ בְּפָנָיו בְּכֹחוֹ הַגָּדֹל מִמִּצְרָיִם׃
6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃
14.23. וְאָכַלְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר לְשַׁכֵּן שְׁמוֹ שָׁם מַעְשַׂר דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ לְמַעַן תִּלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהֶיךָ כָּל־הַיָּמִים׃ 14.24. וְכִי־יִרְבֶּה מִמְּךָ הַדֶּרֶךְ כִּי לֹא תוּכַל שְׂאֵתוֹ כִּי־יִרְחַק מִמְּךָ הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לָשׂוּם שְׁמוֹ שָׁם כִּי יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ׃ 14.25. וְנָתַתָּה בַּכָּסֶף וְצַרְתָּ הַכֶּסֶף בְּיָדְךָ וְהָלַכְתָּ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃' '
17.15. שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃
17.17. וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃
23.3. לֹא־יָבֹא מַמְזֵר בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לוֹ בִּקְהַל יְהוָה׃
31.11. בְּבוֹא כָל־יִשְׂרָאֵל לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר תִּקְרָא אֶת־הַתּוֹרָה הַזֹּאת נֶגֶד כָּל־יִשְׂרָאֵל בְּאָזְנֵיהֶם׃
32.39. רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃''. None | 4.1. And now, O Israel, hearken unto the statutes and unto the ordices, which I teach you, to do them; that ye may live, and go in and possess the land which the LORD, the God of your fathers, giveth you. 4.2. Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you.
4.37. And because He loved thy fathers, and chose their seed after them, and brought thee out with His presence, with His great power, out of Egypt,
6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.
14.23. And thou shalt eat before the LORD thy God, in the place which He shall choose to cause His name to dwell there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herd and of thy flock; that thou mayest learn to fear the LORD thy God always. 14.24. And if the way be too long for thee, so that thou art not able to carry it, because the place is too far from thee, which the LORD thy God shall choose to set His name there, when the LORD thy God shall bless thee; 14.25. then shalt thou turn it into money, and bind up the money in thy hand, and shalt go unto the place which the LORD thy God shall choose.
17.10. And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee.
17.15. thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother.
17.17. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold.
23.3. A bastard shall not enter into the assembly of the LORD; even to the tenth generation shall none of his enter into the assembly of the LORD.
31.11. when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing.
31.30. And Moses spoke in the ears of all the assembly of Israel the words of this song, until they were finished:
32.39. See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.' '. None |
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3. Hebrew Bible, Genesis, 1.26-1.27, 2.7, 3.22, 3.24, 5.1, 9.20, 10.8-10.11, 12.1, 12.10-12.20, 13.10, 14.13, 22.13, 22.17, 41.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Apocalyptic genre, Paradise in • Augustine , generally • Aḥiqar, literary genre • De Plantatione, genre • Demetrius, Chronographer, General profile • Enos, in fourth generation • Ezekiel, Tragedian, General profile • Genre, • Jerome, generally • Julian (the Apostate), generally • Moses, General profile • Noah, generations of, as virtues • Pastophoroi (Egyptian cult officials), general duties • Pentateuch, genres of • Philo, De Agricultura, genre • Phoenicians, General profile • Pronoia (providence) archontic, general • R. Ami, Amoraim, transitional generation of • Sethian Gnosticism, great and holy generation • Testament genre • general humanity • generations, great and holy • genre • genre, contemporary genre theory • genre, importance of genre • literary genres, epos, epic • literary genres, folktale, folk story • literary genres, legend • literary genres, novel or roman/romance • literary genres, short story • rabbinic literature, Enos’s generation in • syntax, in the Gospel of Judas, “that generation,” • wilderness generation
Found in books: Allen and Dunne (2022) 81, 83, 93; Birnbaum and Dillon (2020) 5, 91, 95, 155, 157, 160, 180; Carr (2004) 153, 165; Crabb (2020) 21; Esler (2000) 1155, 1206, 1223, 1262; Estes (2020) 22, 194; Garcia (2021) 42, 65; Geljon and Runia (2013) 6, 7, 8, 9, 10; Geljon and Runia (2019) 7; Graham (2022) 44, 175; Kanarek (2014) 54; Martin and Whitlark (2018) 62; Potter Suh and Holladay (2021) 6, 107, 124, 125, 126, 127, 128, 129, 160, 167; Rasimus (2009) 92; Renberg (2017) 720; Scopello (2008) 49, 212; Toloni (2022) 79, 153, 176, 196, 215
1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
3.22. וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃
3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃
5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃' '
5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃
10.8. וְכוּשׁ יָלַד אֶת־נִמְרֹד הוּא הֵחֵל לִהְיוֹת גִּבֹּר בָּאָרֶץ׃ 10.9. הוּא־הָיָה גִבֹּר־צַיִד לִפְנֵי יְהוָה עַל־כֵּן יֵאָמַר כְּנִמְרֹד גִּבּוֹר צַיִד לִפְנֵי יְהוָה׃ 10.11. מִן־הָאָרֶץ הַהִוא יָצָא אַשּׁוּר וַיִּבֶן אֶת־נִינְוֵה וְאֶת־רְחֹבֹת עִיר וְאֶת־כָּלַח׃
12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃
12.11. וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃
12.12. וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃
12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃
12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃
12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃
12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃
12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃
12.18. וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃
12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃
14.13. וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי וְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר וְהֵם בַּעֲלֵי בְרִית־אַבְרָם׃
22.13. וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃
22.17. כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃
41.8. וַיְהִי בַבֹּקֶר וַתִּפָּעֶם רוּחוֹ וַיִּשְׁלַח וַיִּקְרָא אֶת־כָּל־חַרְטֻמֵּי מִצְרַיִם וְאֶת־כָּל־חֲכָמֶיהָ וַיְסַפֵּר פַּרְעֹה לָהֶם אֶת־חֲלֹמוֹ וְאֵין־פּוֹתֵר אוֹתָם לְפַרְעֹה׃''. None | 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them.
2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
3.22. And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’
3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.
5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;
9.20. And Noah, the man of the land, began and planted a vineyard.
10.8. And Cush begot Nimrod; he began to be a mighty one in the earth. 10.9. He was a mighty hunter before the LORD; wherefore it is said: ‘Like Nimrod a mighty hunter before the LORD.’ 10.10. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. 10.11. Out of that land went forth Asshur, and builded Nineveh, and Rehoboth-ir, and Calah,
12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.
12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.
12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon.
12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive.
12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’
12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.
12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.
12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.
12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.
12.18. And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?
12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’ 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.
13.10. And Lot lifted up his eyes, and beheld all the plain of the Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, like the garden of the LORD, like the land of Egypt, as thou goest unto Zoar.
14.13. And there came one that had escaped, and told Abram the Hebrew—now he dwelt by the terebinths of Mamre the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram.
22.13. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.
22.17. that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;
41.8. And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof; and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.' '. None |
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4. Hebrew Bible, Job, 2.10, 27.1, 29.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Genre, • Job, Book of, literary genre • Prophets, Jewish, instruction genre in • Prophets, Jewish, proverb genre in • Ps.-Orpheus, General profile • Tobit, literary genre • literary genres, comedy • literary genres, fable • literary genres, legend • literary genres, novel or roman/romance • literary genres, saga • literary genres, tragedy
Found in books: Allen and Dunne (2022) 6; Damm (2018) 34; Potter Suh and Holladay (2021) 96; Toloni (2022) 68, 83, 93, 96, 197
27.1. אִם־עַל־שַׁדַּי יִתְעַנָּג יִקְרָא אֱלוֹהַּ בְּכָל־עֵת׃
27.1. וַיֹּסֶף אִיּוֹב שְׂאֵת מְשָׁלוֹ וַיֹּאמַר׃
29.1. קוֹל־נְגִידִים נֶחְבָּאוּ וּלְשׁוֹנָם לְחִכָּם דָּבֵקָה׃' '. None | 2.10. But he said unto her: ‘Thou speakest as one of the impious women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?’ For all this did not Job sin with his lips.
27.1. And Job again took up his parable, and said:
29.1. And Job again took up his parable, and said:' '. None |
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5. Hebrew Bible, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Genre • Son of man (generic, man, born of woman), sons of man
Found in books: Hasan Rokem (2003) 43; Ruzer (2020) 160
19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃''. None | 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.''. None |
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6. Hebrew Bible, Proverbs, 2.1-2.2, 4.27, 6.21, 7.3, 7.25, 27.6, 30.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Dorotheus of Gaza (general), biography • Dorotheus of Gaza (general), teacher, qualities as • Prophets, Jewish, instruction genre in • Prophets, Jewish, proverb genre in • Testament genre • instruction genre, Egyptian • proverbs, generate commentary
Found in books: Carr (2004) 135, 138, 160; Champion (2022) 16; Damm (2018) 29, 31, 32, 33, 34, 47, 48; James (2021) 282
2.1. בְּנִי אִם־תִּקַּח אֲמָרָי וּמִצְוֺתַי תִּצְפֹּן אִתָּךְ׃
2.1. כִּי־תָבוֹא חָכְמָה בְלִבֶּךָ וְדַעַת לְנַפְשְׁךָ יִנְעָם׃ 2.2. לְהַקְשִׁיב לַחָכְמָה אָזְנֶךָ תַּטֶּה לִבְּךָ לַתְּבוּנָה׃ 2.2. לְמַעַן תֵּלֵךְ בְּדֶרֶךְ טוֹבִים וְאָרְחוֹת צַדִּיקִים תִּשְׁמֹר׃
4.27. אַל־תֵּט־יָמִין וּשְׂמֹאול הָסֵר רַגְלְךָ מֵרָע׃
6.21. קָשְׁרֵם עַל־לִבְּךָ תָמִיד עָנְדֵם עַל־גַּרְגְּרֹתֶךָ׃
7.3. קָשְׁרֵם עַל־אֶצְבְּעֹתֶיךָ כָּתְבֵם עַל־לוּחַ לִבֶּךָ׃
7.25. אַל־יֵשְׂטְ אֶל־דְּרָכֶיהָ לִבֶּךָ אַל־תֵּתַע בִּנְתִיבוֹתֶיהָ׃
27.6. נֶאֱמָנִים פִּצְעֵי אוֹהֵב וְנַעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא׃
30.6. אַל־תּוֹסְףְּ עַל־דְּבָרָיו פֶּן־יוֹכִיחַ בְּךָ וְנִכְזָבְתָּ׃' '. None | 2.1. My son, if thou wilt receive my words, And lay up my commandments with thee; 2.2. So that thou make thine ear attend unto wisdom, And thy heart incline to discernment;
4.27. Turn not to the right hand nor to the left; Remove thy foot from evil.
6.21. Bind them continually upon thy heart, Tie them about thy neck.
7.3. Bind them upon thy fingers, Write them upon the table of thy heart.
7.25. Let not thy heart decline to her ways, Go not astray in her paths.
27.6. Faithful are the wounds of a friend; But the kisses of an enemy are importunate.
30.6. Add thou not unto His words, Lest He reprove thee, and thou be found a liar.' '. None |
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7. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Arianism, generally • Belisarius, general • Genre, • Testament genre • literary genres, fairytale • literary genres, folktale, folk story
Found in books: Allen and Dunne (2022) 6; Carr (2004) 154; Esler (2000) 988; Klein and Wienand (2022) 174; Toloni (2022) 5
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8. Hebrew Bible, 1 Kings, 5.9-5.12 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eupolemus, General profile • Testament genre
Found in books: Carr (2004) 140; Potter Suh and Holladay (2021) 118
5.9. וַיִּתֵּן אֱלֹהִים חָכְמָה לִשְׁלֹמֹה וּתְבוּנָה הַרְבֵּה מְאֹד וְרֹחַב לֵב כַּחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם׃' '5.11. וַיֶּחְכַּם מִכָּל־הָאָדָם מֵאֵיתָן הָאֶזְרָחִי וְהֵימָן וְכַלְכֹּל וְדַרְדַּע בְּנֵי מָחוֹל וַיְהִי־שְׁמוֹ בְכָל־הַגּוֹיִם סָבִיב׃ 5.12. וַיְדַבֵּר שְׁלֹשֶׁת אֲלָפִים מָשָׁל וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף׃''. None | 5.9. And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea-shore. 5.10. And Solomon’s wisdom excelled the wisdom of all the children of the east, and all the wisdom of Egypt. 5.11. For he was wiser than all men: than Ethan the Ezrahite, and Heman, and Calcol, and Darda, the sons of Mahol; and his fame was in all the nations round about. 5.12. And he spoke three thousand proverbs; and his songs were a thousand and five.''. None |
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9. Hebrew Bible, 1 Samuel, 8.5, 8.19-8.20, 16.12 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eupolemus, General profile • Testament genre • literary genres, fable • literary genres, fairytale • scholia (sing. scholium or scholion, genre)
Found in books: Carr (2004) 167; Potter Suh and Holladay (2021) 119; Toloni (2022) 11; Zawanowska and Wilk (2022) 460
8.5. וַיֹּאמְרוּ אֵלָיו הִנֵּה אַתָּה זָקַנְתָּ וּבָנֶיךָ לֹא הָלְכוּ בִּדְרָכֶיךָ עַתָּה שִׂימָה־לָּנוּ מֶלֶךְ לְשָׁפְטֵנוּ כְּכָל־הַגּוֹיִם׃
8.19. וַיְמָאֲנוּ הָעָם לִשְׁמֹעַ בְּקוֹל שְׁמוּאֵל וַיֹּאמְרוּ לֹּא כִּי אִם־מֶלֶךְ יִהְיֶה עָלֵינוּ׃' '
16.12. וַיִּשְׁלַח וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי עִם־יְפֵה עֵינַיִם וְטוֹב רֹאִי וַיֹּאמֶר יְהוָה קוּם מְשָׁחֵהוּ כִּי־זֶה הוּא׃''. None | 8.5. and said to him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.
8.19. Nevertheless the people refused to obey the voice of Shemu᾽el; and they said, No: but we will have a king over us; 8.20. that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.
16.12. And he sent, and brought him in. Now he was ruddy, with fine eyes, and good looking. And the Lord said, Arise, anoint him: for this is he.''. None |
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10. Hebrew Bible, 2 Kings, 17.17 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Demetrius, Chronographer, General profile • Ezekiel, Tragedian, General profile • Luke/Acts\n, genre of • Testament genre • apocalypse, genre • genre • genre, importance of genre • literary genres, fable • literary genres, fairytale
Found in books: Carr (2004) 141, 166, 167; Crabb (2020) 31; Potter Suh and Holladay (2021) 4, 8, 107; Toloni (2022) 11
17.17. וַיַּעֲבִירוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם בָּאֵשׁ וַיִּקְסְמוּ קְסָמִים וַיְנַחֵשׁוּ וַיִּתְמַכְּרוּ לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ׃' '. None | 17.17. and they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and gave themselves over to do that which was evil in the sight of the LORD, to provoke Him;' '. None |
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11. Hebrew Bible, Isaiah, 6.9-6.13, 7.14, 8.6-8.8, 8.14, 8.16, 11.1-11.2, 61.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ezekiel, Tragedian, General profile • Genre, • Julian (the Apostate), generally • Ps.-Orpheus, General profile • Testament genre • generation • scholia (sing. scholium or scholion, genre)
Found in books: Allen and Dunne (2022) 93; Carr (2004) 143, 144, 145, 146, 151; Esler (2000) 1261; Potter Suh and Holladay (2021) 6, 73; Roskovec and Hušek (2021) 80, 124, 134, 184; Zawanowska and Wilk (2022) 460
6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃' '6.11. וָאֹמַר עַד־מָתַי אֲדֹנָי וַיֹּאמֶר עַד אֲשֶׁר אִם־שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב וּבָתִּים מֵאֵין אָדָם וְהָאֲדָמָה תִּשָּׁאֶה שְׁמָמָה׃ 6.12. וְרִחַק יְהוָה אֶת־הָאָדָם וְרַבָּה הָעֲזוּבָה בְּקֶרֶב הָאָרֶץ׃ 6.13. וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ׃
7.14. לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל׃
8.6. יַעַן כִּי מָאַס הָעָם הַזֶּה אֵת מֵי הַשִּׁלֹחַ הַהֹלְכִים לְאַט וּמְשׂוֹשׂ אֶת־רְצִין וּבֶן־רְמַלְיָהוּ׃ 8.7. וְלָכֵן הִנֵּה אֲדֹנָי מַעֲלֶה עֲלֵיהֶם אֶת־מֵי הַנָּהָר הָעֲצוּמִים וְהָרַבִּים אֶת־מֶלֶךְ אַשּׁוּר וְאֶת־כָּל־כְּבוֹדוֹ וְעָלָה עַל־כָּל־אֲפִיקָיו וְהָלַךְ עַל־כָּל־גְּדוֹתָיו׃ 8.8. וְחָלַף בִּיהוּדָה שָׁטַף וְעָבַר עַד־צַוָּאר יַגִּיעַ וְהָיָה מֻטּוֹת כְּנָפָיו מְלֹא רֹחַב־אַרְצְךָ עִמָּנוּ אֵל׃
8.14. וְהָיָה לְמִקְדָּשׁ וּלְאֶבֶן נֶגֶף וּלְצוּר מִכְשׁוֹל לִשְׁנֵי בָתֵּי יִשְׂרָאֵל לְפַח וּלְמוֹקֵשׁ לְיוֹשֵׁב יְרוּשָׁלִָם׃
8.16. צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה בְּלִמֻּדָי׃
11.1. וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃
11.1. וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃ 11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃
61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃'
61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ '. None | 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not. 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’ 6.11. Then said I: ‘Lord, how long?’ And He answered: ‘Until cities be waste without inhabitant, and houses without man, And the land become utterly waste, 6.12. And the LORD have removed men far away, and the forsaken places be many in the midst of the land. 6.13. And if there be yet a tenth in it, it shall again be eaten up; as a terebinth, and as an oak, whose stock remaineth, when they cast their leaves, so the holy seed shall be the stock thereof.’
7.14. Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel.
8.6. Forasmuch as this people hath refused The waters of Shiloah that go softly, And rejoiceth with Rezin and Remaliah’s son; 8.7. Now therefore, behold, the Lord bringeth up upon them The waters of the River, mighty and many, Even the king of Assyria and all his glory; And he shall come up over all his channels, And go over all his banks; 8.8. And he shall sweep through Judah Overflowing as he passeth through He shall reach even to the neck; And the stretching out of his wings Shall fill the breadth of thy land, O Immanuel.
8.14. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.
8.16. ’Bind up the testimony, seal the instruction among My disciples.’
11.1. And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots. 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD.
61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;''. None |
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12. Hebrew Bible, Jeremiah, 25.12 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Jerome, generally • apocalypse, genre
Found in books: Crabb (2020) 297; Esler (2000) 1169
25.12. וְהָיָה כִמְלֹאות שִׁבְעִים שָׁנָה אֶפְקֹד עַל־מֶלֶךְ־בָּבֶל וְעַל־הַגּוֹי הַהוּא נְאֻם־יְהוָה אֶת־עֲוֺנָם וְעַל־אֶרֶץ כַּשְׂדִּים וְשַׂמְתִּי אֹתוֹ לְשִׁמְמוֹת עוֹלָם׃''. None | 25.12. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans; and I will make it perpetual desolations.''. None |
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13. Hebrew Bible, Joshua, 10.12-10.13, 24.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apocalypse/Apocalyptic, Genre • Genre, • Prophets, Jewish, instruction genre in • Prophets, Jewish, proverb genre in • Testament genre
Found in books: Allen and Dunne (2022) 93; Beyerle and Goff (2022) 321; Carr (2004) 140, 163; Damm (2018) 34
10.12. אָז יְדַבֵּר יְהוֹשֻׁעַ לַיהוָה בְּיוֹם תֵּת יְהוָה אֶת־הָאֱמֹרִי לִפְנֵי בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן׃ 10.13. וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד־יִקֹּם גּוֹי אֹיְבָיו הֲלֹא־הִיא כְתוּבָה עַל־סֵפֶר הַיָּשָׁר וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם וְלֹא־אָץ לָבוֹא כְּיוֹם תָּמִים׃
24.9. וַיָּקָם בָּלָק בֶּן־צִפּוֹר מֶלֶךְ מוֹאָב וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁלַח וַיִּקְרָא לְבִלְעָם בֶּן־בְּעוֹר לְקַלֵּל אֶתְכֶם׃''. None | 10.12. Then spoke Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel; and he said in the sight of Israel: ‘Sun, stand thou still upon Gibeon; And thou, Moon, in the valley of Aijalon.’ 10.13. And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day.
24.9. Then Balak the son of Zippor, king of Moab, arose and fought against Israel; and he sent and called Balaam the son of Beor to curse you.''. None |
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14. Hesiod, Works And Days, 157-168, 170-172, 213-247, 638-640 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Brasidas (military general) • Ps.-Orpheus, General profile • apocalypse, genre • disease,general • divine scrutiny, general • generation (γένεσις) • generations, and the two great wars • genre • hubris, General human-environment relations • justice, general • katharos, general
Found in books: Crabb (2020) 109; Eidinow and Kindt (2015) 385; Iribarren and Koning (2022) 89; Jouanna (2012) 56, 59; Jouanna (2018) 127; Konig (2022) 27; Petrovic and Petrovic (2016) 32, 265; Potter Suh and Holladay (2021) 96; Schibli (2002) 316
157. αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ'158. Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον, 159. ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται 160. ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν. 161. καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή, 162. τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ, 163. ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο, 164. τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης 165. ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο. 166. ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, 167. τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας 168. Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης.
170. καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες 171. ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, 172. ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν
213. ὦ Πέρση, σὺ δʼ ἄκουε δίκης, μηδʼ ὕβριν ὄφελλε· 214. ὕβρις γάρ τε κακὴ δειλῷ βροτῷ· οὐδὲ μὲν ἐσθλὸς 215. ῥηιδίως φερέμεν δύναται, βαρύθει δέ θʼ ὑπʼ αὐτῆς 216. ἐγκύρσας ἄτῃσιν· ὁδὸς δʼ ἑτέρηφι παρελθεῖν 217. κρείσσων ἐς τὰ δίκαια· Δίκη δʼ ὑπὲρ Ὕβριος ἴσχει 218. ἐς τέλος ἐξελθοῦσα· παθὼν δέ τε νήπιος ἔγνω. 219. αὐτίκα γὰρ τρέχει Ὅρκος ἅμα σκολιῇσι δίκῃσιν. 220. τῆς δὲ Δίκης ῥόθος ἑλκομένης, ᾗ κʼ ἄνδρες ἄγωσι 221. δωροφάγοι, σκολιῇς δὲ δίκῃς κρίνωσι θέμιστας. 222. ἣ δʼ ἕπεται κλαίουσα πόλιν καὶ ἤθεα λαῶν, 223. ἠέρα ἑσσαμένη, κακὸν ἀνθρώποισι φέρουσα, 224. οἵ τε μιν ἐξελάσωσι καὶ οὐκ ἰθεῖαν ἔνειμαν. 225. Οἳ δὲ δίκας ξείνοισι καὶ ἐνδήμοισι διδοῦσιν 226. ἰθείας καὶ μή τι παρεκβαίνουσι δικαίου, 227. τοῖσι τέθηλε πόλις, λαοὶ δʼ ἀνθεῦσιν ἐν αὐτῇ· 228. εἰρήνη δʼ ἀνὰ γῆν κουροτρόφος, οὐδέ ποτʼ αὐτοῖς 229. ἀργαλέον πόλεμον τεκμαίρεται εὐρύοπα Ζεύς· 230. οὐδέ ποτʼ ἰθυδίκῃσι μετʼ ἀνδράσι λιμὸς ὀπηδεῖ 231. οὐδʼ ἄτη, θαλίῃς δὲ μεμηλότα ἔργα νέμονται. 232. τοῖσι φέρει μὲν γαῖα πολὺν βίον, οὔρεσι δὲ δρῦς 233. ἄκρη μέν τε φέρει βαλάνους, μέσση δὲ μελίσσας· 234. εἰροπόκοι δʼ ὄιες μαλλοῖς καταβεβρίθασιν· 235. τίκτουσιν δὲ γυναῖκες ἐοικότα τέκνα γονεῦσιν· 236. θάλλουσιν δʼ ἀγαθοῖσι διαμπερές· οὐδʼ ἐπὶ νηῶν 237. νίσσονται, καρπὸν δὲ φέρει ζείδωρος ἄρουρα. 238. οἷς δʼ ὕβρις τε μέμηλε κακὴ καὶ σχέτλια ἔργα, 239. τοῖς δὲ δίκην Κρονίδης τεκμαίρεται εὐρύοπα Ζεύς. 240. πολλάκι καὶ ξύμπασα πόλις κακοῦ ἀνδρὸς ἀπηύρα, 241. ὅς κεν ἀλιτραίνῃ καὶ ἀτάσθαλα μηχανάαται. 242. τοῖσιν δʼ οὐρανόθεν μέγʼ ἐπήγαγε πῆμα Κρονίων 243. λιμὸν ὁμοῦ καὶ λοιμόν· ἀποφθινύθουσι δὲ λαοί. 244. οὐδὲ γυναῖκες τίκτουσιν, μινύθουσι δὲ οἶκοι 245. Ζηνὸς φραδμοσύνῃσιν Ὀλυμπίου· ἄλλοτε δʼ αὖτε 246. ἢ τῶν γε στρατὸν εὐρὺν ἀπώλεσεν ἢ ὅ γε τεῖχος 247. ἢ νέας ἐν πόντῳ Κρονίδης ἀποαίνυται αὐτῶν.
638. ἀλλὰ κακὴν πενίην, τὴν Ζεὺς ἄνδρεσσι δίδωσιν· 639. νάσσατο δʼ ἄγχʼ Ἑλικῶνος ὀιζυρῇ ἐνὶ κώμῃ, 640. Ἄσκρῃ, χεῖμα κακῇ, θέρει ἀργαλέῃ, οὐδέ ποτʼ ἐσθλῇ. '. None | 157. Chill Hades’ mouldy house, without a name.'158. Yes, black death took them off, although they’d been 159. Impetuous, and they the sun’s bright flame 160. Would see no more, nor would this race be seen 161. Themselves, screened by the earth. Cronus’ son then 162. Fashioned upon the lavish land one more, 163. The fourth, more just and brave – of righteous men, 164. Called demigods. It was the race before 165. Our own upon the boundless earth. Foul war 166. And dreadful battles vanquished some of these, 167. While some in Cadmus’ Thebes, while looking for 168. The flocks of Oedipus, found death. The sea
170. For fair-tressed Helen. They were screened as well 171. In death. Lord Zeus arranged it that they might 172. Live far from others. Thus they came to dwell,
213. What it purports, a fable: once, on high, 214. Clutched in its talon-grip, a bird of prey 215. Took off a speckled nightingale whose cry 216. Was “Pity me”, but, to this bird’s dismay, 217. He said disdainfully: “You silly thing, 218. Why do you cry? A stronger one by far 219. Now has you. Although you may sweetly sing, 220. You go where I decide. Perhaps you are 221. My dinner or perhaps I’ll let you go. 222. A fool assails a stronger, for he’ll be 223. The loser, suffering scorn as well as woe.” 224. Thus spoke the swift-winged bird. Listen to me, 225. Perses – heed justice and shun haughtiness; 226. It aids no common man: nobles can’t stay 227. It easily because it will oppre 228. Us all and bring disgrace. The better way 229. Is Justice, who will outstrip Pride at last. 230. Fools learn this by experience because 231. The God of Oaths, by running very fast, 232. Keeps pace with and requites all crooked laws. 233. When men who swallow bribes and crookedly 234. Pass sentences and drag Justice away, 235. There’s great turmoil, and then, in misery 236. Weeping and covered in a misty spray, 237. She comes back to the city, carrying 238. Woe to the wicked men who ousted her. 239. The city and its folk are burgeoning, 240. However, when to both the foreigner 241. And citizen are given judgments fair 242. And honest, children grow in amity, 243. Far-seeing Zeus sends them no dread warfare, 244. And decent men suffer no scarcity 245. of food, no ruin, as they till their field 246. And feast; abundance reigns upon the earth; 247. Each mountaintop a wealth of acorns yields,
638. Facing the strong west wind, there in the shade, 639. And pour three-fourths of water from the spring, 640. A spring untroubled that will never fade, '. None |
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15. Hesiod, Theogony, 22-23, 32, 36-43, 91-96, 133, 154, 218-220, 337-370, 453, 900 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Emathides,, subversive use of genre by • Ezekiel, Tragedian, General profile • Mother, as contributing to biological generation • Ps.-Orpheus, General profile • generation, γενέσις, material in • genre • hubris, General human-environment relations • ‘real world’\n, (of/on/generating new) lists
Found in books: Clay and Vergados (2022) 11, 296; Iribarren and Koning (2022) 85, 86, 87, 308; Johnson (2008) 59, 139; Konig (2022) 27; Laemmle (2021) 200; Mawford and Ntanou (2021) 139; Potter Suh and Holladay (2021) 7, 96; Schultz and Wilberding (2022) 53; Trott (2019) 125
22. αἵ νύ ποθʼ Ἡσίοδον καλὴν ἐδίδαξαν ἀοιδήν, 23. ἄρνας ποιμαίνονθʼ Ἑλικῶνος ὕπο ζαθέοιο.
32. θέσπιν, ἵνα κλείοιμι τά τʼ ἐσσόμενα πρό τʼ ἐόντα.
36. τύνη, Μουσάων ἀρχώμεθα, ταὶ Διὶ πατρὶ 37. ὑμνεῦσαι τέρπουσι μέγαν νόον ἐντὸς Ὀλύμπου, 38. εἰρεῦσαι τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα, 39. φωνῇ ὁμηρεῦσαι· τῶν δʼ ἀκάματος ῥέει αὐδὴ 40. ἐκ στομάτων ἡδεῖα· γελᾷ δέ τε δώματα πατρὸς 41. Ζηνὸς ἐριγδούποιο θεᾶν ὀπὶ λειριοέσσῃ 42. σκιδναμένῃ· ἠχεῖ δὲ κάρη νιφόεντος Ὀλύμπου 43. δώματά τʼ ἀθανάτων. αἳ δʼ ἄμβροτον ὄσσαν ἱεῖσαι
91. ἐρχόμενον δʼ ἀνʼ ἀγῶνα θεὸν ὣς ἱλάσκονται 92. αἰδοῖ μειλιχίῃ, μετὰ δὲ πρέπει ἀγρομένοισιν· 93. τοίη Μουσάων ἱερὴ δόσις ἀνθρώποισιν. 94. ἐκ γάρ τοι Μουσέων καὶ ἑκηβόλου Ἀπόλλωνος 95. ἄνδρες ἀοιδοὶ ἔασιν ἐπὶ χθόνα καὶ κιθαρισταί, 96. ἐκ δὲ Διὸς βασιλῆες· ὃ δʼ ὄλβιος, ὅν τινα Μοῦσαι
133. Οὐρανῷ εὐνηθεῖσα τέκʼ Ὠκεανὸν βαθυδίνην,'
154. ὅσσοι γὰρ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο,
218. Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε βροτοῖσι 219. γεινομένοισι διδοῦσιν ἔχειν ἀγαθόν τε κακόν τε,
220. αἵτʼ ἀνδρῶν τε θεῶν τε παραιβασίας ἐφέπουσιν·
337. Τηθὺς δʼ Ὠκεανῷ Ποταμοὺς τέκε δινήεντας, 338. Νεῖλόν τʼ Ἀλφειόν τε καὶ Ἠριδανὸν βαθυδίνην 339. Στρυμόνα Μαίανδρόν τε καὶ Ἴστρον καλλιρέεθρον 340. Φᾶσίν τε Ῥῆσόν τʼ Ἀχελώιόν τʼ ἀργυροδίνην 341. Νέσσον τε Ῥοδίον θʼ Ἁλιάκμονά θʼ Ἑπτάπορόν τε 342. Γρήνικόν τε καὶ Αἴσηπον θεῖόν τε Σιμοῦντα 343. Πηνειόν τε καὶ Ἕρμον ἐυρρείτην τε Κάικον 344. Σαγγάριόν τε μέγαν Λάδωνά τε Παρθένιόν τε 345. Εὔηνόν τε καὶ Ἄρδησκον θεῖόν τε Σκάμανδρον. 346. τίκτε δὲ θυγατέρων ἱερὸν γένος, αἳ κατὰ γαῖαν 347. ἄνδρας κουρίζουσι σὺν Ἀπόλλωνι ἄνακτι 348. καὶ Ποταμοῖς, ταύτην δὲ Διὸς πάρα μοῖραν ἔχουσι, 349. Πειθώ τʼ Ἀδμήτη τε Ἰάνθη τʼ Ἠλέκτρη τε 350. Δωρίς τε Πρυμνώ τε καὶ Οὐρανίη θεοειδὴς 351. Ἱππώ τε Κλυμένη τε Ῥόδειά τε Καλλιρόη τε 352. Ζευξώ τε Κλυτίη τε Ἰδυῖά τε Πασιθόη τε 353. Πληξαύρη τε Γαλαξαύρη τʼ ἐρατή τε Διώνη 354. Μηλόβοσίς τε Φόη τε καὶ εὐειδὴς Πολυδώρη 355. Κερκηίς τε φυὴν ἐρατὴ Πλουτώ τε βοῶπις 356. Περσηίς τʼ Ἰάνειρά τʼ Ἀκάστη τε Ξάνθη τε 357. Πετραίη τʼ ἐρόεσσα Μενεσθώ τʼ Εὐρώπη τε 358. Μῆτίς τʼ Εὐρυνόμη τε Τελεστώ τε Κροκοπεπλος 359. Χρυσηίς τʼ Ἀσίη τε καὶ ἱμερόεσσα Καλυψὼ
360. Εὐδώρη τε Τύχη τε καὶ Ἀμφιρὼ Ὠκυρόη τε
361. καὶ Στύξ, ἣ δή σφεων προφερεστάτη ἐστὶν ἁπασέων.
362. αὗται δʼ Ὠκεανοῦ καὶ Τηθύος ἐξεγένοντο
363. πρεσβύταται κοῦραι· πολλαί γε μέν εἰσι καὶ ἄλλαι.
364. τρὶς γὰρ χίλιαί εἰσι τανύσφυροι Ὠκεανῖναι,
365. αἵ ῥα πολυσπερέες γαῖαν καὶ βένθεα λίμνης
366. πάντη ὁμῶς ἐφέπουσι, θεάων ἀγλαὰ τέκνα.
367. τόσσοι δʼ αὖθʼ ἕτεροι ποταμοὶ καναχηδὰ ῥέοντες,
368. υἱέες Ὠκεανοῦ, τοὺς γείνατο πότνια Τηθύς·
369. τῶν ὄνομʼ ἀργαλέον πάντων βροτὸν ἀνέρʼ ἐνισπεῖν, 370. οἳ δὲ ἕκαστοι ἴσασιν, ὅσοι περιναιετάωσιν.
453. Ῥείη δὲ δμηθεῖσα Κρόνῳ τέκε φαίδιμα τέκνα,
900. ὡς δή οἱ φράσσαιτο θεὰ ἀγαθόν τε κακόν τε. '. None | 22. Black Night and each sacred divinity 23. That lives forever. Hesiod was taught
32. Spoke Zeus’s daughters. Then they gave to me
36. The past and future, and to lionize 37. The blessed gods they bade me, but to praise 38. Themselves both first and last. Why do I raise, 39. However, such a topic? Let me start 40. With the Muses, who enliven the great heart 41. of Zeus on Mt. Olympus as they sing 42. of present, past and future, warbling 43. With one accord. Unwearied, all around
91. She serves. Each god-nursed king whom they adore, 92. Beholding him at birth, for him they pour 93. Sweet dew upon his tongue that there may flow 94. Kind words from hm; thus all the people go 95. To see him arbitrate successfully 96. Their undertakings and unswervingly
133. Then Eros, fairest of the deathless ones,'
154. The wily Cronus, such a dreadful son
218. Because she first saw light amid the swell 219. of Cyprian shores, The Cyprian. One more name
220. She’s known by, since from genitals she came,
337. Whose skin was speckled: it was frightening. 338. Beneath the holy earth this dreadful thing 339. Consumed raw flesh within a cave below 340. A hollow rock where none would ever go, 341. Mortals or gods, though the gods had decreed 342. A glorious house for her, and she indeed 343. Dwells there as guard among the Arimi 344. And never ages through eternity. 345. The dread, outrageous, lawless Typhaon, 346. People have said, was joined in union 347. With her of the flashing eyes, and she grew round 348. And bore fierce offspring – first Orthis, the hound 349. of Geryon, then a beast one can’t defeat, 350. The loud-voiced Cerberus who eats raw meat, 351. The Hound of Hell, the fifty-headed one, 352. Strong and relentless. Still she was not done, 353. For then she bore the Hydra, foul and cursed, 354. of Lerna, which the white-armed Hera nursed, 355. In anger at great Heracles, the son 356. of Zeus and from the house of Amphitryon, 357. Who slew Echidna with the warlike aid 358. of Iolaus and the forager maid 359. Athene, with his ruthless sword. And she
360. Had borne Chimaera who relentlessly
361. Breathed fire, mighty, swiftly-moving, dread
362. And powerful, possessing not one head
363. But three, in front a lion’s with flashing eyes,
364. And then a fiery goat’s, the third in the guise
365. of a great snake. Noble Bellerophon
366. And Pegasus slew her. Orthus lay upon
367. Echidna, and from out her womb there grew
368. To adulthood the deadly Sphinx who slew
369. The men of Cadmus whom the goodly wife 370. of Zeus brought up and caused to live his life
453. of her fear father, and Zeus gave her fame
900. They made, but sometimes, echoing around, '. None |
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16. Homer, Iliad, 6.146, 21.461-21.467, 23.306-23.310, 23.315-23.348, 23.629-23.631, 24.525-24.533 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Ps.-Orpheus, General profile • Speeches in Thucydides (generally) • Speeches in Thucydides (generally), and Homeric model • Speeches in Thucydides (generally), and ancient vs. modern assumptions • Speeches in Thucydides (generally), and objectivity • death and temporality, generational succession as human means of immortality • genealogy/generations, immortality, generational succession as human means of • genre • genre, relation of epic and lyric • identity, general, ambiguous and open-textured • identity, general, ethnic • immortality, generational succession as human means of
Found in books: Farrell (2021) 229; Goldhill (2022) 46; Iribarren and Koning (2022) 83; Joho (2022) 87; Kowalzig (2007) 317; Potter Suh and Holladay (2021) 95; Rohland (2022) 13, 112
6.146. οἵη περ φύλλων γενεὴ τοίη δὲ καὶ ἀνδρῶν.
21.461. τὸν δʼ αὖτε προσέειπεν ἄναξ ἑκάεργος Ἀπόλλων· 21.462. ἐννοσίγαιʼ οὐκ ἄν με σαόφρονα μυθήσαιο 21.463. ἔμμεναι, εἰ δὴ σοί γε βροτῶν ἕνεκα πτολεμίξω 21.464. δειλῶν, οἳ φύλλοισιν ἐοικότες ἄλλοτε μέν τε 21.465. ζαφλεγέες τελέθουσιν ἀρούρης καρπὸν ἔδοντες, 21.466. ἄλλοτε δὲ φθινύθουσιν ἀκήριοι. ἀλλὰ τάχιστα 21.467. παυώμεσθα μάχης· οἳ δʼ αὐτοὶ δηριαάσθων.
23.306. Ἀντίλοχʼ ἤτοι μέν σε νέον περ ἐόντʼ ἐφίλησαν 23.307. Ζεύς τε Ποσειδάων τε, καὶ ἱπποσύνας ἐδίδαξαν 23.308. παντοίας· τὼ καί σε διδασκέμεν οὔ τι μάλα χρεώ· 23.309. οἶσθα γὰρ εὖ περὶ τέρμαθʼ ἑλισσέμεν· ἀλλά τοι ἵπποι
23.315. μήτι τοι δρυτόμος μέγʼ ἀμείνων ἠὲ βίηφι· 23.316. μήτι δʼ αὖτε κυβερνήτης ἐνὶ οἴνοπι πόντῳ 23.317. νῆα θοὴν ἰθύνει ἐρεχθομένην ἀνέμοισι· 23.318. μήτι δʼ ἡνίοχος περιγίγνεται ἡνιόχοιο. 23.319. ἀλλʼ ὃς μέν θʼ ἵπποισι καὶ ἅρμασιν οἷσι πεποιθὼς 23.320. ἀφραδέως ἐπὶ πολλὸν ἑλίσσεται ἔνθα καὶ ἔνθα, 23.321. ἵπποι δὲ πλανόωνται ἀνὰ δρόμον, οὐδὲ κατίσχει· 23.322. ὃς δέ κε κέρδεα εἰδῇ ἐλαύνων ἥσσονας ἵππους, 23.323. αἰεὶ τέρμʼ ὁρόων στρέφει ἐγγύθεν, οὐδέ ἑ λήθει 23.324. ὅππως τὸ πρῶτον τανύσῃ βοέοισιν ἱμᾶσιν, 23.325. ἀλλʼ ἔχει ἀσφαλέως καὶ τὸν προὔχοντα δοκεύει. 23.326. σῆμα δέ τοι ἐρέω μάλʼ ἀριφραδές, οὐδέ σε λήσει. 23.327. ἕστηκε ξύλον αὖον ὅσον τʼ ὄργυιʼ ὑπὲρ αἴης 23.328. ἢ δρυὸς ἢ πεύκης· τὸ μὲν οὐ καταπύθεται ὄμβρῳ, 23.329. λᾶε δὲ τοῦ ἑκάτερθεν ἐρηρέδαται δύο λευκὼ 23.330. ἐν ξυνοχῇσιν ὁδοῦ, λεῖος δʼ ἱππόδρομος ἀμφὶς 23.331. ἤ τευ σῆμα βροτοῖο πάλαι κατατεθνηῶτος, 23.332. ἢ τό γε νύσσα τέτυκτο ἐπὶ προτέρων ἀνθρώπων, 23.333. καὶ νῦν τέρματʼ ἔθηκε ποδάρκης δῖος Ἀχιλλεύς. 23.334. τῷ σὺ μάλʼ ἐγχρίμψας ἐλάαν σχεδὸν ἅρμα καὶ ἵππους, 23.335. αὐτὸς δὲ κλινθῆναι ἐϋπλέκτῳ ἐνὶ δίφρῳ 23.336. ἦκʼ ἐπʼ ἀριστερὰ τοῖιν· ἀτὰρ τὸν δεξιὸν ἵππον 23.337. κένσαι ὁμοκλήσας, εἶξαί τέ οἱ ἡνία χερσίν. 23.338. ἐν νύσσῃ δέ τοι ἵππος ἀριστερὸς ἐγχριμφθήτω, 23.339. ὡς ἄν τοι πλήμνη γε δοάσσεται ἄκρον ἱκέσθαι 23.340. κύκλου ποιητοῖο· λίθου δʼ ἀλέασθαι ἐπαυρεῖν, 23.341. μή πως ἵππους τε τρώσῃς κατά θʼ ἅρματα ἄξῃς· 23.342. χάρμα δὲ τοῖς ἄλλοισιν, ἐλεγχείη δὲ σοὶ αὐτῷ 23.343. ἔσσεται· ἀλλὰ φίλος φρονέων πεφυλαγμένος εἶναι. 23.344. εἰ γάρ κʼ ἐν νύσσῃ γε παρεξελάσῃσθα διώκων, 23.345. οὐκ ἔσθʼ ὅς κέ σʼ ἕλῃσι μετάλμενος οὐδὲ παρέλθῃ, 23.346. οὐδʼ εἴ κεν μετόπισθεν Ἀρίονα δῖον ἐλαύνοι 23.347. Ἀδρήστου ταχὺν ἵππον, ὃς ἐκ θεόφιν γένος ἦεν, 23.348. ἢ τοὺς Λαομέδοντος, οἳ ἐνθάδε γʼ ἔτραφεν ἐσθλοί.
23.629. εἴθʼ ὣς ἡβώοιμι βίη τέ μοι ἔμπεδος εἴη 23.630. ὡς ὁπότε κρείοντʼ Ἀμαρυγκέα θάπτον Ἐπειοὶ 23.631. Βουπρασίῳ, παῖδες δʼ ἔθεσαν βασιλῆος ἄεθλα·
24.525. ὡς γὰρ ἐπεκλώσαντο θεοὶ δειλοῖσι βροτοῖσι 24.526. ζώειν ἀχνυμένοις· αὐτοὶ δέ τʼ ἀκηδέες εἰσί. 24.527. δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει 24.528. δώρων οἷα δίδωσι κακῶν, ἕτερος δὲ ἑάων· 24.529. ᾧ μέν κʼ ἀμμίξας δώῃ Ζεὺς τερπικέραυνος, 24.530. ἄλλοτε μέν τε κακῷ ὅ γε κύρεται, ἄλλοτε δʼ ἐσθλῷ· 24.531. ᾧ δέ κε τῶν λυγρῶν δώῃ, λωβητὸν ἔθηκε, 24.532. καί ἑ κακὴ βούβρωστις ἐπὶ χθόνα δῖαν ἐλαύνει, 24.533. φοιτᾷ δʼ οὔτε θεοῖσι τετιμένος οὔτε βροτοῖσιν.' '. None | 6.146. Great-souled son of Tydeus, wherefore inquirest thou of my lineage? Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away.
21.461. in utter ruin with their children and their honoured wives. Then spake unto him lord Apollo, that worketh afar:Shaker of Earth, as nowise sound of mind wouldest thou count me, if I should war with thee for the sake of mortals, pitiful creatures, that like unto leaves 21.465. are now full of flaming life, eating the fruit of the field, and now again pine away and perish. Nay, with speed let us cease from strife, and let them do battle by themselves.
23.306. to him for his profit — a wise man to one that himself had knowledge.Antilochus, for all thou art young, yet have Zeus and Poseidon loved thee and taught thee all manner of horsemanship; wherefore to teach thee is no great need, for thou knowest well how to wheel about the turning-post; yet are thy horses slowest in the race: therefore I deem there will be sorry work for thee. The horses of the others are swifter, but the men know not how to devise more cunning counsel than thine own self. Wherefore come, dear son, lay thou up in thy mind cunning of every sort, to the end that the prizes escape thee not.
23.315. By cunning, thou knowest, is a woodman far better than by might; by cunning too doth a helmsman on the wine-dark deep guide aright a swift ship that is buffeted by winds; and by cunning doth charioteer prove better than charioteer. 23.319. By cunning, thou knowest, is a woodman far better than by might; by cunning too doth a helmsman on the wine-dark deep guide aright a swift ship that is buffeted by winds; and by cunning doth charioteer prove better than charioteer. Another man, trusting in his horses and car, 23.320. heedlessly wheeleth wide to this side and that, and his horses roam over the course, neither keepeth he them in hand; whereas he that hath crafty mind, albeit he drive worse horses, keepeth his eye ever on the turning-post and wheeleth close thereby, neither is unmindful how at the first to force his horses with the oxhide reins, 23.324. heedlessly wheeleth wide to this side and that, and his horses roam over the course, neither keepeth he them in hand; whereas he that hath crafty mind, albeit he drive worse horses, keepeth his eye ever on the turning-post and wheeleth close thereby, neither is unmindful how at the first to force his horses with the oxhide reins, ' "23.325. but keepeth them ever in hand, and watcheth the man that leadeth him in the race. Now will I tell thee a manifest sign that will not escape thee. There standeth, as it were a fathom's height above the ground, a dry stump, whether of oak or of pine, which rotteth not in the rain, and two white stones on either side " "23.329. but keepeth them ever in hand, and watcheth the man that leadeth him in the race. Now will I tell thee a manifest sign that will not escape thee. There standeth, as it were a fathom's height above the ground, a dry stump, whether of oak or of pine, which rotteth not in the rain, and two white stones on either side " '23.330. thereof are firmly set against it at the joinings of the course, and about it is smooth ground for driving. Haply it is a monnment of some man long ago dead, or haply was made the turning-post of a race in days of men of old; and now hath switft-footed goodly Achilles appointed it his turningpost. Pressing hard thereon do thou drive close thy chariot and horses, and thyself lean in thy well-plaited 23.335. car a little to the left of the pair, and to the off horse do thou give the goad, calling to him with a shout, and give him rein from thy hand. But to the post let the near horse draw close, that the nave of the well-wrought wheel seem to graze the surface thereof— 23.340. but be thou ware of touching the stone, lest haply thou wound thy horses and wreck thy car; so should there be joy for the rest, but reproach it for thyself. Nay, dear son, be thou wise and on thy guard; for if at the turning-post thou shalt drive past the rest in thy course, 23.345. there is no man that shall catch thee by a burst of speed, neither pass thee by, nay, not though in pursuit he were driving goodly Arion, the swift horse of Adrastus, that was of heavenly stock, or those of Laomedon, the goodly breed of this land. So saying Nestor, son of Neleus, sate him down again in his place,
23.629. and spake, and addressed him with winged words :Aye, verily, my son, all this hast thou spoken aright, for my limbs, even my feet, are no more firm, O my friend, as of old, nor do my arms as of old dart out lightly from my shoulders on either side. Would that I were young, and my strength were firm 23.630. as on the day when the Epeians were burying lord Amarynceus at Buprasium, and his sons appointed prizes in honour of the king. Then was there no man that proved himself my peer, neither of the Epeians nor of Pylians themselves nor of the great-souled Aetolians. In boxing I overcame Clytomedes, son of Enops,
24.525. For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.530. that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.533. that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts ' '. None |
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17. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Andocides, on generals • Statius, generic experimentalism in the Siluae • generals (strategoi ), their licence to deceive • genre, relation of epic and lyric
Found in books: Augoustakis (2014) 232; Hesk (2000) 152; Rohland (2022) 13; Verhagen (2022) 232
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18. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • identity, general, local vs. central/Panhellenic • theoria, as network, general • theoria, general • ‘real world’\n, (of/on/generating new) lists
Found in books: Kowalzig (2007) 78, 83; Laemmle (2021) 201
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19. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Genre • Gnomai, in general • genre
Found in books: Iribarren and Koning (2022) 84; Meister (2019) 187
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20. Hebrew Bible, Ezekiel, 36.26, 44.9 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Testament genre • generation • prophetic book, genre of • wilderness generation
Found in books: Carr (2004) 149; Gordon (2020) 85; Martin and Whitlark (2018) 269; Roskovec and Hušek (2021) 184
36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃
44.9. כֹּה־אָמַר אֲדֹנָי יְהוִה כָּל־בֶּן־נֵכָר עֶרֶל לֵב וְעֶרֶל בָּשָׂר לֹא יָבוֹא אֶל־מִקְדָּשִׁי לְכָל־בֶּן־נֵכָר אֲשֶׁר בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃''. None | 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.
44.9. Thus saith the Lord GOD: No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into My sanctuary, even any alien that is among the children of Israel.''. None |
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21. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • disease,general • general Theseus, role of
Found in books: Jouanna (2012) 56; Jouanna (2018) 226
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22. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hosios (and cognates), In context of family relationships (more general) • identity, general, ethnic
Found in books: Kowalzig (2007) 275, 280, 281; Peels (2016) 125
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23. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 222, 223; Verhagen (2022) 222, 223
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24. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 218, 222, 223; Verhagen (2022) 218, 222, 223
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25. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae • genre • identity, general, commercial • immortality, generational • theoria, as network, general
Found in books: Augoustakis (2014) 223; Eisenfeld (2022) 243, 245; Kowalzig (2007) 130, 210; Mawford and Ntanou (2021) 83; Verhagen (2022) 223
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26. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Immortality, in general • Sacrifice, in general • Statius, generic experimentalism in the Siluae • Style, hymnic, in general • Supplication, general discussion • genre, lyric and satire • identity, general, ethnic • identity, general, tied to gods • religion, Greek, general considerations
Found in books: Augoustakis (2014) 218; Kowalzig (2007) 30, 202, 338; Meister (2019) 38, 91, 92; Peels (2016) 113; Rohland (2022) 200; Verhagen (2022) 218
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27. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • genre,, history as tragedy • identity, general, ambiguous and open-textured
Found in books: Bowditch (2001) 101; Kowalzig (2007) 178
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28. Euripides, Hercules Furens, 853 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Supplication, general discussion • genre
Found in books: Farrell (2021) 177; Peels (2016) 117
| 853. and earth; for, after taming pathless wilds and raging sea, he by his single might raised up again the honors of the gods when sinking before man’s impiety; . . . wherefore I counsel you, do not wish him dire mishaps. Iri''. None |
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29. Herodotus, Histories, 1.14, 1.46, 1.49, 4.14-4.15, 5.67, 5.72, 6.107-6.108, 6.118, 7.12, 7.17-7.18, 7.197, 8.36, 8.53, 8.135, 8.144.2, 9.34, 9.82, 9.105 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abstract nominal phrases in Thucydides, generalizing • Cyrus the Younger (prince and general) • Datis, Persians’ general, Apollo of Delion and • Datis, Persians’ general, Delos and • Datis, Persians’ general, dreams of • Epiteles (military general) • Krison, Molossian general • Nikias (Athenian general), theoria to Delos • Pausanias (Spartan general) • Pausanias, Spartan general • Phormion (general) • Supplication, general discussion • Timotheus, son of Conon (ancestor of the general) • customs/traditions/practices as identity markers, general • general • general, diseases, illnesses • generic frontiers of • genre • historiography, genre • identity, general, ambiguous and open-textured • identity, general, and (Dionysiac) mystery cult • identity, general, competitive renegotiation of • identity, general, ethnic • identity, general, exclusive • identity, general, local vs. central/Panhellenic • religion, Greek, general considerations • theoria, as network, general
Found in books: Athanassaki and Titchener (2022) 111; Crabb (2020) 158; Eidinow (2007) 273; Eidinow and Kindt (2015) 35, 302; Gruen (2020) 43; Gygax (2016) 128; Humphreys (2018) 509, 739; Iribarren and Koning (2022) 92; Joho (2022) 61; Jouanna (2012) 143; Kowalzig (2007) 71, 99, 105, 109, 147, 169, 277, 308, 310, 315, 320, 324, 338, 342, 353, 355, 356, 357, 359; Mikalson (2003) 27, 36, 41, 87, 121, 122, 157, 158, 206; Peels (2016) 117; Poulsen and Jönsson (2021) 198; Steiner (2001) 7
1.14. τὴν μὲν δὴ τυραννίδα οὕτω ἔσχον οἱ Μερμνάδαι τοὺς Ἡρακλείδας ἀπελόμενοι, Γύγης δὲ τυραννεύσας ἀπέπεμψε ἀναθήματα ἐς Δελφοὺς οὐκ ὀλίγα, ἀλλʼ ὅσα μὲν ἀργύρου ἀναθήματα, ἔστι οἱ πλεῖστα ἐν Δελφοῖσι, πάρεξ δὲ τοῦ ἀργύρου χρυσὸν ἄπλετον ἀνέθηκε ἄλλον τε καὶ τοῦ μάλιστα μνήμην ἄξιον ἔχειν ἐστί, κρητῆρες οἱ ἀριθμὸν ἓξ χρύσεοι ἀνακέαται. ἑστᾶσι δὲ οὗτοι ἐν τῷ Κορινθίων θησαυρῷ, σταθμὸν ἔχοντες τριήκοντα τάλαντα· ἀληθέι δὲ λόγῳ χρεωμένῳ οὐ Κορινθίων τοῦ δημοσίου ἐστὶ ὁ θησαυρός, ἀλλὰ Κυψέλου τοῦ Ἠετίωνος. οὗτος δὲ ὁ Γύγης πρῶτος βαρβάρων τῶν ἡμεῖς ἴδμεν ἐς Δελφοὺς ἀνέθηκε ἀναθήματα μετὰ Μίδην τὸν Γορδίεω Φρυγίης βασιλέα. ἀνέθηκε γὰρ δὴ καὶ Μίδης τὸν βασιλήιον θρόνον ἐς τὸν προκατίζων ἐδίκαζε, ἐόντα ἀξιοθέητον· κεῖται δὲ ὁ θρόνος οὗτος ἔνθα περ οἱ τοῦ Γύγεω κρητῆρες. ὁ δὲ χρυσός οὗτος καὶ ὁ ἄργυρος τὸν ὁ Γύγης ἀνέθηκε, ὑπὸ Δελφῶν καλέεται Γυγάδας ἐπὶ τοῦ ἀναθέντος ἐπωνυμίην.
1.46. Κροῖσος δὲ ἐπὶ δύο ἔτεα ἐν πένθεϊ μεγάλῳ κατῆστο τοῦ παιδὸς ἐστερημένος. μετὰ δὲ ἡ Ἀστυάγεος τοῦ Κυαξάρεω ἡγεμονίη καταιρεθεῖσα ὑπὸ Κύρου τοῦ Καμβύσεω καὶ τὰ τῶν Περσέων πρήγματα αὐξανόμενα πένθεος μὲν Κροῖσον ἀπέπαυσε, ἐνέβησε δὲ ἐς φροντίδα, εἴ κως δύναιτο, πρὶν μεγάλους γενέσθαι τοὺς Πέρσας, καταλαβεῖν αὐτῶν αὐξανομένην τὴν δύναμιν. μετὰ ὦν τὴν διάνοιαν ταύτην αὐτίκα ἀπεπειρᾶτο τῶν μαντείων τῶν τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ, διαπέμψας ἄλλους ἄλλῃ, τοὺς μὲν ἐς Δελφοὺς ἰέναι, τοὺς δὲ ἐς Ἄβας τὰς Φωκέων, τοὺς δὲ ἐς Δωδώνην· οἳ δὲ τινὲς ἐπέμποντο παρὰ τε Ἀμφιάρεων καὶ παρὰ Τροφώνιον, οἳ δὲ τῆς Μιλησίης ἐς Βραγχίδας. ταῦτα μέν νυν τὰ Ἑλληνικὰ μαντήια ἐς τὰ ἀπέπεμψε μαντευσόμενος Κροῖσος· Λιβύης δὲ παρὰ Ἄμμωνα ἀπέστελλε ἄλλους χρησομένους. διέπεμπε δὲ πειρώμενος τῶν μαντηίων ὅ τι φρονέοιεν, ὡς εἰ φρονέοντα τὴν ἀληθείην εὑρεθείη, ἐπείρηται σφέα δεύτερα πέμπων εἰ ἐπιχειρέοι ἐπὶ Πέρσας στρατεύεσθαι.
1.49. τὰ μὲν δὴ ἐκ Δελφῶν οὕτω τῷ, Κροίσῳ ἐχρήσθη· κατὰ δὲ τὴν Ἀμφιάρεω τοῦ μαντηίου ὑπόκρισιν, οὐκ ἔχω εἰπεῖν ὅ τι τοῖσι Λυδοῖσι ἔχρησε ποιήσασι περὶ τὸ ἱρὸν τὰ νομιζόμενα ʽοὐ γὰρ ὦν οὐδὲ τοῦτο λέγεταἰ, ἄλλο γε ἢ ὅτι καὶ τοῦτο ἐνόμισε μαντήιον ἀψευδὲς ἐκτῆσθαι.
4.14. καὶ ὅθεν μὲν ἦν Ἀριστέης ὁ ταῦτα εἴπας, εἴρηκα, τὸν δὲ περὶ αὐτοῦ ἤκουον λόγον ἐν Προκοννήσῳ καί Κυζίκῳ, λέξω. Ἀριστέην γὰρ λέγουσι, ἐόντα τῶν ἀστῶν οὐδενὸς γένος ὑποδεέστερον, ἐσελθόντα ἐς κναφήιον ἐν Προκοννήσῳ ἀποθανεῖν, καὶ τόν κναφέα κατακληίσαντα τὸ ἐργαστήριον οἴχεσθαι ἀγγελέοντα τοῖσι προσήκουσι τῷ νεκρῷ. ἐσκεδασμένου δὲ ἤδη τοῦ λόγου ἀνὰ τὴν πόλιν ὡς τεθνεώς εἴη ὁ Ἀριστέης, ἐς ἀμφισβασίας τοῖσι λέγουσι ἀπικνέεσθαι ἄνδρα Κυζικηνὸν ἥκοντα ἐξ Ἀρτάκης πόλιος, φάντα συντυχεῖν τε οἱ ἰόντι ἐπὶ Κυζίκου καὶ ἐς λόγους ἀπικέσθαι. καὶ τοῦτον μὲν ἐντεταμένως ἀμφισβατέειν, τοὺς δὲ προσήκοντας τῷ νεκρῷ ἐπὶ τὸ κναφήιον παρεῖναι ἔχοντας τὰ πρόσφορα ὡς ἀναιρησομένους· ἀνοιχθέντος δὲ τοῦ οἰκήματος οὔτε τεθνεῶτα οὔτε ζῶντα φαίνεσθαι Ἀριστέην. μετὰ δὲ ἑβδόμῳ ἔτει φανέντα αὐτὸν ἐς Προκόννησον ποιῆσαι τὰ ἔπεα ταῦτα τὰ νῦν ὑπʼ Ἑλλήνων Ἀριμάσπεα καλέεται, ποιήσαντα δὲ ἀφανισθῆναι τὸ δεύτερον. 4.15. ταῦτα μὲν αἱ πόλιες αὗται λέγουσι, τάδε δὲ οἶδα Μεταποντίνοισι τοῖσι ἐν Ἰταλίῃ συγκυρήσαντα μετὰ τὴν ἀφάνισιν τὴν δευτέρην Ἀριστέω ἔτεσι τεσσεράκοντα καὶ διηκοσίοισι, ὡς ἐγὼ συμβαλλόμενος ἐν Προκοννήσῳ τε καὶ Μεταποντίῳ εὕρισκον. Μεταποντῖνοι φασὶ αὐτὸν Ἀριστέην φανέντα σφι ἐς τὴν χώρην κελεῦσαι βωμὸν Ἀπόλλωνος ἱδρύσασθαι καὶ Ἀριστέω τοῦ Προκοννησίου ἐπωνυμίην ἔχοντα ἀνδριάντα πὰρʼ αὐτὸν ἱστάναι· φάναι γὰρ σφι τὸν Ἀπόλλωνα Ἰταλιωτέων μούνοισι δὴ ἀπικέσθαι ἐς τὴν χώρην, καὶ αὐτὸς οἱ ἕπεσθαι ὁ νῦν ἐὼν Ἀριστέης· τότε δὲ, ὅτε εἵπετο τῷ θεῷ, εἶναι κόραξ. καὶ τὸν μὲν εἰπόντα ταῦτα ἀφανισθῆναι, σφέας δὲ Μεταποντῖνοι λέγουσι ἐς Δελφοὺς πέμψαντας τὸν θεὸν ἐπειρωτᾶν ὃ τι τὸ φάσμα τοῦ ἀνθρώπου εἴη. τὴν δὲ Πυθίην σφέας κελεύειν πείθεσθαι τῷ φάσματι, πειθομένοισι δὲ ἄμεινον συνοίσεσθαι. καὶ σφέας δεξαμένους ταῦτα ποιῆσαι ἐπιτελέα. καὶ νῦν ἔστηκε ἀνδριὰς ἐπωνυμίην ἔχων Ἀριστέω παρʼ αὐτῷ τῷ ἀγάλματι τοῦ Ἀπόλλωνος, πέριξ δὲ αὐτὸν δάφναι ἑστᾶσι· τὸ δὲ ἄγαλμα ἐν τῇ ἀγορῇ ἵδρυται. Ἀριστέω μέν νυν πέρι τοσαῦτα εἰρήσθω.
5.67. ταῦτα δέ, δοκέειν ἐμοί, ἐμιμέετο ὁ Κλεισθένης οὗτος τὸν ἑωυτοῦ μητροπάτορα Κλεισθένεα τὸν Σικυῶνος τύραννον. Κλεισθένης γὰρ Ἀργείοισι πολεμήσας τοῦτο μὲν ῥαψῳδοὺς ἔπαυσε ἐν Σικυῶνι ἀγωνίζεσθαι τῶν Ὁμηρείων ἐπέων εἵνεκα, ὅτι Ἀργεῖοί τε καὶ Ἄργος τὰ πολλὰ πάντα ὑμνέαται· τοῦτο δέ, ἡρώιον γὰρ ἦν καὶ ἔστι ἐν αὐτῇ τῇ ἀγορῇ τῶν Σικυωνίων Ἀδρήστου τοῦ Ταλαοῦ, τοῦτον ἐπεθύμησε ὁ Κλεισθένης ἐόντα Ἀργεῖον ἐκβαλεῖν ἐκ τῆς χώρης. ἐλθὼν δὲ ἐς Δελφοὺς ἐχρηστηριάζετο εἰ ἐκβάλοι τὸν Ἄδρηστον· ἡ δὲ Πυθίη οἱ χρᾷ φᾶσα Ἄδρηστον μὲν εἶναι Σικυωνίων βασιλέα, κεῖνον δὲ λευστῆρα. ἐπεὶ δὲ ὁ θεὸς τοῦτό γε οὐ παρεδίδου, ἀπελθὼν ὀπίσω ἐφρόντιζε μηχανὴν τῇ αὐτὸς ὁ Ἄδρηστος ἀπαλλάξεται. ὡς δέ οἱ ἐξευρῆσθαι ἐδόκεε, πέμψας ἐς Θήβας τὰς Βοιωτίας ἔφη θέλειν ἐπαγαγέσθαι Μελάνιππον τὸν Ἀστακοῦ· οἱ δὲ Θηβαῖοι ἔδοσαν. ἐπαγαγόμενος δὲ ὁ Κλεισθένης τὸν Μελάνιππον τέμενός οἱ ἀπέδεξε ἐν αὐτῷ τῷ πρυτανηίῳ καί μιν ἵδρυσε ἐνθαῦτα ἐν τῷ ἰσχυροτάτῳ. ἐπηγάγετο δὲ τὸν Μελάνιππον ὁ Κλεισθένης ʽ καὶ γὰρ τοῦτο δεῖ ἀπηγήσασθαἰ ὡς ἔχθιστον ἐόντα Ἀδρήστῳ, ὃς τόν τε ἀδελφεόν οἱ Μηκιστέα ἀπεκτόνεε καὶ τὸν γαμβρὸν Τυδέα. ἐπείτε δέ οἱ τὸ τέμενος ἀπέδεξε, θυσίας τε καὶ ὁρτὰς Ἀδρήστου ἀπελόμενος ἔδωκε τῷ Μελανίππῳ. οἱ δὲ Σικυώνιοι ἐώθεσαν μεγαλωστὶ κάρτα τιμᾶν τὸν Ἄδρηστον· ἡ γὰρ χώρη ἦν αὕτη Πολύβου, ὁ δὲ Ἄδρηστος ἦν Πολύβου θυγατριδέος, ἄπαις δὲ Πόλυβος τελευτῶν διδοῖ Ἀδρήστῳ τὴν ἀρχήν. τά τε δὴ ἄλλα οἱ Σικυώνιοι ἐτίμων τὸν Ἄδρηστον καὶ δὴ πρὸς τὰ πάθεα αὐτοῦ τραγικοῖσι χοροῖσι ἐγέραιρον, τὸν μὲν Διόνυσον οὐ τιμῶντες, τὸν δὲ Ἄδρηστον. Κλεισθένης δὲ χοροὺς μὲν τῷ Διονύσῳ ἀπέδωκε, τὴν δὲ ἄλλην θυσίην Μελανίππῳ.
5.72. Κλεομένης δὲ ὡς πέμπων ἐξέβαλλε Κλεισθένεα καὶ τοὺς ἐναγέας, Κλεισθένης μὲν αὐτὸς ὑπεξέσχε, μετὰ δὲ οὐδὲν ἧσσον παρῆν ἐς τὰς Ἀθήνας ὁ Κλεομένης οὐ σὺν μεγάλῃ χειρί, ἀπικόμενος δὲ ἀγηλατέει ἑπτακόσια ἐπίστια Ἀθηναίων, τά οἱ ὑπέθετο ὁ Ἰσαγόρης. ταῦτα δὲ ποιήσας δεύτερα τὴν βουλὴν καταλύειν ἐπειρᾶτο, τριηκοσίοισι δὲ τοῖσι Ἰσαγόρεω στασιώτῃσι τὰς ἀρχὰς ἐνεχείριζε. ἀντισταθείσης δὲ τῆς βουλῆς καὶ οὐ βουλομένης πείθεσθαι, ὅ τε Κλεομένης καὶ ὁ Ἰσαγόρης καὶ οἱ στασιῶται αὐτοῦ καταλαμβάνουσι τὴν ἀκρόπολιν. Ἀθηναίων δὲ οἱ λοιποὶ τὰ αὐτὰ φρονήσαντες ἐπολιόρκεον αὐτοὺς ἡμέρας δύο· τῇ δὲ τρίτῃ ὑπόσπονδοι ἐξέρχονται ἐκ τῆς χώρης ὅσοι ἦσαν αὐτῶν Λακεδαιμόνιοι. ἐπετελέετο δὲ τῷ Κλεομένεϊ ἡ φήμη. ὡς γὰρ ἀνέβη ἐς τὴν ἀκρόπολιν μέλλων δὴ αὐτὴν κατασχήσειν, ἤιε ἐς τὸ ἄδυτον τῆς θεοῦ ὡς προσερέων· ἡ δὲ ἱρείη ἐξαναστᾶσα ἐκ τοῦ θρόνου, πρὶν ἢ τὰς θύρας αὐτὸν ἀμεῖψαι, εἶπε “ὦ ξεῖνε Λακεδαιμόνιε, πάλιν χώρεε μηδὲ ἔσιθι ἐς τὸ ἱρόν· οὐ γὰρ θεμιτὸν Δωριεῦσι παριέναι ἐνθαῦτα.” ὁ δὲ εἶπε “ὦ γύναι, ἀλλʼ οὐ Δωριεύς εἰμι ἀλλʼ Ἀχαιός.” ὃ μὲν δὴ τῇ κλεηδόνι οὐδὲν χρεώμενος ἐπεχείρησέ τε καὶ τότε πάλιν ἐξέπιπτε μετὰ τῶν Λακεδαιμονίων· τοὺς δὲ ἄλλους Ἀθηναῖοι κατέδησαν τὴν ἐπὶ θανάτῳ, ἐν δὲ αὐτοῖσι καὶ Τιμησίθεον τὸν Δελφόν, τοῦ ἔργα χειρῶν τε καὶ λήματος ἔχοιμʼ ἂν μέγιστα καταλέξαι.
6.107. οὗτοι μέν νυν τὴν πανσέληνον ἔμενον. τοῖσι δὲ βαρβάροισι κατηγέετο Ἱππίης ὁ Πεισιστράτου ἐς τὸν Μαραθῶνα, τῆς παροιχομένης νυκτὸς ὄψιν ἰδὼν τοιήνδε· ἐδόκεε ὁ Ἱππίης τῇ μητρὶ τῇ ἑωυτοῦ συνευνηθῆναι. συνεβάλετο ὦν ἐκ τοῦ ὀνείρου κατελθὼν ἐς τὰς Ἀθήνας καὶ ἀνασωσάμενος τὴν ἀρχὴν τελευτήσειν ἐν τῇ ἑωυτοῦ γηραιός. ἐκ μὲν δὴ τῆς ὄψιος συνεβάλετο ταῦτα, τότε δὲ κατηγεόμενος τοῦτο μὲν τὰ ἀνδράποδα τὰ ἐξ Ἐρετρίης ἀπέβησε ἐς τὴν νῆσον τὴν Στυρέων, καλεομένην δὲ Αἰγλείην, τοῦτο δὲ καταγομένας ἐς τὸν Μαραθῶνα τὰς νέας ὅρμιζε οὗτος, ἐκβάντας τε ἐς γῆν τοὺς βαρβάρους διέτασσε. καί οἱ ταῦτα διέποντι ἐπῆλθε πταρεῖν τε καὶ βῆξαι μεζόνως ἢ ὡς ἐώθεε· οἷα δέ οἱ πρεσβυτέρῳ ἐόντι τῶν ὀδόντων οἱ πλεῦνες ἐσείοντο· τούτων ὦν ἕνα τῶν ὀδόντων ἐκβάλλει ὑπὸ βίης βήξας· ἐκπεσόντος δὲ ἐς τὴν ψάμμον αὐτοῦ ἐποιέετο σπουδὴν πολλὴν ἐξευρεῖν. ὡς δὲ οὐκ ἐφαίνετό οἱ ὁ ὀδών, ἀναστενάξας εἶπε πρὸς τοὺς παραστάτας “ἡ γῆ ἥδε οὐκ ἡμετέρη ἐστί, οὐδέ μιν δυνησόμεθα ὑποχειρίην ποιήσασθαι· ὁκόσον δέ τι μοι μέρος μετῆν, ὁ ὀδὼν μετέχει.” 6.108. Ἱππίης μὲν δὴ ταύτῃ τὴν ὄψιν συνεβάλετο ἐξεληλυθέναι. Ἀθηναίοισι δὲ τεταγμένοισι ἐν τεμένεϊ Ἡρακλέος ἐπῆλθον βοηθέοντες Πλαταιέες πανδημεί. καὶ γὰρ καὶ ἐδεδώκεσαν σφέας αὐτοὺς τοῖσι Ἀθηναίοισι οἱ Πλαταιέες, καὶ πόνους ὑπὲρ αὐτῶν οἱ Ἀθηναῖοι συχνοὺς ἤδη ἀναραιρέατο· ἔδοσαν δὲ ὧδε. πιεζεύμενοι ὑπὸ Θηβαίων οἱ Πλαταιέες ἐδίδοσαν πρῶτα παρατυχοῦσι Κλεομένεΐ τε τῷ Ἀναξανδρίδεω καὶ Λακεδαιμονίοισι σφέας αὐτούς. οἳ δὲ οὐ δεκόμενοι ἔλεγόν σφι τάδε. “ἡμεῖς μὲν ἑκαστέρω τε οἰκέομεν, καὶ ὑμῖν τοιήδε τις γίνοιτʼ ἂν ἐπικουρίη ψυχρή· φθαίητε γὰρ ἂν πολλάκις ἐξανδραποδισθέντες ἤ τινα πυθέσθαι ἡμέων. συμβουλεύομεν δὲ ὑμῖν δοῦναι ὑμέας αὐτοὺς Ἀθηναίοισι, πλησιοχώροισι τε ἀνδράσι καὶ τιμωρέειν ἐοῦσι οὐ κακοῖσι.” ταῦτα συνεβούλευον οἱ Λακεδαιμόνιοι οὐ κατὰ τὴν εὐνοίην οὕτω τῶν Πλαταιέων ὡς βουλόμενοι τοὺς Ἀθηναίους ἔχειν πόνους συνεστεῶτας Βοιωτοῖσι. Λακεδαιμόνιοι μέν νυν Πλαταιεῦσι ταῦτα συνεβούλευον, οἳ δὲ οὐκ ἠπίστησαν, ἀλλʼ Ἀθηναίων ἱρὰ ποιεύντων τοῖσι δυώδεκα θεοῖσι ἱκέται ἱζόμενοι ἐπὶ τὸν βωμὸν ἐδίδοσαν σφέας αὐτούς. Θηβαῖοι δὲ πυθόμενοι ταῦτα ἐστρατεύοντο ἐπὶ τοὺς Πλαταιέας, Ἀθηναῖοι δέ σφι ἐβοήθεον. μελλόντων δὲ συνάπτειν μάχην Κορίνθιοι οὐ περιεῖδον, παρατυχόντες δὲ καὶ καταλλάξαντες ἐπιτρεψάντων ἀμφοτέρων οὔρισαν τὴν χώρην ἐπὶ τοῖσιδε, ἐᾶν Θηβαίους Βοιωτῶν τοὺς μὴ βουλομένους ἐς Βοιωτοὺς τελέειν. Κορίνθιοι μὲν δὴ ταῦτα γνόντες ἀπαλλάσσοντο, Ἀθηναίοισι δὲ ἀπιοῦσι ἐπεθήκαντο Βοιωτοί, ἐπιθέμενοι δὲ ἑσσώθησαν τῇ μάχῃ. ὑπερβάντες δὲ οἱ Ἀθηναῖοι τοὺς οἱ Κορίνθιοι ἔθηκαν Πλαταιεῦσι εἶναι οὔρους, τούτους ὑπερβάντες τὸν Ἀσωπὸν αὐτὸν ἐποιήσαντο οὖρον Θηβαίοισι πρὸς Πλαταιέας εἶναι καὶ Ὑσιάς. ἔδοσαν μὲν δὴ οἱ Πλαταιέες σφέας αὐτοὺς Ἀθηναίοισι τρόπῳ τῷ εἰρημένῳ, ἧκον δὲ τότε ἐς Μαραθῶνα βοηθέοντες.
6.118. Δᾶτις δὲ πορευόμενος ἅμα τῷ στρατῷ ἐς τὴν Ἀσίην, ἐπείτε ἐγένετο ἐν Μυκόνῳ, εἶδε ὄψιν ἐν τῷ ὕπνῳ. καὶ ἥτις μὲν ἦν ἡ ὄψις, οὐ λέγεται· ὁ δέ, ὡς ἡμέρη τάχιστα ἐπέλαμψε, ζήτησιν ἐποιέετο τῶν νεῶν, εὑρὼν δὲ ἐν νηὶ Φοινίσσῃ ἄγαλμα Ἀπόλλωνος κεχρυσωμένον ἐπυνθάνετο ὁκόθεν σεσυλημένον εἴη, πυθόμενος δὲ ἐξ οὗ ἦν ἱροῦ, ἔπλεε τῇ ἑωυτοῦ νηὶ ἐς Δῆλον· καὶ ἀπίκατο γὰρ τηνικαῦτα οἱ Δήλιοι ὀπίσω ἐς τὴν νῆσον, κατατίθεταί τε ἐς τὸ ἱρὸν τὸ ἄγαλμα καὶ ἐντέλλεται τοῖσι Δηλίοισι ἀπαγαγεῖν τὸ ἄγαλμα ἐς Δήλιον τὸ Θηβαίων· τὸ δʼ ἔστι ἐπὶ θαλάσσῃ Χαλκίδος καταντίον. Δᾶτις μὲν δὴ ταῦτα ἐντειλάμενος ἀπέπλεε, τὸν δὲ ἀνδριάντα τοῦτον Δήλιοι οὐκ ἀπήγαγον, ἀλλά μιν διʼ ἐτέων εἴκοσι Θηβαῖοι αὐτοὶ ἐκ θεοπροπίου ἐκομίσαντο ἐπὶ Δήλιον.
7.12. ταῦτα μὲν ἐπὶ τοσοῦτο ἐλέγετο. μετὰ δὲ εὐφρόνη τε ἐγίνετο καὶ Ξέρξην ἔκνιζε ἡ Ἀρταβάνου γνώμη· νυκτὶ δὲ βουλὴν διδοὺς πάγχυ εὕρισκέ οἱ οὐ πρῆγμα εἶναι στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα. δεδογμένων δέ οἱ αὖτις τούτων κατύπνωσε, καὶ δή κου ἐν τῇ νυκτὶ εἶδε ὄψιν τοιήνδε, ὡς λέγεται ὑπὸ Περσέων· ἐδόκεε ὁ Ξέρξης ἄνδρα οἱ ἐπιστάντα μέγαν τε καὶ εὐειδέα εἰπεῖν “μετὰ δὴ βουλεύεαι, ὦ Πέρσα, στράτευμα μὴ ἄγειν ἐπὶ τὴν Ἑλλάδα, προείπας ἁλίζειν Πέρσας στρατόν; οὔτε ὦν μεταβουλευόμενος ποιέεις εὖ οὔτε ὁ συγγνωσόμενός τοι πάρα· ἀλλʼ ὥσπερ τῆς ἡμέρης ἐβουλεύσαο ποιέειν, ταύτην ἴθι τῶν ὁδῶν.”
7.17. τοσαῦτα εἴπας Ἀρτάβανος, ἐλπίζων Ξέρξην ἀποδέξειν λέγοντα οὐδέν, ἐποίεε τὸ κελευόμενον. ἐνδὺς δὲ τὴν Ξέρξεω ἐσθῆτα καὶ ἱζόμενος ἐς τὸν βασιλήιον θρόνον ὡς μετὰ ταῦτα κοῖτον ἐποιέετο, ἦλθέ οἱ κατυπνωμένῳ τὠυτὸ ὄνειρον τὸ καὶ παρὰ Ξέρξην ἐφοίτα, ὑπερστὰν δὲ τοῦ Ἀρταβάνου εἶπε· “ἆρα σὺ δὴ κεῖνος εἶς ὁ ἀποσπεύδων Ξέρξην στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα ὡς δὴ κηδόμενος αὐτοῦ ; ἀλλʼ οὔτε ἐς τὸ μετέπειτα οὔτε ἐς τὸ παραυτίκα νῦν καταπροΐξεαι ἀποτρέπων τὸ χρεὸν γενέσθαι. Ξέρξην δὲ τὰ δεῖ ἀνηκουστέοντα παθεῖν, αὐτῷ ἐκείνῳ δεδήλωται.” 7.18. ταῦτά τε ἐδόκεε Ἀρτάβανος τὸ ὄνειρον ἀπειλέειν καὶ θερμοῖσι σιδηρίοισι ἐκκαίειν αὐτοῦ μέλλειν τοὺς ὀφθαλμούς. καὶ ὃς ἀμβώσας μέγα ἀναθρώσκει, καὶ παριζόμενος Ξέρξῃ, ὡς τὴν ὄψιν οἱ τοῦ ἐνυπνίου διεξῆλθε ἀπηγεόμενος, δεύτερά οἱ λέγει τάδε. “ἐγὼ μέν, ὦ βασιλεῦ, οἶα ἄνθρωπος ἰδὼν ἤδη πολλά τε καὶ μεγάλα πεσόντα πρήγματα ὑπὸ ἡσσόνων, οὐκ ἔων σε τὰ πάντα τῇ ἡλικίῃ εἴκειν, ἐπιστάμενος ὡς κακὸν εἴη τὸ πολλῶν ἐπιθυμέειν, μεμνημένος μὲν τὸν ἐπὶ Μασσαγέτας Κύρου στόλον ὡς ἔπρηξε, μεμνημένος δὲ καὶ τὸν ἐπʼ Αἰθίοπας τὸν Καμβύσεω, συστρατευόμενος δὲ καὶ Δαρείῳ ἐπὶ Σκύθας. ἐπιστάμενος ταῦτα γνώμην εἶχον ἀτρεμίζοντά σε μακαριστὸν εἶναι πρὸς πάντων ἀνθρώπων. ἐπεὶ δὲ δαιμονίη τις γίνεται ὁρμή, καὶ Ἕλληνας, ὡς οἶκε, καταλαμβάνει τις φθορὴ θεήλατος, ἐγὼ μὲν καὶ αὐτὸς τρέπομαι καὶ τὴν γνώμην μετατίθεμαι, σὺ δὲ σήμηνον μὲν Πέρσῃσι τὰ ἐκ τοῦ θεοῦ πεμπόμενα, χρᾶσθαι δὲ κέλευε τοῖσι ἐκ σέο πρώτοισι προειρημένοισι ἐς τὴν παρασκευήν, ποίεε δὲ οὕτω ὅκως τοῦ θεοῦ παραδιδόντος τῶν σῶν ἐνδεήσει μηδέν.” τούτων δὲ λεχθέντων, ἐνθαῦτα ἐπαερθέντες τῇ ὄψι, ὡς ἡμέρη ἐγένετο τάχιστα, Ξέρξης τε ὑπερετίθετο ταῦτα Πέρσῃσι, καὶ Ἀρτάβανος, ὃς πρότερον ἀποσπεύδων μοῦνος ἐφαίνετο, τότε ἐπισπεύδων φανερὸς ἦν.
7.197. ἐς Ἄλον δὲ τῆς Ἀχαιίης ἀπικομένῳ Ξέρξῃ οἱ κατηγεμόνες τῆς ὁδοῦ βουλόμενοι τὸ πᾶν ἐξηγέεσθαι ἔλεγόν οἱ ἐπιχώριον λόγον, τὰ περὶ τὸ ἱρὸν τοῦ Λαφυστίου Διός, ὡς Ἀθάμας ὁ Αἰόλου ἐμηχανήσατο Φρίξῳ μόρον σὺν Ἰνοῖ βουλεύσας, μετέπειτα δὲ ὡς ἐκ θεοπροπίου Ἀχαιοὶ προτιθεῖσι τοῖσι ἐκείνου ἀπογόνοισι ἀέθλους τοιούσδε· ὃς ἂν ᾖ τοῦ γένεος τούτου πρεσβύτατος, τούτῳ ἐπιτάξαντες ἔργεσθαι τοῦ ληίτου αὐτοὶ φυλακὰς ἔχουσι. λήιτον δὲ καλέουσι τὸ πρυτανήιον οἱ Ἀχαιοί. ἢν δὲ ἐσέλθῃ, οὐκ ἔστι ὅκως ἔξεισι πρὶν ἢ θύσεσθαι μέλλῃ· ὥς τʼ ἔτι πρὸς τούτοισι πολλοὶ ἤδη τούτων τῶν μελλόντων θύσεσθαι δείσαντες οἴχοντο ἀποδράντες ἐς ἄλλην χώρην, χρόνου δὲ προϊόντος ὀπίσω κατελθόντες ἢν ἁλίσκωνται ἐστέλλοντο ἐς τὸ πρυτανήιον· ὡς θύεταί τε ἐξηγέοντο στέμμασι πᾶς πυκασθεὶς καὶ ὡς σὺν πομπῇ ἐξαχθείς. ταῦτα δὲ πάσχουσι οἱ Κυτισσώρου τοῦ Φρίξου παιδὸς ἀπόγονοι, διότι καθαρμὸν τῆς χώρης ποιευμένων Ἀχαιῶν ἐκ θεοπροπίου Ἀθάμαντα τὸν Αἰόλου καὶ μελλόντων μιν θύειν ἀπικόμενος οὗτος ὁ Κυτίσσωρος ἐξ Αἴης τῆς Κολχίδος ἐρρύσατο, ποιήσας δὲ τοῦτο τοῖσι ἐπιγενομένοισι ἐξ ἑωυτοῦ μῆνιν τοῦ θεοῦ ἐνέβαλε. Ξέρξης δὲ ταῦτα ἀκούσας ὡς κατὰ τὸ ἄλσος ἐγίνετο, αὐτός τε ἔργετο αὐτοῦ καὶ τῇ στρατιῇ πάσῃ παρήγγειλε, τῶν τε Ἀθάμαντος ἀπογόνων τὴν οἰκίην ὁμοίως καὶ τὸ τέμενος ἐσέβετο.
8.36. οἱ Δελφοὶ δὲ πυνθανόμενοι ταῦτα ἐς πᾶσαν ἀρρωδίην ἀπίκατο, ἐν δείματι δὲ μεγάλῳ κατεστεῶτες ἐμαντεύοντο περὶ τῶν ἱρῶν χρημάτων, εἴτε σφέα κατὰ γῆς κατορύξωσι εἴτε ἐκκομίσωσι ἐς ἄλλην χώρην. ὁ δὲ θεός σφεας οὐκ ἔα κινέειν, φὰς αὐτὸς ἱκανὸς εἶναι τῶν ἑωυτοῦ προκατῆσθαι. Δελφοὶ δὲ ταῦτα ἀκούσαντες σφέων αὐτῶν πέρι ἐφρόντιζον. τέκνα μέν νυν καὶ γυναῖκας πέρην ἐς τὴν Ἀχαιίην διέπεμψαν, αὐτῶν δὲ οἱ μὲν πλεῖστοι ἀνέβησαν ἐς τοῦ Παρνησοῦ τὰς κορυφὰς καὶ ἐς τὸ Κωρύκιον ἄντρον ἀνηνείκαντο, οἳ δὲ ἐς Ἄμφισσαν τὴν Λοκρίδα ὑπεξῆλθον. πάντες δὲ ὦν οἱ Δελφοὶ ἐξέλιπον τὴν πόλιν, πλὴν ἑξήκοντα ἀνδρῶν καὶ τοῦ προφήτεω.
8.53. χρόνῳ δʼ ἐκ τῶν ἀπόρων ἐφάνη δή τις ἔξοδος τοῖσι βαρβάροισι· ἔδεε γὰρ κατὰ τὸ θεοπρόπιον πᾶσαν τὴν Ἀττικὴν τὴν ἐν τῇ ἠπείρῳ γενέσθαι ὑπὸ Πέρσῃσι. ἔμπροσθε ὦν πρὸ τῆς ἀκροπόλιος, ὄπισθε δὲ τῶν πυλέων καὶ τῆς ἀνόδου, τῇ δὴ οὔτε τις ἐφύλασσε οὔτʼ ἂν ἤλπισε μή κοτέ τις κατὰ ταῦτα ἀναβαίη ἀνθρώπων, ταύτῃ ἀνέβησαν τινὲς κατὰ τὸ ἱρὸν τῆς Κέκροπος θυγατρὸς Ἀγλαύρου, καίτοι περ ἀποκρήμνου ἐόντος τοῦ χώρου. ὡς δὲ εἶδον αὐτοὺς ἀναβεβηκότας οἱ Ἀθηναῖοι ἐπὶ τὴν ἀκρόπολιν, οἳ μὲν ἐρρίπτεον ἑωυτοὺς κατὰ τοῦ τείχεος κάτω καὶ διεφθείροντο, οἳ δὲ ἐς τὸ μέγαρον κατέφευγον. τῶν δὲ Περσέων οἱ ἀναβεβηκότες πρῶτον μὲν ἐτράποντο πρὸς τὰς πύλας, ταύτας δὲ ἀνοίξαντες τοὺς ἱκέτας ἐφόνευον· ἐπεὶ δέ σφι πάντες κατέστρωντο, τὸ ἱρὸν συλήσαντες ἐνέπρησαν πᾶσαν τὴν ἀκρόπολιν.
8.135. τότε δὲ θῶμά μοι μέγιστον γενέσθαι λέγεται ὑπὸ Θηβαίων· ἐλθεῖν ἄρα τὸν Εὐρωπέα Μῦν, περιστρωφώμενον πάντα τὰ χρηστήρια, καὶ ἐς τοῦ Πτῴου Ἀπόλλωνος τὸ τέμενος. τοῦτο δὲ τὸ ἱρὸν καλέεται μὲν Πτῷον, ἔστι δὲ Θηβαίων, κεῖται δὲ ὑπὲρ τῆς Κωπαΐδος λίμνης πρὸς ὄρεϊ ἀγχοτάτω Ἀκραιφίης πόλιος. ἐς τοῦτο τὸ ἱρὸν ἐπείτε παρελθεῖν τὸν καλεόμενον τοῦτον Μῦν, ἕπεσθαι δέ οἱ τῶν ἀστῶν αἱρετοὺς ἄνδρας τρεῖς ἀπὸ τοῦ κοινοῦ ὡς ἀπογραψομένους τὰ θεσπιέειν ἔμελλε, καὶ πρόκατε τὸν πρόμαντιν βαρβάρῳ γλώσσῃ χρᾶν. καὶ τοὺς μὲν ἑπομένους τῶν Θηβαίων ἐν θώματι ἔχεσθαι ἀκούοντας βαρβάρου γλώσσης ἀντὶ Ἑλλάδος, οὐδὲ ἔχειν ὅ τι χρήσωνται τῷ παρεόντι πρήγματι· τὸν δὲ Εὐρωπέα Μῦν ἐξαρπάσαντα παρʼ αὐτῶν τὴν ἐφέροντο δέλτον, τὰ λεγόμενα ὑπὸ τοῦ προφήτεω γράφειν ἐς αὐτήν, φάναι δὲ Καρίῃ μιν γλώσσῃ χρᾶν, συγγραψάμενον δὲ οἴχεσθαι ἀπιόντα ἐς Θεσσαλίην.' '
9.34. ταῦτα δὲ λέγων οὗτος ἐμιμέετο Μελάμποδα, ὡς εἰκάσαι βασιληίην τε καὶ πολιτηίην αἰτεομένους. καὶ γὰρ δὴ καὶ Μελάμπους τῶν ἐν Ἄργεϊ γυναικῶν μανεισέων, ὥς μιν οἱ Ἀργεῖοι ἐμισθοῦντο ἐκ Πύλου παῦσαι τὰς σφετέρας γυναῖκας τῆς νούσου, μισθὸν προετείνατο τῆς βασιληίης τὸ ἥμισυ. οὐκ ἀνασχομένων δὲ τῶν Ἀργείων ἀλλʼ ἀπιόντων, ὡς ἐμαίνοντο πλεῦνες τῶν γυναικῶν, οὕτω δὴ ὑποστάντες τὰ ὁ Μελάμπους προετείνατο ἤισαν δώσοντές οἱ ταῦτα. ὁ δὲ ἐνθαῦτα δὴ ἐπορέγεται ὁρέων αὐτοὺς τετραμμένους, φάς, ἢν μὴ καὶ τῷ ἀδελφεῷ Βίαντι μεταδῶσι τὸ τριτημόριον τῆς βασιληίης, οὐ ποιήσειν τὰ βούλονται. οἱ δὲ Ἀργεῖοι ἀπειληθέντες ἐς στεινὸν καταινέουσι καὶ ταῦτα.
9.82. λέγεται δὲ καὶ τάδε γενέσθαι, ὡς Ξέρξης φεύγων ἐκ τῆς Ἑλλάδος Μαρδονίῳ τὴν κατασκευὴν καταλίποι τὴν ἑωυτοῦ· Παυσανίην ὦν ὁρῶντα τὴν Μαρδονίου κατασκευὴν χρυσῷ τε καὶ ἀργύρῳ καὶ παραπετάσμασι ποικίλοισι κατεσκευασμένην, κελεῦσαι τούς τε ἀρτοκόπους καὶ τοὺς ὀψοποιοὺς κατὰ ταὐτὰ καθὼς Μαρδονίῳ δεῖπνον παρασκευάζειν. ὡς δὲ κελευόμενοι οὗτοι ἐποίευν ταῦτα, ἐνθαῦτα τὸν Παυσανίην ἰδόντα κλίνας τε χρυσέας καὶ ἀργυρέας εὖ ἐστρωμένας καὶ τραπέζας τε χρυσέας καὶ ἀργυρέας καὶ παρασκευὴν μεγαλοπρεπέα τοῦ δείπνου, ἐκπλαγέντα τὰ προκείμενα ἀγαθὰ κελεῦσαι ἐπὶ γέλωτι τοὺς ἑωυτοῦ διηκόνους παρασκευάσαι Λακωνικὸν δεῖπνον. ὡς δὲ τῆς θοίνης ποιηθείσης ἦν πολλὸν τὸ μέσον, τὸν Παυσανίην γελάσαντα μεταπέμψασθαι τῶν Ἑλλήνων τοὺς στρατηγούς, συνελθόντων δὲ τούτων εἰπεῖν τὸν Παυσανίην, δεικνύντα ἐς ἑκατέρην τοῦ δείπνου παρασκευήν, “ἄνδρες Ἕλληνες, τῶνδε εἵνεκα ἐγὼ ὑμέας συνήγαγον, βουλόμενος ὑμῖν τοῦδε τοῦ Μήδων ἡγεμόνος τὴν ἀφροσύνην δέξαι, ὃς τοιήνδε δίαιταν ἔχων ἦλθε ἐς ἡμέας οὕτω ὀϊζυρὴν ἔχοντας ἀπαιρησόμενος.” ταῦτα μὲν Παυσανίην λέγεται εἰπεῖν πρὸς τοὺς στρατηγοὺς τῶν Ἑλλήνων.
9.105. ἐν δὲ ταύτῃ τῇ μάχῃ Ἑλλήνων ἠρίστευσαν Ἀθηναῖοι καὶ Ἀθηναίων Ἑρμόλυκος ὁ Εὐθοίνου, ἀνὴρ παγκράτιον ἐπασκήσας. τοῦτον δὲ τὸν Ἑρμόλυκον κατέλαβε ὕστερον τούτων, πολέμου ἐόντος Ἀθηναίοισί τε καὶ Καρυστίοισι, ἐν Κύρνῳ τῆς Καρυστίης χώρης ἀποθανόντα ἐν μάχῃ κεῖσθαι ἐπὶ Γεραιστῷ. μετὰ δὲ Ἀθηναίους Κορίνθιοι καὶ Τροιζήνιοι καὶ Σικυώνιοι ἠρίστευσαν.''. None | 1.14. Thus the Mermnadae robbed the Heraclidae of the sovereignty and took it for themselves. Having gotten it, Gyges sent many offerings to Delphi : there are very many silver offerings of his there; and besides the silver, he dedicated a hoard of gold, among which six golden bowls are the offerings especially worthy of mention. ,These weigh thirty talents and stand in the treasury of the Corinthians; although in truth it is not the treasury of the Corinthian people but of Cypselus son of Eetion. This Gyges then was the first foreigner whom we know who placed offerings at Delphi after the king of Phrygia, Midas son of Gordias. ,For Midas too made an offering: namely, the royal seat on which he sat to give judgment, and a marvellous seat it is. It is set in the same place as the bowls of Gyges. This gold and the silver offered by Gyges is called by the Delphians “Gygian” after its dedicator.
1.46. After the loss of his son, Croesus remained in deep sorrow for two years. After this time, the destruction by Cyrus son of Cambyses of the sovereignty of Astyages son of Cyaxares, and the growth of the power of the Persians, distracted Croesus from his mourning; and he determined, if he could, to forestall the increase of the Persian power before they became great. ,Having thus determined, he at once made inquiries of the Greek and Libyan oracles, sending messengers separately to Delphi, to Abae in Phocia, and to Dodona, while others were despatched to Amphiaraus and Trophonius, and others to Branchidae in the Milesian country. ,These are the Greek oracles to which Croesus sent for divination: and he told others to go inquire of Ammon in Libya . His intent in sending was to test the knowledge of the oracles, so that, if they were found to know the truth, he might send again and ask if he should undertake an expedition against the Persians.
1.49. Such, then, was the answer from Delphi delivered to Croesus. As to the reply which the Lydians received from the oracle of Amphiaraus when they had followed the due custom of the temple, I cannot say what it was, for nothing is recorded of it, except that Croesus believed that from this oracle too he had obtained a true answer. ' "
4.14. Where Aristeas who wrote this came from, I have already said; I will tell the story that I heard about him at Proconnesus and Cyzicus . It is said that this Aristeas, who was as well-born as any of his townsfolk, went into a fuller's shop at Proconnesus and there died; the owner shut his shop and went away to tell the dead man's relatives, ,and the report of Aristeas' death being spread about in the city was disputed by a man of Cyzicus, who had come from the town of Artace, and said that he had met Aristeas going toward Cyzicus and spoken with him. While he argued vehemently, the relatives of the dead man came to the fuller's shop with all that was necessary for burial; ,but when the place was opened, there was no Aristeas there, dead or alive. But in the seventh year after that, Aristeas appeared at Proconnesus and made that poem which the Greeks now call the 5.67. In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. " "
5.72. When Cleomenes had sent for and demanded the banishment of Cleisthenes and the Accursed, Cleisthenes himself secretly departed. Afterwards, however, Cleomenes appeared in Athens with no great force. Upon his arrival, he, in order to take away the curse, banished seven hundred Athenian families named for him by Isagoras. Having so done he next attempted to dissolve the Council, entrusting the offices of government to Isagoras' faction. ,The Council, however, resisted him, whereupon Cleomenes and Isagoras and his partisans seized the acropolis. The rest of the Athenians united and besieged them for two days. On the third day as many of them as were Lacedaemonians left the country under truce. ,The prophetic voice that Cleomenes heard accordingly had its fulfillment, for when he went up to the acropolis with the intention of taking possession of it, he approached the shrine of the goddess to address himself to her. The priestess rose up from her seat, and before he had passed through the door-way, she said, “Go back, Lacedaemonian stranger, and do not enter the holy place since it is not lawful that Dorians should pass in here. “My lady,” he answered, “I am not a Dorian, but an Achaean.” ,So without taking heed of the omen, he tried to do as he pleased and was, as I have said, then again cast out together with his Lacedaemonians. As for the rest, the Athenians imprisoned them under sentence of death. Among the prisoners was Timesitheus the Delphian, whose achievements of strength and courage were quite formidable. " '
6.107. So they waited for the full moon, while the foreigners were guided to Marathon by Hippias son of Pisistratus. The previous night Hippias had a dream in which he slept with his mother. ,He supposed from the dream that he would return from exile to Athens, recover his rule, and end his days an old man in his own country. Thus he reckoned from the dream. Then as guide he unloaded the slaves from Eretria onto the island of the Styrians called Aegilia, and brought to anchor the ships that had put ashore at Marathon, then marshalled the foreigners who had disembarked onto land. ,As he was tending to this, he happened to sneeze and cough more violently than usual. Since he was an elderly man, most of his teeth were loose, and he lost one of them by the force of his cough. It fell into the sand and he expended much effort in looking for it, but the tooth could not be found. ,He groaned aloud and said to those standing by him: “This land is not ours and we will not be able to subdue it. My tooth holds whatever share of it was mine.” 6.108. Hippias supposed that the dream had in this way come true. As the Athenians were marshalled in the precinct of Heracles, the Plataeans came to help them in full force. The Plataeans had put themselves under the protection of the Athenians, and the Athenians had undergone many labors on their behalf. This is how they did it: ,when the Plataeans were pressed by the Thebans, they first tried to put themselves under the protection of Cleomenes son of Anaxandrides and the Lacedaemonians, who happened to be there. But they did not accept them, saying, “We live too far away, and our help would be cold comfort to you. You could be enslaved many times over before any of us heard about it. ,We advise you to put yourselves under the protection of the Athenians, since they are your neighbors and not bad men at giving help.” The Lacedaemonians gave this advice not so much out of goodwill toward the Plataeans as wishing to cause trouble for the Athenians with the Boeotians. ,So the Lacedaemonians gave this advice to the Plataeans, who did not disobey it. When the Athenians were making sacrifices to the twelve gods, they sat at the altar as suppliants and put themselves under protection. When the Thebans heard this, they marched against the Plataeans, but the Athenians came to their aid. ,As they were about to join battle, the Corinthians, who happened to be there, prevented them and brought about a reconciliation. Since both sides desired them to arbitrate, they fixed the boundaries of the country on condition that the Thebans leave alone those Boeotians who were unwilling to be enrolled as Boeotian. After rendering this decision, the Corinthians departed. The Boeotians attacked the Athenians as they were leaving but were defeated in battle. ,The Athenians went beyond the boundaries the Corinthians had made for the Plataeans, fixing the Asopus river as the boundary for the Thebans in the direction of Plataea and Hysiae. So the Plataeans had put themselves under the protection of the Athenians in the aforesaid manner, and now came to help at Marathon.
6.118. Datis journeyed with his army to Asia, and when he arrived at Myconos he saw a vision in his sleep. What that vision was is not told, but as soon as day broke Datis made a search of his ships. He found in a Phoenician ship a gilded image of Apollo, and asked where this plunder had been taken. Learning from what temple it had come, he sailed in his own ship to Delos. ,The Delians had now returned to their island, and Datis set the image in the temple, instructing the Delians to carry it away to Theban Delium, on the coast opposite Chalcis. ,Datis gave this order and sailed away, but the Delians never carried that statue away; twenty years later the Thebans brought it to Delium by command of an oracle.
7.12. The discussion went that far; then night came, and Xerxes was pricked by the advice of Artabanus. Thinking it over at night, he saw clearly that to send an army against Hellas was not his affair. He made this second resolve and fell asleep; then (so the Persians say) in the night he saw this vision: It seemed to Xerxes that a tall and handsome man stood over him and said, ,“Are you then changing your mind, Persian, and will not lead the expedition against Hellas, although you have proclaimed the mustering of the army? It is not good for you to change your mind, and there will be no one here to pardon you for it; let your course be along the path you resolved upon yesterday.” ' "
7.17. So spoke Artabanus and did as he was bid, hoping to prove Xerxes' words vain; he put on Xerxes' robes and sat on the king's throne. Then while he slept there came to him in his sleep the same dream that had haunted Xerxes; it stood over him and spoke thus: ,“Are you the one who dissuades Xerxes from marching against Hellas, because you care for him? Neither in the future nor now will you escape with impunity for striving to turn aside what must be. To Xerxes himself it has been declared what will befall him if he disobeys.” " "7.18. With this threat (so it seemed to Artabanus) the vision was about to burn his eyes with hot irons. He leapt up with a loud cry, then sat by Xerxes and told him the whole story of what he had seen in his dream, and next he said: ,“O King, since I have seen, as much as a man may, how the greater has often been brought low by the lesser, I forbade you to always give rein to your youthful spirit, knowing how evil a thing it is to have many desires, and remembering the end of Cyrus' expedition against the Massagetae and of Cambyses' against the Ethiopians, and I myself marched with Darius against the Scythians. ,Knowing this, I judged that you had only to remain in peace for all men to deem you fortunate. But since there is some divine motivation, and it seems that the gods mark Hellas for destruction, I myself change and correct my judgment. Now declare the gods' message to the Persians, and bid them obey your first command for all due preparation. Do this, so that nothing on your part be lacking to the fulfillment of the gods' commission.” ,After this was said, they were incited by the vision, and when daylight came Xerxes imparted all this to the Persians. Artabanus now openly encouraged that course which he alone had before openly discouraged." "
7.197. When Xerxes had come to Alus in Achaea, his guides, desiring to inform him of all they knew, told him the story which is related in that country concerning the worship of Laphystian Zeus, namely how Athamas son of Aeolus plotted Phrixus' death with Ino, and further, how the Achaeans by an oracle's bidding compel Phrixus descendants to certain tasks. ,They order the eldest of that family not to enter their town-hall (which the Achaeans call the People's House) and themselves keep watch there. If he should enter, he may not come out, save only to be sacrificed. They say as well that many of those who were to be sacrificed had fled in fear to another country, and that if they returned at a later day and were taken, they were brought into the town-hall. The guides showed Xerxes how the man is sacrificed, namely with fillets covering him all over and a procession to lead him forth. ,It is the descendants of Phrixus' son Cytissorus who are treated in this way, because when the Achaeans by an oracle's bidding made Athamas son of Aeolus a scapegoat for their country and were about to sacrifice him, this Cytissorus came from Aea in Colchis and delivered him, thereby bringing the god's wrath on his own descendants. ,Hearing all this, Xerxes, when he came to the temple grove, refrained from entering it himself and bade all his army do likewise, holding the house and the precinct of Athamas' descendants alike in reverence." '
8.36. When the Delphians learned all this, they were very much afraid, and in their great fear they inquired of the oracle whether they should bury the sacred treasure in the ground or take it away to another country. The god told them to move nothing, saying that he was able to protect what belonged to him. ,Upon hearing that, the Delphians took thought for themselves. They sent their children and women overseas to Achaia. Most of the men went up to the peaks of Parnassus and carried their goods into the Corycian cave, but some escaped to Amphissa in Locris. In short, all the Delphians left the town save sixty men and the prophet. ' "
8.53. In time a way out of their difficulties was revealed to the barbarians, since according to the oracle all the mainland of Attica had to become subject to the Persians. In front of the acropolis, and behind the gates and the ascent, was a place where no one was on guard, since no one thought any man could go up that way. Here some men climbed up, near the sacred precinct of Cecrops' daughter Aglaurus, although the place was a sheer cliff. ,When the Athenians saw that they had ascended to the acropolis, some threw themselves off the wall and were killed, and others fled into the chamber. The Persians who had come up first turned to the gates, opened them, and murdered the suppliants. When they had levelled everything, they plundered the sacred precinct and set fire to the entire acropolis. " "
8.135. But at this time there happened, as the Thebans say, a thing at which I marvel greatly. It would seem that this man Mys of Europus came in his wanderings among the places of divination to the precinct of Ptoan Apollo. This temple is called Ptoum, and belongs to the Thebans. It lies by a hill, above lake Copais, very near to the town Acraephia. ,When the man called Mys entered into this temple together with three men of the town who were chosen on the state's behalf to write down the oracles that should be given, straightway the diviner prophesied in a foreign tongue. ,The Thebans who followed him were astonished to hear a strange language instead of Greek and knew not what this present matter might be. Mys of Europus, however, snatched from them the tablet which they carried and wrote on it that which was spoken by the prophet, saying that the words of the oracle were Carian. After writing everything down, he went back to Thessaly. " '
8.144.2. For there are many great reasons why we should not do this, even if we so desired; first and foremost, the burning and destruction of the adornments and temples of our gods, whom we are constrained to avenge to the utmost rather than make pacts with the perpetrator of these things, and next the kinship of all Greeks in blood and speech, and the shrines of gods and the sacrifices that we have in common, and the likeness of our way of life, to all of which it would not befit the Athenians to be false.
9.34. By so saying he imitated Melampus, in so far as one may compare demands for kingship with those for citizenship. For when the women of Argos had gone mad, and the Argives wanted him to come from Pylos and heal them of that madness, Melampus demanded half of their kingship for his wages. ,This the Argives would not put up with and departed. When, however, the madness spread among their women, they promised what Melampus demanded and were ready to give it to him. Thereupon, seeing their purpose changed, he demanded yet more and said that he would not do their will except if they gave a third of their kingship to his brother Bias; now driven into dire straits, the Argives consented to that also. ' "
9.82. This other story is also told. When Xerxes fled from Hellas, he left to Mardonius his own establishment. Pausanias, seeing Mardonius' establishment with its display of gold and silver and gaily colored tapestry, ordered the bakers and the cooks to prepare a dinner such as they were accustomed to do for Mardonius. ,They did his bidding, but Pausanias, when he saw golden and silver couches richly covered, and tables of gold and silver, and all the magnificent service of the banquet, was amazed at the splendor before him, and for a joke commanded his own servants to prepare a dinner in Laconian fashion. When that meal, so different from the other, was ready, Pausanias burst out laughing and sent for the generals of the Greeks. ,When these had assembled, Pausanias pointed to the manner in which each dinner was served and said: “Men of Hellas, I have brought you here because I desired to show you the foolishness of the leader of the Medes who, with such provisions for life as you see, came here to take away from us our possessions which are so pitiful.” In this way, it is said, Pausanias spoke to the generals of the Greeks. " '
9.105. In that battle those of the Greeks who fought best were the Athenians, and the Athenian who fought best was one who practised the pancratium, Hermolycus son of Euthoenus. This Hermolycus on a later day met his death in a battle at Cyrnus in Carystus during a war between the Athenians and Carystians, and lay dead on Geraestus. Those who fought best after the Athenians were the men of Corinth and Troezen and Sicyon. ''. None |
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30. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • generation • gods, compared to a general, a king
Found in books: Frede and Laks (2001) 93; de Jáuregui et al. (2011) 369
903d. ὅλον μέρους ἕνεκα ἀπεργάζεται· σὺ δὲ ἀγανακτεῖς, ἀγνοῶν ὅπῃ τὸ περὶ σὲ ἄριστον τῷ παντὶ συμβαίνει καὶ σοὶ κατὰ δύναμιν τὴν τῆς κοινῆς γενέσεως. ἐπεὶ δὲ ἀεὶ ψυχὴ συντεταγμένη σώματι τοτὲ μὲν ἄλλῳ, τοτὲ δὲ ἄλλῳ, μεταβάλλει παντοίας μεταβολὰς διʼ ἑαυτὴν ἢ διʼ ἑτέραν ψυχήν, οὐδὲν ἄλλο ἔργον τῷ πεττευτῇ λείπεται πλὴν μετατιθέναι τὸ μὲν ἄμεινον γιγνόμενον ἦθος εἰς βελτίω τόπον, χεῖρον δὲ εἰς τὸν χείρονα, κατὰ τὸ πρέπον αὐτῶν ἕκαστον, ἵνα τῆς προσηκούσης''. None | 903d. but thou art vexed, because thou knowest not how what is best in thy case for the All turns out best for thyself also, in accordance with the power of your common origin. And inasmuch as soul, being conjoined now with one body, now with another, is always undergoing all kinds of changes either of itself or owing to another soul, there is left for the draughts-player no further task,—save only to shift the character that grows better to a superior place, and the worse to a worse, according to what best suits each of them, so that to each may be allotted its appropriate destiny.''. None |
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31. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • General Index, sacred oratory • generation of Time
Found in books: Trapp et al (2016) 61; d, Hoine and Martijn (2017) 148
41a. τούτων, ἐκ δὲ Κρόνου καὶ Ῥέας Ζεὺς Ἥρα τε καὶ πάντες ὅσους ἴσμεν ἀδελφοὺς λεγομένους αὐτῶν, ἔτι τε τούτων ἄλλους ἐκγόνους· ἐπεὶ δʼ οὖν πάντες ὅσοι τε περιπολοῦσιν φανερῶς καὶ ὅσοι φαίνονται καθʼ ὅσον ἂν ἐθέλωσιν θεοὶ γένεσιν ἔσχον, λέγει πρὸς αὐτοὺς ὁ τόδε τὸ πᾶν γεννήσας τάδε—''. None | 41a. and of Cronos and Rhea were born Zeus and Hera and all those who are, as we know, called their brethren; and of these again, other descendants.''. None |
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32. Sophocles, Ajax, 137-140, 1340, 1416, 1418-1420 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • chorus, Antigone, opening out to Greeks and humans in general • general Nemean Ode • general Theseus, role of • general dates, of Sophocles’ works • general parodos • general parodos, of Ajax (Sophocles)
Found in books: Budelmann (1999) 231, 243, 244; Jouanna (2018) 194, 207, 474, 480
| 137. your throne on wave-washed Salamis near the open sea, when your fortune is fair, I rejoice with you. But whenever the stroke of Zeus, or the raging rumor of the Danaans with the clamor of their evil tongues attacks you, then I shrink with great fear and shudder in terror, 140. like the fluttering eye of the winged dove. Just so with the passing of the night loud tumults oppressed us to our dishonor, telling how you visited the meadow wild with horses and destroyed
1340. that in all our Greek force at Troy he was, in my view, the best and bravest, excepting Achilles. It would not be just, then, that he should be dishonored by you. It is not he, but the laws given by the gods that you would damage. When a good man is dead, there is no justice'
1416. laboring in service to this man of perfect excellence. To a nobler man such service has never yet been rendered —nobler than Ajax when he lived, I mean . Choru
1418. Many things, I tell you, can be known through mortal eyes; but before he sees it happening, no one can foretell '. None |
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33. Sophocles, Antigone, 175-184, 289-294, 806-816, 1015 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cult, in general • characters, using general statements or gnomai • chorus, Antigone, opening out to Greeks and humans in general • general parodos, of Antigone (Sophocles) • general parodos, of Oedipus the King (Sophocles)
Found in books: Budelmann (1999) 75, 76, 77, 245; Jouanna (2018) 482, 483, 508; Meister (2019) 56
| 175. Now, it is impossible to know fully any man’s character, will, or judgment, until he has been proved by the test of rule and law-giving. For if anyone who directs the entire city does not cling to the best and wisest plans, 180. but because of some fear keeps his lips locked, then, in my judgment, he is and has long been the most cowardly traitor. And if any man thinks a friend more important than his fatherland, that man, I say, is of no account. Zeus, god who sees all things always, be my witness—
289. that they sought to hide him, when he had come to burn their columned shrines, their sacred treasures and their land, and scatter its laws to the winds? Or do you see the gods honoring the wicked? It cannot be. No! From the very first 290. certain men of the city were chafing at this edict and muttering against me, tossing their heads in secret, and they did not keep their necks duly under the yoke in submission to me. By those men, I am certain, they were led astray and bribed to do this deed.
806. Citizens of my fatherland, see me setting out on my last journey, looking at my last sunlight, 810. and never again. No, Hades who lays all to rest leads me living to Acheron ’s shore, though I have not had my due portion of the chant that brings the bride, nor has any hymn been mine 815. for the crowning of marriage. Instead the lord of Acheron will be my groom.
1015. And it is your will that is the source of the sickness now afflicting the city. For the altars of our city and our hearths have one and all been tainted by the birds and dogs with the carrion taken from the sadly fallen son of Oedipus. And so the gods no more accept prayer and sacrifice at our hands,''. None |
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34. Sophocles, Electra, 453-454, 1431, 1458-1463, 1508-1510 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Immortality, in general • chorus, Antigone, opening out to Greeks and humans in general • general dates, of Sophocles’ works • general parodos, of Electra (Sophocles)
Found in books: Budelmann (1999) 261, 262; Jouanna (2018) 495, 501; Meister (2019) 132
| 453. and from wretched me, too, give these gifts, poor as they are, though all I have. Take this hair, not glossy with unguents, and this girdle, decked with no rich ornament. Then fall down and pray that he himself may come in kindness to us from the world below, a helper against our enemies;
1431. He is at our mercy walking from the suburb, full of joy. Choru'
1458. Silence, I say, and throw wide the gates for all Mycenaeans and Argives to see, 1460. o that, if any one of them were once buoyed by empty hopes in this man, now by seeing his corpse, he may welcome my bit in his mouth, instead of waiting until my punishment makes him grow wits by force! Electra
1508. O seed of Atreus, through how many sufferings have you sprouted up at last in freedom, '. None |
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35. Sophocles, Oedipus At Colonus, 92-93, 237-253, 287-288, 787-788, 946, 1544-1545 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Gnomai, in general • Hosios (and cognates), In context of family relationships (more general) • Immortality, in general • general Theseus, and Oedipus • general parodos • general parodos, and the chorus’s arrival • general parodos, of Oedipus at Colonus (Sophocles) • general signs, and oracles
Found in books: Jouanna (2018) 252, 450, 453, 520, 715; Meister (2019) 132, 141; Peels (2016) 91
| 92. and a shelter for foreigners, there I should close my weary life, with profit, through my having fixed my abode there, for those who received me, but ruin for those who sent me forth, who drove me away. And he went on to warn me that signs of these things would come,
237. Reverent strangers, since you have not endured my aged father—knowing, as you do, 240. the rumor of his unintended deeds—pity at least my poor self, I implore you, who supplicate you for my father alone. I beg you with eyes that can still look 245. on your own, like one sprung from your own blood, that this sufferer may meet with reverent treatment. On you, as on a god, we depend in our misery. But come, grant the favor for which we hardly dare hope! 250. I implore you by everything that you hold dear at home: by child, by wife, or treasure, or god! Look well and you will not find the mortal who, if a god should lead him on, could escape. Choru
287. rescue me and guard me to the end; nor dishonor me when you look on this face unlovely to behold, for I have come to you as one sacred and pious, bearing comfort for this people. But when the master has come,
787. not to bring me home, but to plant me near your borders, so that your city might escape uninjured by evils from this land. That fate is not for you, but this one: the brooding of my vengeful spirit on your land forever; and for my sons, this heirloom:
946. a man whose unholy marriage—a marriage with children—had been found out. Such wisdom, I knew, was immemorial on the Areopagus, which does not allow such wanderers to dwell within this city. Trusting in that, I sought to take this prize.
1544. Children, follow me. For now in turn it is I that shine forth wondrously as a leader for you, as you were your father’s. Onward. Do not touch me, but'1545. allow me unaided to find the sacred tomb where it is my fate to be buried in this land. This way, here—come this way! Hermes the Conductor and the goddess of the dead lead me in this direction. Light of day, no light to me, once you were mine, '. None |
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36. Sophocles, Oedipus The King, 791-792, 1193-1195, 1360 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Genre • Hosios (and cognates), In context of family relationships (more general) • chorus, Antigone, opening out to Greeks and humans in general • genealogy/generations, classicism and • general Laius, and Delphi • general Laius, and Oedipus • general parodos, dialogic
Found in books: Budelmann (1999) 228; Goldhill (2022) 101; Jouanna (2018) 145, 424, 711; Meister (2019) 35; Peels (2016) 91
| 791. but in his response set forth other things, full of sorrow and terror and woe: that I was fated to defile my mother’s bed, that I would reveal to men a brood which they could not endure to behold, and that I would slay the father that sired me. When I heard this, I turned in flight from the land of Corinth ,
1193. attains a happiness which is more than apparent and doomed to fall away to nothing? Your fate warns me—yours, unhappy Oedipus—to call no'1194. attains a happiness which is more than apparent and doomed to fall away to nothing? Your fate warns me—yours, unhappy Oedipus—to call no 1195. earthly creature blessed. Choru
1360. Now I am forsaken by the gods, son of a defiled mother, successor to the bed of the man who gave me my own wretched being: '. None |
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37. Sophocles, Philoctetes, 103-105, 484 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Andocides, on generals • Supplication, general discussion • general parodos, of Philoctetes (Sophocles)
Found in books: Hesk (2000) 194; Jouanna (2018) 529, 530; Peels (2016) 113
| 103. He will never listen; and by force you cannot take him. Neoptolemu'104. Has he strength so terrific to make him bold? Odysseu 105. Yes, shafts inevitable, escorts of death. Neoptolemu
484. Come, the trouble will not last one full day. Endure it, take me and throw me where you will—in the hold, the prow, the stern, wherever I will least annoy my shipmates. Say yes, by the great god of suppliants, son; '. None |
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38. Sophocles, Women of Trachis, 210-214, 1168 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Nikias (Athenian general), theoria to Delos • general parodos, of The Women of Trachis (Sophocles) • general signs, and tragic irony • identity, general, ethnic • theoria, as network, general
Found in books: Jouanna (2018) 422, 539; Kowalzig (2007) 71, 344
| 210. maidens, lift up a paean, cry aloud to his sister, Ortygian Artemis, huntress of deer, goddess with torch in each hand,
1168. later oracles tally with the first and testify to the old prophecy. I wrote them down for myself from the mouth of my father’s oak of many tongues in the grove of the Selli, who dwell on the hills and sleep on the ground. The tree said that, at the time which lives and now is, ''. None |
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39. Thucydides, The History of The Peloponnesian War, 2.15.2, 3.58, 3.60-3.62, 3.91, 3.99, 3.104, 4.28 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Demosthenes, general in the Peloponnesian War • Krison, Molossian general • Nikias (Athenian general), theoria to Delos • Supplication, general discussion • Thucydides,on generals ruses • Zeus Soter, in dreams of the Plataean general • generals • genre, foundation traditions • identity, general, ambiguous and open-textured • identity, general, ethnic • identity, general, exclusive • identity, general, local vs. central/Panhellenic • theoria, as network, general
Found in books: Athanassaki and Titchener (2022) 114, 184; Eidinow (2007) 273; Gygax (2016) 181; Hesk (2000) 97; Jim (2022) 52; Kowalzig (2007) 69, 70, 71, 86, 103, 111, 322, 354, 356, 357; Peels (2016) 113; Sweeney (2013) 13
2.15.2. ἐπειδὴ δὲ Θησεὺς ἐβασίλευσε, γενόμενος μετὰ τοῦ ξυνετοῦ καὶ δυνατὸς τά τε ἄλλα διεκόσμησε τὴν χώραν καὶ καταλύσας τῶν ἄλλων πόλεων τά τε βουλευτήρια καὶ τὰς ἀρχὰς ἐς τὴν νῦν πόλιν οὖσαν, ἓν βουλευτήριον ἀποδείξας καὶ πρυτανεῖον, ξυνῴκισε πάντας, καὶ νεμομένους τὰ αὑτῶν ἑκάστους ἅπερ καὶ πρὸ τοῦ ἠνάγκασε μιᾷ πόλει ταύτῃ χρῆσθαι, ἣ ἁπάντων ἤδη ξυντελούντων ἐς αὐτὴν μεγάλη γενομένη παρεδόθη ὑπὸ Θησέως τοῖς ἔπειτα: καὶ ξυνοίκια ἐξ ἐκείνου Ἀθηναῖοι ἔτι καὶ νῦν τῇ θεῷ ἑορτὴν δημοτελῆ ποιοῦσιν.' '. None | 2.15.2. In Theseus, however, they had a king of equal intelligence and power; and one of the chief features in his organization of the country was to abolish the council chambers and magistrates of the petty cities, and to merge them in the single council-chamber and town-hall of the present capital. Individuals might still enjoy their private property just as before, but they were henceforth compelled to have only one political center, viz. Athens ; which thus counted all the inhabitants of Attica among her citizens, so that when Theseus died he left a great state behind him. Indeed, from him dates the Synoecia, or Feast of Union; which is paid for by the state, and which the Athenians still keep in honor of the goddess. ' '. None |
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40. Xenophon, Hellenica, 6.2.1 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • identity, general, commercial • reciprocity, generalized/indirect
Found in books: Gygax (2016) 247; Kowalzig (2007) 212
| 6.2.1. The Lacedaemonians, then, and their allies were gathering together in Phocis, and the Thebans had withdrawn to their own country and were guarding the passes. As for the Athenians, since they saw that the Thebans were growing in power through their help and still were not contributing money for their fleet, while they were themselves being worn out by extraordinary taxes, by plundering expeditions from Aegina, and by guarding their territory, 374 B.C. they conceived a desire to cease from the war, and sending ambassadors to Lacedaemon, concluded peace.''. None |
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41. Xenophon, Memoirs, 1.2.40, 2.2.13 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Brasidas (military general) • Nikias (general) • generals
Found in books: Athanassaki and Titchener (2022) 156; Eidinow and Kindt (2015) 553; Henderson (2020) 40; Parker (2005) 97
1.2.40. λέγεται γὰρ Ἀλκιβιάδην, πρὶν εἴκοσιν ἐτῶν εἶναι, Περικλεῖ ἐπιτρόπῳ μὲν ὄντι αὐτοῦ, προστάτῃ δὲ τῆς πόλεως, τοιάδε διαλεχθῆναι περὶ νόμων·
2.2.13. ἔγωγε, ἔφη. εἶτα τούτων μὲν ἐπιμελεῖσθαι παρεσκεύασαι, τὴν δὲ μητέρα τὴν πάντων μάλιστά σε φιλοῦσαν οὐκ οἴει δεῖν θεραπεύειν; οὐκ οἶσθʼ ὅτι καὶ ἡ πόλις ἄλλης μὲν ἀχαριστίας οὐδεμιᾶς ἐπιμελεῖται οὐδὲ δικάζει, ἀλλὰ περιορᾷ τοὺς εὖ πεπονθότας χάριν οὐκ ἀποδόντας, ἐὰν δέ τις γονέας μὴ θεραπεύῃ, τούτῳ δίκην τε ἐπιτίθησι καὶ ἀποδοκιμάζουσα οὐκ ἐᾷ ἄρχειν τοῦτον, ὡς οὔτε ἂν τὰ ἱερὰ εὐσεβῶς θυόμενα ὑπὲρ τῆς πόλεως τούτου θύοντος οὔτε ἄλλο καλῶς καὶ δικαίως οὐδὲν ἂν τούτου πράξαντος; καὶ νὴ Δία ἐάν τις τῶν γονέων τελευτησάντων τοὺς τάφους μὴ κοσμῇ, καὶ τοῦτο ἐξετάζει ἡ πόλις ἐν ταῖς τῶν ἀρχόντων δοκιμασίαις.''. None | 1.2.40. Indeed, there is a story told of Alcibiades, that, when he was less than twenty years old, he had a talk about laws with Pericles, his guardian, the first citizen in the State.
2.2.13. And yet, when you are resolved to cultivate these, you don’t think courtesy is due to your mother, who loves you more than all? Don’t you know that even the state ignores all other forms of ingratitude and pronounces no judgment on them, Cyropaedia I. ii. 7. caring nothing if the recipient of a favour neglects to thank his benefactor, but inflicts penalties on the man who is discourteous to his parents and rejects him as unworthy of office, holding that it would be a sin for him to offer sacrifices on behalf of the state and that he is unlikely to do anything else honourably and rightly? Aye, and if one fail to honour his parents’ graves, the state inquires into that too, when it examines the candidates for office. ''. None |
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42. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Krison, Molossian general • identity, general, ethnic
Found in books: Eidinow (2007) 273; Kowalzig (2007) 338
|
43. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Style, hymnic, in general • ‘real world’\n, (of/on/generating new) lists
Found in books: Laemmle (2021) 147; Meister (2019) 156
|
44. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Timotheos (general) • Zeus Soter, in dreams of the Plataean general
Found in books: Henderson (2020) 143; Jim (2022) 52
|
45. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Shoes (in general) • Supplication, general discussion
Found in books: Peels (2016) 120; Radicke (2022) 534, 536
|
46. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Targum, genre of • generations of rabbis and production of Mishna, tradents of oral Tora
Found in books: Hayes (2022) 70; Lieber (2014) 36
|
47. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Brasidas (military general) • Plato torch race of the generations
Found in books: Eidinow and Kindt (2015) 553; Parker (2005) 33
|
48. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ezekiel, Tragedian, General profile • genres, literary
Found in books: Honigman (2003) 146; Potter Suh and Holladay (2021) 51
|
49. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Brasidas (military general) • Epaminondas (military general) • generations • genre
Found in books: Eidinow and Kindt (2015) 305, 553; Huebner (2013) 81; Iribarren and Koning (2022) 90
|
50. Anon., 1 Enoch, 12.3-12.4, 13.7, 14.10, 15.1, 38.2, 38.4, 90.6, 90.8-90.9, 91.12-91.17, 92.1, 93.2-93.4, 93.9-93.10 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Apocalyptic genre, Paradise in • Ezekiel, Tragedian, General profile • Lights, Generation of • Phoenicians, General profile • Righteousness/Piety/Truth, Generation of • Sethian Gnosticism, great and holy generation • Seventy, Generations • Similitudes of Enoch, genre of • Son of man (generic, man, born of woman), sons of man • Testament Literary Genre • Testament genre • Truth, Generations of • Wisdom literature, and genre of the Similitudes of Enoch • apocalypse, genre • generations, great and holy • imaginative literature, generally • literary genre • resurrection, extent of (generality)
Found in books: Carr (2004) 203; Collins (2016) 222, 223, 224, 225; Crabb (2020) 59, 108, 126; Esler (2000) 795; Graham (2022) 62; Mcglothlin (2018) 17; Piotrkowski (2019) 133; Potter Suh and Holladay (2021) 7, 129; Ruzer (2020) 174; Scopello (2008) 214; Stuckenbruck (2007) 4, 16, 54, 73, 80, 219, 680, 682, 693, 731, 732, 735
| 12.3. And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watcher' "12.4. called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselve" '
13.7. requests that they should have forgiveness and length. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell
14.10. The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.' "
15.1. And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteou" '
15.1. they shall be evil spirits on earth, and evil spirits shall they be called. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but neverthele 17. And they took and brought me to a place in which those who were there were like flaming fire,,and, when they wished, they appeared as men. And they brought me to the place of darkness, and to a mountain the point of whose summit reached to heaven. And I saw the places of the luminaries and the treasuries of the stars and of the thunder and in the uttermost depths, where were,a fiery bow and arrows and their quiver, and a fiery sword and all the lightnings. And they took,me to the living waters, and to the fire of the west, which receives every setting of the sun. And I came to a river of fire in which the fire flows like water and discharges itself into the great sea towards,the west. I saw the great rivers and came to the great river and to the great darkness, and went,to the place where no flesh walks. I saw the mountains of the darkness of winter and the place",whence all the waters of the deep flow. I saw the mouths of all the rivers of the earth and the mouth of the deep." 18. I saw the treasuries of all the winds: I saw how He had furnished with them the whole creation",and the firm foundations of the earth. And I saw the corner-stone of the earth: I saw the four",winds which bear the earth and the firmament of the heaven. And I saw how the winds stretch out the vaults of heaven, and have their station between heaven and earth: these are the pillars,of the heaven. I saw the winds of heaven which turn and bring the circumference of the sun and",all the stars to their setting. I saw the winds on the earth carrying the clouds: I saw the paths",of the angels. I saw at the end of the earth the firmament of the heaven above. And I proceeded and saw a place which burns day and night, where there are seven mountains of magnificent stones,,three towards the east, and three towards the south. And as for those towards the east, was of coloured stone, and one of pearl, and one of jacinth, and those towards the south of red stone.,But the middle one reached to heaven like the throne of God, of alabaster, and the summit of the,throne was of sapphire. And I saw a flaming fire. And beyond these mountains Is a region the end of the great earth: there the heavens were completed. And I saw a deep abyss, with columns of heavenly fire, and among them I saw columns of fire fall, which were beyond measure alike towards,the height and towards the depth. And beyond that abyss I saw a place which had no firmament of the heaven above, and no firmly founded earth beneath it: there was no water upon it, and no,birds, but it was a waste and horrible place. I saw there seven stars like great burning mountains,,and to me, when I inquired regarding them, The angel said: \'This place is the end of heaven and earth: this has become a prison for the stars and the host of heaven. And the stars which roll over the fire are they which have transgressed the commandment of the Lord in the beginning of,their rising, because they did not come forth at their appointed times. And He was wroth with them, and bound them till the time when their guilt should be consummated (even) for ten thousand years.\'' "24. And from thence I went to another place of the earth, and he showed me a mountain range of,fire which burnt day and night. And I went beyond it and saw seven magnificent mountains all differing each from the other, and the stones (thereof) were magnificent and beautiful, magnificent as a whole, of glorious appearance and fair exterior: three towards the east, one founded on the other, and three towards the south, one upon the other, and deep rough ravines, no one of which,joined with any other. And the seventh mountain was in the midst of these, and it excelled them,in height, resembling the seat of a throne: and fragrant trees encircled the throne. And amongst them was a tree such as I had never yet smelt, neither was any amongst them nor were others like it: it had a fragrance beyond all fragrance, and its leaves and blooms and wood wither not for ever:,and its fruit is beautiful, and its fruit n resembles the dates of a palm. Then I said: 'How beautiful is this tree, and fragrant, and its leaves are fair, and its blooms very delightful in appearance.',Then answered Michael, one of the holy and honoured angels who was with me, and was their leader." '
38.2. And when the Righteous One shall appear before the eyes of the righteous, Whose elect works hang upon the Lord of Spirits, And light shall appear to the righteous and the elect who dwell on the earth,Where then will be the dwelling of the sinners,And where the resting-place of those who have denied the Lord of Spirits It had been good for them if they had not been born.
38.4. From that time those that possess the earth shall no longer be powerful and exalted: And they shall not be able to behold the face of the holy, For the Lord of Spirits has caused His light to appear On the face of the holy, righteous, and elect. 41. And after that I saw all the secrets of the heavens, and how the kingdom is divided, and how the,actions of men are weighed in the balance. And there I saw the mansions of the elect and the mansions of the holy, and mine eyes saw there all the sinners being driven from thence which deny the name of the Lord of Spirits, and being dragged off: and they could not abide because of the punishment which proceeds from the Lord of Spirits.,And there mine eyes saw the secrets of the lightning and of the thunder, and the secrets of the winds, how they are divided to blow over the earth, and the secrets of the clouds and dew, and there,I saw from whence they proceed in that place and from whence they saturate the dusty earth. And there I saw closed chambers out of which the winds are divided, the chamber of the hail and winds, the chamber of the mist, and of the clouds, and the cloud thereof hovers over the earth from the,beginning of the world. And I saw the chambers of the sun and moon, whence they proceed and whither they come again, and their glorious return, and how one is superior to the other, and their stately orbit, and how they do not leave their orbit, and they add nothing to their orbit and they take nothing from it, and they keep faith with each other, in accordance with the oath by which they,are bound together. And first the sun goes forth and traverses his path according to the commandment",of the Lord of Spirits, and mighty is His name for ever and ever. And after that I saw the hidden and the visible path of the moon, and she accomplishes the course of her path in that place by day and by night-the one holding a position opposite to the other before the Lord of Spirits.And they give thanks and praise and rest not; For unto them is their thanksgiving rest.,For the sun changes oft for a blessing or a curse, And the course of the path of the moon is light to the righteous And darkness to the sinners in the name of the Lord, Who made a separation between the light and the darkness, And divided the spirits of men, And strengthened the spirits of the righteous, In the name of His righteousness.,For no angel hinders and no power is able to hinder; for He appoints a judge for them all and He judges them all before Him." 42. Wisdom found no place where she might dwell; Then a dwelling-place was assigned her in the heavens.",Wisdom went forth to make her dwelling among the children of men, And found no dwelling-place:Wisdom returned to her place, And took her seat among the angels.,And unrighteousness went forth from her chambers: Whom she sought not she found, And dwelt with them,As rain in a desert And dew on a thirsty land. 43. And I saw other lightnings and the stars of heaven, and I saw how He called them all by their,names and they hearkened unto Him. And I saw how they are weighed in a righteous balance according to their proportions of light: (I saw) the width of their spaces and the day of their appearing, and how their revolution produces lightning: and (I saw) their revolution according to the,number of the angels, and (how) they keep faith with each other. And I asked the angel who went,with me who showed me what was hidden: \'What are these\' And he said to me: \'The Lord of Spirits hath showed thee their parabolic meaning (lit. \'their parable\'): these are the names of the holy who dwell on the earth and believe in the name of the Lord of Spirits for ever and ever.\'" 44. Also another phenomenon I saw in regard to the lightnings: how some of the stars arise and become lightnings and cannot part with their new form." 48. And in that place I saw the fountain of righteousness Which was inexhaustible: And around it were many fountains of wisdom: And all the thirsty drank of them, And were filled with wisdom, And their dwellings were with the righteous and holy and elect.,And at that hour that Son of Man was named In the presence of the Lord of Spirits, And his name before the Head of Days.,Yea, before the sun and the signs were created, Before the stars of the heaven were made, His name was named before the Lord of Spirits.,He shall be a staff to the righteous whereon to stay themselves and not fall, And he shall be the light of the Gentiles, And the hope of those who are troubled of heart.,All who dwell on earth shall fall down and worship before him, And will praise and bless and celebrate with song the Lord of Spirits.,And for this reason hath he been chosen and hidden before Him, Before the creation of the world and for evermore.,And the wisdom of the Lord of Spirits hath revealed him to the holy and righteous; For he hath preserved the lot of the righteous, Because they have hated and despised this world of unrighteousness, And have hated all its works and ways in the name of the Lord of Spirits: For in his name they are saved, And according to his good pleasure hath it been in regard to their life.,In these days downcast in countece shall the kings of the earth have become, And the strong who possess the land because of the works of their hands, For on the day of their anguish and affliction they shall not (be able to) save themselves. And I will give them over into the hands of Mine elect: As straw in the fire so shall they burn before the face of the holy: As lead in the water shall they sink before the face of the righteous, And no trace of them shall any more be found.,And on the day of their affliction there shall be rest on the earth, And before them they shall fall and not rise again: And there shall be no one to take them with his hands and raise them: For they have denied the Lord of Spirits and His Anointed. The name of the Lord of Spirits be blessed. 61. And I saw in those days how long cords were given to those angels, and they took to themselves wings and flew, and they went towards the north.,And I asked the angel, saying unto him: \' Why have those (angels) taken these cords and gone off \' And he said unto me: \' They have gone to measure.\',And the angel who went with me said unto me: \' These shall bring the measures of the righteous, And the ropes of the righteous to the righteous, That they may stay themselves on the name of the Lord of Spirits for ever and ever.,The elect shall begin to dwell with the elect, And those are the measures which shall be given to faith And which shall strengthen righteousness.,And these measures shall reveal all the secrets of the depths of the earth, And those who have been destroyed by the desert, And those who have been devoured by the beasts, And those who have been devoured by the fish of the sea, That they may return and stay themselves On the day of the Elect One; For none shall be destroyed before the Lord of Spirits, And none can be destroyed.,And all who dwell above in the heaven received a command and power and one voice and one light like unto fire.",And that One (with) their first words they blessed, And extolled and lauded with wisdom, And they were wise in utterance and in the spirit of life.,And the Lord of Spirits placed the Elect one on the throne of glory. And he shall judge all the works of the holy above in the heaven, And in the balance shall their deeds be weighed,And when he shall lift up his countece To judge their secret ways according to the word of the name of the Lord of Spirits, And their path according to the way of the righteous judgement of the Lord of Spirits, Then shall they all with one voice speak and bless, And glorify and extol and sanctify the name of the Lord of Spirits.,And He will summon all the host of the heavens, and all the holy ones above, and the host of God, the Cherubic, Seraphin and Ophannin, and all the angels of power, and all the angels of principalities, and the Elect One, and the other powers on the earth (and) over the water On that day shall raise one voice, and bless and glorify and exalt in the spirit of faith, and in the spirit of wisdom, and in the spirit of patience, and in the spirit of mercy, and in the spirit of judgement and of peace, and in the spirit of goodness, and shall all say with one voice: \' Blessed is He, and may the name of the Lord of Spirits be blessed for ever and ever.,All who sleep not above in heaven shall bless Him: All the holy ones who are in heaven shall bless Him, And all the elect who dwell in the garden of life:And every spirit of light who is able to bless, and glorify, and extol, and hallow Thy blessed name, And all flesh shall beyond measure glorify and bless Thy name for ever and ever.,For great is the mercy of the Lord of Spirits, and He is long-suffering, And all His works and all that He has created He has revealed to the righteous and elect In the name of the Lord of Spirits. 62. And thus the Lord commanded the kings and the mighty and the exalted, and those who dwell on the earth, and said:,Open your eyes and lift up your horns if ye are able to recognize the Elect One.\'",And the Lord of Spirits seated him on the throne of His glory, And the spirit of righteousness was poured out upon him, And the word of his mouth slays all the sinners, And all the unrighteous are destroyed from before his face.,And there shall stand up in that day all the kings and the mighty, And the exalted and those who hold the earth, And they shall see and recognize How he sits on the throne of his glory, And righteousness is judged before him, And no lying word is spoken before him.,Then shall pain come upon them as on a woman in travail, And she has pain in bringing forth When her child enters the mouth of the womb, And she has pain in bringing forth.And one portion of them shall look on the other, And they shall be terrified, And they shall be downcast of countece, And pain shall seize them, When they see that Son of Man Sitting on the throne of his glory.,And the kings and the mighty and all who possess the earth shall bless and glorify and extol him who rules over all, who was hidden.,For from the beginning the Son of Man was hidden, And the Most High preserved him in the presence of His might, And revealed him to the elect.,And the congregation of the elect and holy shall be sown, And all the elect shall stand before him on that day.,And all the kings and the mighty and the exalted and those who rule the earth Shall fall down before him on their faces, And worship and set their hope upon that Son of Man, And petition him and supplicate for mercy at his hands.,Nevertheless that Lord of Spirits will so press them That they shall hastily go forth from His presence, And their faces shall be filled with shame, And the darkness grow deeper on their faces.,And He will deliver them to the angels for punishment, To execute vengeance on them because they have oppressed His children and His elect,And they shall be a spectacle for the righteous and for His elect: They shall rejoice over them, Because the wrath of the Lord of Spirits resteth upon them, And His sword is drunk with their blood.,And the righteous and elect shall be saved on that day, And they shall never thenceforward see the face of the sinners and unrighteous.,And the Lord of Spirits will abide over them, And with that Son of Man shall they eat And lie down and rise up for ever and ever.,And the righteous and elect shall have risen from the earth, And ceased to be of downcast countece. And they shall have been clothed with garments of glory,,And these shall be the garments of life from the Lord of Spirits:And your garments shall not grow old, Nor your glory pass away before the Lord of Spirits.' "81. And he said unto me: ' Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.',And I observed the heavenly tablets, and read everything which was written (thereon) and understood everything, and read the book of all the deeds of mankind, and of all the children of flesh,that shall be upon the earth to the remotest generations. And forthwith I blessed the great Lord the King of glory for ever, in that He has made all the works of the world,And I extolled the Lord because of His patience, And blessed Him because of the children of men.,And after that I said: ' Blessed is the man who dies in righteousness and goodness, Concerning whom there is no book of unrighteousness written, And against whom no day of judgement shall be found.',And those seven holy ones brought me and placed me on the earth before the door of my house, and said to me: ' Declare everything to thy son Methuselah, and show to all thy children that no,flesh is righteous in the sight of the Lord, for He is their Creator. One year we will leave thee with thy son, till thou givest thy (last) commands, that thou mayest teach thy children and record (it) for them, and testify to all thy children; and in the second year they shall take thee from their midst.,Let thy heart be strong, For the good shall announce righteousness to the good;The righteous with the righteous shall rejoice, And shall offer congratulation to one another.,But the sinners shall die with the sinners, And the apostate go down with the apostate.,And those who practice righteousness shall die on account of the deeds of men, And be taken away on account of the doings of the godless.',And in those days they ceased to speak to me, and I came to my people, blessing the Lord of the world." "85. And after this I saw another dream, and I will show the whole dream to thee, my son. And Enoch lifted up (his voice) and spake to his son Methuselah: ' To thee, my son, will I speak: hear my words-incline thine ear to the dream-vision of thy father. Before I took thy mother Edna, I saw in a vision on my bed, and behold a bull came forth from the earth, and that bull was white; and after it came forth a heifer, and along with this (latter) came forth two bulls, one of them black and,the other red. And that black bull gored the red one and pursued him over the earth, and thereupon,I could no longer see that red bull. But that black bull grew and that heifer went with him, and,I saw that many oxen proceeded from him which resembled and followed him. And that cow, that first one, went from the presence of that first bull in order to seek that red one, but found him,not, and lamented with a great lamentation over him and sought him. And I looked till that first,bull came to her and quieted her, and from that time onward she cried no more. And after that she bore another white bull, and after him she bore many bulls and black cows.,And I saw in my sleep that white bull likewise grow and become a great white bull, and from Him proceeded many white bulls, and they resembled him. And they began to beget many white bulls, which resembled them, one following the other, (even) many." '86. And again I saw with mine eyes as I slept, and I saw the heaven above, and behold a star fell,from heaven, and it arose and eat and pastured amongst those oxen. And after that I saw the large and the black oxen, and behold they all changed their stalls and pastures and their cattle, and began,to live with each other. And again I saw in the vision, and looked towards the heaven, and behold I saw many stars descend and cast themselves down from heaven to that first star, and they became,bulls amongst those cattle and pastured with them amongst them. And I looked at them and saw, and behold they all let out their privy members, like horses, and began to cover the cows of the oxen,,and they all became pregt and bare elephants, camels, and asses. And all the oxen feared them and were affrighted at them, and began to bite with their teeth and to devour, and to gore with their,horns. And they began, moreover, to devour those oxen; and behold all the children of the earth began to tremble and quake before them and to flee from them.' "87. And again I saw how they began to gore each other and to devour each other, and the earth,began to cry aloud. And I raised mine eyes again to heaven, and I saw in the vision, and behold there came forth from heaven beings who were like white men: and four went forth from that place,and three with them. And those three that had last come forth grasped me by my hand and took me up, away from the generations of the earth, and raised me up to a lofty place, and showed me,a tower raised high above the earth, and all the hills were lower. And one said unto me: ' Remain here till thou seest everything that befalls those elephants, camels, and asses, and the stars and the oxen, and all of them.'" '88. And I saw one of those four who had come forth first, and he seized that first star which had fallen from the heaven, and bound it hand and foot and cast it into an abyss: now that abyss was,narrow and deep, and horrible and dark. And one of them drew a sword, and gave it to those elephants and camels and asses: then they began to smite each other, and the whole earth quaked,because of them. And as I was beholding in the vision, lo, one of those four who had come forth stoned (them) from heaven, and gathered and took all the great stars whose privy members were like those of horses, and bound them all hand and foot, and cast them in an abyss of the earth. 89. And one of those four went to that white bull and instructed him in a secret, without his being terrified: he was born a bull and became a man, and built for himself a great vessel and dwelt thereon;,and three bulls dwelt with him in that vessel and they were covered in. And again I raised mine eyes towards heaven and saw a lofty roof, with seven water torrents thereon, and those torrents,flowed with much water into an enclosure. And I saw again, and behold fountains were opened on the surface of that great enclosure, and that water began to swell and rise upon the surface,,and I saw that enclosure till all its surface was covered with water. And the water, the darkness, and mist increased upon it; and as I looked at the height of that water, that water had risen above the height of that enclosure, and was streaming over that enclosure, and it stood upon the earth.,And all the cattle of that enclosure were gathered together until I saw how they sank and were",swallowed up and perished in that water. But that vessel floated on the water, while all the oxen and elephants and camels and asses sank to the bottom with all the animals, so that I could no longer see them, and they were not able to escape, (but) perished and sank into the depths. And again I saw in the vision till those water torrents were removed from that high roof, and the chasms,of the earth were leveled up and other abysses were opened. Then the water began to run down into these, till the earth became visible; but that vessel settled on the earth, and the darkness,retired and light appeared. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them.,And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens; and among them was born a white bull. And they began to bite one another; but that white bull which was born amongst them begat a wild ass and a white bull with it, and the,wild asses multiplied. But that bull which was born from him begat a black wild boar and a white",sheep; and the former begat many boars, but that sheep begat twelve sheep. And when those twelve sheep had grown, they gave up one of them to the asses, and those asses again gave up that sheep to the wolves, and that sheep grew up among the wolves. And the Lord brought the eleven sheep to live with it and to pasture with it among the wolves: and they multiplied and became many flocks of sheep. And the wolves began to fear them, and they oppressed them until they destroyed their little ones, and they cast their young into a river of much water: but those sheep began to,cry aloud on account of their little ones, and to complain unto their Lord. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them. And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should,admonish them not to touch the sheep. And the sheep went to the wolves according to the word of the Lord, and another sheep met it and went with it, and the two went and entered together into the assembly of those wolves, and spake with them and admonished them not to touch the,sheep from henceforth. And thereupon I saw the wolves, and how they oppressed the sheep,exceedingly with all their power; and the sheep cried aloud. And the Lord came to the sheep and they began to smite those wolves: and the wolves began to make lamentation; but the sheep became",quiet and forthwith ceased to cry out. And I saw the sheep till they departed from amongst the wolves; but the eyes of the wolves were blinded, and those wolves departed in pursuit of the sheep,with all their power. And the Lord of the sheep went with them, as their leader, and all His sheep,followed Him: and his face was dazzling and glorious and terrible to behold. But the wolves",began to pursue those sheep till they reached a sea of water. And that sea was divided, and the water stood on this side and on that before their face, and their Lord led them and placed Himself between,them and the wolves. And as those wolves did not yet see the sheep, they proceeded into the midst of that sea, and the wolves followed the sheep, and those wolves ran after them into that sea.,And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered,those wolves. And I saw till all the wolves who pursued those sheep perished and were drowned.",But the sheep escaped from that water and went forth into a wilderness, where there was no water and no grass; and they began to open their eyes and to see; and I saw the Lord of the sheep,pasturing them and giving them water and grass, and that sheep going and leading them. And that,sheep ascended to the summit of that lofty rock, and the Lord of the sheep sent it to them. And after that I saw the Lord of the sheep who stood before them, and His appearance was great and,terrible and majestic, and all those sheep saw Him and were afraid before His face. And they all feared and trembled because of Him, and they cried to that sheep with them which was amongst,them: \' We are not able to stand before our Lord or to behold Him.\' And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander,from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen,away. And when they saw it they feared and trembled at its presence, and desired to return to their,folds. And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thus that sheep brought back those,sheep that had fallen away, and they returned to their folds. And I saw in this vision till that sheep became a man and built a house for the Lord of the sheep, and placed all the sheep in that house.,And I saw till this sheep which had met that sheep which led them fell asleep: and I saw till all the great sheep perished and little ones arose in their place, and they came to a pasture, and,approached a stream of water. Then that sheep, their leader which had become a man, withdrew,from them and fell asleep, and all the sheep sought it and cried over it with a great crying. And I saw till they left off crying for that sheep and crossed that stream of water, and there arose the two sheep as leaders in the place of those which had led them and fallen asleep (lit. \' had fallen asleep and led,them \'). And I saw till the sheep came to a goodly place, and a pleasant and glorious land, and I saw till those sheep were satisfied; and that house stood amongst them in the pleasant land.,And sometimes their eyes were opened, and sometimes blinded, till another sheep arose and led them and brought them all back, and their eyes were opened.,And the dogs and the foxes and the wild boars began to devour those sheep till the Lord of the sheep raised up another sheep a ram from their",midst, which led them. And that ram began to butt on either side those dogs, foxes, and wild,boars till he had destroyed them all. And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself,unseemly. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that",ram which had forsaken its glory. And it went to it and spake to it alone, and raised it to being a ram, and made it the prince and leader of the sheep; but during all these things those dogs,oppressed the sheep. And the first ram pursued that second ram, and that second ram arose and fled before it; and I saw till those dogs pulled,down the first ram. And that second ram arose",and led the little sheep. And those sheep grew and multiplied; but all the dogs, and foxes, and wild boars feared and fled before it, and that ram butted and killed the wild beasts, and those wild beasts had no longer any power among the,sheep and robbed them no more of ought. And that ram begat many sheep and fell asleep; and a little sheep became ram in its stead, and became prince and leader of those sheep.,And that house became great and broad, and it was built for those sheep: (and) a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him.,And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep,,but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from,the sheep, and brought it up to me, and caused it to dwell there. And many other sheep He sent to those sheep to testify unto them and lament over them. And after that I saw that when they forsook the house of the Lord and His tower they fell away entirely, and their eyes were blinded; and I saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until,those sheep invited that slaughter and betrayed His place. And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild,beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them,,into the hand of all the wild beasts. And I began to cry aloud with all my power, and to appeal to the Lord of the sheep, and to represent to Him in regard to the sheep that they were devoured,by all the wild beasts. But He remained unmoved, though He saw it, and rejoiced that they were devoured and swallowed and robbed, and left them to be devoured in the hand of all the beasts.,And He called seventy shepherds, and cast those sheep to them that they might pasture them, and He spake to the shepherds and their companions: \' Let each individual of you pasture the sheep,henceforward, and everything that I shall command you that do ye. And I will deliver them over unto you duly numbered, and tell you which of them are to be destroyed-and them destroy ye.\' And,He gave over unto them those sheep. And He called another and spake unto him: \' Observe and mark everything that the shepherds will do to those sheep; for they will destroy more of them than",I have commanded them. And every excess and the destruction which will be wrought through the shepherds, record (namely) how many they destroy according to my command, and how many according to their own caprice: record against every individual shepherd all the destruction he,effects. And read out before me by number how many they destroy, and how many they deliver over for destruction, that I may have this as a testimony against them, and know every deed of the shepherds, that I may comprehend and see what they do, whether or not they abide by my,command which I have commanded them. But they shall not know it, and thou shalt not declare it to them, nor admonish them, but only record against each individual all the destruction which,the shepherds effect each in his time and lay it all before me.\' And I saw till those shepherds pastured in their season, and they began to slay and to destroy more than they were bidden, and they delivered,those sheep into the hand of the lions. And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished,that house. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house.,And the shepherds and their associates delivered over those sheep to all the wild beasts, to devour them, and each one of them received in his time a definite number: it was written by the other,in a book how many each one of them destroyed of them. And each one slew and destroyed many",more than was prescribed; and I began to weep and lament on account of those sheep. And thus in the vision I saw that one who wrote, how he wrote down every one that was destroyed by those shepherds, day by day, and carried up and laid down and showed actually the whole book to the Lord of the sheep-(even) everything that they had done, and all that each one of them had made,away with, and all that they had given over to destruction. And the book was read before the Lord of the sheep, and He took the book from his hand and read it and sealed it and laid it down.,And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that,house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure.,And as touching all this the eyes of those sheep were blinded so that they saw not, and (the eyes of) their shepherds likewise; and they delivered them in large numbers to their shepherds for,destruction, and they trampled the sheep with their feet and devoured them. And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (i.e. the,beasts), and they (i.e. the shepherds) did not save them out of the hand of the beasts. And this one who wrote the book carried it up, and showed it and read it before the Lord of the sheep, and implored Him on their account, and besought Him on their account as he showed Him all the doings,of the shepherds, and gave testimony before Him against all the shepherds. And he took the actual book and laid it down beside Him and departed.
90.6. But behold lambs were borne by those white sheep, and they began to open their eyes and to see,
90.8. them, but were exceedingly deaf, and their eyes were very exceedingly blinded. And I saw in the vision how the ravens flew upon those lambs and took one of those lambs, and dashed the sheep 90.9. in pieces and devoured them. And I saw till horns grew upon those lambs, and the ravens cast down their horns; and I saw till there sprouted a great horn of one of those sheep, and their eye 90. And I saw till that in this manner thirty-five shepherds undertook the pasturing (of the sheep), and they severally completed their periods as did the first; and others received them into their,hands, to pasture them for their period, each shepherd in his own period. And after that I saw in my vision all the birds of heaven coming, the eagles, the vultures, the kites, the ravens; but the eagles led all the birds; and they began to devour those sheep, and to pick out their eyes and to,devour their flesh. And the sheep cried out because their flesh was being devoured by the birds,,and as for me I looked and lamented in my sleep over that shepherd who pastured the sheep. And I saw until those sheep were devoured by the dogs and eagles and kites, and they left neither flesh nor skin nor sinew remaining on them till only their bones stood there: and their bones too fell,to the earth and the sheep became few. And I saw until that twenty-three had undertaken the pasturing and completed in their several periods fifty-eight times.",But behold lambs were borne by those white sheep, and they began to open their eyes and to see,,and to cry to the sheep. Yea, they cried to them, but they did not hearken to what they said to,them, but were exceedingly deaf, and their eyes were very exceedingly blinded. And I saw in the vision how the ravens flew upon those lambs and took one of those lambs, and dashed the sheep,in pieces and devoured them. And I saw till horns grew upon those lambs, and the ravens cast down their horns; and I saw till there sprouted a great horn of one of those sheep, and their eyes,were opened. And it looked at them and their eyes opened, and it cried to the sheep, and the,rams saw it and all ran to it. And notwithstanding all this those eagles and vultures and ravens and kites still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out. And those ravens fought and battled with it and sought to lay low its horn, but they had no power over it. All the eagles and vultures and ravens and kites were gathered together, and there came with them all the sheep of the field, yea, they all came together, and helped each other to break that horn of the ram.,And I saw till a great sword was given to the sheep, and the sheep proceeded against all the beasts of the field to slay them, and all the beasts and the birds of the heaven fled before their face. And I saw that man, who wrote the book according to the command of the Lord, till he opened that book concerning the destruction which those twelve last shepherds had wrought, and showed that they had destroyed much more than their predecessors, before the Lord of the sheep. And I saw till the Lord of the sheep came unto them and took in His hand the staff of His wrath, and smote the earth, and the earth clave asunder, and all the beasts and all the birds of the heaven fell from among those sheep, and were swallowed up in the earth and it covered them.,And I saw till a throne was erected in the pleasant land, and the Lord of the sheep sat Himself thereon, and the other took the sealed books and opened those books before the Lord of the sheep.,And the Lord called those men the seven first white ones, and commanded that they should bring before Him, beginning with the first star which led the way, all the stars whose privy members,were like those of horses, and they brought them all before Him. And He said to that man who wrote before Him, being one of those seven white ones, and said unto him: \' Take those seventy shepherds to whom I delivered the sheep, and who taking them on their own authority slew more,than I commanded them.\' And behold they were all bound, I saw, and they all stood before Him.,And the judgement was held first over the stars, and they were judged and found guilty, and went to the place of condemnation, and they were cast into an abyss, full of fire and flaming, and full,of pillars of fire. And those seventy shepherds were judged and found guilty, and they were cast,into that fiery abyss. And I saw at that time how a like abyss was opened in the midst of the earth, full of fire, and they brought those blinded sheep, and they were all judged and found guilty and,cast into this fiery abyss, and they burned; now this abyss was to the right of that house. And I saw those sheep burning and their bones burning.,And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried,it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it.,And I saw all the sheep which had been left, and all the beasts on the earth, and all the birds of the heaven, falling down and doing homage to those sheep and making petition to and obeying,them in every thing. And thereafter those three who were clothed in white and had seized me by my hand who had taken me up before, and the hand of that ram also seizing hold of me, they,took me up and set me down in the midst of those sheep before the judgement took place. And those",sheep were all white, and their wool was abundant and clean. And all that had been destroyed and dispersed, and all the beasts of the field, and all the birds of the heaven, assembled in that house, and the Lord of the sheep rejoiced with great joy because they were all good and had returned to,His house. And I saw till they laid down that sword, which had been given to the sheep, and they brought it back into the house, and it was sealed before the presence of the Lord, and all the sheep,were invited into that house, but it held them not. And the eyes of them all were opened, and they,saw the good, and there was not one among them that did not see. And I saw that that house was large and broad and very full.,And I saw that a white bull was born, with large horns and all the beasts of the field and all the,birds of the air feared him and made petition to him all the time. And I saw till all their generations were transformed, and they all became white bulls; and the first among them became a lamb, and that lamb became a great animal and had great black horns on its head; and the Lord of the sheep,rejoiced over it and over all the oxen. And I slept in their midst: and I awoke and saw everything.",This is the vision which I saw while I slept, and I awoke and blessed the Lord of righteousness and,gave Him glory. Then I wept with a great weeping and my tears stayed not till I could no longer endure it: when I saw, they flowed on account of what I had seen; for everything shall come and,be fulfilled, and all the deeds of men in their order were shown to me. On that night I remembered the first dream, and because of it I wept and was troubled-because I had seen that vision.Section V. XCI-CIV (i.e. XCII, XCI.,XCIII.",XCI.",XCIV-CIV.). A Book of Exhortation and Promised Blessing for the Righteous and of Malediction and Woe for the Sinners."' "
91.12. And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous. 91.13. And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore, 91.14. And now, my son Methuselah, call to me all thy brothers And gather together to me all the sons of thy mother; For the word calls me, And the spirit is poured out upon me, That I may show you everything That shall befall you for ever.\',And there upon Methuselah went and summoned to him all his brothers and assembled his relatives.",And he spake unto all the children of righteousness and said:",Hear,ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved:,Love uprightness and walk therein. And draw not nigh to uprightness with a double heart, And associate not with those of a double heart,But walk in righteousness, my sons. And it shall guide you on good paths, And righteousness shall be your companion.,For I know that violence must increase on the earth, And a great chastisement be executed on the earth, And all unrighteousness come to an end:Yea, it shall be cut off from its roots, And its whole structure be destroyed.,And unrighteousness shall again be consummated on the earth, And all the deeds of unrighteousness and of violence And transgression shall prevail in a twofold degree.,And when sin and unrighteousness and blasphemy And violence in all kinds of deeds increase, And apostasy and transgression and uncleanness increase,A great chastisement shall come from heaven upon all these, And the holy Lord will come forth with wrath and chastisement To execute judgement on earth.,In those days violence shall be cut off from its roots, And the roots of unrighteousness together with deceit, And they shall be destroyed from under heaven.,And all the idols of the heathen shall be abandoned, And the temples burned with fire, And they shall remove them from the whole earth,And they (i.e. the heathen) shall be cast into the judgement of fire, And shall perish in wrath and in grievous judgement for ever.,And the righteous shall arise from their sleep, And wisdom shall arise and be given unto them.,after that the roots of unrighteousness shall be cut off, and the sinners shall be destroyed by the sword . . . shall be cut off from the blasphemers in every place, and those who plan violence and those who commit blasphemy shall perish by the sword.,And now I tell you, my sons, and show you The paths of righteousness and the paths of violence. Yea, I will show them to you again That ye may know what will come to pass.,And now, hearken unto me, my sons, And walk in the paths of righteousness, And walk not in the paths of violence; For all who walk in the paths of unrighteousness shall perish for ever.\',And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous.,And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore,,And all mankind shall look to the path of uprightness.",And after that, in the ninth week, the righteous judgement shall be revealed to the whole world, b And all the works of the godless shall vanish from all the earth, c And the world shall be written down for destruction.,And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels.,And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light.,And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever. 91.14. Hear,ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved: 91.15. And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels. 91.16. And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light. 91.17. And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever.
92.1. The book written by Enoch-Enoch indeed wrote this complete doctrine of wisdom, (which is) praised of all men and a judge of all the earth for all my children who shall dwell on the earth. And for the future generations who shall observe uprightness and peace.
93.2. And after that Enoch both gave and began to recount from the books. And Enoch said:",Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.\',And Enoch began to recount from the books and said: \' I was born the seventh in the first week, While judgement and righteousness still endured.,And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.,And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.,And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.,And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.,And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.,And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.,For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works",of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see,all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them,Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest ' "93.3. And Enoch began to recount from the books and said: ' I was born the seventh in the first week, While judgement and righteousness still endured." '93.4. And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.
93.9. And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate. 93.10. And after that Enoch both gave and began to recount from the books. And Enoch said:",Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.\',And Enoch began to recount from the books and said: \' I was born the seventh in the first week, While judgement and righteousness still endured.,And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.,And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.,And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.,And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.,And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.,And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.,For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works",of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see,all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them,Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest 102. In those days when He hath brought a grievous fire upon you, Whither will ye flee, and where will ye find deliverance And when He launches forth His Word against you Will you not be affrighted and fear,And all the luminaries shall be affrighted with great fear, And all the earth shall be affrighted and tremble and be alarmed.,And all the angels shall execute their commandst And shall seek to hide themselves from the presence of the Great Glory, And the children of earth shall tremble and quake; And ye sinners shall be cursed for ever, And ye shall have no peace.,Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness.,And grieve not if your soul into Sheol has descended in grief, And that in your life your body fared not according to your goodness, But wait for the day of the judgement of sinners And for the day of cursing and chastisement.,And yet when ye die the sinners speak over you: ' As we die, so die the righteous, And what benefit do they reap for their deeds,Behold, even as we, so do they die in grief and darkness, And what have they more than we From henceforth we are equal.,And what will they receive and what will they see for ever Behold, they too have died, And henceforth for ever shall they see no light.,I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and,acquire wealth and see good days. Have ye seen the righteous how their end falls out, that no manner,of violence is found in them till their death ' Nevertheless they perished and became as though they had not been, and their spirits descended into Sheol in tribulation."103. Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and,Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them:,That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living.,And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely.,Woe to you, ye sinners, when ye have died, If ye die in the wealth of your sins, And those who are like you say regarding you: \' Blessed are the sinners: they have seen all their days.,And how they have died in prosperity and in wealth, And have not seen tribulation or murder in their life; And they have died in honour, And judgement has not been executed on them during their life.,Know ye, that their souls will be made to descend into Sheol And they shall be wretched in their great tribulation.,And into darkness and chains and a burning flame where there is grievous judgement shall your spirits enter; And the great judgement shall be for all the generations of the world. Woe to you, for ye shall have no peace.,Say not in regard to the righteous and good who are in life: \' In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small.,And we have been destroyed and have not found any to help us even with a word: We have been tortured and destroyed, and not hoped to see life from day to day.,We hoped to be the head and have become the tail: We have toiled laboriously and had no satisfaction in our toil; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us.,They have had dominion over us that hated us and smote us; And to those that hated us we have bowed our necks But they pitied us not.",We desired to get away from them that we might escape and be at rest, But found no place whereunto we should flee and be safe from them.,And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice.,And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us. 104. I swear unto you, that in heaven the angels remember you for good before the glory of the Great,One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven,,ye shall shine and ye shall be seen, and the portals of heaven shall be opened to you. And in your cry, cry for judgement, and it shall appear to you; for all your tribulation shall be visited on the,rulers, and on all who helped those who plundered you. Be hopeful, and cast not away your hopes for ye shall have great joy as the angels of heaven. What shall ye be obliged to do Ye shall not have to hide on the day of the great judgement and ye shall not be found as sinners, and the eternal,judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them,,but keep afar from their violence; for ye shall become companions of the hosts of heaven. And, although ye sinners say: \' All our sins shall not be searched out and be written down, nevertheless",they shall write down all your sins every day. And now I show unto you that light and darkness,,day and night, see all your sins. Be not godless in your hearts, and lie not and alter not the words of uprightness, nor charge with lying the words of the Holy Great One, nor take account of your,idols; for all your lying and all your godlessness issue not in righteousness but in great sin. And now I know this mystery, that sinners will alter and pervert the words of righteousness in many ways, and will speak wicked words, and lie, and practice great deceits, and write books concerning,their words. But when they write down truthfully all my words in their languages, and do not change or minish ought from my words but write them all down truthfully -all that I first testified,concerning them. Then, I know another mystery, that books will be given to the righteous and the,wise to become a cause of joy and uprightness and much wisdom. And to them shall the books be given, and they shall believe in them and rejoice over them, and then shall all the righteous who have learnt therefrom all the paths of uprightness be recompensed.\' 106. And after some days my son Methuselah took a wife for his son Lamech, and she became,pregt by him and bore a son. And his body was white as snow and red as the blooming of a rose, and the hair of his head and his long locks were white as wool, and his eyes beautiful. And when he opened his eyes, he lighted up the whole house like the sun, and the whole house,was very bright. And thereupon he arose in the hands of the midwife, opened his mouth, and conversed with the Lord of righteousness.,And his father Lamech was afraid of him and",fled, and came to his father Methuselah. And he said unto him: \' I have begotten a strange son, diverse from and unlike man, and resembling the sons of the God of heaven; and his nature is different and he is not like us, and his eyes are as the rays of the sun, and his,countece is glorious. And it seems to me that he is not sprung from me but from the angels, and I fear that in his days a wonder may be,wrought on the earth. And now, my father, I am here to petition thee and implore thee that thou mayest go to Enoch, our father, and learn from him the truth, for his dwelling-place is,amongst the angels.\' And when Methuselah heard the words of his son, he came to me to the ends of the earth; for he had heard that,was there, and he cried aloud, and I heard his voice and I came to him. And,said unto him: \' Behold, here am I, my son, wherefore hast,thou come to me \' And he answered and said: \' Because of a great cause of anxiety have I come to thee, and because of a disturbing vision,have I approached. And now, my father, hear me: unto Lamech my son there hath been born a son, the like of whom there is none, and his nature is not like man\'s nature, and the colour of his body is whiter than snow and redder than the bloom of a rose, and the hair of his head is whiter than white wool, and his eyes are like the rays of the sun, and he opened his eyes and,thereupon lighted up the whole house. And he arose in the hands of the midwife, and opened,his mouth and blessed the Lord of heaven. And his father Lamech became afraid and fled to me, and did not believe that he was sprung from him, but that he was in the likeness of the angels of heaven; and behold I have come to thee that thou mayest make known to me the truth.\' And I, Enoch, answered and said unto him: \'The Lord will do a new thing on the earth, and this I have already seen in a vision, and make known to thee that in the generation of my father Jared some of the angels of heaven transgressed the word of the Lord. And behold they commit sin and transgress the law, and have united themselves with women and commit sin with them, and have married some of them, and have begot children by them. And they shall produce on the earth giants not according to the spirit, but according to the flesh, and there shall be a great punishment on the earth, and the earth shall be cleansed from all impurity. Yea, there shall come a great destruction over the whole earth, and there shall be a deluge and,a great destruction for one year. And this son who has been born unto you shall be left on the earth, and his three children shall be saved with him: when all mankind that are on the earth,shall die he and his sons shall be saved. And now make known to thy son Lamech that he who has been born is in truth his son, and call his name Noah; for he shall be left to you, and he and his sons shall be saved from the destruction, which shall come upon the earth on account of all the sin and all the unrighteousness, which shall be consummated on the earth in his days. And after that there shall be still more unrighteousness than that which was first consummated on the earth; for I know the mysteries of the holy ones; for He, the Lord, has showed me and informed me, and I have read (them) in the heavenly tablets. 108. Another book which Enoch wrote for his son Methuselah and for those who will come after him,,and keep the law in the last days. Ye who have done good shall wait for those days till an end is made of those who work evil; and an end of the might of the transgressors. And wait ye indeed till sin has passed away, for their names shall be blotted out of the book of life and out of the holy books, and their seed shall be destroyed for ever, and their spirits shall be slain, and they shall cry and make lamentation in a place that is a chaotic wilderness, and in the fire shall they burn; for there is no earth there. And I saw there something like an invisible cloud; for by reason of its depth I could not look over, and I saw a flame of fire blazing brightly, and things like shining,mountains circling and sweeping to and fro. And I asked one of the holy angels who was with me and said unto him: \' What is this shining thing for it is not a heaven but only the flame of a blazing",fire, and the voice of weeping and crying and lamentation and strong pain.\' And he said unto me: \' This place which thou seest-here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth,of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed,by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were,found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame,,yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed,with such honour as their faithfulness deserved. And I will bring forth in shining light those who",have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful,He will give faithfulness in the habitation of upright paths. And they shall see those who were,,born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.\' '. None |
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51. Anon., Jubilees, 4.17-4.19, 8.2-8.4 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Moses, General profile • Ps.-Orpheus, General profile • Testament Literary Genre • Testament genre • first-generation migrants • resurrection, extent of (generality)
Found in books: Carr (2004) 205; Mcglothlin (2018) 17; Potter Suh and Holladay (2021) 94, 197; Stuckenbruck (2007) 219; Tacoma (2016) 51
| 4.17. And in the second week of the tenth jubilee Mahalalel took unto him to wife Dînâh, the daughter of Barâkî’êl the daughter of his father's brother, and she bare him a son in the third week in the sixth year, and he called his name Jared;" '4.18. for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth.' "4.19. And in the eleventh jubilee Jared took to himself a wife, and her name was Bâraka, the daughter of Râsûjâl, a daughter of his father's brother, in the fourth week of this jubilee," '
8.2. and she bare him a son in the third year in this week, and he called his name Kâinâm. 8.3. And the son grew, and his father taught him writing, and he went to seek for himself a place where he might seize for himself a city. 8.4. And he found a writing which former (generations) had carved on the rock, and he read what was thereon, and he transcribed it and sinned owing to it; for it contained the teaching of the Watchers in accordance with which they used to observe' ". None |
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52. Cicero, On Divination, 1.72, 2.26 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Dreams (general), Bactrian eumeces stone and oracular dreams • Dreams (general), domestic dream-divination • Dreams (general), not requiring interpretation • Dreams (general), solicited vs. unsolicited • gods, compared to a general, a king • ritual, general discussion of
Found in books: Frede and Laks (2001) 258; Mackey (2022) 342; Renberg (2017) 5
1.72. in quo haruspices, augures coniectoresque numerantur. Haec inprobantur a Peripateticis, a Stoicis defenduntur. Quorum alia sunt posita in monumentis et disciplina, quod Etruscorum declarant et haruspicini et fulgurales et rituales libri, vestri etiam augurales, alia autem subito ex tempore coniectura explicantur, ut apud Homerum Calchas, qui ex passerum numero belli Troiani annos auguratus est, et ut in Sullae scriptum historia videmus, quod te inspectante factum est, ut, cum ille in agro Nolano inmolaret ante praetorium, ab infima ara subito anguis emergeret, cum quidem C. Postumius haruspex oraret illum, ut in expeditionem exercitum educeret; id cum Sulla fecisset, tum ante oppidum Nolam florentissuma Samnitium castra cepit.
2.26. Sed haec fuerit nobis tamquam levis armaturae prima orationis excursio; nunc comminus agamus experiamurque, si possimus cornua commovere disputationis tuae. Duo enim genera dividi esse dicebas, unum artificiosum, alterum naturale; artificiosum constare partim ex coniectura, partim ex observatione diuturna; naturale, quod animus arriperet aut exciperet extrinsecus ex divinitate, unde omnes animos haustos aut acceptos aut libatos haberemus. Artificiosa divinationis illa fere genera ponebas: extispicum eorumque, qui ex fulgoribus ostentisque praedicerent, tum augurum eorumque, qui signis aut ominibus uterentur, omneque genus coniecturale in hoc fere genere ponebas.''. None | 1.72. But those methods of divination which are dependent on conjecture, or on deductions from events previously observed and recorded, are, as I have said before, not natural, but artificial, and include the inspection of entrails, augury, and the interpretation of dreams. These are disapproved of by the Peripatetics and defended by the Stoics. Some are based upon records and usage, as is evident from the Etruscan books on divination by means of inspection of entrails and by means of thunder and lightning, and as is also evident from the books of your augural college; while others are dependent on conjecture made suddenly and on the spur of the moment. An instance of the latter kind is that of Calchas in Homer, prophesying the number of years of the Trojan War from the number of sparrows. We find another illustration of conjectural divination in the history of Sulla in an occurrence which you witnessed. While he was offering sacrifices in front of his head-quarters in the Nolan district a snake suddenly came out from beneath the altar. The soothsayer, Gaius Postumius, begged Sulla to proceed with his march at once. Sulla did so and captured the strongly fortified camp of the Samnites which lay in front of the town of Nola.
2.26. But this introductory part of my discussion has been mere skirmishing with light infantry; now let me come to close quarters and see if I cannot drive in both wings of your argument.11 You divided divination into two kinds, one artificial and the other natural. The artificial, you said, consists in part of conjecture and in part of long-continued observation; while the natural is that which the soul has seized, or, rather, has obtained, from a source outside itself — that is, from God, whence all human souls have been drawn off, received, or poured out. Under the head of artificial divination you placed predictions made from the inspection of entrails, those made from lightnings and portents, those made by augurs, and by persons who depend entirely upon premonitory signs. Under the same head you included practically every method of prophecy in which conjecture was employed.''. None |
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53. Hebrew Bible, Daniel, 2.45, 7.9, 9.26, 12.2 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Book of Judith, genre • Ezekiel, Tragedian, General profile • Jerome, generally • Lights, Generation of • Luke/Acts\n, genre of • Seventy, Generations • apocalypse, genre • general • genre • genre, importance of genre • historiography, genre • in, as genre • literary genre • literary genres, legend • literary genres, novel or roman/romance • literary genres, short story • resurrection, extent of (generality)
Found in books: Crabb (2020) 39, 92, 97, 103, 108, 109, 112, 286, 297, 332; Esler (2000) 1167; Gera (2014) 95, 96; Mcglothlin (2018) 18, 22, 216; Moss (2012) 44; Piotrkowski (2019) 131, 133; Potter Suh and Holladay (2021) 6; Stuckenbruck (2007) 54, 735; Toloni (2022) 176
2.45. כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃
7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃
9.26. וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃
12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃' '. None | 2.45. Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’
7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire.
9.26. And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined.
12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence.' '. None |
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54. Polybius, Histories, 4.21 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Manlius, C. Vulso, Roman general • identity, general, ethnic
Found in books: Kowalzig (2007) 290; Stavrianopoulou (2013) 353
| 4.21. 1. \xa0Now all these practices I\xa0believe to have been introduced by the men of old time, not as luxuries and superfluities but because they had before their eyes the universal practice of personal manual labour in Arcadia, and in general the toilsomeness and hardship of the men's lives, as well as the harshness of character resulting from the cold and gloomy atmospheric conditions usually prevailing in these parts â\x80\x94 conditions to which all men by their very nature must perforce assimilate themselves;,2. \xa0there being no other cause than this why separate nations and peoples dwelling widely apart differ so much from each other in character, feature, and colour as well as in the most of their pursuits.,3. \xa0The primitive Arcadians, therefore, with the view of softening and tempering the stubbornness and harshness of nature, introduced all the practices I\xa0mentioned, and in addition accustomed the people, both men and women, to frequent festivals and general sacrifices, and dances of young men and maidens, and in fact resorted to every contrivance to render more gentle and mild, by the influence of the customs they instituted, the extreme hardness of the natural character. The Cynaetheans, by entirely neglecting these institutions, though in special need of such influences, as their country is the most rugged and their climate the most inclement in Arcadia, and by devoting themselves exclusively to their local affairs and political rivalries, finally became so savage that in no city of Greece were greater and more constant crimes committed. As an indication of the deplorable condition of the Cynaetheans in this respect and the detestation of the other Arcadians for such practices I\xa0may mention the following: at the time when, after the great massacre, the Cynaetheans sent an embassy to Sparta, the other Arcadian cities which they entered on their journey gave them instant notice to depart by cry of herald,,9. \xa0but the Mantineans after their departure even made a solemn purification by offering piacular sacrifices and carrying them round their city and all their territory.,10. \xa0I\xa0have said so much on this subject firstly in order that the character of the Arcadian nation should not suffer for the crimes of one city, secondly to deter any other Arcadians from beginning to neglect music under the impression that its extensive practice in Arcadia serves no necessary purpose. I also spoke for the sake of the Cynaetheans themselves, in order that, if Heaven ever grant them better fortune, they may humanize themselves by turning their attention to education and especially to music; for by no other means can they hope to free themselves from that savagery which overtook them at this time.,12. \xa0Having now said all that occurred to me on the subject of this people I\xa0return to the point whence I\xa0digressed. "". None |
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55. Septuagint, 2 Maccabees, 1.7, 6.26, 6.30-6.31, 10.3-10.4, 12.39-12.45 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • apocalypse, genre • general • literary genre • resurrection, extent of (generality)
Found in books: Crabb (2020) 88, 91, 92, 93, 94, 131, 283, 303, 334; Mcglothlin (2018) 22; Piotrkowski (2019) 111, 174
| 1.7. In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom'" "
6.26. For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.'" "
6.30. When he was about to die under the blows, he groaned aloud and said: 'It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.'" "6.31. So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.'" "
10.3. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.'" "10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.'" "
12.39. On the next day, as by that time it had become necessary, Judas and his men went to take up the bodies of the fallen and to bring them back to lie with their kinsmen in the sepulchres of their fathers.'" "12.40. Then under the tunic of every one of the dead they found sacred tokens of the idols of Jamnia, which the law forbids the Jews to wear. And it became clear to all that this was why these men had fallen.'" "12.41. So they all blessed the ways of the Lord, the righteous Judge, who reveals the things that are hidden;'" "12.42. and they turned to prayer, beseeching that the sin which had been committed might be wholly blotted out. And the noble Judas exhorted the people to keep themselves free from sin, for they had seen with their own eyes what had happened because of the sin of those who had fallen.'" "12.43. He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection.'" "12.44. For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead.'" "12.45. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.'"". None |
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56. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Antipatros (Macedonian general) • Phokion (general) • general characteristics, introduction of new • genres of Latin poetry, tragedy
Found in books: Henderson (2020) 180; Rupke (2016) 96; Čulík-Baird (2022) 183
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57. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 224, 225; Verhagen (2022) 224, 225
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58. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • General direction of fit, mind-to-world • General direction of fit, world-to-mind • general characteristics, introduction of new
Found in books: Mackey (2022) 69; Rupke (2016) 100
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59. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Genre, • rewritten scripture, as a genre
Found in books: Allen and Dunne (2022) 78; Jassen (2014) 27
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60. Anon., Sibylline Oracles, 3.586-3.590 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Moses, General profile • literary genre
Found in books: Piotrkowski (2019) 234; Potter Suh and Holladay (2021) 54
| 3.586. Shall make thee, impudent one, desolate. 3.587. And thou thyself beside hot ashes stretched, 3.588. As thou in thine own heart didst not foresee, 3.589. Shalt slay thyself. And thou shalt not of men 3.590. 590 Be mother, but a nurse of beasts of prey.''. None |
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61. Diodorus Siculus, Historical Library, 3.38-3.48, 3.38.4-3.38.6, 3.39.1, 3.39.4-3.39.6, 3.40.2-3.40.3, 3.44.7-3.44.8, 31.13 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Diodorus Siculus, generic inventiveness • Manlius Vulso, consul and general • barbarians/barbarity, labeled in particular, rather than in general • genre, inventiveness
Found in books: Gruen (2020) 24; Konig and Wiater (2022) 94, 95, 96, 97, 98, 99, 101; König and Wiater (2022) 94, 95, 96, 97, 98, 99, 101; Marek (2019) 207
| 3.38.4. \xa0but the Arabian Gulf, as it is called, opens into the ocean which lies to the south, and its innermost recess, which stretches over a distance of very many stades in length, is enclosed by the farthermost borders of Arabia and the Trogodyte country. Its width at the mouth and at the innermost recess is about sixteen stades, but from the harbour of Panormus to the opposite mainland is a\xa0day's run for a warship. And its greatest width is at the Tyrcaeus mountain and Macaria, an island out at sea, the mainlands there being out of sight of each other. But from this point the width steadily decreases more and more and continually tapers as far as the entrance." '
3.38.5. \xa0And as a man sails along the coast he comes in many places upon long islands with narrow passages between them, where the current rises full and strong. Such, then, is the setting, in general terms, of this gulf. But for our part, we shall make our beginning with the farthest regions of the innermost recess and then sail along its two sides past the mainlands, in connection with which we shall describe what is peculiar to them and most deserving of discussion; and first of all we shall take the right side, the coast of which is inhabited by tribes of the Trogodytes as far inland as the desert. \xa0' "
3.38. 1. \xa0But now that we have examined with sufficient care Ethiopia and the Trogodyte country and the territory adjoining them, as far as the region which is uninhabited because of the excessive heat, and, beside these, the coast of the Red Sea and the Atlantic deep which stretches towards the south, we shall give an account of the part which still remains â\x80\x94 and I\xa0refer to the Arabian Gulf â\x80\x94 drawing in part upon the royal records preserved in Alexandria, and in part upon what we have learned from men who have seen it with their own eyes.,2. \xa0For this section of the inhabited world and that about the British Isles and the far north have by no means come to be included in the common knowledge of men. But as for the parts of the inhabited world which lie to the far north and border on the area which is uninhabited because of the cold, we shall discuss them when we record the deeds of Gaius Caesar;,3. \xa0for he it was who extended the Roman Empire the farthest into those parts and brought it about that all the area which had formerly been unknown came to be included in a narrative of history;,4. \xa0but the Arabian Gulf, as it is called, opens into the ocean which lies to the south, and its innermost recess, which stretches over a distance of very many stades in length, is enclosed by the farthermost borders of Arabia and the Trogodyte country. Its width at the mouth and at the innermost recess is about sixteen stades, but from the harbour of Panormus to the opposite mainland is a\xa0day's run for a warship. And its greatest width is at the Tyrcaeus mountain and Macaria, an island out at sea, the mainlands there being out of sight of each other. But from this point the width steadily decreases more and more and continually tapers as far as the entrance.,5. \xa0And as a man sails along the coast he comes in many places upon long islands with narrow passages between them, where the current rises full and strong. Such, then, is the setting, in general terms, of this gulf. But for our part, we shall make our beginning with the farthest regions of the innermost recess and then sail along its two sides past the mainlands, in connection with which we shall describe what is peculiar to them and most deserving of discussion; and first of all we shall take the right side, the coast of which is inhabited by tribes of the Trogodytes as far inland as the desert. \xa0" "
3.39.1. \xa0In the course of the journey, then, from the city of Arsinoê along the right mainland, in many places numerous streams, which have a bitter salty taste, drop from the cliffs into the sea. And after a man has passed these waters, above a great plain there towers a mountain whose colour is like ruddle and blinds the sight of any who gaze steadfastly upon it for some time. Moreover, at the edge of the skirts of the mountain there lies a harbour, known as Aphroditê's Harbour, which has a winding entrance." '
3.39.4. \xa0And as a man coasts along these regions he comes to an island which lies at a distance out in the open sea and stretches for a length of eighty stades; the name of it is Ophiodes and it was formerly full of fearful serpents of every variety, which was in fact the reason why it received this name, but in later times the kings at Alexandria have laboured so diligently on the reclaiming of it that not one of the animals which were formerly there is any longer to be seen on the island. 3.39.5. \xa0However, we should not pass over the reason why the kings showed diligence in the reclamation of the island. For there is found on it the topaz, as it is called, which is a pleasing transparent stone, similar to glass, and of a marvellous golden hue. 3.39.6. \xa0Consequently no unauthorized person may set foot upon the island and it is closely guarded, every man who has approached it being put to death by the guards who are stationed there. And the latter are few in number and lead a miserable existence. For in order to prevent any stone being stolen, not a single boat is left on the island; furthermore, any who sail by pass along it at a distance because of their fear of the king; and the provisions which are brought to it are quickly exhausted and there are absolutely no other provisions in the land.' "3.39. 1. \xa0In the course of the journey, then, from the city of Arsinoê along the right mainland, in many places numerous streams, which have a bitter salty taste, drop from the cliffs into the sea. And after a man has passed these waters, above a great plain there towers a mountain whose colour is like ruddle and blinds the sight of any who gaze steadfastly upon it for some time. Moreover, at the edge of the skirts of the mountain there lies a harbour, known as Aphroditê's Harbour, which has a winding entrance.,2. \xa0Above this harbour are situated three islands, two of which abound in olive trees and are thickly shaded, while one falls short of the other two in respect of the number of these trees but contains a multitude of the birds called meleagrides.,3. \xa0Next there is a very large gulf which is called Acathartus, and by it is an exceedingly long peninsula, over the narrow neck of which men transport their ships to the opposite sea.,4. \xa0And as a man coasts along these regions he comes to an island which lies at a distance out in the open sea and stretches for a length of eighty stades; the name of it is Ophiodes and it was formerly full of fearful serpents of every variety, which was in fact the reason why it received this name, but in later times the kings at Alexandria have laboured so diligently on the reclaiming of it that not one of the animals which were formerly there is any longer to be seen on the island.,5. \xa0However, we should not pass over the reason why the kings showed diligence in the reclamation of the island. For there is found on it the topaz, as it is called, which is a pleasing transparent stone, similar to glass, and of a marvellous golden hue.,6. \xa0Consequently no unauthorized person may set foot upon the island and it is closely guarded, every man who has approached it being put to death by the guards who are stationed there. And the latter are few in number and lead a miserable existence. For in order to prevent any stone being stolen, not a single boat is left on the island; furthermore, any who sail by pass along it at a distance because of their fear of the king; and the provisions which are brought to it are quickly exhausted and there are absolutely no other provisions in the land.,7. \xa0Consequently, whenever only a little food is left, all the inhabitants of the village sit down and await the arrival of the ship of those who are bringing the provisions, and when these are delayed they are reduced to their last hopes.,8. \xa0And the stone we have mentioned, being found in the rock, is not discernible during the day because of the stifling heat, since it is overcome by the brilliance of the sun, but when night falls it shines in the dark and is visible from afar, in whatever place it may be.,9. \xa0The guards on the island divide these places by lot among themselves and stand watch over them, and when the stone shines they put around it, to mark the place, a vessel corresponding in size to the chunk of stone which gives out the light; and when day comes and they go their rounds they cut out the area which has been so marked and turn it over to men who are able by reason of their craftsmanship to polish it properly. \xa0" "
3.40.2. \xa0From this region onwards the gulf begins to become contracted and to curve toward Arabia. And here it is found that the nature of the country and of the sea has altered by reason of the peculiar characteristic of the region; < 3.40.3. \xa0for the mainland appears to be low as seen from the sea, no elevation rising above it, and the sea, which runs to shoals, is found to have a depth of no more than three fathoms, while in colour it is altogether green. The reason for this is, they say, not because the water is naturally of that colour, but because of the mass of seaweed and tangle which shows from under water.' "3.40. 1. \xa0After sailing past these regions one finds that the coast is inhabited by many nations of Ichthyophagi and many nomadic Trogodytes. Then there appear mountains of all manner of peculiarities until one comes to the Harbour of Soteria, as it is called, which gained this name from the first Greek sailors who found safety there.,2. \xa0From this region onwards the gulf begins to become contracted and to curve toward Arabia. And here it is found that the nature of the country and of the sea has altered by reason of the peculiar characteristic of the region;,3. \xa0for the mainland appears to be low as seen from the sea, no elevation rising above it, and the sea, which runs to shoals, is found to have a depth of no more than three fathoms, while in colour it is altogether green. The reason for this is, they say, not because the water is naturally of that colour, but because of the mass of seaweed and tangle which shows from under water.,4. \xa0For ships, then, which are equipped with oars the place is suitable enough, since it rolls along no wave from a great distance and affords, furthermore, fishing in the greatest abundance; but the ships which carry the elephants, being of deep draft because of their weight and heavy by reason of their equipment, bring upon their crews great and terrible dangers.,5. \xa0For running as they do under full sail and often times being driven during the night before the force of the winds, sometimes they will strike against rocks and be wrecked or sometimes run aground on slightly submerged spits. The sailors are unable to go over the sides of the ship because the water is deeper than a man's height, and when in their efforts to rescue their vessel by means of their punting-poles they accomplish nothing, they jettison everything except their provisions; but if even by this course they do not succeed in effecting an escape, they fall into great perplexity by reason of the fact that they can make out neither an island nor a promontory nor another ship near at hand; â\x80\x94 for the region is altogether inhospitable and only at rare intervals do men cross it in ships.,6. \xa0And to add to these evils the waves within a moment's time cast up such a mass of sand against the body of the ship and heap it up in so incredible a fashion that it soon piles up a mound round about the place and binds the vessel, as if of set purpose, to the solid land.,7. \xa0Now the men who have suffered this mishap, at the outset bewail their lot with moderation in the face of a deaf wilderness, having as yet not entirely abandoned hope of ultimate salvation; for oftentimes the swell of the flood-tide has intervened for men in such a plight and raised the ship aloft, and suddenly appearing, as might a deus ex machina, has brought succour to men in the extremity of peril. But when such god-sent aid has not been vouchsafed to them and their food fails, then the strong cast the weaker into the sea in order that for the few left the remaining necessities of life may last a greater number of days. But finally, when they have blotted out of their minds all their hopes, these perish by a more miserable fate than those who had died before; for whereas the latter in a moment's time returned to Nature the spirit which she had given them, these parcelled out their death into many separate hardships before they finally, suffering long-protracted tortures, were granted the end of life.,8. \xa0As for the ships which have been stripped of their crews in this pitiable fashion, there they remain for many years, like a group of cenotaphs, embedded on every side in a heap of sand, their masts and yard-arms si standing aloft, and they move those who behold them from afar to pity and sympathy for the men who have perished. For it is the king's command to leave in place such evidences of disasters that they may give notice to sailors of the region which works to their destruction.,9. \xa0And among the Ichthyophagi who dwell near by has been handed down a tale which has preserved the account received from their forefathers, that once, when there was a great receding of the sea, the entire area of the gulf which has what may be roughly described as the green appearance became land, and that, after the sea had receded to the opposite parts and the solid ground in the depths of it had emerged to view, a mighty flood came back upon it again and returned the body of water to its former place. \xa0" '3.41. 1. \xa0The voyage along the coast, as one leaves these regions, from Ptolemaïs as far as the Promontories of the Tauri we have already mentioned, when we told of Ptolemy's hunting of the elephants; and from the Tauri the coast swings to the east, and at the time of the summer solstice the shadows fall to the south, opposite to what is true with us, at about the second hour of the day.,2. \xa0The country also has rivers, which flow from the Psebaean mountains, as they are called. Moreover, it is checkered by great plains as well, which bear mallows, cress, and palms, all of unbelievable size; and it also brings forth fruits of every description, which have an insipid taste and are unknown among us.,3. \xa0That part which stretches towards the interior is full of elephants and wild bulls and lions and many other powerful wild beasts of every description. The passage by sea is broken up by islands which, though they bear no cultivated fruit, support varieties of birds which are peculiar to them and marvellous to look upon.,4. \xa0After this place the sea is quite deep and produces all kinds of sea-monsters of astonishing size, which, however, offer no harm to men unless one by accident falls upon their back-fins; for they are unable to pursue the sailors, since when they rise from the sea their eyes are blinded by the brilliance of the sun. These, then, are the farthest known parts of the Trogodyte country, and are circumscribed by the ranges which go by the name of Psebaean. \xa0" '3.42. 1. \xa0But we shall now take up the other side, namely, the opposite shore which forms the coast of Arabia, and shall describe it, beginning with the innermost recess. This bears the name Poseideion, since an altar was erected here to Poseidon Pelagius by that Ariston who was dispatched by Ptolemy to investigate the coast of Arabia as far as the ocean.,2. \xa0Directly after the innermost recess is a region along the sea which is especially honoured by the natives because of the advantage which accrues from it to them. It is called the Palm-grove and contains a multitude of trees of this kind which are exceedingly fruitful and contribute in an unusual degree to enjoyment and luxury.,3. \xa0But all the country round about is lacking in springs of water and is fiery hot because it slopes to the south; accordingly, it was a natural thing that the barbarians made sacred the place which was full of trees and, lying as it did in the midst of a region utterly desolate, supplied their food. And indeed not a\xa0few springs and streams of water gush forth there, which do not yield to snow in coldness; and these make the land on both sides of them green and altogether pleasing.,4. \xa0Moreover, an altar is there built of hard stone and very old in years, bearing an inscription in ancient letters of an unknown tongue. The oversight of the sacred precinct is in the care of a man and a woman who hold the sacred office for life. The inhabitants of the place are long-lived and have their beds in the trees because of their fear of the wild beasts.,5. \xa0After sailing past the Palm-grove one comes to an island off a promontory of the mainland which bears the name Island of Phocae from the animals which make their home there; for so great a multitude of these beasts spend their time in these regions as to astonish those who behold them. And the promontory which stretches out in front of the island lies over against Petra, as it is called, and Palestine; for to this country, as it is reported, both the Gerrhaeans and Minaeans convey from Upper Arabia, as it is called, both the frankincense and the other aromatic wares. \xa0' "3.43. 1. \xa0The coast which comes next was originally inhabited by the Maranitae, and then by the Garindanes who were their neighbours. The latter secured the country somewhat in this fashion: In the above-mentioned Palm-grove a festival was celebrated every four years, to which the neighbouring peoples thronged from all sides, both to sacrifice to the gods of the sacred precinct hecatombs of well-fed camels and also to carry back to their native lands some of the water of this place, since the tradition prevailed that this drink gave health to such as partook of it.,2. \xa0When for these reasons, then, the Maranitae gathered to the festival, the Garindanes, putting to the sword those who had been left behind in the country, and lying in ambush for those who were returning from the festival, utterly destroyed the tribe, and after stripping the country of its inhabitants they divided among themselves the plains, which were fruitful and supplied abundant pasture for their herds and flocks.,3. \xa0This coast has few harbours and is divided by many large mountains, by reason of which it shows every shade of colour and affords a marvellous spectacle to those who sail past it.,4. \xa0After one has sailed past this country the Laeanites Gulf comes next, about which are many inhabited villages of Arabs who are known as Nabataeans. This tribe occupies a large part of the coast and not a little of the country which stretches inland, and it has a people numerous beyond telling and flocks and herds in multitude beyond belief.,5. \xa0Now in ancient times these men observed justice and were content with the food which they received from their flocks, but later, after the kings in Alexandria had made the ways of the sea navigable for the merchants, these Arabs not only attacked the shipwrecked, but fitting out pirate ships preyed upon the voyagers, imitating in their practices the savage and lawless ways of the Tauri of the Pontus; some time afterward, however, they were caught on the high seas by some quadriremes and punished as they deserved.,6. \xa0Beyond these regions there is a level and well-watered stretch of land which produces, by reason of springs which flow through its whole extent, dog's-tooth grass, lucerne, and lotus as tall as a man. And because of the abundance and excellent quality of the pasturage, not only does it support every manner of flocks and herds in multitude beyond telling, but also wild camels, deer, and gazelles.,7. \xa0And against the multitude of animals which are nourished in that place there gather in from the desert bands of lions and wolves and leopards, against which the herdsmen must perforce battle both day and night to protect their charges; and in this way the land's good fortune becomes a cause of misfortune for its inhabitants, seeing that it is generally Nature's way to dispense to men along with good things what is hurtful as well. \xa0" '
3.44.7. \xa0Beyond them a neck of land is to be seen and a harbour, the fairest of any which have come to be included in history, called Charmuthas. For behind an extraordinary natural breakwater which slants towards the west there lies a gulf which not only is marvellous in its form but far surpasses all others in the advantages it offers; for a thickly wooded mountain stretches along it, enclosing it on all sides in a ring one\xa0hundred stades long; its entrance is two plethra wide, and it provides a harbour undisturbed by the waves sufficient for two thousand vessels. 3.44.8. \xa0Furthermore, it is exceptionally well supplied with water, since a river, larger than ordinary, empties into it, and it contains in its centre an island which is abundantly watered and capable of supporting gardens. In general, it resembles most closely the harbour of Carthage, which is known as Cothon, of the advantages of which we shall endeavour to give a detailed discussion in connection with the appropriate time. And a multitude of fish gather from the open sea into the harbour both because of the calm which prevails there and because of the sweetness of the waters which flow into it. \xa0 3.44. 1. \xa0Next after these plains as one skirts the coast comes a gulf of extraordinary nature. It runs, namely, to a point deep into the land, extends in length a distance of some five hundred stades, and shut in as it is by crags which are of wondrous size, its mouth is winding and hard to get out of; for a rock which extends into the sea obstructs its entrance and so it is impossible for a ship either to sail into or out of the gulf.,2. \xa0Furthermore, at times when the current rushes in and there are frequent shiftings of the winds, the surf, beating upon the rocky beach, roars and rages all about the projecting rock. The inhabitants of the land about the gulf, who are known as Banizomenes, find their food by hunting the land animals and eating their meat. And a temple has been set up there, which is very holy and exceedingly revered by all Arabians.,3. \xa0Next there are three islands which lie off the coast just described and provide numerous harbours. The first of these, history relates, is sacred to Isis and is uninhabited, and on it are stone foundations of ancient dwellings and stelae which are inscribed with letters in a barbarian tongue; the other two islands are likewise uninhabited and all three are covered thick with olive trees which differ from those we have.,4. \xa0Beyond these islands there extends for about a\xa0thousand stades a coast which is precipitous and difficult for ships to sail past; for there is neither harbour beneath the cliffs nor roadstead where sailors may anchor, and no natural breakwater which affords shelter in emergency for mariners in distress. And parallel to the coast here runs a mountain range at whose summit are rocks which are sheer and of a terrifying height, and at its base are sharp undersea ledges in many places and behind them are ravines which are eaten away underneath and turn this way and that.,5. \xa0And since these ravines are connected by passages with one another and the sea is deep, the surf, as it at one time rushes in and at another time retreats, gives forth a sound resembling a mighty crash of thunder. At one place the surf, as it breaks upon huge rocks, rocks leaps on high and causes an astonishing mass of foam, at another it is swallowed up within the caverns and creates such a terrifying agitation of the waters that men who unwittingly draw near these places are so frightened that they die, as it were, a first death.,6. \xa0This coast, then, is inhabited by Arabs who are called Thamudeni; but the coast next to it is bounded by a very large gulf, off which lie scattered islands which are in appearance very much like the islands called the Echinades. After this coast there come sand dunes, of infinite extent in both length and width and black in colour.,7. \xa0Beyond them a neck of land is to be seen and a harbour, the fairest of any which have come to be included in history, called Charmuthas. For behind an extraordinary natural breakwater which slants towards the west there lies a gulf which not only is marvellous in its form but far surpasses all others in the advantages it offers; for a thickly wooded mountain stretches along it, enclosing it on all sides in a ring one\xa0hundred stades long; its entrance is two plethra wide, and it provides a harbour undisturbed by the waves sufficient for two thousand vessels.,8. \xa0Furthermore, it is exceptionally well supplied with water, since a river, larger than ordinary, empties into it, and it contains in its centre an island which is abundantly watered and capable of supporting gardens. In general, it resembles most closely the harbour of Carthage, which is known as Cothon, of the advantages of which we shall endeavour to give a detailed discussion in connection with the appropriate time. And a multitude of fish gather from the open sea into the harbour both because of the calm which prevails there and because of the sweetness of the waters which flow into it. \xa0 3.45. 1. \xa0After these places, as a man skirts the coast, five mountains rise on high separated one from another, and their peaks taper into breast-shaped tips of stone which give them an appearance like that of the pyramids of Egypt.,2. \xa0Then comes a circular gulf guarded on every side by great promontories, and midway on a line drawn across it rises a trapezium-shaped hill on which three temples, remarkable for their height, have been erected to gods, which indeed are unknown to the Greeks, but are accorded unusual honour by the natives.,3. \xa0After this there is a stretch of dank coast, traversed at intervals by streams of sweet water from springs; on it there is a mountain which bears the name Chabinus and is heavily covered with thickets of every kind of tree. The land which adjoins the mountainous country is inhabited by the Arabs known as Debae.,4. \xa0They are breeders of camels and make use of the services of this animal in connection with the most important needs of their life; for instance, they fight against their enemies from their backs, employ them for the conveyance of their wares and thus easily accomplish all their business, drink their milk and in this way get their food from them, and traverse their entire country riding upon their racing camels.,5. \xa0And down the centre of their country runs a river which carries down such an amount of what is gold dust to all appearance that the mud glitters all over as it is carried out at its mouth. The natives of the region are entirely without experience in the working of the gold, but they are hospitable to strangers, not, however, to everyone who arrives among them, but only to Boeotians and Peloponnesians, the reason for this being the ancient friendship shown by Heracles for the tribe, a friendship which, they relate, has come down to them in the form of a myth as a heritage from their ancestors.,6. \xa0The land which comes next is inhabited by Alilaei and Gasandi, Arab peoples, and is not fiery hot, like the neighbouring territories, but is often overspread by mild and thick clouds, from which come heavy showers and timely storms that make the summer season temperate. The land produces everything and is exceptionally fertile, but it does not receive the cultivation of which it would admit because of the lack of experience of the folk.,7. \xa0Gold they discover in underground galleries which have been formed by nature and gather in abundance not that which has been fused into a mass out of gold-dust, but the virgin gold, which is called, from its condition when found, "unfired" gold. And as for size the smallest nugget found is about as large as the stone offruit, and the largest not much smaller than a royal nut.,8. \xa0This gold they wear about both their wrists and necks, perforating it and alternating it with transparent stones. And since this precious metal abounds in their land, whereas there is a scarcity of copper and iron, they exchange it with merchants for equal parts of the latter wares. \xa0 3.46. 1. \xa0Beyond this people are the Carbae, as they are called, and beyond these the Sabaeans, who are the most numerous of the tribes of the Arabians. They inhabit that part of the country known as Arabia the Blest, which produces most of the things which are held dear among us and nurtures flocks and herds of every kind in multitude beyond telling. And a natural sweet odour pervades the entire land because practically all the things which excel in fragrance grow there unceasingly.,2. \xa0Along the coast, for instance, grow balsam, as called, and cassia and a certain other herb possessing a nature peculiar to itself; for when fresh it is most pleasing and delightful to the eye, but when kept for a time it suddenly fades to nothing.,3. \xa0And throughout the interior of land there are thick forests, in which are great trees which yield frankincense and myrrh, as well as palms and reeds, cinnamon trees and every other kind which possesses a sweet odour as these have; for it is impossible to enumerate both the peculiar properties and natures of each one severally because of the great volume and the exceptional richness of the fragrance as it is gathered from each and all.,4. \xa0For a divine thing and beyond the power of words to describe seems the fragrance which greets the nostrils and stirs the senses of everyone. Indeed, even though those who sail along this coast may be far from the land, that does not deprive them of a portion of the enjoyment which this fragrance affords; for in the summer season, when the wind is blowing off shore, one finds that the sweet odours exhaled by the myrrh-bearing and other aromatic trees penetrate to the near-by parts of the sea; and the reason is that the essence of the sweet-smelling herbs is not, as with us, kept laid away until it has become old and stale, but its potency is in the full bloom of its strength and fresh, and penetrates to the most delicate parts of the sense of smell.,5. \xa0And since the breeze carries the emanation of the most fragrant plants, to the voyagers who approach the coast there is wafted a blending of perfumes, delightful and potent, and healthful withal and exotic, composed as it is of the best of them, seeing that the product of the trees has not been minced into bits and so has exhaled its own special strength, nor yet lies stored away in vessels made of a different substance, but taken at the very prime of its freshness and while its divine nature keeps the shoot pure and undefiled. Consequently those who partake of the unique fragrance feel that they are enjoying the ambrosia of which the myths relate, being unable, because of the superlative sweetness of the perfume, to find any other name that would be fitting and worthy of it. \xa0' "3.47. 1. \xa0Nevertheless, fortune has not invested the inhabitants of this land with a felicity which is perfect and leaves no room for envy, but with such great gifts she has coupled what is harmful and may serve as a warning to such men as are wont to despise the gods because of the unbroken succession of their blessings.,2. \xa0For in the most fragrant forests is a multitude of snakes, the colour of which is dark-red, their length a span, and their bites altogether incurable; they bite by leaping upon their victim, and as they spring on high they leave a stain of blood upon his skin.,3. \xa0And there is also something peculiar to the natives which happens in the case of those whose bodies have become weakened by a protracted illness. For when the body has become permeated by an undiluted and pungent substance and the combination of foreign bodies settles in a porous area, an enfeebled condition ensues which is difficult to cure: consequently at the side of men afflicted in this way they burn asphalt and the beard of a goat, combatting the excessively sweet odour by that from substances of the opposite nature. Indeed the good, when it is measured out in respect of quantity and order, is for human beings an aid and delight, but when it fails of due proportion and proper time the gift which it bestows is unprofitable.,4. \xa0The chief city of this tribe is called by them Sabae and is built upon a mountain. The kings of this city succeed to the throne by descent and the people accord to them honours mingled with good and ill. For though they have the appearance of leading a happy life, in that they impose commands upon all and are not accountable for their deeds, yet they are considered unfortunate, inasmuch as it is unlawful for them ever to leave the palace, and if they do so they are stoned to death, in accordance with a certain ancient oracle, by the common crowd.,5. \xa0This tribe surpasses not only the neighbouring Arabs but also all other men in wealth and in their several extravagancies besides. For in the exchange and sale of their wares they, of all men who carry on trade for the sake of the silver they receive in exchange, obtain the highest price in return for things of the smallest weight.,6. \xa0Consequently, since they have never for ages suffered the ravages of war because of their secluded position, and since an abundance of both gold and silver abounds in the country, especially in Sabae, where the royal palace is situated, they have embossed goblets of every description, made of silver and gold, couches and tripods with silver feet, and every other furnishing of incredible costliness, and halls encircled by large columns, some of them gilded, and others having silver figures on the capitals.,7. \xa0Their ceilings and doors they have partitioned by means of panels and coffers made of gold, set with precious stones and placed close together, and have thus made the structure of their houses in every part marvellous for its costliness; for some parts they have constructed of silver and gold, others of ivory and that most showy precious stones or of whatever else men esteem most highly.,8. \xa0For the fact is that these people have enjoyed their felicity unshaken since ages past because they have been entire strangers to those whose own covetousness leads them to feel that another man's wealth is their own godsend. The sea in these parts looks to be white in colour, so that the beholder marvels at the surprising phenomenon and at the same time seeks for its cause.,9. \xa0And there are prosperous islands near by, containing unwalled cities, all the herds of which are white in colour, while no female has any horn whatsoever. These islands are visited by sailors from every part and especially from Potana, the city which Alexander founded on the Indus river, when he wished to have a naval station on the shore of the ocean. Now as regards Arabia the Blest and its inhabitants we shall be satisfied with what has been said. \xa0" '3.48. 1. \xa0But we must not omit to mention the strange phenomena which are seen in the heavens in these regions. The most marvellous is that which, according to accounts we have, has to do with the constellation of the Great Bear and occasions the greatest perplexity among navigators. What they relate is that, beginning with the month which the Athenians call Maemacterion, not one of the seven stars of the Great Bear is seen until the first watch, in Poseideon none until second, and in the following months they gradually drop out of the sight of navigators.,2. \xa0As for the other heavenly bodies, the planets, as they are called, are, in the case of some, larger than they appear with us, and in the case of others their risings and settings are also not the same; and the sun does not, as with us, send forth its light shortly in advance of its actual rising, but while the darkness of night still continues, it suddenly and contrary to all expectation appears and sends forth its light.,3. \xa0Because of this there is no daylight in those regions before the sun has become visible, and when out of the midst of the sea, as they say, it comes into view, it resembles a fiery red ball of charcoal which discharges huge sparks, and its shape does not look like a cone, as is the impression we have of it, but it has the shape of a column which has the appearance of being slightly thicker at the top; and furthermore it does not shine or send out rays before the first hour, appearing as a fire that gives forth no light in the darkness; but at the beginning of the second hour it takes on the form of a round shield and sends forth a light which is exceptionally bright and fiery.,4. \xa0But at its setting the opposite manifestations take place with respect to it; for it seems to observers to be lighting up the whole universe with a strange kind of ray for not less than two or, as Agatharchides of Cnidus has recorded, for three hours. And in the opinion of the natives this is the most pleasant period, when the heat is steadily lessening because of the setting of the sun.,5. \xa0As regards the winds, the west, the south-west, also the north-west and the east blow as in the other parts of the world; but in Ethiopia the south winds neither blow nor are known at all, although in the Trogodyte country and Arabia they so exceptionally hot that they set the forests on fire and cause the bodies of those who take refuge in the shade of their huts to collapse through weakness. The north wind, however, may justly be considered the most favourable of all, since it reaches into every region of the inhabited earth and is ever cool.
31.13. 1. \xa0The general of the barbarous Gauls, returning from his pursuit, gathered the prisoners together and perpetrated an act of utter inhumanity and arrogance. Those of the prisoners who were most handsome in appearance and in the full bloom of life he crowned with garlands and offered in sacrifice to the gods â\x80\x94 if indeed there be any god who accepts such offerings; all the rest he had shot down, and though many of them were acquaintances known to him through prior exchanges of hospitality, yet no one received pity on the score of friendship. It is really not surprising, however, that savages, in the flush of unexpected success, should celebrate their good fortune with inhuman behaviour.'". None |
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62. Ovid, Ars Amatoria, 3.339-3.340 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 229; Verhagen (2022) 229
3.339. Forsitan et nostrum nomen miscebitur istis, 3.340. rend=''. None | 3.339. Lest when she stands she may be thought to sit; 3.340. And when extended on her couch she lies,''. None |
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63. Ovid, Metamorphoses, 1.4 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • genre • genre, Augustan ideology and
Found in books: Johnson (2008) 20; Mawford and Ntanou (2021) 233
1.4. ad mea perpetuum deducite tempora carmen.''. None | 1.4. and all things you have changed! Oh lead my song''. None |
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64. Philo of Alexandria, On The Special Laws, 2.62 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Ten Commandments, as general heading of laws • architecture, generally
Found in books: Birnbaum and Dillon (2020) 2; Esler (2000) 702
| 2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved. ''. None |
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65. Philo of Alexandria, On The Virtues, 195, 212 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Pentateuch, genres of • Ps.-Orpheus, General profile • Ten Commandments, as general heading of laws • wilderness generation
Found in books: Birnbaum and Dillon (2020) 1, 2; Martin and Whitlark (2018) 266; Potter Suh and Holladay (2021) 90
| 195. On which account, I imagine, that nobility herself, if God were to invest her with the form and organs of a man, would stand before those obstinate and unworthy descendants and speak thus: "Relationship is not measured by blood alone, where truth is the judge, but by a similarity of actions, and by a careful imitation of the conduct of your ancestors. But you have pursued an opposite line of conduct, thinking hateful such actions as are dear to me, and loving such deeds as are hateful to me; for in my eyes modesty, and truth, and moderation, and a due government of the passions, and simplicity, and innocence, are honourable, but in your opinion they are dishonourable; and to me all shameless behaviour is hateful, and all falsehood, and all immoderate indulgence of the passions, and all pride, and all wickedness. But you look upon these things as near and dear to you. '
212. The most ancient person of the Jewish nation was a Chaldaean by birth, born of a father who was very skilful in astronomy, and famous among those men who pass their lives in the study of mathematics, who look upon the stars as gods, and worship the whole heaven and the whole world; thinking, that from them do all good and all evil proceed, to every individual among men; as they do not conceive that there is any cause whatever, except such as are included among the objects of the outward senses. '. None |
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66. Philo of Alexandria, On The Life of Moses, 2.1, 2.216 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Posidonius generally • Ten Commandments, as general heading of laws • architecture, generally
Found in books: Birnbaum and Dillon (2020) 2; Esler (2000) 702; Wilson (2022) 163
| 2.1. The first volume of this treatise relates to the subject of the birth and bringing up of Moses, and also of his education and of his government of his people, which he governed not merely irreproachably, but in so exceedingly praiseworthy a manner; and also of all the affairs, which took place in Egypt, and in the travels and journeyings of the nation, and of the events which happened with respect to their crossing the Red Sea and in the desert, which surpass all power of description; and, moreover, of all the labours which he conducted to a successful issue, and of the inheritances which he distributed in portions to his soldiers. But the book which we are now about to compose relates to the affairs which follow those others in due order, and bear a certain correspondence and connection with them.
2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing?''. None |
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67. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 227; Verhagen (2022) 227
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68. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Emathides,, subversive use of genre by • Genre • Immortality, in general • Statius, generic experimentalism in the Siluae • Style, hymnic, in general • Vision, different visions in different genres • genre, and Horace’s lyric • genre, lyric and satire • genre,, epic • genre,, history as tragedy • genre,, lyric
Found in books: Augoustakis (2014) 217, 220, 221, 228; Bowditch (2001) 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 195; Johnson (2008) 60, 61, 139; Meister (2019) 17, 38, 76, 127; Rohland (2022) 19, 200; Verhagen (2022) 217, 220, 221, 228
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69. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae • genre, lyric and satire • genre,, panegyric
Found in books: Augoustakis (2014) 218, 222; Bowditch (2001) 37; Rohland (2022) 203; Verhagen (2022) 218, 222
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70. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae • Vision, in general • generic frontiers of
Found in books: Augoustakis (2014) 219; Meister (2019) 71; Poulsen and Jönsson (2021) 201; Verhagen (2022) 219
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71. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Shoes (in general) • Togata (literary genre) • genre,, elegy
Found in books: Bowditch (2001) 213; Radicke (2022) 466, 535, 551
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72. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 220; Verhagen (2022) 220
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73. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 219; Verhagen (2022) 219
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74. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 218; Verhagen (2022) 218
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75. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 229; Verhagen (2022) 229
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76. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 218, 219, 220, 221, 222, 228, 229; Verhagen (2022) 218, 219, 220, 221, 222, 228, 229
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77. Anon., Epistle of Barnabas, 17.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apostolic Fathers, generally • Epistle of Barnabas, Genre
Found in books: Bird and Harrower (2021) 276; Esler (2000) 513, 515
| 17.2. For if I should write to you concerning things immediate or future, ye would not understand them, because they are put in parables. So much then for this.' '. None |
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78. Dio Chrysostom, Orations, 31.116 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 225, 226; Verhagen (2022) 225, 226
| 31.116. \xa0Well, I\xa0once heard a man make an off-hand remark to the effect that there are other peoples also where one can see this practice being carried on; and again, another man, who said that even in Athens many things are done now which any one, not without justice, could censure, these being not confined to ordinary matters, but having to do even with the conferring of honours. "Why, they have conferred the title of \'Olympian,\'\xa0" he alleged, upon a certain person he named, "though he was not an Athenian by birth, but a Phoenician fellow who came, not from Tyre or Sidon, but from some obscure village or from the interior, a man, what is more, who has his arms depilated and wears stays"; and he added that another, whom he also named, that very slovenly poet, who once gave a recital here in Rhodes too, they not only have set up in bronze, but even placed his statue next to that of Meder. Those who disparage their city and the inscription on the statue of Nicanor are accustomed to say that it actually bought Salamis for them. <''. None |
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79. Josephus Flavius, Jewish Antiquities, 11.326-11.328 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dreams (general), dream-divination discovered by Telmessians • Petilius Cerialis, Roman General
Found in books: Renberg (2017) 111; Rizzi (2010) 117
11.326. ὁ δ' ἀρχιερεὺς ̓Ιαδδοῦς τοῦτ' ἀκούσας ἦν ἐν ἀγωνίᾳ καὶ δέει, πῶς ἀπαντήσει τοῖς Μακεδόσιν ἀμηχανῶν ὀργιζομένου τοῦ βασιλέως ἐπὶ τῇ πρότερον ἀπειθείᾳ. παραγγείλας οὖν ἱκεσίαν τῷ λαῷ καὶ θυσίαν τῷ θεῷ μετ' αὐτοῦ προσφέρων ἐδεῖτο ὑπερασπίσαι τοῦ ἔθνους καὶ τῶν ἐπερχομένων κινδύνων ἀπαλλάξαι." '11.327. κατακοιμηθέντι δὲ μετὰ τὴν θυσίαν ἐχρημάτισεν αὐτῷ κατὰ τοὺς ὕπνους ὁ θεὸς θαρρεῖν καὶ στεφανοῦντας τὴν πόλιν ἀνοίγειν τὰς πύλας, καὶ τοὺς μὲν ἄλλους λευκαῖς ἐσθῆσιν, αὐτὸν δὲ μετὰ τῶν ἱερέων ταῖς νομίμοις στολαῖς ποιεῖσθαι τὴν ὑπάντησιν μηδὲν προσδοκῶντας πείσεσθαι δεινὸν προνοουμένου τοῦ θεοῦ. 11.328. διαναστὰς δὲ ἐκ τοῦ ὕπνου ἔχαιρέν τε μεγάλως αὐτὸς καὶ τὸ χρηματισθὲν αὐτῷ πᾶσι μηνύσας καὶ ποιήσας ὅσα κατὰ τοὺς ὕπνους αὐτῷ παρηγγέλη τὴν τοῦ βασιλέως παρουσίαν ἐξεδέχετο.'". None | 11.326. and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; 11.327. whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. 11.328. Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king.''. None |
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80. Josephus Flavius, Jewish War, 1.255 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Antipater father of Herod, friendship of, with Roman generals • Belisarius, general • barbarians/barbarity, labeled in particular, rather than in general • genre • genre, importance of genre
Found in books: Crabb (2020) 103; Gruen (2020) 39; Klein and Wienand (2022) 177; Udoh (2006) 113
1.255. τὸ δὲ ἀληθὲς ̓Αντιγόνῳ βοηθόν. τὸν γοῦν Φασάηλον ἐνεδρεύων ἀνέπεισεν πρὸς Βαζαφράνην πρεσβεύσασθαι περὶ καταλύσεως, καίτοι γε πολλὰ ἀποτρέποντος ̔Ηρώδου καὶ παραινοῦντος ἀναιρεῖν τὸν ἐπίβουλον, ἀλλὰ μὴ ταῖς ἐπιβουλαῖς ἑαυτὸν ἐκδιδόναι, φύσει γὰρ ἀπίστους εἶναι τοὺς βαρβάρους, ἔξεισιν ̔Υρκανὸν παραλαβών, καὶ Πάκορος, ὡς ἧττον ὑποπτεύοιτο, καταλιπὼν παρ' ̔Ηρώδῃ τινὰς τῶν καλουμένων ̓Ελευθέρων ἱππέων τοῖς λοιποῖς προέπεμψεν Φασάηλον." ". None | 1.255. however, he laid a plot for Phasaelus, and persuaded him to go as an ambassador to Barzapharnes, in order to put an end to the war, although Herod was very earnest with him to the contrary, and exhorted him to kill the plotter, but not expose himself to the snares he had laid for him, because the barbarians are naturally perfidious. However, Pacorus went out and took Hyrcanus with him, that he might be the less suspected; he also left some of the horsemen, called the Freemen, with Herod, and conducted Phasaelus with the rest.' '. None |
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81. New Testament, 1 Peter, 2.9, 3.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Fathers, generally • risk, relation to trust in general • wilderness generation
Found in books: Esler (2000) 523; Martin and Whitlark (2018) 266; Morgan (2022) 304
2.9. ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς·
3.6. ὡς Σάρρα ὑπήκουεν τῷ Ἀβραάμ,κύριοναὐτὸν καλοῦσα· ἧς ἐγενήθητε τέκνα ἀγαθοποιοῦσαι καὶμὴ φοβούμεναιμηδεμίανπτόησιν.''. None | 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: " '
3.6. as Sarah obeyed Abraham, calling him lord, whose children you now are, if you do well, and are not put in fear by any terror. '". None |
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82. New Testament, 1 Corinthians, 9.14, 9.20, 9.24-9.27, 10.32, 12.4, 12.12-12.30, 15.12-15.17, 15.22-15.24, 15.32, 15.50, 16.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apologists, generally • Apostolic Fathers, generally • Aristobulus, General profile • Augustine , generally • Panaetius generally • Posidonius generally • Tertullian, generally • architecture, generally • community, spiritual (more generally) • customs/traditions/practices as identity markers, general • general • general humanity • genre and structure • genus-species, general-specific • imaginative literature, generally • resurrection, extent of (generality) • risk, relation to trust in general
Found in books: Conybeare (2000) 71; Crabb (2020) 304; Esler (2000) 512, 514, 538, 708, 709, 806, 1032, 1210; Garcia (2021) 117; Gruen (2020) 187; Lynskey (2021) 162; Mcglothlin (2018) 40, 41, 44; Morgan (2022) 304; Potter Suh and Holladay (2021) 174; Wilson (2022) 50, 163, 176, 197; deSilva (2022) 189
9.14. οὕτως καὶ ὁ κύριος διέταξεν τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῇν.
9.20. καὶ ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, ἵνα Ἰουδαίους κερδήσω· τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω·
9.24. Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε. 9.25. πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον. 9.26. ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων· 9.27. ἀλλὰ ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ, μή πως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι.
10.32. ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ,
12.4. Διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα·
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· 12.13. καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. 12.14. καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά. ἐὰν εἴπῃ ὁ πούς 12.15. Ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· καὶ ἐὰν εἴπῃ τὸ οὖς 12.16. Ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· 12.17. εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις; 12.18. νῦν δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν, ἐν τῷ σώματι καθὼς ἠθέλησεν. 12.19. εἰ δὲ ἦν τὰ πάνταἓν μέλος, ποῦ τὸ σῶμα; 12.20. νῦν δὲ πολλὰ μέλη, ἓν δὲ σῶμα. οὐ δύναται δὲ ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί 12.21. Χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν Χρείαν ὑμῶν οὐκ ἔχω· 12.22. ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν, 12.23. καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει, 12.24. τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλὰ ὁ θεὸς συνεκέρασεν τὸ σῶμα, τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν, 12.25. ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη. 12.26. καὶ εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται μέλος, συνχαίρει πάντα τὰ μέλη. 12.27. ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους. 12.28. Καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν. 12.29. μὴ πάντες ἀπόστολοι; μὴ πάντες προφῆται; μὴ πάντες διδάσκαλοι; μὴ πάντες δυνάμεις; 12.30. μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων; μὴ πάντες γλώσσαις λαλοῦσιν; μὴ πάντες διερμηνεύουσιν;
15.12. Εἰ δὲ Χριστὸς κηρύσσεται ὅτι ἐκ νεκρῶν ἐγήγερται, πῶς λέγουσιν ἐν ὑμῖν τινὲς ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν; 15.13. εἰ δὲ ἀνάστασις νεκρῶν οὐκ ἔστιν, οὐδὲ Χριστὸς ἐγήγερται· 15.14. εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ἡμῶν, 15.15. εὑρισκόμεθα δὲ καὶ ψευδομάρτυρες τοῦ θεοῦ, ὅτι ἐμαρτυρήσαμεν κατὰ τοῦ θεοῦ ὅτι ἤγειρεν τὸν χριστόν, ὃν οὐκ ἤγειρεν εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται. 15.16. εἰ γὰρ νεκροὶ οὐκ ἐγείρονται, οὐδὲ Χριστὸς ἐγήγερται· 15.17. εἰ δὲ Χριστὸς οὐκ ἐγήγερται, ματαία ἡ πίστις ὑμῶν ἐστίν, ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν.
15.22. ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται. 15.23. Ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ· 15.24. εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν,
15.32. εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος; εἰ νεκροὶ οὐκ ἐγείρονται,φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνήσκομεν.
15.50. Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ.
16.15. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί· οἴδατε τὴν οἰκίαν Στεφανᾶ, ὅτι ἐστὶν ἀπαρχὴ τῆς Ἀχαίας καὶ εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτούς·' '. None | 9.14. Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel.
9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law;' "
9.24. Don't youknow that those who run in a race all run, but one receives the prize?Run like that, that you may win." '9.25. Every man who strives in thegames exercises self-control in all things. Now they do it to receive acorruptible crown, but we an incorruptible. 9.26. I therefore run likethat, as not uncertainly. I fight like that, as not beating the air, 9.27. but I beat my body and bring it into submission, lest by anymeans, after I have preached to others, I myself should be rejected.
10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God;
12.4. Now there are various kinds of gifts, but the same Spirit.
12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I\'m not the hand, I\'m not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I\'m not the eye, I\'m not part of the body," it\'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can\'t tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you." 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part, 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 12.29. Are allapostles? Are all prophets? Are all teachers? Are all miracle workers? 12.30. Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret?
15.12. Now if Christ is preached, that he has been raised from thedead, how do some among you say that there is no resurrection of thedead? 15.13. But if there is no resurrection of the dead, neither hasChrist been raised. 15.14. If Christ has not been raised, then ourpreaching is in vain, and your faith also is in vain.' "15.15. Yes, weare found false witnesses of God, because we testified about God thathe raised up Christ, whom he didn't raise up, if it is so that the deadare not raised." "15.16. For if the dead aren't raised, neither hasChrist been raised." '15.17. If Christ has not been raised, your faithis vain; you are still in your sins.
15.22. For as inAdam all die, so also in Christ all will be made alive.' "15.23. Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming." '15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power.
15.32. If I fought withanimals at Ephesus for human purposes, what does it profit me? If thedead are not raised, then "let us eat and drink, for tomorrow we die."' "
15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption." '
16.15. Now I beg you, brothers (you know the house of Stephanas,that it is the first fruits of Achaia, and that they have setthemselves to minister to the saints),' '. None |
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83. New Testament, 1 Thessalonians, 4.16-4.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • epistle, genre • resurrection, extent of (generality)
Found in books: Malherbe et al (2014) 182; Mcglothlin (2018) 40, 44
4.16. ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 4.17. ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα.''. None | 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, " '4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. '". None |
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84. New Testament, Acts, 1.18, 2.17-2.18, 2.36, 2.38, 2.46, 3.25, 4.32, 5.38-5.39, 5.42, 7.43, 13.7, 17.31, 24.15-24.17 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apostolic Fathers, generally • Arianism, generally • Demetrius, Chronographer, General profile • Eupolemus, General profile • Genre, • Moses, General profile • Passion of Perpetua, generally • Phoenicians, General profile • Son of man (generic, man, born of woman), sons of man • Testament Literary Genre • apocalypse, genre • architecture, generally • community, spiritual (more generally) • general • genre • genre plastics, • historiography, genre • literary genres, legend • resurrection, extent of (generality) • risk, relation to trust in general • travel, general reasons for travel • wilderness generation
Found in books: Allen and Dunne (2022) 78; Conybeare (2000) 145; Crabb (2020) 10, 126, 131, 158, 167, 244, 302, 304, 306, 333; Esler (2000) 453, 513, 702, 707, 740, 989, 1056, 1057; Huttner (2013) 219; Martin and Whitlark (2018) 61; Mcglothlin (2018) 28, 41, 43, 44, 45; Morgan (2022) 304, 314; Potter Suh and Holladay (2021) 110, 113, 114, 115, 120, 121, 123, 132, 196, 197, 199; Ruzer (2020) 168; Stuckenbruck (2007) 73; Toloni (2022) 164
1.18. — Οὗτος μὲν οὖν ἐκτήσατο χωρίον ἐκ μισθοῦ τῆς ἀδικίας, καὶ πρηνὴς γενόμενος ἐλάκησεν μέσος, καὶ ἐξεχύθη πάντα τὰ σπλάγχνα αὐτοῦ.
2.17. 2.18.
2.36. ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε.
2.38. ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος·
2.46. καθʼ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατʼ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας,
3.25. ὑμεῖς ἐστὲ οἱ υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης ἧς ὁ θεὸς διέθετο πρὸς τοὺς πατέρας ὑμῶν, λέγων πρὸς Ἀβραάμ Καὶ ἐν τῷ σπέρματί σου εὐλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς.
4.32. Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλʼ ἦν αὐτοῖς πάντα κοινά.
5.38. καὶ τὰ νῦν λέγω ὑμῖν, ἀπόστητε ἀπὸ τῶν ἀνθρώπων τούτων καὶ ἄφετε αὐτούς·?̔ὅτι ἐὰν ᾖ ἐξ ἀνθρώπων ἡ βουλὴ αὕτη ἢ τὸ ἔργον τοῦτο, καταλυθήσεται· 5.39. εἰ δὲ ἐκ θεοῦ ἐστίν, οὐ δυνήσεσθε καταλῦσαι αὐτούς·̓ μή ποτε καὶ θεομάχοι εὑρεθῆτε.
5.42. πᾶσάν τε ἡμέραν ἐν τῷ ἱερῷ καὶ κατʼ οἶκον οὐκ ἐπαύοντο διδάσκοντες καὶ εὐαγγελιζόμενοι τὸν χριστὸν Ἰησοῦν.
13.7. ὃς ἦν σὺν τῷ ἀνθυπάτῳ Σεργίῳ Παύλῳ, ἀνδρὶ συνετῷ. οὗτος προσκαλεσάμενος Βαρνάβαν καὶ Σαῦλον ἐπεζήτησεν ἀκοῦσαι τὸν λόγον τοῦ θεοῦ·
17.31. καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν.
24.15. ἐλπίδα ἔχων εἰς τὸν θεόν, ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι δικαίων τε καὶ ἀδίκων· 24.16. ἐν τούτῳ καὶ αὐτὸς ἀσκῶ ἀπρόσκοπον συνείδησιν ἔχειν πρὸς τὸν θεὸν καὶ τοὺς ἀνθρώπους διὰ παντός. 24.17. διʼ ἐτῶν δὲ πλειόνων ἐλεημοσύνας ποιήσων εἰς τὸ ἔθνος μου παρεγενόμην καὶ προσφοράς,' '. None | 1.18. Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. ' "
2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. " '2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy.
2.36. "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified."
2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit.
2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, ' "
3.25. You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.' " '
4.32. The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common.
5.38. Now I tell you, refrain from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown. 5.39. But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God!"
5.42. Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ. ' "
7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' " '
13.7. who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God.
17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead."
24.15. having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust. 24.16. Herein I also practice always having a conscience void of offense toward God and men. 24.17. Now after some years, I came to bring gifts to the needy to my nation, and offerings; ' '. None |
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85. New Testament, Apocalypse, 1.13, 22.18-22.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Irenaeus, criticism of heretical exegesis generally • Passion of Perpetua, generally • Son of man (generic, man, born of woman), sons of man • genre
Found in books: Boulluec (2022) 261, 262; Esler (2000) 1054; Estes (2020) 189; Ruzer (2020) 157
1.13. καὶ ἐν μέσῳ τῶν λυχνιῶνὅμοιον υἱὸν ἀνθρώπου, ἐνδεδυμένον ποδήρηκαὶπεριεζωσμένονπρὸς τοῖς μαστοῖς ζώνην χρυσᾶν·
22.18. Μαρτυρῶ ἐγὼ παντὶ τῷ ἀκούοντιτοὺς λόγουςτῆς προφητείας τοῦ βιβλίου τούτου· ἐάν τιςἐπιθῇ ἐπ̓αὐτά, ἐπιθήσει ὁ θεὸςἐπʼ αὐτὸντὰς πληγὰς τὰς γεγραμμένας ἐν τῷ βιβλίῳ τούτῳ· 22.19. καὶ ἐάν τιςἀφέλῃ ἀπὸτῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης, ἀφελεῖ ὁ θεὸς τὸ μέρος αὐτοῦ ἀπὸτοῦ ξύλου τῆς ζωῆςκαὶ ἐκ τῆς πόλεως τῆς ἁγίας, τῶν γεγραμμένων ἐν τῷ βιβλίῳ τούτῳ.''. None | 1.13. And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest.
22.18. I testify to everyone who hears the words of the prophecy of this book, if anyone adds to them, may God add to him the plagues which are written in this book. 22.19. If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book.''. None |
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86. New Testament, James, 4.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Fathers, generally • risk, relation to trust in general
Found in books: Esler (2000) 511; Morgan (2022) 353
4.8. ἐγγίσατε τῷ θεῷ, καὶ ἐγγίσει ὑμῖν. καθαρίσατε χεῖρας, ἁμαρτωλοί, καὶ ἁγνίσατε καρδίας, δίψυχοι.''. None | 4.8. Draw near to God, and he will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. ''. None |
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87. New Testament, Colossians, 3.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aristobulus, General profile • customs/traditions/practices as identity markers, general
Found in books: Gruen (2020) 187; Potter Suh and Holladay (2021) 174
3.11. ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός.''. None | 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. "". None |
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88. New Testament, Ephesians, 1.4, 2.14, 2.19-2.20, 3.10-3.11, 3.15, 4.13, 4.15, 4.25, 5.8, 5.22-5.32 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Fathers, generally • Fatherhood of God, generative • Lights, Generation of • community, spiritual (more generally) • generation • generation of the Son, human • genre and structure • risk, relation to trust in general
Found in books: Conybeare (2000) 71; Esler (2000) 512, 523; Lynskey (2021) 82; Morgan (2022) 304; Stuckenbruck (2007) 733, 735; Widdicombe (2000) 177, 178; deSilva (2022) 2, 3, 4, 5, 53, 55, 188, 189, 265, 266, 267; Černušková (2016) 341
1.4. καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ,
2.14. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν
2.19. Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, 2.20. ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ,
3.10. ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, 3.11. κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν,
3.15. ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται,
4.13. μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ,
4.15. ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός,
4.25. Διὸ ἀποθέμενοι τὸ ψεῦδος λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ, ὅτι ἐσμὲν ἀλλήλων μέλη.
5.8. ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ·
5.22. Αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὡς τῷ κυρίῳ, 5.23. ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος. 5.24. ἀλλὰ ὡς ἡ ἐκκλησία ὑποτάσσεται τῷ χριστῷ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν παντί. 5.25. Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, 5.26. ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι, 5.27. ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλʼ ἵνα ᾖ ἁγία καὶ ἄμωμος. 5.28. οὕτως ὀφείλουσιν καὶ οἱ ἄνδρες ἀγαπᾷν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα· ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ, 5.29. οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς καὶ ὁ χριστὸς τὴν ἐκκλησίαν, 5.30. ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ. 5.31. ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. 5.32. τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν.''. None | 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love;
2.14. For he is our peace, who made both one, and broke down the middle wall of partition,
2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God, 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone;
3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places, 3.11. according to the eternal purpose which he purposed in Christ Jesus our Lord;
3.15. from whom every family in heaven and on earth is named,
4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ;
4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ;
4.25. Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another.
5.8. For you were once darkness, but are now light in the Lord. Walk as children of light,
5.22. Wives, be subject to your own husbands, as to the Lord. 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.26. that he might sanctify it, having cleansed it by the washing of water with the word, 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.28. Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.30. because we are members of his body, of his flesh and bones. 5.31. "For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh." 5.32. This mystery is great, but I speak concerning Christ and of the assembly. ''. None |
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89. New Testament, Galatians, 2.15, 3.11, 3.28, 5.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apologists, generally • Aristobulus, General profile • Posidonius generally • Seneca generally • customs/traditions/practices as identity markers, general • generation
Found in books: Esler (2000) 534; Gruen (2020) 187; Lynskey (2021) 82, 319; Potter Suh and Holladay (2021) 174; Roskovec and Hušek (2021) 184; Wilson (2022) 63, 163
2.15. Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί,
3.11. ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ θεῷ δῆλον, ὅτιὉ δίκαιος ἐκ πίστεως ζήσεται,
3.28. οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.
5.1. Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε.—''. None | 2.15. "We, being Jews by nature, and not Gentile sinners,
3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith."
3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. ' "
5.1. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. "'. None |
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90. New Testament, Hebrews, 1.1, 1.2, 1.4, 1.9, 2.2, 2.4, 2.6, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7-4.11, 3.16, 11, 11.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Arianism, generally • Belisarius, general • Genre, • Ps.-Orpheus, General profile • Son of man (generic, man, born of woman), sons of man • general humanity • generation • generation of the Son, eternal • genre • risk, relation to trust in general • scholia (sing. scholium or scholion, genre) • wilderness generation
Found in books: Allen and Dunne (2022) 78, 81, 93; Esler (2000) 988, 994; Garcia (2021) 117; Hirsch-Luipold (2022) 23, 141; Klein and Wienand (2022) 174; Martin and Whitlark (2018) 58, 61, 71, 114, 118, 234, 267, 269; Morgan (2022) 304; Potter Suh and Holladay (2021) 91; Ruzer (2020) 157; Widdicombe (2000) 217; Zawanowska and Wilk (2022) 459; Černušková (2016) 341
1.1. ΠΟΛΥΜΕΡΩΣ ΚΑΙ ΠΟΛΥΤΡΟΠΩΣ πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις
1.2. ἐπʼ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας·
1.4. τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων ὅσῳ διαφορώτερον παρʼ αὐτοὺς κεκληρονόμηκεν ὄνομα.
1.9.
2.2. εἰ γὰρ ὁ διʼ ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν,
2.4. συνεπιμαρτυροῦντος τοῦ θεοῦ σημείοις τε καὶ τέρασιν καὶ ποικίλαις δυνάμεσιν καὶ πνεύματος ἁγίου μερισμοῖς κατὰ τὴν αὐτοῦ θέλησιν;
2.6. διεμαρτύρατο δέ πού τις λέγων
3.1. Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν,
3.2. πιστὸνὄντα τῷ ποιήσαντι αὐτὸν ὡς καὶΜωυσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ.
3.
3. πλείονος γὰρ οὗτος δόξης παρὰ Μωυσῆν ἠξίωται καθʼ ὅσον πλείονα τιμὴν ἔχει τοῦ οἴκου ὁ κατασκευάσας αὐτόν·
3.4. πᾶς γὰρ οἶκος κατασκευάζεται ὑπό τινος, ὁ δὲ πάντα κατασκευάσας θεός.
3.5. καὶΜωυσῆςμὲνπιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦὡςθεράπωνεἰς μαρτύριον τῶν λαληθησομένων,
3.6. Χριστὸς δὲ ὡς υἱὸς ἐπὶτὸν οἶκον αὐτοῦ·οὗ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος μέχρι τέλους βεβαίαν κατάσχωμεν.'
3.16. τίνες γὰρ ἀκούσαντεςπαρεπίκραναν;ἀλλʼ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωυσέως; 1
1.17. Πίστειπροσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος,καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος, πρὸς ὃν ἐλαλήθη ὅτι '. None | 1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways,
1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds.
1.4. having become so much better than the angels, as he has inherited a more excellent name than they have.
1.9. You have loved righteousness, and hated iniquity; Therefore God, your God, has anointed you with the oil of gladness above your fellows."
2.2. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense;
2.4. God also bearing witness with them, both by signs and wonders, and by various works of power, and by gifts of the Holy Spirit, according to his own will?
2.6. But one has somewhere testified, saying, "What is man, that you think of him? Or the son of man, that you care for him?
3.1. Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus; ' "
3.2. who was faithful to him who appointed him, as also was Moses in all his house.
3.
3. For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house.
3.4. For every house is built by someone; but he who built all things is God.
3.5. Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken,
3.6. but Christ is faithful as a Son over his house; whose house we are, if we hold fast our confidence and the glorying of our hope firm to the end. '
3.16. For who, when they heard, rebelled? No, didn't all those who came out of Egypt by Moses? " '1
1.17. By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his one and only son; '. None |
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91. New Testament, Philippians, 2.6-2.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Arianism, generally • Literary genre • resurrection, extent of (generality)
Found in books: Esler (2000) 988, 994; Hellholm et al. (2010) 380; Mcglothlin (2018) 39
2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός.''. None | 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, " '2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. '". None |
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92. New Testament, Romans, 1.2-1.4, 1.16, 2.9-2.11, 3.9, 3.29, 10.12, 12.5-12.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aristobulus, General profile • Genre, • Julian (the Apostate), generally • Literary genre • Panaetius generally • Phoenicians, General profile • Son of God, God’s chosen, Democratic widening of divine sonship (general, of Israel) • community, spiritual (more generally) • customs/traditions/practices as identity markers, general • generation • resurrection, extent of (generality) • resurrection,general • risk, relation to trust in general
Found in books: Allen and Dunne (2022) 93; Conybeare (2000) 71; Esler (2000) 1265; Gruen (2020) 187; Hellholm et al. (2010) 380; Lynskey (2021) 57; Malherbe et al (2014) 386; Mcglothlin (2018) 39; Morgan (2022) 304; Potter Suh and Holladay (2021) 126, 174; Ruzer (2020) 97; Wilson (2022) 197; Černušková (2016) 341
1.2. ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις 1.3. περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα, 1.4. τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν,
1.16. οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστὶν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι·
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· 2.11. οὐ γάρ ἐστιν προσωπολημψία παρὰ τῷ θεῷ.
3.9. Τί οὖν; προεχόμεθα; οὐ πάντως, προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφʼ ἁμαρτίαν εἶναι,
3.29. ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν;
10.12. οὐ γάρ ἐστιν διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος, ὁ γὰρ αὐτὸς κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν·
12.5. οὕτως οἱ πολλοὶ ἓν σῶμά ἐσμεν ἐν Χριστῷ, τὸ δὲ καθʼ εἷς ἀλλήλων μέλη. 12.6. Ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα, εἴτε προφητείαν κατὰ τὴν ἀναλογίαν τῆς πίστεως,' '. None | 1.2. which he promised before through his prophets in the holy Scriptures, 1.3. concerning his Son, who was born of the seed of David according to the flesh, 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,
1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.
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. 2.11. For there is no partiality with God.
3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. ' "
3.29. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also, " '
10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him.
12.5. so we, who are many, are one body in Christ, and individually members one of another. 12.6. Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; ' '. None |
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93. New Testament, John, 1.1, 1.3-1.4, 1.9-1.18, 5.28-5.29, 10.30 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Arianism, generally • Fatherhood of God, generative • Literary genre • genealogy/generations, in Johns Gospel • genealogy/generations, in Luke • generation • generation of the Son, from nothing • generation, of Logos • generation, of the world • genre • genus-species, general-specific • resurrection, extent of (generality) • risk, relation to trust in general
Found in books: Esler (2000) 989; Goldhill (2022) 239; Hellholm et al. (2010) 379; Hirsch-Luipold (2022) 141, 147; Lynskey (2021) 82, 104; Mcglothlin (2018) 131, 269; Morgan (2022) 216, 217; Widdicombe (2000) 130, 202; Černušková (2016) 154, 281, 282, 283, 284, 318
1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
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·
1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔
1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓
1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·
1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.
1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
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.
10.30. ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.''. None | 1.1. In the beginning was the Word, and the Word was with God, and the Word was 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.
1.9. The true light that enlightens everyone was coming into the world. ' "
1.10. He was in the world, and the world was made through him, and the world didn't recognize him. " "
1.11. He came to his own, and those who were his own didn't receive him. " "
1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " '
1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
1.15. John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'"
1.16. From his fullness we all received grace upon grace.
1.17. For the law was given through Moses. Grace and truth came through Jesus Christ.
1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. ' "
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.
10.30. I and the Father are one."''. None |
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94. New Testament, Luke, 2.49, 5.7-5.9, 5.32, 9.22, 10.25-10.37, 11.31-11.32, 11.51, 12.8, 12.35-12.40, 13.6, 13.9, 16.8, 17.22, 17.26-17.37, 20.35, 21.16, 21.26, 23.47, 24.4, 24.21, 24.26-24.27 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocalyptic genre, Paradise in • Apostolic Fathers, generally • Demetrius, Chronographer, General profile • General • Genre • Genre, of parable • Lights, Generation of • Moses, General profile • Righteousness/Piety/Truth, Generation of • Son of God, God’s chosen, Democratic widening of divine sonship (general, of Israel) • Son of man (generic, man, born of woman), sons of man • apocalypse, genre • general • generation • genre of gospels • historiography, genre • imaginative literature, generally • literary genres, legend • resurrection, extent of (generality) • risk, relation to trust in general • wilderness generation
Found in books: Crabb (2020) 119, 126, 131, 158, 187, 244, 302, 331; Esler (2000) 512, 795, 797; Graham (2022) 175; Gray (2021) 179; Hasan Rokem (2003) 22, 43; Lynskey (2021) 330; Martin and Whitlark (2018) 231; Mcglothlin (2018) 28; Morgan (2022) 216, 217, 269; Potter Suh and Holladay (2021) 111; Ruzer (2020) 92, 171, 173; Stuckenbruck (2007) 677, 680, 733; Toloni (2022) 164
2.49. καὶ εἶπεν πρὸς αὐτούς Τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με;
5.7. καὶ κατένευσαν τοῖς μετόχοις ἐν τῷ ἑτέρῳ πλοίῳ τοῦ ἐλθόντας συλλαβέσθαι αὐτοῖς· καὶ ἦλθαν, καὶ ἔπλησαν ἀμφότερα τὰ πλοῖα ὥστε βυθίζεσθαι αὐτά. 5.8. ἰδὼν δὲ Σίμων Πέτρος προσέπεσεν τοῖς γόνασιν Ἰησοῦ λέγων Ἔξελθε ἀπʼ ἐμοῦ, ὅτι ἀνὴρ ἁμαρτωλός εἰμι, κύριε· 5.9. θάμβος γὰρ περιέσχεν αὐτὸν καὶ πάντας τοὺς σὺν αὐτῷ ἐπὶ τῇ ἄγρᾳ τῶν ἰχθύων ὧν συνέλαβον,
5.32. οὐκ ἐλήλυθα καλέσαι δικαίους ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν.
9.22. εἰπὼν ὅτι Δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι.
10.25. Καὶ ἰδοὺ νομικός τις ἀνέστη ἐκπειράζων αὐτὸν λέγων Διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; 10.26. ὁ δὲ εἶπεν πρὸς αὐτόν Ἐν τῷ νόμῳ τί γέγραπται; πῶς ἀναγινώσκεις; 10.27. ὁ δὲ ἀποκριθεὶς εἶπεν Ἀγαπήσεις Κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐν ὅλη τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύι σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου, καὶ τὸν πλησίον σου ὡς σεαυτόν. 10.28. εἶπεν δὲ αὐτῷ Ὀρθῶς ἀπεκρίθης· τοῦτο ποίει καὶ ζήσῃ. 10.29. Ὁ δὲ θέλων δικαιῶσαι ἑυντὸν εἶπεν πρὸς τὸν Ἰησοῦν Καὶ τίς ἐστίν μου πλησίον; 10.30. ὑπολαβὼν ὁ Ἰησοῦς εἶπεν Ἄνθρωπός τις κατέβαινεν ἀπὸ Ἰερουσαλὴμ εἰς Ἰερειχὼ καὶ λῃσταῖς περιέπεσεν, οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον ἀφέντες ἡμιθανῆ. 10.31. κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν ἐν τῇ ὁδῷ ἐκείνῃ, καὶ ἰδὼν αὐτὸν ἀντιπαρῆλθεν· 10.32. ὁμοίως δὲ καὶ Λευείτης κατὰ τὸν τόπον ἐλθὼν καὶ ἰδὼν ἀντιπαρῆλθεν. 10.33. Σαμαρείτης δέ τις ὁδεύων ἦλθεν κατʼ αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη, 10.34. καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ. 10.35. καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν δύο δηνάρια ἔδωκεν τῷ πανδοχεῖ καὶ εἶπεν Ἐπιμελήθητι αὐτοῦ, καὶ ὅτι ἂν προσδαπανήσῃς ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι. 10.36. τίς τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς; 10.37. ὁ δὲ εἶπεν Ὁ ποιήσας τὸ ἔλεος μετʼ αὐτοῦ. εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς Πορεύου καὶ σὺ ποίει ὁμοίως.
11.31. βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῶν ἀνδρῶν τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτούς· ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος, καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε. 11.32. ἄνδρες Νινευεῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ, καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε.
11.51. ἀπὸ αἵματος Ἅβελ ἕως αἵματος Ζαχαρίου τοῦ ἀπολομένου μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ οἴκου· ναί, λέγω ὑμῖν, ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης.
12.8. Λέγω δὲ ὑμῖν, πᾶς ὃς ἂν ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ὁμολογήσει ἐν αὐτῷ ἔμπροσθεν τῶν ἀγγέλων τοῦ θεοῦ·
12.35. Ἔστωσαν ὑμῶν αἱ ὀσφύες περιεζωσμέναι καὶ οἱ λύχνοι καιόμενοι, 12.36. καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν πότε ἀναλύσῃ ἐκ τῶν γάμων, ἵνα ἐλθόντος καὶ κρούσαντος εὐθέως ἀνοίξωσιν αὐτῷ. 12.37. μακάριοι οἱ δοῦλοι ἐκεῖνοι, οὓς ἐλθὼν ὁ κύριος εὑρήσει γρηγοροῦντας· ἀμὴν λέγω ὑμῖν ὅτι περιζώσεται καὶ ἀνακλινεῖ αὐτοὺς καὶ παρελθὼν διακονήσει αὐτοῖς. 12.38. κἂν ἐν τῇ δευτέρᾳ κἂν ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ καὶ εὕρῃ οὕτως, μακάριοί εἰσιν ἐκεῖνοι. 12.39. τοῦτο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ ὥρᾳ ὁ κλεπτης ἔρχεται, ἐγρηγόρησεν ἂν καὶ οὐκ ἀφῆκεν διορυχθῆναι τὸν οἶκον αὐτοῦ. 12.40. καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται. Εἶπεν δὲ ὁ Πέτρος Κύριε,
13.6. Ἔλεγεν δὲ ταύτην τὴν παραβολήν. Συκῆν εἶχέν τις πεφυτευμένην ἐν τῷ ἀμπελῶνι αὐτοῦ, καὶ ἦλθεν ζητῶν καρπὸν ἐν αὐτῇ καὶ οὐχ εὗρεν.
13.9. καὶ βάλω κόπρια· κἂν μὲν ποιήσῃ καρπὸν εἰς τὸ μέλλον— εἰ δὲ μήγε, ἐκκόψεις αὐτήν.
16.8. καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν· ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσίν.
17.22. Εἶπεν δὲ πρὸς τοὺς μαθητάς Ἐλεύσονται ἡμέραι ὅτε ἐπιθυμήσετε μίαν τῶν ἡμερῶν τοῦ υἱοῦ τοῦ ἀνθρώπου ἰδεῖν καὶ οὐκ ὄψεσθε.
17.26. καὶ καθὼς ἐγένετο ἐν ταῖς ἡμέραις Νῶε, οὕτως ἔσται καὶ ἐν ταῖς ἡμέραις τοῦ υἱοῦ τοῦ ἀνθρώπου· 17.27. ἤσθιον, ἔπινον, ἐγάμουν, ἐγαμίζοντο, ἄχρι ἧς ἡμέρας εἰσῆλθεν Νῶε εἰς τὴν κιβωτόν, καὶ ἦλθεν ὁ κατακλυσμὸς καὶ ἀπώλεσεν πάντας. 17.28. ὁμοίως καθὼς ἐγένετο ἐν ταῖς ἡμέραις Λώτ· ἤσθιον, ἔπινον, ἠγόραζον, ἐπώλουν, 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. 17.33. ὃς ἐὰν ζητήσῃ τὴν ψυχὴν αὐτοῦ περιποιήσασθαι ἀπολέσει αὐτήν, ὃς δʼ ἂν ἀπολέσει ζωογονήσει αὐτήν. 17.34. λέγω ὑμῖν, ταύτῃ τῇ νυκτὶ ἔσονται δύο ἐπὶ κλίνης μιᾶς, ὁ εἷς παραλημφθήσεται καὶ ὁ ἕτερος ἀφεθήσεται· 17.35. ἔσονται δύο ἀλήθουσαι ἐπὶ τὸ αὐτό, ἡ μία παραλημφθήσεται ἡ δὲ ἑτέρα ἀφεθήσεται. 17.36. 17.37. καὶ ἀποκριθέντες λέγουσιν αὐτῷ Ποῦ, κύριε; ὁ δὲ εἶπεν αὐτοῖς Ὅπου τὸ σῶμα, ἐκεῖ καὶ οἱ ἀετοὶ ἐπισυναχθήσονται.
20.35. οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ νεκρῶν οὔτε γαμοῦσιν οὔτε γαμίζονται·
21.16. παραδοθήσεσθε δὲ καὶ ὑπὸ γονέων καὶ ἀδελφῶν καὶ συγγενῶν καὶ φίλων, καὶ θανατώσουσιν ἐξ ὑμῶν,
21.26. ἀποψυχόντων ἀνθρώπων ἀπὸ φόβου καὶ προσδοκίας τῶν ἐπερχομένων τῇ οἰκουμένῃ, αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται.
23.47. Ἰδὼν δὲ ὁ ἑκατοντάρχης τὸ γενόμενον ἐδόξαζεν τὸν θεὸν λέγων Ὄντως ὁ ἄνθρωπος οὗτος δίκαιος ἦν.
24.4. καὶ ἐγένετο ἐν τῷ ἀπορεῖσθαι αὐτὰς περὶ τούτου καὶ ἰδοὺ ἄνδρες δύο ἐπέστησαν αὐταῖς ἐν ἐσθῆτι ἀστραπτούσῃ.
24.21. ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφʼ οὗ ταῦτα ἐγένετο.
24.26. οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; 24.27. καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ.' '. None | 2.49. He said to them, "Why were you looking for me? Didn\'t you know that I must be in my Father\'s house?"
5.7. They beckoned to their partners in the other boat, that they should come and help them. They came, and filled both boats, so that they began to sink. 5.8. But Simon Peter, when he saw it, fell down at Jesus\' knees, saying, "Depart from me, for I am a sinful man, Lord." 5.9. For he was amazed, and all who were with him, at the catch of fish which they had caught;
5.32. I have not come to call the righteous, but sinners to repentance."
9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up."
10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?" 10.26. He said to him, "What is written in the law? How do you read it?" 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself." 10.28. He said to him, "You have answered correctly. Do this, and you will live." 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor?" 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion, 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. ' "10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' " '10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?" 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise."
11.31. The Queen of the South will rise up in the judgment with the men of this generation, and will condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, one greater than Solomon is here. 11.32. The men of Nineveh will stand up in the judgment with this generation, and will condemn it: for they repented at the preaching of Jonah, and behold, one greater than Jonah is here. ' "
11.51. from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.' Yes, I tell you, it will be required of this generation. " '
12.8. "I tell you, everyone who confesses me before men, him will the Son of Man also confess before the angels of God;
12.35. "Let your loins be girded and your lamps burning. 12.36. Be like men watching for their lord, when he returns from the marriage feast; that, when he comes and knocks, they may immediately open to him. 12.37. Blessed are those servants, whom the lord will find watching when he comes. Most assuredly I tell you, that he will dress himself, and make them recline, and will come and serve them. 12.38. They will be blessed if he comes in the second or third watch, and finds them so. 12.39. But know this, that if the master of the house had known in what hour the thief was coming, he would have watched, and not allowed his house to be broken into. 12.40. Therefore be ready also, for the Son of Man is coming in an hour that you don\'t expect him."
13.6. He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none.
13.9. If it bears fruit, fine; but if not, after that, you can cut it down.\'"
16.8. "His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light.
17.22. He said to the disciples, "The days will come, when you will desire to see one of the days of the Son of Man, and you will not see it.
17.26. As it happened in the days of Noah, even so will it be also in the days of the Son of Man. 17.27. They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. 17.28. Likewise, even as it happened in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built; 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! " '17.33. Whoever seeks to save his life loses it, but whoever loses his life preserves it. 17.34. I tell you, in that night there will be two people in one bed. The one will be taken, and the other will be left. 17.35. There will be two women grinding together. The one will be taken, and the other will be left." 17.36. 17.37. They answering, asked him, "Where, Lord?"He said to them, "Where the body is, there will the vultures also be gathered together."
20.35. But those who are considered worthy to attain to that age and the resurrection from the dead, neither marry, nor are given in marriage.
21.16. You will be handed over even by parents, brothers, relatives, and friends. Some of you they will cause to be put to death.
21.26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken.
23.47. When the centurion saw what was done, he glorified God, saying, "Certainly this was a righteous man."
24.4. It happened, while they were greatly perplexed about this, behold, two men stood by them in dazzling clothing.
24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened.
24.26. Didn\'t the Christ have to suffer these things and to enter into his glory?" 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. ' '. None |
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95. New Testament, Mark, 1.11, 6.3, 10.17, 12.18-12.27, 12.29, 13.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocalypse/Apocalyptic, Genre • Apologists, generally • Fatherhood of God, generative • General • Literary genre • general • generation of the Son, by nature, free • genre of gospels • resurrection, extent of (generality) • rhetoric, generally • risk, relation to trust in general
Found in books: Beyerle and Goff (2022) 321; Crabb (2020) 119, 131; Esler (2000) 213, 528; Gray (2021) 179; Hellholm et al. (2010) 379; Mcglothlin (2018) 28; Morgan (2022) 216, 268; Widdicombe (2000) 185
1.11. καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
6.3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ.
10.17. Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν Διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω;
12.18. Καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι, καὶ ἐπηρώτων αὐτὸν λέγοντες 12.19. Διδάσκαλε, Μωυσῆς ἔγραψεν ἡμῖν ὅτι ἐάν τινος ἀδελφὸς ἀποθάνῃ καὶ καταλίπῃ γυναῖκα καὶ μὴ ἀφῇ τέκνον, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ. 12.20. ἑπτὰ ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος ἔλαβεν γυναῖκα, καὶ ἀποθνήσκων οὐκ ἀφῆκεν σπέρμα· 12.21. καὶ ὁ δεύτερος ἔλαβεν αὐτήν, καὶ ἀπέθανεν μὴ καταλιπὼν σπέρμα, καὶ ὁ τρίτος ὡσαύτως· 12.22. καὶ οἱ ἑπτὰ οὐκ ἀφῆκαν σπέρμα· ἔσχατον πάντων καὶ ἡ γυνὴ ἀπέθανεν. 12.23. ἐν τῇ ἀναστάσει τίνος αὐτῶν ἔσται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα. 12.24. ἔφη αὐτοῖς ὁ Ἰησοῦς Οὐ διὰ τοῦτο πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ; 12.25. ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλʼ εἰσὶν ὡς ἄγγελοι ἐν τοῖς οὐρανοῖς· 12.26. περὶ δὲ τῶν νεκρῶν ὅτι ἐγείρονται οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωυσέως ἐπὶ τοῦ βάτου πῶς εἶπεν αὐτῷ ὁ θεὸς λέγων Ἐγὼ ὁ θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ; 12.27. οὐκ ἔστιν θεὸς νεκρῶν ἀλλὰ ζώντων· πολὺ πλανᾶσθε.
12.29. ἀπεκρίθη ὁ Ἰησοῦς ὅτι Πρώτη ἐστίν Ἄκουε, Ἰσραήλ, Κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστίν,
13.12. καὶ παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς·''. None | 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased."
6.3. Isn\'t this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren\'t his sisters here with us?" They were offended at him.
10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life?"
12.18. There came to him Sadducees, who say that there is no resurrection. They asked him, saying, 12.19. "Teacher, Moses wrote to us, \'If a man\'s brother dies, and leaves a wife behind him, and leaves no children, that his brother should take his wife, and raise up offspring for his brother.\ '12.20. There were seven brothers. The first took a wife, and dying left no offspring. 12.21. The second took her, and died, leaving no children behind him. The third likewise; 12.22. and the seven took her and left no children. Last of all the woman also died. 12.23. In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife." 12.24. Jesus answered them, "Isn\'t this because you are mistaken, not knowing the Scriptures, nor the power of God? 12.25. For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven. ' "12.26. But about the dead, that they are raised; haven't you read in the book of Moses, about the Bush, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' " '12.27. He is not the God of the dead, but of the living. You are therefore badly mistaken."
12.29. Jesus answered, "The greatest is, \'Hear, Israel, the Lord our God, the Lord is one:
13.12. "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. ''. None |
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96. New Testament, Matthew, 2.6, 6.16, 10.16-10.17, 10.21-10.23, 12.32, 12.41-12.42, 16.21-16.26, 19.29, 22.23-22.32, 22.41-22.46, 23.34-23.35, 24.45-24.51 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Fathers, generally • Pronoia (providence) archontic, general • Son of God, God’s chosen, Democratic widening of divine sonship (general, of Israel) • Son of man (generic, man, born of woman), sons of man • Tertullian, generally • architecture, generally • general • imaginative literature, generally • literary genres, legend • resurrection, extent of (generality) • rhetoric, generally • scholia (sing. scholium or scholion, genre)
Found in books: Crabb (2020) 119, 131, 302; Esler (2000) 213, 513, 711, 795, 1040; Mcglothlin (2018) 28; Rasimus (2009) 92; Ruzer (2020) 97, 162, 168, 171; Toloni (2022) 164; Zawanowska and Wilk (2022) 461
2.6. Καὶ σύ, Βηθλεὲμ γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ.
6.16. Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν.
10.16. Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί. 10.17. προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς·
10.21. παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς. 10.22. καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου· ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται. 10.23. ὅταν δὲ διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἑτέραν· ἀμὴν γὰρ λέγω ὑμῖν, οὐ μὴ τελέσητε τὰς πόλεις τοῦ Ἰσραὴλ ἕως ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου.
12.32. καὶ ὃς ἐὰν εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· ὃς δʼ ἂν εἴπῃ κατὰ τοῦ πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι.
12.41. ἄνδρες Νινευεῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ, καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε. 12.42. βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν· ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος, καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε.
16.21. ΑΠΟ ΤΟΤΕ ἤρξατο Ἰησοῦς Χριστὸς δεικνύειν τοῖς μαθηταῖς αὐτοῦ ὅτι δεῖ αὐτὸν εἰς Ἰεροσόλυμα ἀπελθεῖν καὶ πολλὰ παθεῖν ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι. 16.22. καὶ προσλαβόμενος αὐτὸν ὁ Πέτρος ἤρξατο ἐπιτιμᾷν αὐτῷ λέγων Ἵλεώς σοι, κύριε· οὐ μὴ ἔσται σοι τοῦτο. 16.23. ὁ δὲ στραφεὶς εἶπεν τῷ Πέτρῳ Ὕπαγε ὀπίσω μου, Σατανᾶ· σκάνδαλον εἶ ἐμοῦ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων. 16.24. Τότε ὁ Ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι. 16.25. ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν· ὃς δʼ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν. 16.26. τί γὰρ ὠφεληθήσεται ἄνθρωπος ἐὰν τὸν κόσμον ὅλον κερδήσῃ τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ; ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ;
19.29. καὶ πᾶς ὅστις ἀφῆκεν οἰκίας ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ πατέρα ἢ μητέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν τοῦ ἐμοῦ ὀνόματος, πολλαπλασίονα λήμψεται καὶ ζωὴν αἰώνιον κληρονομήσει.
22.23. Ἐν ἐκείνῃ τῇ ἡμέρᾳ προσῆλθον αὐτῷ Σαδδουκαῖοι, λέγοντες μὴ εἶναι ἀνάστασιν, καὶ ἐπηρώτησαν αὐτὸν 22.24. λέγοντες Διδάσκαλε, Μωυσῆς εἶπεν Ἐάν τις ἀποθάνῃ μὴ ἔχων τέκνα, ἐπιγαμβρεύσει ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ καὶ ἀναστήσει σπέρμα τῷ ἀδελφῷ αὐτοῦ. 22.25. ἦσαν δὲ παρʼ ἡμῖν ἑπτὰ ἀδελφοί· καὶ ὁ πρῶτος γήμας ἐτελεύτησεν, καὶ μὴ ἔχων σπέρμα ἀφῆκεν τὴν γυναῖκα αὐτοῦ τῷ ἀδελφῷ αὐτοῦ· 22.26. ὁμοίως καὶ ὁ δεύτερος καὶ ὁ τρίτος, 22.27. ἕως τῶν ἑπτά· ὕστερον δὲ πάντων ἀπέθανεν ἡ γυνή. 22.28. ἐν τῇ ἀναστάσει οὖν τίνος τῶν ἑπτὰ ἔσται γυνή; πάντες γὰρ ἔσχον αὐτήν. 22.29. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς Πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ· 22.30. ἐν γὰρ τῇ ἀναστάσει οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλʼ ὡς ἄγγελοι ἐν τῷ οὐρανῷ εἰσίν· 22.31. περὶ δὲ τῆς ἀναστάσεως τῶν νεκρῶν οὐκ ἀνέγνωτε τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ θεοῦ λέγοντος 22.32. Ἐγώ εἰμι ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ; οὐκ ἔστιν ὁ θεὸς νεκρῶν ἀλλὰ ζώντων.
22.41. Συνηγμένων δὲ τῶν Φαρισαίων ἐπηρώτησεν αὐτοὺς ὁ Ἰησοῦς λέγων 22.42. Τί ὑμῖν δοκεῖ περὶ τοῦ χριστοῦ; τίνος υἱός ἐστιν; λέγουσιν αὐτῷ Τοῦ Δαυείδ. 22.43. λέγει αὐτοῖς Πῶς οὖν Δαυεὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον λέγων 22.44. Εἶπεν Κύριος τῷ κυρίῳ μου Κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου; 22.45. εἰ οὖν Δαυεὶδ καλεῖ αὐτὸν κύριον, πῶς υἱὸς αὐτοῦ ἐστίν; 22.46. καὶ οὐδεὶς ἐδύνατο ἀποκριθῆναι αὐτῷ λόγον, οὐδὲ ἐτόλμησέν τις ἀπʼ ἐκείνης τῆς ἡμέρας ἐπερωτῆσαι αὐτὸν οὐκέτι.
23.34. διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς· ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε, καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν· 23.35. ὅπως ἔλθῃ ἐφʼ ὑμᾶς πᾶν αἱμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος Ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου, ὅν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου.
24.45. Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος ὃν κατέστησεν ὁ κύριος ἐπὶ τῆς οἰκετείας αὐτοῦ τοῦ δοῦναι αὐτοῖς τὴν τροφὴν ἐν καιρῷ; 24.46. μακάριος ὁ δοῦλος ἐκεῖνος ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει οὕτως ποιοῦντα· 24.47. ἀμὴν λέγω ὑμῖν ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. 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.''. None | 2.6. \'You Bethlehem, land of Judah, Are in no way least among the princes of Judah: For out of you shall come forth a governor, Who shall shepherd my people, Israel.\'"
6.16. "Moreover when you fast, don\'t be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward.
10.16. "Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves. 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you.
10.21. "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. ' "10.22. You will be hated by all men for my name's sake, but he who endures to the end will be saved. " '10.23. But when they persecute you in this city, flee into the next, for most assuredly I tell you, you will not have gone through the cities of Israel, until the Son of Man has come.
12.32. Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this world, nor in that which is to come.
12.41. The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here.
16.21. From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. 16.22. Peter took him aside, and began to rebuke him, saying, "Far be it from you, Lord! This will never be done to you." 16.23. But he turned, and said to Peter, "Get behind me, Satan! You are a stumbling-block to me, for you are not setting your mind on the things of God, but on the things of men." 16.24. Then Jesus said to his disciples, "If anyone desires to come after me, let him deny himself, and take up his cross, and follow me. 16.25. For whoever desires to save his life will lose it, and whoever will lose his life for my sake will find it. 16.26. For what will it profit a man, if he gains the whole world, and forfeits his life? Or what will a man give in exchange for his life? ' "
19.29. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life. " '
22.23. On that day Sadducees (those who say that there is no resurrection) came to him. They asked him, 22.24. saying, "Teacher, Moses said, \'If a man dies, having no children, his brother shall marry his wife, and raise up seed for his brother.\ '22.25. Now there were with us seven brothers. The first married and died, and having no seed left his wife to his brother. 22.26. In like manner the second also, and the third, to the seventh. 22.27. After them all, the woman died. 22.28. In the resurrection therefore, whose wife will she be of the seven? For they all had her." 22.29. But Jesus answered them, "You are mistaken, not knowing the Scriptures, nor the power of God. ' "22.30. For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven. " "22.31. But concerning the resurrection of the dead, haven't you read that which was spoken to you by God, saying, " '22.32. \'I am the God of Abraham, and the God of Isaac, and the God of Jacob?\' God is not the God of the dead, but of the living."
22.41. Now while the Pharisees were gathered together, Jesus asked them a question, 22.42. saying, "What do you think of the Christ? Whose son is he?"They said to him, "of David." 22.43. He said to them, "How then does David in the Spirit call him Lord, saying, ' "22.44. 'The Lord said to my Lord, Sit on my right hand, Until I make your enemies a footstool for your feet?' " '22.45. "If then David calls him Lord, how is he his son?" 22.46. No one was able to answer him a word, neither dared any man from that day forth ask him any more questions.
23.34. Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city; 23.35. that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar.
24.45. "Who then is the faithful and wise servant, whom his lord has set over his household, to give them their food in due season? 24.46. Blessed is that servant whom his lord finds doing so when he comes. 24.47. Most assuredly I tell you that he will set him over all that he has. ' "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. ''. None |
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97. Plutarch, Cimon, 8.5-8.6 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Kimon (Athenian general) • genre, foundation traditions • identity, general, local vs. central/Panhellenic • theoria, as network, general
Found in books: Henderson (2020) 252; Kowalzig (2007) 91; Sweeney (2013) 13
8.5. παραλαβὼν δʼ οὕτω τὴν νῆσον ὁ Κίμων τοὺς μὲν Δόλοπας ἐξήλασε καὶ τὸν Αἰγαῖον ἠλευθέρωσε, πυνθανόμενος δὲ τὸν παλαιὸν Θησέα τὸν Αἰγέως φυγόντα μὲν ἐξ Ἀθηνῶν εἰς Σκῦρον, αὐτοῦ δʼ ἀποθανόντα δόλῳ διὰ φόβον ὑπὸ Λυκομήδους τοῦ βασιλέως, ἐσπούδασε τὸν τάφον ἀνευρεῖν. 8.6. καὶ γὰρ ἦν χρησμὸς Ἀθηναίοις τὰ Θησέως λείψανα κελεύων ἀνακομίζειν εἰς ἄστυ καὶ τιμᾶν ὡς ἥρωα πρεπόντως, ἀλλʼ ἠγνόουν ὅπου κεῖται, Σκυρίων οὐχ ὁμολογούντων οὐδʼ ἐώντων ἀναζητεῖν. τότε δὴ πολλῇ φιλοτιμίᾳ τοῦ σηκοῦ μόγις ἐξευρεθέντος, ἐνθέμενος ὁ Κίμων εἰς τὴν αὑτοῦ τριήρη τὰ ὀστᾶ καὶ τἆλλα κοσμήσας μεγαλοπρεπῶς κατήγαγεν εἰς τὴν αὐτοῦ διʼ ἐτῶν σχεδὸν τετρακοσίων. ἐφʼ ᾧ καὶ μάλιστα πρὸς αὐτὸν ἡδέως ὁ δῆμος ἔσχεν.''. None | 8.5. 8.6. ''. None |
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98. Plutarch, Lysander, 18.4-18.5 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Lysander (Spartan general) • Sacrifice, in general
Found in books: Csapo (2022) 34; Meister (2019) 15
18.4. σάμιοι δὲ τὰ παρʼ αὐτοῖς Ἡραῖα Λυσάνδρεια καλεῖν ἐψηφίσαντο. τῶν δὲ ποιητῶν Χοιρίλον μὲν ἀεὶ περὶ αὑτὸν εἶχεν ὡς κοσμήσοντα τὰς πράξεις διὰ ποιητικῆς, Ἀντιλόχῳ δὲ ποιήσαντι μετρίους τινὰς εἰς αὐτὸν στίχους ἡσθεὶς ἔδωκε πλήσας ἀργυρίου τὸν πῖλον. Ἀντιμάχου δὲ τοῦ Κολοφωνίου καὶ Νικηράτου τινὸς Ἡρακλεώτου ποιήμασι Λυσάνδρεια διαγωνισαμένων ἐπʼ αὐτοῦ τὸν Νικήρατον ἐστεφάνωσεν, ὁ δὲ Ἀντίμαχος ἀχθεσθεὶς ἠφάνισε τὸ ποίημα. 18.5. Πλάτων δὲ νέος ὢν τότε, καὶ θαυμάζων τὸν Ἀντίμαχον ἐπὶ τῇ ποιητικῇ, βαρέως φέροντα τὴν ἧτταν ἀνελάμβανε καὶ παρεμυθεῖτο, τοῖς ἀγνοοῦσι κακὸν εἶναι φάμενος τὴν ἄγνοιαν, ὥσπερ τὴν τυφλότητα τοῖς μὴ βλέπουσιν. ἐπεὶ μέντοι ὁ κιθαρῳδὸς Ἀριστόνους ἑξάκις Πύθια νενικηκὼς ἐπηγγέλλετο τῷ Λυσάνδρῳ φιλοφρονούμενος, ἂν νικήσῃ πάλιν, Λυσάνδρου κηρύξειν ἑαυτόν, ἦ δοῦλον; εἶπεν.''. None | 18.4. 18.5. ''. None |
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99. Plutarch, Phocion, 28.1, 31.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Antipatros (Macedonian general) • Neoptolemus (general) • Phokion (general) • strategos (general)
Found in books: Amendola (2022) 109; Henderson (2020) 174
28.1. οὕτω μὲν ἐδέξαντο φρουρὰν Μακεδόνων Ἀθηναῖοι καὶ Μένυλλον ἡγεμόνα, τῶν ἐπιεικῶν τινα καὶ τοῦ Φωκίωνος ἐπιτηδείων, ἐφάνη δὲ ὑπερήφανον τὸ πρόσταγμα, καὶ μᾶλλον ἐξουσίας ὕβρει χρωμένης ἐπίδειξις ἢ πραγμάτων ἕνεκα γιγνομένη κατάληψις. οὐ μικρὸν δὲ τῷ πάθει προσέθηκεν ὁ καιρός, εἰκάδι γὰρ ἡ φρουρὰ Βοηδρομιῶνος εἰσήχθη, μυστηρίων ὄντων, ᾗ τὸν Ἴακχον ἐξ ἄστεος Ἐλευσινάδε πέμπουσιν, ὥστε τῆς τελετῆς συγχυθείσης ἀναλογίζεσθαι τοὺς πολλοὺς καὶ τὰ πρεσβύτερα τῶν θείων καὶ τὰ πρόσφατα.' '. None | 28.1. ' '. None |
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100. Quintilian, Institutes of Oratory, 3.7.10, 3.7.12, 5.11.3-5.11.5, 5.11.9, 10.1.52, 10.1.89-10.1.90 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Genre • Genre, Deliberative • Genre, Forensic/Judicial • generic, marker • genre • genre, Augustan ideology and • genre, “safe” and “unsafe” in Ovid • rhetoric, generally • wilderness generation
Found in books: Clay and Vergados (2022) 273; Esler (2000) 213; Glowalsky (2020) 98, 99; Iribarren and Koning (2022) 62; Johnson (2008) 17, 18; Martin and Whitlark (2018) 58, 118; Verhelst and Scheijnens (2022) 96
| 3.7.10. \xa0There is greater variety required in the praise of men. In the first place there is a distinction to be made as regards time between the period in which the objects of our praise lived and the time preceding their birth; and further, in the case of the dead, we must also distinguish the period following their death. With regard to things preceding a man's birth, there are his country, his parents and his ancestors, a theme which may be handled in two ways. For either it will be creditable to the objects of our praise not to have fallen short of the fair fame of their country and of their sires or to have ennobled a humble origin by the glory of their achievements." '
3.7.12. \xa0The praise of the individual himself will be based on his character, his physical endowments and external circumstances. Physical and accidental advantages provide a comparatively unimportant theme, which requires variety of treatment. At time for instance we extol beauty and strength in honorific terms, as Homer does in the case of Agamemnon and Achilles; at times again weakness may contribute largely to our admiration, as when Homer says that Tydeus was small of stature but a good fighter.
5.11.3. \xa0The method of argument chiefly used by Socrates was of this nature: when he had asked a\xa0number of questions to which his adversary could only agree, he finally inferred the conclusion of the problem under discussion from its resemblance to the points already conceded. This method is known as induction, and though it cannot be used in a set speech, it is usual in a speech to assume that which takes the form of a question in dialogue. 5.11.4. \xa0For instance take the following question: "What is the finest form of fruit? Is it not that which is best?" This will be admitted. "What of the horse? What is the finest? Is it not that which is the best?" Several more questions of the same kind follow. Last comes the question "What of man? Is not he the finest type who is best?" The answer can only be in the affirmative. 5.11.5. \xa0Such a procedure is most valuable in the examination of witnesses, but is differently employed in a set speech. For there the orator either answers his own questions or makes an assumption of that which in dialogue takes the form of a question. "What is the finest fruit? The best, I\xa0should imagine. What is the finest horse? The swiftest. So too the finest type of man is not he that is noblest of birth, but he that is most excellent in virtue." All arguments of this kind, therefore, must be from things like or unlike or contrary. Similes are, it is true, sometimes employed for the embellishment of the speech as well, but I\xa0will deal with them in their proper place; at present I\xa0am concerned with the use of similitude in proof.
5.11.9. \xa0But while examples may at times, as in the last instance, apply in their entirety, at times we shall argue from the greater to the less or from the less to the greater. "Cities have been overthrown by the violation of the marriage bond. What punishment then will meet the case of adultery?" "Flute-players have been recalled by the state to the city which they had left. How much more then is it just that leading citizens who have rendered good service to their country should be recalled from that exile to which they have been driven by envy."' ". None |
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101. Seneca The Younger, Letters, 6.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Seneca the Younger, generic innovation in • Walter, Uwe, wisdom genre, exempla as • epistolography, Senecas as blend of genres • genre, Seneca as blending
Found in books: Keeline (2018) 215; Langlands (2018) 47
| 6.5. I shall therefore send to you the actual books; and in order that you may not waste time in searching here and there for profitable topics, I shall mark certain passages, so that you can turn at once to those which I approve and admire. of course, however, the living voice and the intimacy of a common life will help you more than the written word. You must go to the scene of action, first, because men put more faith in their eyes than in their ears,1 and second, because the way is long if one follows precepts, but short and helpful, if one follows patterns. ''. None |
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102. Tacitus, Annals, 15.33.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 223; Verhagen (2022) 223
| 15.33.2. \xa0In the consulate of Gaius Laecanius and Marcus Licinius, a desire that grew every day sharper impelled Nero to appear regularly on the public stage â\x80\x94 hitherto he had sung in his palace or his gardens at the Juvenile Games, which now he began to scorn as thinly attended functions, too circumscribed for so ample a voice. Not daring, however, to take the first step at Rome, he fixed upon Naples as a Greek city: after so much preface, he reflected, he might cross into Achaia, win the glorious and time-hallowed crowns of song, and then, with heightened reputation, elicit the plaudits of his countrymen. Accordingly, a mob which had been collected from the town, together with spectators drawn by rumours of the event from the neighbouring colonies and municipalities, the suite which attends the emperor whether in compliment or upon various duties, and, in addition, a\xa0few maniples of soldiers, filled the Neapolitan theatre. <''. None |
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103. Tacitus, Histories, 2.50.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • generic frontiers of • genre, as strategy
Found in books: Davies (2004) 156; Poulsen and Jönsson (2021) 201
| 2.50.2. \xa0Otho was born in the municipal town of Ferentum; â\x80¢ his father had held the consulship, his grandfather had been praetor. His mother's family was not the equal of his father's, but still it was respectable. His boyhood and youth were such as we have already described. By two bold deeds, the one most outrageous, the other glorious, he gained with posterity as much fame as evil reputation. While I\xa0must hold it inconsistent with the dignity of the work I\xa0have undertaken to collect fabulous tales and to delight my readers with fictitious stories, I\xa0cannot, however, dare to deny the truth of common tradition. On the day of the battle at Bedriacum, according to the account given by the people of that district, a bird of unusual appearance settled in a much-frequented grove near Regium Lepidum, neither the concourse of people nor the other birds which flew about it frightened it or drove it away, until Otho had committed suicide; then it disappeared from view. And they add that when people reckoned up the time, they found that the beginning and end of this marvel coincided with Otho's death."". None |
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104. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 217, 218, 219, 221, 231; Verhagen (2022) 217, 218, 219, 221, 231
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105. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 219, 220, 221, 222, 223, 224, 229, 230, 231, 232; Verhagen (2022) 219, 220, 221, 222, 223, 224, 229, 230, 231, 232
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106. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 217, 218, 222, 230, 231; Verhagen (2022) 217, 218, 222, 230, 231
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107. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • generic frontiers of • genre and generic interplay
Found in books: König and Whitton (2018) 88; Poulsen and Jönsson (2021) 72
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108. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Fathers, generally • Second Clement, Genre
Found in books: Bird and Harrower (2021) 203; Esler (2000) 512
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109. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 224; Verhagen (2022) 224
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110. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • general • resurrection, extent of (generality)
Found in books: Crabb (2020) 304; Mcglothlin (2018) 40
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111. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Khabrias (Athenian general) • Timotheos (general) • generals
Found in books: Athanassaki and Titchener (2022) 115; Henderson (2020) 38
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112. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • elegy, as genre • epic, as genre • genre, foundation traditions • identity, general, local vs. central/Panhellenic • theoria, as network, general
Found in books: Kowalzig (2007) 91; Panoussi(2019) 262; Sweeney (2013) 13
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113. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apocalypse/Apocalyptic, Genre • Genre,
Found in books: Allen and Dunne (2022) 90; Beyerle and Goff (2022) 322
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114. Anon., Marytrdom of Polycarp, 2.1 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Apostolic Fathers, generally • Martyrdom of Polycarp, Genre
Found in books: Bird and Harrower (2021) 241; Esler (2000) 504, 520
| 2.1. 1 Blessed then and noble are all the martyrdoms which took place according to the will of God, for we must be very careful to assign the power over all to God. ' '. None |
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115. Apuleius, The Golden Ass, 11.6 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dreams (general), authorizing entry to shrine • visuality, xvii, and literary genre
Found in books: Elsner (2007) 13; Renberg (2017) 386
| 11.6. “The great priest shall carry this day, following in procession by my exhortation, a garland of roses next the rattle in his right hand. Follow my procession amongst the people and, when you come to the priest, make as though you would kiss his hand. But snatch at the roses, whereby I will put away the skin and shape of an ass. This kind of beast I have long abhorred and despised. But above all things beware that you do not doubt or fear any of those things as being hard and difficult to bring to pass. For in the same hour as I have come to you, I have commanded the priest, by a vision, of what he shall do. And all the people by my command shall be compelled to give you place and say nothing! Moreover, do not think that, amongst so fair and joyful ceremonies and in so good a company, any person shall abhor your ill-favored and deformed figure, or that any man shall be so hardy as to blame and reprove your sudden restoration to human shape. They will not conceive any sinister opinion about this deed. And know this for certain: for the rest of your life, until the hour of death, you shall be bound and subject to me! And think it not an injury to be always subject to me, since by my means and benefit you shall become a man. You shall live blessed in this world, you shall live gloriously by my guidance and protection. And when you descend to hell, you shall see me shine in that subterranean place, shining (as you see me now) in the darkness of Acheron, and reigning in the deep profundity of Styx. There you shall worship me as one who has been favorable to you. And if I perceive that you are obedient to my command, an adherent to my religion, and worthy my divine grace, know you that I will prolong your days above the time that the fates have appointed, and the celestial planets have ordained.”''. None |
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116. Athenagoras, Apology Or Embassy For The Christians, 24-25, 35 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Apologists, generally • Avidius Cassius, Roman General • revelation, xii, ; general
Found in books: Esler (2000) 541, 542; Rizzi (2010) 134; Sider (2001) 46
| 24. What need is there, in speaking to you who have searched into every department of knowledge, to mention the poets, or to examine opinions of another kind? Let it suffice to say thus much. If the poets and philosophers did not acknowledge that there is one God, and concerning these gods were not of opinion, some that they are demons, others that they are matter, and others that they once were men, - there might be some show of reason for our being harassed as we are, since we employ language which makes a distinction between God and matter, and the natures of the two. For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence - the Father, the Son, the Spirit, because the Son is the Intelligence, Reason, Wisdom of the Father, and the Spirit an effluence, as light from fire; so also do we apprehend the existence of other powers, which exercise dominion about matter, and by means of it, and one in particular, which is hostile to God: not that anything is really opposed to God, like strife to friendship, according to Empedocles, and night to day, according to the appearing and disappearing of the stars (for even if anything had placed itself in opposition to God, it would have ceased to exist, its structure being destroyed by the power and might of God), but that to the good that is in God, which belongs of necessity to Him, and co-exists with Him, as color with body, without which it has no existence (not as being part of it, but as an attendant property co-existing with it, united and blended, just as it is natural for fire to be yellow and the ether dark blue) - to the good that is in God, I say, the spirit which is about matter, who was created by God, just as the other angels were created by Him, and entrusted with the control of matter and the forms of matter, is opposed. For this is the office of the angels - to exercise providence for God over the things created and ordered by Him; so that God may have the universal and general providence of the whole, while the particular parts are provided for by the angels appointed over them. Just as with men, who have freedom of choice as to both virtue and vice (for you would not either honour the good or punish the bad, unless vice and virtue were in their own power; and some are diligent in the matters entrusted to them by you, and others faithless), so is it among the angels. Some, free agents, you will observe, such as they were created by God, continued in those things for which God had made and over which He had ordained them; but some outraged both the constitution of their nature and the government entrusted to them: namely, this ruler of matter and its various forms, and others of those who were placed about this first firmament (you know that we say nothing without witnesses, but state the things which have been declared by the prophets); these fell into impure love of virgins, and were subjugated by the flesh, and he became negligent and wicked in the management of the things entrusted to him. of these lovers of virgins, therefore, were begotten those who are called giants. And if something has been said by the poets, too, about the giants, be not surprised at this: worldly wisdom and divine differ as much from each other as truth and plausibility: the one is of heaven and the other of earth; and indeed, according to the prince of matter, - We know we oft speak lies that look like truths. '25. These angels, then, who have fallen from heaven, and haunt the air and the earth, and are no longer able to rise to heavenly things, and the souls of the giants, which are the demons who wander about the world, perform actions similar, the one (that is, the demons) to the natures they have received, the other (that is, the angels) to the appetites they have indulged. But the prince of matter, as may be seen merely from what transpires, exercises a control and management contrary to the good that is in God: - ofttimes this anxious thought has crossed my mind, Whether 'tis chance or deity that rules The small affairs of men; and, spite of hope As well as justice, drives to exile some Stripped of all means of life, while others still Continue to enjoy prosperity. Prosperity and adversity, contrary to hope and justice, made it impossible for Euripides to say to whom belongs the administration of earthly affairs, which is of such a kind that one might say of it:- How then, while seeing these things, can we say There is a race of gods, or yield to laws? The same thing led Aristotle to say that the things below the heaven are not under the care of Providence, although the eternal providence of God concerns itself equally with us below - The earth, let willingness move her or not, Must herbs produce, and thus sustain my flocks, - and addresses itself to the deserving individually, according to truth and not according to opinion; and all other things, according to the general constitution of nature, are provided for by the law of reason. But because the demoniac movements and operations proceeding from the adverse spirit produce these disorderly sallies, and moreover move men, some in one way and some in another, as individuals and as nations, separately and in common, in accordance with the tendency of matter on the one hand, and of the affinity for divine things on the other, from within and from without - some who are of no mean reputation have therefore thought that this universe is constituted without any definite order, and is driven here and there by an irrational chance. But they do not understand, that of those things which belong to the constitution of the whole world there is nothing out of order or neglected, but that each one of them has been produced by reason, and that, therefore, they do not transgress the order prescribed to them; and that man himself, too, so far as He that made him is concerned, is well ordered, both by his original nature, which has one common character for all, and by the constitution of his body, which does not transgress the law imposed upon it, and by the termination of his life, which remains equal and common to all alike; but that, according to the character peculiar to himself and the operation of the ruling prince and of the demons his followers, he is impelled and moved in this direction or in that, notwithstanding that all possess in common the same original constitution of mind. " "
35. What man of sound mind, therefore, will affirm, while such is our character, that we are murderers? For we cannot eat human flesh till we have killed some one. The former charge, therefore, being false, if any one should ask them in regard to the second, whether they have seen what they assert, not one of them would be so barefaced as to say that he had. And yet we have slaves, some more and some fewer, by whom we could not help being seen; but even of these, not one has been found to invent even such things against us. For when they know that we cannot endure even to see a man put to death, though justly; who of them can accuse us of murder or cannibalism? Who does not reckon among the things of greatest interest the contests of gladiators and wild beasts, especially those which are given by you? But we, deeming that to see a man put to death is much the same as killing him, have abjured such spectacles. How, then, when we do not even look on, lest we should contract guilt and pollution, can we put people to death? And when we say that those women who use drugs to bring on abortion commit murder, and will have to give an account to God for the abortion, on what principle should we commit murder? For it does not belong to the same person to regard the very fœtus in the womb as a created being, and therefore an object of God's care, and when it has passed into life, to kill it; and not to expose an infant, because those who expose them are chargeable with child-murder, and on the other hand, when it has been reared to destroy it. But we are in all things always alike and the same, submitting ourselves to reason, and not ruling over it. " '". None |
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117. Cassius Dio, Roman History, 52.43.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Sulpicius Quirinius, consul and general • royalty, general
Found in books: Marek (2019) 320; Merz and Tieleman (2012) 17
| 52.43.1. \xa0So much for these matters. Caesar also settled Carthage anew, because Lepidus had laid waste a part of it and by this act, it was held, had abrogated the rights of the earlier colonists. And he sent a summons to Antiochus of Commagene, because he had treacherously murdered an envoy who had been despatched to Rome by his brother, who was at variance with him. Caesar brought him before the senate, and when judgment had been passed against him, put him to death.''. None |
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118. Justin, First Apology, 31.7 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Apologists, generally • General education • architecture, generally • revelation, xii, ; general
Found in books: Esler (2000) 528, 529, 531, 532, 534, 535, 710; Lampe (2003) 265, 266, 267, 268, 269; Sider (2001) 46
| 14. For we forewarn you to be on your guard, lest those demons whom we have been accusing should deceive you, and quite divert you from reading and understanding what we say. For they strive to hold you their slaves and servants; and sometimes by appearances in dreams, and sometimes by magical impositions, they subdue all who make no strong opposing effort for their own salvation. And thus do we also, since our persuasion by the Word, stand aloof from them (i.e., the demons), and follow the only unbegotten God through His Son - we who formerly delighted in fornication, but now embrace chastity alone; we who formerly used magical arts, dedicate ourselves to the good and unbegotten God; we who valued above all things the acquisition of wealth and possessions, now bring what we have into a common stock, and communicate to every one in need; we who hated and destroyed one another, and on account of their different manners would not live with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies, and endeavour to persuade those who hate us unjustly to live conformably to the good precepts of Christ, to the end that they may become partakers with us of the same joyful hope of a reward from God the ruler of all. But lest we should seem to be reasoning sophistically, we consider it right, before giving you the promised explanation, to cite a few precepts given by Christ Himself. And be it yours, as powerful rulers, to inquire whether we have been taught and do teach these things truly. Brief and concise utterances fell from Him, for He was no sophist, but His word was the power of God. '15. Concerning chastity, He uttered such sentiments as these: Whosoever looks upon a woman to lust after her, has committed adultery with her already in his heart before God. And, If your right eye offend you, cut it out; for it is better for you to enter into the kingdom of heaven with one eye, than, having two eyes, to be cast into everlasting fire. And, Whosoever shall marry her that is divorced from another husband, commits adultery. And, There are some who have been made eunuchs of men, and some who were born eunuchs, and some who have made themselves eunuchs for the kingdom of heaven's sake; but all cannot receive this saying. Matthew 19:12 So that all who, by human law, are twice married, are in the eye of our Master sinners, and those who look upon a woman to lust after her. For not only he who in act commits adultery is rejected by Him, but also he who desires to commit adultery: since not only our works, but also our thoughts, are open before God. And many, both men and women, who have been Christ's disciples from childhood, remain pure at the age of sixty or seventy years; and I boast that I could produce such from every race of men. For what shall I say, too, of the countless multitude of those who have reformed intemperate habits, and learned these things? For Christ called not the just nor the chaste to repentance, but the ungodly, and the licentious, and the unjust; His words being, I came not to call the righteous, but sinners to repentance. Matthew 9:13 For the heavenly Father desires rather the repentance than the punishment of the sinner. And of our love to all, He taught thus: If you love them that love you, what new thing are you doing? For even fornicators do this. But I say unto you, Pray for your enemies, and love them that hate you, and bless them that curse you, and pray for them that despitefully use you. Matthew 5:46, 44; Luke 6:28 And that we should communicate to the needy, and do nothing for glory, He said, Give to him that asks, and from him that would borrow turn not away; for if you lend to them of whom you hope to receive, what new thing are you doing? Even the publicans do this. Lay not up for yourselves treasure upon earth, where moth and rust does corrupt, and where robbers break through; but lay up for yourselves treasure in heaven, where neither moth nor rust does corrupt. For what is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for it? Lay up treasure, therefore, in heaven, where neither moth nor rust does corrupt. And, Be kind and merciful, as your Father also is kind and merciful, and makes His sun to rise on sinners, and the righteous, and the wicked. Take no thought what you shall eat, or what you shall put on: are you not better than the birds and the beasts? And God feeds them. Take no thought, therefore, what you shall eat, or what you shall put on; for your heavenly Father knows that you have need of these things. But seek the kingdom of heaven, and all these things shall be added unto you. For where his treasure is, there also is the mind of a man. And, Do not these things to be seen of men; otherwise you have no reward from your Father which is in heaven. Matthew 6:1 " '21. And when we say also that the Word, who is the first-birth of God, was produced without sexual union, and that He, Jesus Christ, our Teacher, was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of Jupiter. For you know how many sons your esteemed writers ascribed to Jupiter: Mercury, the interpreting word and teacher of all; Æsculapius, who, though he was a great physician, was struck by a thunderbolt, and so ascended to heaven; and Bacchus too, after he had been torn limb from limb; and Hercules, when he had committed himself to the flames to escape his toils; and the sons of Leda, and Dioscuri; and Perseus, son of Danae; and Bellerophon, who, though sprung from mortals, rose to heaven on the horse Pegasus. For what shall I say of Ariadne, and those who, like her, have been declared to be set among the stars? And what of the emperors who die among yourselves, whom you deem worthy of deification, and in whose behalf you produce some one who swears he has seen the burning C sar rise to heaven from the funeral pyre? And what kind of deeds are recorded of each of these reputed sons of Jupiter, it is needless to tell to those who already know. This only shall be said, that they are written for the advantage and encouragement of youthful scholars; for all reckon it an honourable thing to imitate the gods. But far be such a thought concerning the gods from every well-conditioned soul, as to believe that Jupiter himself, the governor and creator of all things, was both a parricide and the son of a parricide, and that being overcome by the love of base and shameful pleasures, he came in to Ganymede and those many women whom he had violated and that his sons did like actions. But, as we said above, wicked devils perpetrated these things. And we have learned that those only are deified who have lived near to God in holiness and virtue; and we believe that those who live wickedly and do not repent are punished in everlasting fire. 24. In the first place we furnish proof, because, though we say things similar to what the Greeks say, we only are hated on account of the name of Christ, and though we do no wrong, are put to death as sinners; other men in other places worshipping trees and rivers, and mice and cats and crocodiles, and many irrational animals. Nor are the same animals esteemed by all; but in one place one is worshipped, and another in another, so that all are profane in the judgment of one another, on account of their not worshipping the same objects. And this is the sole accusation you bring against us, that we do not reverence the same gods as you do, nor offer to the dead libations and the savour of fat, and crowns for their statues, and sacrifices. For you very well know that the same animals are with some esteemed gods, with others wild beasts, and with others sacrificial victims. 25. And, secondly, because we - who, out of every race of men, used to worship Bacchus the son of Semele, and Apollo the son of Latona (who in their loves with men did such things as it is shameful even to mention), and Proserpine and Venus (who were maddened with love of Adonis, and whose mysteries also you celebrate), or Æsculapius, or some one or other of those who are called gods - have now, through Jesus Christ, learned to despise these, though we be threatened with death for it, and have dedicated ourselves to the unbegotten and impassible God; of whom we are persuaded that never was he goaded by lust of Antiope, or such other women, or of Ganymede, nor was rescued by that hundred-handed giant whose aid was obtained through Thetis, nor was anxious on this account that her son Achilles should destroy many of the Greeks because of his concubine Briseis. Those who believe these things we pity, and those who invented them we know to be devils. 29. And again we fear to expose children, lest some of them be not picked up, but die, and we become murderers. But whether we marry, it is only that we may bring up children; or whether we decline marriage, we live continently. And that you may understand that promiscuous intercourse is not one of our mysteries, one of our number a short time ago presented to Felix the governor in Alexandria a petition, craving that permission might be given to a surgeon to make him an eunuch. For the surgeons there said that they were forbidden to do this without the permission of the governor. And when Felix absolutely refused to sign such a permission, the youth remained single, and was satisfied with his own approving conscience, and the approval of those who thought as he did. And it is not out of place, we think, to mention here Antinous, who was alive but lately, and whom all were prompt, through fear, to worship as a god, though they knew both who he was and what was his origin.
31.7. There were, then, among the Jews certain men who were prophets of God, through whom the prophetic Spirit published beforehand things that were to come to pass, ere ever they happened. And their prophecies, as they were spoken and when they were uttered, the kings who happened to be reigning among the Jews at the several times carefully preserved in their possession, when they had been arranged in books by the prophets themselves in their own Hebrew language. And when Ptolemy king of Egypt formed a library, and endeavoured to collect the writings of all men, he heard also of these prophets, and sent to Herod, who was at that time king of the Jews, requesting that the books of the prophets be sent to him. And Herod the king did indeed send them, written, as they were, in the foresaid Hebrew language. And when their contents were found to be unintelligible to the Egyptians, he again sent and requested that men be commissioned to translate them into the Greek language. And when this was done, the books remained with the Egyptians, where they are until now. They are also in the possession of all Jews throughout the world; but they, though they read, do not understand what is said, but count us foes and enemies; and, like yourselves, they kill and punish us whenever they have the power, as you can well believe. For in the Jewish war which lately raged, Barchochebas, the leader of the revolt of the Jews, gave orders that Christians alone should be led to cruel punishments, unless they would deny Jesus Christ and utter blasphemy. In these books, then, of the prophets we found Jesus our Christ foretold as coming, born of a virgin, growing up to man's estate, and healing every disease and every sickness, and raising the dead, and being hated, and unrecognised, and crucified, and dying, and rising again, and ascending into heaven, and being, and being called, the Son of God. We find it also predicted that certain persons should be sent by Him into every nation to publish these things, and that rather among the Gentiles than among the Jews men should believe in Him. And He was predicted before He appeared, first 5000 years before, and again 3000, then 2000, then 1000, and yet again 800; for in the succession of generations prophets after prophets arose. " "32. Moses then, who was the first of the prophets, spoke in these very words: The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until He come for whom it is reserved; and He shall be the desire of the nations, binding His foal to the vine, washing His robe in the blood of the grape. Genesis 49:10 It is yours to make accurate inquiry, and ascertain up to whose time the Jews had a lawgiver and king of their own. Up to the time of Jesus Christ, who taught us, and interpreted the prophecies which were not yet understood, they had a lawgiver as was foretold by the holy and divine Spirit of prophecy through Moses, that a ruler would not fail the Jews until He should come for whom the kingdom was reserved (for Judah was the forefather of the Jews, from whom also they have their name of Jews); and after He (i.e., Christ) appeared, you began to rule the Jews, and gained possession of all their territory. And the prophecy, He shall be the expectation of the nations, signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Jud a, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, binding His foal to the vine, and washing His robe in the blood of the grape, was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you. And after this He was crucified, that the rest of the prophecy might be fulfilled. For this washing His robe in the blood of the grape was predictive of the passion He was to endure, cleansing by His blood those who believe in Him. For what is called by the Divine Spirit through the prophet His robe, are those men who believe in Him in whom abides the seed of God, the Word. And what is spoken of as the blood of the grape, signifies that He who should appear would have blood, though not of the seed of man, but of the power of God. And the first power after God the Father and Lord of all is the Word, who is also the Son; and of Him we will, in what follows, relate how He took flesh and became man. For as man did not make the blood of the vine, but God, so it was hereby intimated that the blood should not be of human seed, but of divine power, as we have said above. And Isaiah, another prophet, foretelling the same things in other words, spoke thus: A star shall rise out of Jacob, and a flower shall spring from the root of Jesse; and His arm shall the nations trust. Isaiah 11:1 And a star of light has arisen, and a flower has sprung from the root of Jesse - this Christ. For by the power of God He was conceived by a virgin of the seed of Jacob, who was the father of Judah, who, as we have shown, was the father of the Jews; and Jesse was His forefather according to the oracle, and He was the son of Jacob and Judah according to lineal descent. ' "33. And hear again how Isaiah in express words foretold that He should be born of a virgin; for he spoke thus: Behold, a virgin shall conceive, and bring forth a son, and they shall say for His name, 'God with us.' Isaiah 7:14 For things which were incredible and seemed impossible with men, these God predicted by the Spirit of prophecy as about to come to pass, in order that, when they came to pass, there might be no unbelief, but faith, because of their prediction. But lest some, not understanding the prophecy now cited, should charge us with the very things we have been laying to the charge of the poets who say that Jupiter went in to women through lust, let us try to explain the words. This, then, Behold, a virgin shall conceive, signifies that a virgin should conceive without intercourse. For if she had had intercourse with any one whatever, she was no longer a virgin; but the power of God having come upon the virgin, overshadowed her, and caused her while yet a virgin to conceive. And the angel of God who was sent to the same virgin at that time brought her good news, saying, Behold, you shall conceive of the Holy Ghost, and shall bear a Son, and He shall be called the Son of the Highest, and you shall call His name Jesus; for He shall save His people from their sins, Luke 1:32; Matthew 1:21 - as they who have recorded all that concerns our Saviour Jesus Christ have taught, whom we believed, since by Isaiah also, whom we have now adduced, the Spirit of prophecy declared that He should be born as we intimated before. It is wrong, therefore, to understand the Spirit and the power of God as anything else than the Word, who is also the first-born of God, as the foresaid prophet Moses declared; and it was this which, when it came upon the virgin and overshadowed her, caused her to conceive, not by intercourse, but by power. And the name Jesus in the Hebrew language means &34. And hear what part of earth He was to be born in, as another prophet, Micah, foretold. He spoke thus: And you, Bethlehem, the land of Judah, are not the least among the princes of Judah; for out of you shall come forth a Governor, who shall feed My people. Micah 5:2 Now there is a village in the land of the Jews, thirty-five stadia from Jerusalem, in which Jesus Christ was born, as you can ascertain also from the registers of the taxing made under Cyrenius, your first procurator in Jud a. 44. And the holy Spirit of prophecy taught us this, telling us by Moses that God spoke thus to the man first created: Behold, before your face are good and evil: choose the good. And again, by the other prophet Isaiah, that the following utterance was made as if from God the Father and Lord of all: Wash you, make you clean; put away evils from your souls; learn to do well; judge the orphan, and plead for the widow: and come and let us reason together, says the Lord: And if your sins be as scarlet, I will make them white as wool; and if they be red like as crimson, I will make them white as snow. And if you be willing and obey Me, you shall eat the good of the land; but if you do not obey Me, the sword shall devour you: for the mouth of the Lord has spoken it. Isaiah 1:16, etc. And that expression, The sword shall devour you, does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, The sword shall devour you: for the mouth of the Lord has spoken it. And if He had spoken concerning a sword that cuts and at once dispatches, He would not have said, shall devour. And so, too, Plato, when he says, The blame is his who chooses, and God is blameless, took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding the truth when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl, or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master. 47. That the land of the Jews, then, was to be laid waste, hear what was said by the Spirit of prophecy. And the words were spoken as if from the person of the people wondering at what had happened. They are these: Sion is a wilderness, Jerusalem a desolation. The house of our sanctuary has become a curse, and the glory which our fathers blessed is burned up with fire, and all its glorious things are laid waste: and You refrain Yourself at these things, and have held Your peace, and have humbled us very sore. Isaiah 64:10-12 And you are convinced that Jerusalem has been laid waste, as was predicted. And concerning its desolation, and that no one should be permitted to inhabit it, there was the following prophecy by Isaiah: Their land is desolate, their enemies consume it before them, and none of them shall dwell therein. Isaiah 1:7 And that it is guarded by you lest any one dwell in it, and that death is decreed against a Jew apprehended entering it, you know very well. 53. Though we could bring forward many other prophecies, we forbear, judging these sufficient for the persuasion of those who have ears to hear and understand; and considering also that those persons are able to see that we do not make mere assertions without being able to produce proof, like those fables that are told of the so-called sons of Jupiter. For with what reason should we believe of a crucified man that He is the first-born of the unbegotten God, and Himself will pass judgment on the whole human race, unless we had found testimonies concerning Him published before He came and was born as man, and unless we saw that things had happened accordingly - the devastation of the land of the Jews, and men of every race persuaded by His teaching through the apostles, and rejecting their old habits, in which, being deceived, they had their conversation; yea, seeing ourselves too, and knowing that the Christians from among the Gentiles are both more numerous and more true than those from among the Jews and Samaritans? For all the other human races are called Gentiles by the Spirit of prophecy; but the Jewish and Samaritan races are called the tribe of Israel, and the house of Jacob. And the prophecy in which it was predicted that there should be more believers from the Gentiles than from the Jews and Samaritans, we will produce: it ran thus: Rejoice, O barren, you that do not bear; break forth and shout, you that do not travail, because many more are the children of the desolate than of her that has an husband. Isaiah 54:1 For all the Gentiles were desolate of the true God, serving the works of their hands; but the Jews and Samaritans, having the word of God delivered to them by the prophets, and always expecting the Christ, did not recognise Him when He came, except some few, of whom the Spirit of prophecy by Isaiah had predicted that they should be saved. He spoke as from their person: Unless the Lord had left us a seed, we should have been as Sodom and Gomorrha. Isaiah 1:9 For Sodom and Gomorrha are related by Moses to have been cities of ungodly men, which God burned with fire and brimstone, and overthrew, no one of their inhabitants being saved except a certain stranger, a Chald an by birth, whose name was Lot; with whom also his daughters were rescued. And those who care may yet see their whole country desolate and burned, and remaining barren. And to show how those from among the Gentiles were foretold as more true and more believing, we will cite what was said by Isaiah the prophet; for he spoke as follows Israel is uncircumcised in heart, but the Gentiles are uncircumcised in the flesh. So many things therefore, as these, when they are seen with the eye, are enough to produce conviction and belief in those who embrace the truth, and are not bigoted in their opinions, nor are governed by their passions. ' "56. But the evil spirits were not satisfied with saying, before Christ's appearance, that those who were said to be sons of Jupiter were born of him; but after He had appeared, and been born among men, and when they learned how He had been foretold by the prophets, and knew that He should be believed on and looked for by every nation, they again, as was said above, put forward other men, the Samaritans Simon and Meder, who did many mighty works by magic, and deceived many, and still keep them deceived. For even among yourselves, as we said before, Simon was in the royal city Rome in the reign of Claudius C sar, and so greatly astonished the sacred senate and people of the Romans, that he was considered a god, and honoured, like the others whom you honour as gods, with a statue. Wherefore we pray that the sacred senate and your people may, along with yourselves, be arbiters of this our memorial, in order that if any one be entangled by that man's doctrines, he may learn the truth, and so be able to escape error; and as for the statue, if you please, destroy it. " '62. And the devils, indeed, having heard this washing published by the prophet, instigated those who enter their temples, and are about to approach them with libations and burnt-offerings, also to sprinkle themselves; and they cause them also to wash themselves entirely, as they depart from the sacrifice, before they enter into the shrines in which their images are set. And the command, too, given by the priests to those who enter and worship in the temples, that they take off their shoes, the devils, learning what happened to the above-mentioned prophet Moses, have given in imitation of these things. For at that juncture, when Moses was ordered to go down into Egypt and lead out the people of the Israelites who were there, and while he was tending the flocks of his maternal uncle in the land of Arabia, our Christ conversed with him under the appearance of fire from a bush, and said, Put off your shoes, and draw near and hear. And he, when he had put off his shoes and drawn near, heard that he was to go down into Egypt and lead out the people of the Israelites there; and he received mighty power from Christ, who spoke to him in the appearance of fire, and went down and led out the people, having done great and marvellous things; which, if you desire to know, you will learn them accurately from his writings. 64. From what has been already said, you can understand how the devils, in imitation of what was said by Moses, asserted that Proserpine was the daughter of Jupiter, and instigated the people to set up an image of her under the name of Kore Cora, i.e., the maiden or daughter at the spring-heads. For, as we wrote above, Moses said, In the beginning God made the heaven and the earth. And the earth was without form and unfurnished: and the Spirit of God moved upon the face of the waters. In imitation, therefore, of what is here said of the Spirit of God moving on the waters, they said that Proserpine or Cora was the daughter of Jupiter. And in like manner also they craftily feigned that Minerva was the daughter of Jupiter, not by sexual union, but, knowing that God conceived and made the world by the Word, they say that Minerva is the first conception &65. But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized illuminated person, and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to &68. And if these things seem to you to be reasonable and true, honour them; but if they seem nonsensical, despise them as nonsense, and do not decree death against those who have done no wrong, as you would against enemies. For we forewarn you, that you shall not escape the coming judgment of God, if you continue in your injustice; and we ourselves will invite you to do that which is pleasing to God. And though from the letter of the greatest and most illustrious Emperor Adrian, your father, we could demand that you order judgment to be given as we have desired, yet we have made this appeal and explanation, not on the ground of Adrian's decision, but because we know that what we ask is just. And we have subjoined the copy of Adrian's epistle, that you may know that we are speaking truly about this. And the following is the copy:- " '". None |
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119. Justin, Dialogue With Trypho, 15, 125, 128 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Apologists, generally • General education • generation of the Son, eternal • generation of the Son, light, radiance
Found in books: Esler (2000) 530, 534, 538; Lampe (2003) 268, 269; Widdicombe (2000) 90
| 15. Justin: Learn, therefore, to keep the true fast of God, as Isaiah says, that you may please God. Isaiah has cried thus: Shout vehemently, and do not spare: lift up your voice as with a trumpet, and show My people their transgressions, and the house of Jacob their sins. They seek Me from day to day, and desire to know My ways, as a nation that did righteousness, and forsook not the judgment of God. They ask of Me now righteous judgment, and desire to draw near to God, saying, Wherefore have we fasted, and You see not? And afflicted our souls, and You have not known? Because in the days of your fasting you find your own pleasure, and oppress all those who are subject to you. Behold, you fast for strifes and debates, and smite the humble with your fists. Why do you fast for Me, as today, so that your voice is heard aloud? This is not the fast which I have chosen, the day in which a man shall afflict his soul. And not even if you bend your neck like a ring, or clothe yourself in sackcloth and ashes, shall you call this a fast, and a day acceptable to the Lord. This is not the fast which I have chosen, says the Lord; but loose every unrighteous bond, dissolve the terms of wrongous covets, let the oppressed go free, and avoid every iniquitous contract. Deal your bread to the hungry, and lead the homeless poor under your dwelling; if you see the naked, clothe him; and do not hide yourself from your own flesh. Then shall your light break forth as the morning, and your garments shall rise up quickly: and your righteousness shall go before you, and the glory of God shall envelope you. Then shall you cry, and the Lord shall hear you: while you are speaking, He will say, Behold, I am here. And if you take away from you the yoke, and the stretching out of the hand, and the word of murmuring; and shall give heartily your bread to the hungry, and shall satisfy the afflicted soul; then shall your light arise in the darkness, and your darkness shall be as the noon-day: and your God shall be with you continually, and you shall be satisfied according as your soul desires, and your bones shall become fat, and shall be as a watered garden, and as a fountain of water, or as a land where water fails not. Isaiah 58:1-12 Circumcise, therefore, the foreskin of your heart, as the words of God in all these passages demand. ' "
125. He explains what force the word Israel has, and how it suits Christ Justin: I wish, sirs, to learn from you what is the force of the name Israel. And as they were silent, I continued: I shall tell you what I know: for I do not think it right, when I know, not to speak; or, suspecting that you do know, and yet from envy or from voluntary ignorance deceive yourselves, to be continually solicitous; but I speak all things simply and candidly, as my Lord said: 'A sower went forth to sow the seed; and some fell by the wayside; and some among thorns, and some on stony ground, and some on good ground.' Matthew 13:3 I must speak, then, in the hope of finding good ground somewhere; since that Lord of mine, as One strong and powerful, comes to demand back His own from all, and will not condemn His steward if He recognises that he, by the knowledge that the Lord is powerful and has come to demand His own, has given it to every bank, and has not dug for any cause whatsoever. Accordingly the name Israel signifies this, A man who overcomes power; for Isra is a man overcoming, and El is power. And that Christ would act so when He became man was foretold by the mystery of Jacob's wrestling with Him who appeared to him, in that He ministered to the will of the Father, yet nevertheless is God, in that He is the first-begotten of all creatures. For when He became man, as I previously remarked, the devil came to Him— i.e., that power which is called the serpent and Satan— tempting Him, and striving to effect His downfall by asking Him to worship him. But He destroyed and overthrew the devil, having proved him to be wicked, in that he asked to be worshipped as God, contrary to the Scripture; who is an apostate from the will of God. For He answers him, 'It is written, You shall worship the Lord your God, and Him only shall you serve.' Matthew 4:10 Then, overcome and convicted, the devil departed at that time. But since our Christ was to be numbed, i.e., by pain and experience of suffering, He made a previous intimation of this by touching Jacob's thigh, and causing it to shrink. But Israel was His name from the beginning, to which He altered the name of the blessed Jacob when He blessed him with His own name, proclaiming thereby that all who through Him have fled for refuge to the Father, constitute the blessed Israel. But you, having understood none of this, and not being prepared to understand, since you are the children of Jacob after the fleshly seed, expect that you shall be assuredly saved. But that you deceive yourselves in such matters, I have proved by many words."
128. The Word is sent not as an iimate power, but as a person begotten of the Father's substance Justin: And that Christ being Lord, and God the Son of God, and appearing formerly in power as Man, and Angel, and in the glory of fire as at the bush, so also was manifested at the judgment executed on Sodom, has been demonstrated fully by what has been said. Then I repeated once more all that I had previously quoted from Exodus, about the vision in the bush, and the naming of Joshua (Jesus), and continued: And do not suppose, sirs, that I am speaking superfluously when I repeat these words frequently: but it is because I know that some wish to anticipate these remarks, and to say that the power sent from the Father of all which appeared to Moses, or to Abraham, or to Jacob, is called an Angel because He came to men (for by Him the commands of the Father have been proclaimed to men); is called Glory, because He appears in a vision sometimes that cannot be borne; is called a Man, and a human being, because He appears arrayed in such forms as the Father pleases; and they call Him the Word, because He carries tidings from the Father to men: but maintain that this power is indivisible and inseparable from the Father, just as they say that the light of the sun on earth is indivisible and inseparable from the sun in the heavens; as when it sinks, the light sinks along with it; so the Father, when He chooses, say they, causes His power to spring forth, and when He chooses, He makes it return to Himself. In this way, they teach, He made the angels. But it is proved that there are angels who always exist, and are never reduced to that form out of which they sprang. And that this power which the prophetic word calls God, as has been also amply demonstrated, and Angel, is not numbered as different in name only like the light of the sun but is indeed something numerically distinct, I have discussed briefly in what has gone before; when I asserted that this power was begotten from the Father, by His power and will, but not by abscission, as if the essence of the Father were divided; as all other things partitioned and divided are not the same after as before they were divided: and, for the sake of example, I took the case of fires kindled from a fire, which we see to be distinct from it, and yet that from which many can be kindled is by no means made less, but remains the same." '". None |
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120. Pausanias, Description of Greece, 1.3.2-1.3.3, 1.17.6, 1.23.10, 1.26.2, 3.3.7, 6.17.6, 9.1.8, 10.21.5-10.21.6 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dreams (general), prescriptive dreams and medical knowledge • Phormion (general) • Timotheos (general) • Timotheus, general • Timotheus, son of Conon (ancestor of the general) • Zeus Soter, in dreams of the Plataean general • general Theseus, mythic image of • generals • genre, foundation traditions • identity, general, ethnic • identity, general, local vs. central/Panhellenic • theoria, as network, general
Found in books: Athanassaki and Titchener (2022) 184; Gygax (2016) 128, 198; Henderson (2020) 143; Humphreys (2018) 508, 905; Jim (2022) 52, 53; Jouanna (2018) 160; Kowalzig (2007) 91, 300; Renberg (2017) 13; Sweeney (2013) 13
1.3.2. πλησίον δὲ τῆς στοᾶς Κόνων ἕστηκε καὶ Τιμόθεος υἱὸς Κόνωνος καὶ βασιλεὺς Κυπρίων Εὐαγόρας, ὃς καὶ τὰς τριήρεις τὰς Φοινίσσας ἔπραξε παρὰ βασιλέως Ἀρταξέρξου δοθῆναι Κόνωνι· ἔπραξε δὲ ὡς Ἀθηναῖος καὶ τὸ ἀνέκαθεν ἐκ Σαλαμῖνος, ἐπεὶ καὶ γενεαλογῶν ἐς προγόνους ἀνέβαινε Τεῦκρον καὶ Κινύρου θυγατέρα. ἐνταῦθα ἕστηκε Ζεὺς ὀνομαζόμενος Ἐλευθέριος καὶ βασιλεὺς Ἀδριανός, ἐς ἄλλους τε ὧν ἦρχεν εὐεργεσίας καὶ ἐς τὴν πόλιν μάλιστα ἀποδειξάμενος τὴν Ἀθηναίων. 1.3.3. στοὰ δὲ ὄπισθεν ᾠκοδόμηται γραφὰς ἔχουσα θεοὺς τοὺς δώδεκα καλουμένους· ἐπὶ δὲ τῷ τοίχῳ τῷ πέραν Θησεύς ἐστι γεγραμμένος καὶ Δημοκρατία τε καὶ Δῆμος. δηλοῖ δὲ ἡ γραφὴ Θησέα εἶναι τὸν καταστήσαντα Ἀθηναίοις ἐξ ἴσου πολιτεύεσθαι· κεχώρηκε δὲ φήμη καὶ ἄλλως ἐς τοὺς πολλούς, ὡς Θησεὺς παραδοίη τὰ πράγματα τῷ δήμῳ καὶ ὡς ἐξ ἐκείνου δημοκρατούμενοι διαμείναιεν, πρὶν ἢ Πεισίστρατος ἐτυράννησεν ἐπαναστάς. λέγεται μὲν δὴ καὶ ἄλλα οὐκ ἀληθῆ παρὰ τοῖς πολλοῖς οἷα ἱστορίας ἀνηκόοις οὖσι καὶ ὁπόσα ἤκουον εὐθὺς ἐκ παίδων ἔν τε χοροῖς καὶ τραγῳδίαις πιστὰ ἡγουμένοις, λέγεται δὲ καὶ ἐς τὸν Θησέα, ὃς αὐτός τε ἐβασίλευσε καὶ ὕστερον Μενεσθέως τελευτήσαντος καὶ ἐς τετάρτην οἱ Θησεῖδαι γενεὰν διέμειναν ἄρχοντες. εἰ δέ μοι γενεαλογεῖν ἤρεσκε, καὶ τοὺς ἀπὸ Μελάνθου βασιλεύσαντας ἐς Κλείδικον τὸν Αἰσιμίδου καὶ τούτους ἂν ἀπηριθμησάμην.
1.17.6. Μενεσθεὺς δὲ τῶν μὲν παίδων τῶν Θησέως παρʼ Ἐλεφήνορα ὑπεξελθόντων ἐς Εὔβοιαν εἶχεν οὐδένα λόγον, Θησέα δέ, εἴ ποτε παρὰ Θεσπρωτῶν ἀνακομισθήσεται, δυσανταγώνιστον ἡγούμενος διὰ θεραπείας τὰ τοῦ δήμου καθίστατο, ὡς Θησέα ἀνασωθέντα ὕστερον ἀπωσθῆναι. στέλλεται δὴ Θησεὺς παρὰ Δευκαλίωνα ἐς Κρήτην, ἐξενεχθέντα δὲ αὐτὸν ὑπὸ πνευμάτων ἐς Σκῦρον τὴν νῆσον λαμπρῶς περιεῖπον οἱ Σκύριοι κατὰ γένους δόξαν καὶ ἀξίωμα ὧν ἦν αὐτὸς εἰργασμένος· καί οἱ θάνατον Λυκομήδης διὰ ταῦτα ἐβούλευσεν. ὁ μὲν δὴ Θησέως σηκὸς Ἀθηναίοις ἐγένετο ὕστερον ἢ Μῆδοι Μαραθῶνι ἔσχον, Κίμωνος τοῦ Μιλτιάδου Σκυρίους ποιήσαντος ἀναστάτους—δίκην δὴ τοῦ Θησέως θανάτου—καὶ τὰ ὀστᾶ κομίσαντος ἐς Ἀθήνας·
1.23.10. τὰ δὲ ἐς Ἑρμόλυκον τὸν παγκρατιαστὴν καὶ Φορμίωνα τὸν Ἀσωπίχου γραψάντων ἑτέρων παρίημι· ἐς δὲ Φορμίωνα τοσόνδε ἔχω πλέον γράψαι. Φορμίωνι γὰρ τοῖς ἐπιεικέσιν Ἀθηναίων ὄντι ὁμοίῳ καὶ ἐς προγόνων δόξαν οὐκ ἀφανεῖ συνέβαινεν ὀφείλειν χρέα· ἀναχωρήσας οὖν ἐς τὸν Παιανιέα δῆμον ἐνταῦθα εἶχε δίαιταν, ἐς ὃ ναύαρχον αὐτὸν Ἀθηναίων αἱρουμένων ἐκπλεύσεσθαι οὐκ ἔφασκεν· ὀφείλειν τε γὰρ καί οἱ, πρὶν ἂν ἐκτίσῃ, πρὸς τοὺς στρατιώτας οὐκ εἶναι παρέχεσθαι φρόνημα. οὕτως Ἀθηναῖοι—πάντως γὰρ ἐβούλοντο ἄρχειν Φορμίωνα—τὰ χρέα ὁπόσοις ὤφειλε διαλύουσιν.
1.26.2. Ἀθῆναι μὲν οὕτως ἀπὸ Μακεδόνων ἠλευθερώθησαν, Ἀθηναίων δὲ πάντων ἀγωνισαμένων ἀξίως λόγου Λεώκριτος μάλιστα ὁ Πρωτάρχου λέγεται τόλμῃ χρήσασθαι πρὸς τὸ ἔργον· πρῶτος μὲν γὰρ ἐπὶ τὸ τεῖχος ἀνέβη, πρῶτος δὲ ἐς τὸ Μουσεῖον ἐσήλατο, καί οἱ πεσόντι ἐν τῇ μάχῃ τιμαὶ παρʼ Ἀθηναίων καὶ ἄλλαι γεγόνασι καὶ τὴν ἀσπίδα ἀνέθεσαν τῷ Διὶ τῷ Ἐλευθερίῳ, τὸ ὄνομα τοῦ Λεωκρίτου καὶ τὸ κατόρθωμα ἐπιγράψαντες.
3.3.7. τῷ χρησμῷ δὲ τῷ γενομένῳ Λακεδαιμονίοις ἐς τοῦ Ὀρέστου τὰ ὀστᾶ καὶ Ἀθηναίοις ὕστερον ἐοικότα ἐχρήσθη κατάγουσιν ἐς Ἀθήνας ἐκ Σκύρου Θησέα, ἄλλως δὲ οὐκ εἶναί σφισιν ἑλεῖν Σκῦρον· ἀνεῦρε δὲ δὴ τὰ ὀστᾶ τοῦ Θησέως Κίμων ὁ Μιλτιάδου, σοφίᾳ χρησάμενος καὶ οὗτος, καὶ μετʼ οὐ πολὺ εἷλε τὴν Σκῦρον.
6.17.6. εἶναι δὲ καὶ μάντις ὁ Ἐπέραστος τοῦ Κλυτιδῶν γένους φησὶν ἐπὶ τοῦ ἐπιγράμματος τῇ τελευτῇ, τῶν δʼ ἱερογλώσσων Κλυτιδᾶν γένος εὔχομαι εἶναι μάντις, ἀπʼ ἰσοθέων αἷμα Μελαμποδιδᾶν. Μελάμποδος γὰρ ἦν τοῦ Ἀμυθάονος Μάντιος, τοῦ δὲ Ὀικλῆς, Κλυτίος δὲ Ἀλκμαίωνος τοῦ Ἀμφιαράου τοῦ Ὀϊκλέους· ἐγεγόνει δὲ τῷ Ἀλκμαίωνι ὁ Κλυτίος ἐκ τῆς Φηγέως θυγατρὸς καὶ ἐς τὴν Ἦλιν μετῴκησε, τοῖς ἀδελφοῖς εἶναι τῆς μητρὸς σύνοικος φεύγων, ἅτε τοῦ Ἀλκμαίωνος ἐπιστάμενος σφᾶς εἰργασμένους τὸν φόνον.
9.1.8. ἐγένετο δὲ ἡ ἅλωσις Πλαταίας ἡ δευτέρα μάχης μὲν τρίτῳ τῆς ἐν Λεύκτροις ἔτει πρότερον, Ἀστείου δὲ Ἀθήνῃσιν ἄρχοντος. καὶ ἡ μὲν πόλις ὑπὸ τῶν Θηβαίων καθῃρέθη πλὴν τὰ ἱερά, τοῖς δὲ Πλαταιεῦσιν ὁ τρόπος τῆς ἁλώσεως σωτηρίαν παρέσχεν ἐν ἴσῳ πᾶσιν· ἐκπεσόντας δὲ σφᾶς ἐδέξαντο αὖθις οἱ Ἀθηναῖοι. Φιλίππου δέ, ὡς ἐκράτησεν ἐν Χαιρωνείᾳ, φρουράν τε ἐσαγαγόντος ἐς Θήβας καὶ ἄλλα ἐπὶ καταλύσει τῶν Θηβαίων πράσσοντος, οὕτω καὶ οἱ Πλαταιεῖς ὑπʼ αὐτοῦ κατήχθησαν.
10.21.5. τοὺς μὲν δὴ Ἕλληνας τὸ Ἀττικὸν ὑπερεβάλετο ἀρετῇ τὴν ἡμέραν ταύτην· αὐτῶν δὲ Ἀθηναίων Κυδίας μάλιστα ἐγένετο ἀγαθός, νέος τε ἡλικίαν καὶ τότε ἐς ἀγῶνα ἐλθὼν πολέμου πρῶτον. ἀποθανόντος δὲ ὑπὸ τῶν Γαλατῶν τὴν ἀσπίδα οἱ προσήκοντες ἀνέθεσαν τῷ Ἐλευθερίῳ Διί, καὶ ἦν τὸ ἐπίγραμμα· † ημαρλα δὴ ποθέουσα νέαν ἔτι Κυδίου ἥβην ἀσπὶς ἀριζήλου φωτός, ἄγαλμα Διί, ἇς διὰ δὴ πρώτας λαιὸν τότε πῆχυν ἔτεινεν, εὖτʼ ἐπὶ τὸν Γαλάταν ἤκμασε θοῦρος Ἄρης. 10.21.6. τοῦτο μὲν δὴ ἐπεγέγραπτο πρὶν ἢ τοὺς ὁμοῦ Σύλλᾳ καὶ ἄλλα τῶν Ἀθήνῃσι καὶ τὰς ἐν τῇ στοᾷ τοῦ Ἐλευθερίου Διὸς καθελεῖν ἀσπίδας· τότε δὲ ἐν ταῖς Θερμοπύλαις οἱ μὲν Ἕλληνες μετὰ τὴν μάχην τούς τε αὑτῶν ἔθαπτον καὶ ἐσκύλευον τοὺς βαρβάρους, οἱ Γαλάται δὲ οὔτε ὑπὲρ ἀναιρέσεως τῶν νεκρῶν ἐπεκηρυκεύοντο ἐποιοῦντό τε ἐπʼ ἴσης γῆς σφᾶς τυχεῖν ἢ θηρία τε αὐτῶν ἐμφορηθῆναι καὶ ὅσον τεθνεῶσι πολέμιόν ἐστιν ὀρνίθων.''. None | 1.3.2. Near the portico stand Conon, Timotheus his son and Evagoras Evagoras was a king of Salamis in Cyprus, who reigned from about 410 to 374 B.C. He favoured the Athenians, and helped Conon to defeat the Spartan fleet off Cnidus in 394 B.C. King of Cyprus, who caused the Phoenician men-of-war to be given to Conon by King Artaxerxes. This he did as an Athenian whose ancestry connected him with Salamis, for he traced his pedigree back to Teucer and the daughter of Cinyras. Here stands Zeus, called Zeus of Freedom, and the Emperor Hadrian, a benefactor to all his subjects and especially to the city of the Athenians. 1.3.3. A portico is built behind with pictures of the gods called the Twelve. On the wall opposite are painted Theseus, Democracy and Demos. The picture represents Theseus as the one who gave the Athenians political equality. By other means also has the report spread among men that Theseus bestowed sovereignty upon the people, and that from his time they continued under a democratical government, until Peisistratus rose up and became despot. 560-527 B.C. But there are many false beliefs current among the mass of mankind, since they are ignorant of historical science and consider trustworthy whatever they have heard from childhood in choruses and tragedies; one of these is about Theseus, who in fact himself became king, and afterwards, when Menestheus was dead, the descendants of Theseus remained rulers even to the fourth generation. But if I cared about tracing the pedigree I should have included in the list, besides these, the kings from Melanthus to Cleidicus the son of Aesimides.' "
1.17.6. Now Menestheus took no account of the children of Theseus, who had secretly withdrawn to Elephenor in Euboea, but he was aware that Theseus, if ever he returned from Thesprotia, would be a doughty antagonist, and so curried favour with his subjects that Theseus on re covering afterwards his liberty was expelled. So Theseus set out to Deucalion in Crete . Being carried out of his course by winds to the island of Scyros he was treated with marked honor by the inhabitants, both for the fame of his family and for the reputation of his own achievements. Accordingly Lycomedes contrived his death. His close was built at Athens after the Persians landed at Marathon, when Cimon, son of Miltiades, ravaged Scyros, thus avenging Theseus' death, and carried his bones to Athens . " '
1.23.10. The stories of Hermolycus the pancratiast and Phormio A famous Athenian admiral who served during the first period of the Peloponnesian war. the son of Asopichus I omit, as others have told them. About Phormio, however, I have a detail to add. Quite one of the best men at Athens and distinguished for the fame of his ancestors he chanced to be heavily in debt. So he withdrew to the parish Paeania and lived there until the Athenians elected him to command a naval expedition. But he refused the office on the ground that before his debts were discharged he lacked the spirit to face his troops. So the Athenians, who were absolutely determined to have Phormio as their commander, paid all his creditors.
1.26.2. So Athens was delivered from the Macedonians, and though all the Athenians fought memorably, Leocritus the son of Protarchus is said to have displayed most daring in the engagement. For he was the first to scale the fortification, and the first to rush into the Museum; and when he fell fighting, the Athenians did him great honor, dedicating his shield to Zeus of Freedom and in scribing on it the name of Leocritus and his exploit.
3.3.7. Similar to the oracle about the bones of Orestes was the one afterwards given to the Athenians, that they were to bring back Theseus from Scyros to Athens otherwise they could not take Scyros. Now the bones of Theseus were discovered by Cimon the son of Miltiades, who displayed similar sharpness of wit, and shortly afterwards took Scyros.' "
6.17.6. That he was the soothsayer of the clan of the Clytidae, Eperastus declares at the end of the inscription: of the stock of the sacred-tongued Clytidae I boast to be, Their soothsayer, the scion of the god-like Melampodidae. For Mantius was a son of Melampus, the son of Amythaon, and he had a son Oicles, while Clytius was a son of Alcmaeon, the son of Amphiaraus, the son of Oicles. Clytius was the son of Alcmaeon by the daughter of Phegeus, and he migrated to Elis because he shrank from living with his mother's brothers, knowing that they had compassed the murder of Alcmaeon." '
9.1.8. The second capture of Plataea occurred two years before the battle of Leuctra, 373 B.C when Asteius was Archon at Athens . The Thebans destroyed all the city except the sanctuaries, but the method of its capture saved the lives of all the Plataeans alike, and on their expulsion they were again received by the Athenians. When Philip after his victory at Chaeroneia introduced a garrison into Thebes, one of the means he employed to bring the Thebans low was to restore the Plataeans to their homes.
10.21.5. On this day the Attic contingent surpassed the other Greeks in courage. of the Athenians themselves the bravest was Cydias, a young man who had never before been in battle. He was killed by the Gauls, but his relatives dedicated his shield to Zeus God of Freedom, and the inscription ran:— Here hang I, yearning for the still youthful bloom of Cydias, The shield of a glorious man, an offering to Zeus. I was the very first through which at this battle he thrust his left arm, When the battle raged furiously against the Gaul . 10.21.6. This inscription remained until Sulla and his army took away, among other Athenian treasures, the shields in the porch of Zeus, God of Freedom. After this battle at Thermopylae the Greeks buried their own dead and spoiled the barbarians, but the Gauls sent no herald to ask leave to take up the bodies, and were indifferent whether the earth received them or whether they were devoured by wild beasts or carrion birds.''. None |
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121. Theophilus, To Autolycus, 1.11 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Apologists, generally • Avidius Cassius, Roman General
Found in books: Esler (2000) 544; Rizzi (2010) 134
| 1.11. Wherefore I will rather honour the king than your gods, not, indeed, worshipping him, but praying for him. But God, the living and true God, I worship, knowing that the king is made by Him. You will say, then, to me, Why do you not worship the king? Because he is not made to be worshipped, but to be reverenced with lawful honour, for he is not a god, but a man appointed by God, not to be worshipped, but to judge justly. For in a kind of way his government is committed to him by God: as He will not have those called kings whom He has appointed under Himself; for king is his title, and it is not lawful for another to use it; so neither is it lawful for any to be worshipped but God only. Wherefore, O man, you are wholly in error. Accordingly, honour the king, be subject to him, and pray for him with loyal mind; for if you do this, you do the will of God. For the law that is of God, says, My son, fear the Lord and the king, and be not disobedient to them; for suddenly they shall take vengeance on their enemies. ''. None |
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122. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Avidius Cassius, Roman General • Tertullian, generally
Found in books: Esler (2000) 1040; Rizzi (2010) 134
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123. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • General education • Genre, Forensic/Judicial
Found in books: Glowalsky (2020) 76; Lampe (2003) 319
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124. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Athens Asklepieion, temple inventories recording anatomical dedications (general) • Dedicatory objects, anatomical (general) • General Index, sacred oratory
Found in books: Renberg (2017) 267; Trapp et al (2016) 16
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125. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Ps.-Orpheus, General profile • generation, of Logos • generation, of the world
Found in books: Potter Suh and Holladay (2021) 61, 64, 69, 71, 72, 76, 78; Černušková (2016) 281, 283, 284
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126. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Saqqâra (general), lion cult • genre
Found in books: Iribarren and Koning (2022) 91; Renberg (2017) 513
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127. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Apologists, generally • revelation, xii, ; general • ף metaphor for Christian victory, ; laurel worn at generals triumph
Found in books: Esler (2000) 548, 549; Sider (2001) 37, 69
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128. Diogenes Laertius, Lives of The Philosophers, 10.1 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Antipatros (Macedonian general) • Phokion (general) • generation • strategos (general)
Found in books: Henderson (2020) 174; Humphreys (2018) 865
| 10.1. BOOK 10: EPICURUSEpicurus, son of Neocles and Chaerestrate, was a citizen of Athens of the deme Gargettus, and, as Metrodorus says in his book On Noble Birth, of the family of the Philaidae. He is said by Heraclides in his Epitome of Sotion, as well as by other authorities, to have been brought up at Samos after the Athenians had sent settlers there and to have come to Athens at the age of eighteen, at the time when Xenocrates was lecturing at the Academy and Aristotle in Chalcis. Upon the death of Alexander of Macedon and the expulsion of the Athenian settlers from Samos by Perdiccas, Epicurus left Athens to join his father in Colophon.''. None |
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129. Eusebius of Caesarea, Ecclesiastical History, 6.13.7, 6.14 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Demetrius, Chronographer, General profile • Origen, generally • generation
Found in books: Esler (2000) 1009; Potter Suh and Holladay (2021) 10, 17, 18; Černušková (2016) 300
| 6.13.7. He mentions also Tatian's Discourse to the Greeks, and speaks of Cassianus as the author of a chronological work. He refers to the Jewish authors Philo, Aristobulus, Josephus, Demetrius, and Eupolemus, as showing, all of them, in their works, that Moses and the Jewish race existed before the earliest origin of the Greeks." ". None |
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130. Origen, Against Celsus, 5.61, 6.2 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • General education • Origen, generally • Seneca generally • True Discourse, of Celsus, general characteristics
Found in books: Esler (2000) 847, 1016; Lampe (2003) 319; Wilson (2022) 15
| 5.61. After the above remarks he proceeds as follows: Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came. Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philosophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are among us some who deny that our God is the same as that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, I thank my God, whom I serve from my forefathers with a pure conscience. And let it be admitted also, that there is a third class who call certain persons carnal, and others spiritual,- I think he here means the followers of Valentinus - yet what does this avail against us, who belong to the Church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution? And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicureans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the disciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law - and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings - what does that avail by way of charge against such as belong to the Church, and whom Celsus has styled those of the multitude? He adds, also, that certain of the Christians are believers in the Sibyl, having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists. ' "
6.2. I have made these remarks in reply to the charges which Celsus and others bring against the simplicity of the language of Scripture, which appears to be thrown into the shade by the splendour of polished discourse. For our prophets, and Jesus Himself, and His apostles, were careful to adopt a style of address which should not merely convey the truth, but which should be fitted to gain over the multitude, until each one, attracted and led onwards, should ascend as far as he could towards the comprehension of those mysteries which are contained in these apparently simple words. For, if I may venture to say so, few have been benefited (if they have indeed been benefited at all) by the beautiful and polished style of Plato, and those who have written like him; while, on the contrary, many have received advantage from those who wrote and taught in a simple and practical manner, and with a view to the wants of the multitude. It is easy, indeed, to observe that Plato is found only in the hands of those who profess to be literary men; while Epictetus is admired by persons of ordinary capacity, who have a desire to be benefited, and who perceive the improvement which may be derived from his writings. Now we make these remarks, not to disparage Plato (for the great world of men has found even him useful), but to point out the aim of those who said: And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power, that our faith should not stand in the wisdom of men, but in the power of God. For the word of God declares that the preaching (although in itself true and most worthy of belief) is not sufficient to reach the human heart, unless a certain power be imparted to the speaker from God, and a grace appear upon his words; and it is only by the divine agency that this takes place in those who speak effectually. The prophet says in the sixty-seventh Psalm, that the Lord will give a word with great power to them who preach. If, then, it should be granted with respect to certain points, that the same doctrines are found among the Greeks as in our own Scriptures, yet they do not possess the same power of attracting and disposing the souls of men to follow them. And therefore the disciples of Jesus, men ignorant so far as regards Grecian philosophy, yet traversed many countries of the world, impressing, agreeably to the desire of the Logos, each one of their hearers according to his deserts, so that they received a moral amelioration in proportion to the inclination of their will to accept of that which is good. "'. None |
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131. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Anthony of the Desert (‘the Great’), generally • Arianism, generally • Fatherhood of God, generative • generation of the Son, by nature, free • generation of the Son, eternal • generation of the Son, human • generation of the Son, impassible • generation of the Son, incorporeal • generation of the Son, light, radiance • generation of the Son, mind
Found in books: Esler (2000) 983, 1120, 1122; Widdicombe (2000) 175, 176, 177, 178, 184
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132. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Anthony of the Desert (‘the Great’), generally • generation of the Son, human • generation of the Son, impassible
Found in books: Esler (2000) 1120; Widdicombe (2000) 175
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133. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Anthony of the Desert (‘the Great’), generally • Avidius Cassius, Roman General • genre(s),
Found in books: Esler (2000) 1110, 1114; Rizzi (2010) 135; Xenophontos and Marmodoro (2021) 116
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134. Ammianus Marcellinus, History, 25.2.3 (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Julian (the Apostate), generally • genre
Found in books: Davies (2004) 262; Esler (2000) 1256
| 25.2.3. Moreover, when he was forced for a time to indulge in an anxious and restless sleep, he threw it off in his usual manner, and, following the example of Julius Caesar, did some writing in his tent. Once when in the darkness of night he was intent upon the lofty thought of some philosopher, he saw somewhat dimly, as he admitted to his intimates, that form of the protecting deity of the state which he had seen in Gaul when he was rising to Augustan dignity, Cf. xx. 5, 10 but now with veil over both head and horn of plenty, sorrowfully passing out through the curtains of his tent.''. None |
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135. Augustine, Confessions, 3.4.7, 7.9.13 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustine , generally • Genre, Forensic/Judicial • Genre, God, Knowledge of • philosophy (see also Academic philosophy), as general object of study
Found in books: Conybeare (2006) 15, 17; Esler (2000) 1206, 1207; Glowalsky (2020) 24, 64
| 3.4.7. 7. Among such as these, at that unstable period of my life, I studied books of eloquence, wherein I was eager to be eminent from a damnable and inflated purpose, even a delight in human vanity. In the ordinary course of study, I lighted upon a certain book of Cicero, whose language, though not his heart, almost all admire. This book of his contains an exhortation to philosophy, and is called Hortensius. This book, in truth, changed my affections, and turned my prayers to Yourself, O Lord, and made me have other hopes and desires. Worthless suddenly became every vain hope to me; and, with an incredible warmth of heart, I yearned for an immortality of wisdom, and began now to arise Luke 15:18 that I might return to You. Not, then, to improve my language - which I appeared to be purchasing with my mother's means, in that my nineteenth year, my father having died two years before - not to improve my language did I have recourse to that book; nor did it persuade me by its style, but its matter. 8. How ardent was I then, my God, how ardent to fly from earthly things to You! Nor did I know how You would deal with me. For with You is wisdom. In Greek the love of wisdom is called philosophy, with which that book inflamed me. There be some who seduce through philosophy, under a great, and alluring, and honourable name coloring and adorning their own errors. And almost all who in that and former times were such, are in that book censured and pointed out. There is also disclosed that most salutary admonition of Your Spirit, by Your good and pious servant: Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ: for in Him dwells all the fullness of the Godhead bodily. Colossians 2:8-9 And since at that time (as Thou, O Light of my heart, know) the words of the apostle were unknown to me, I was delighted with that exhortation, in so far only as I was thereby stimulated, and enkindled, and inflamed to love, seek, obtain, hold, and embrace, not this or that sect, but wisdom itself, whatever it were; and this alone checked me thus ardent, that the name of Christ was not in it. For this name, according to Your mercy, O Lord, this name of my Saviour Your Son, had my tender heart piously drunk in, deeply treasured even with my mother's milk; and whatsoever was without that name, though never so erudite, polished, and truthful, took not complete hold of me. " '
7.9.13. 13. And You, willing first to show me how You resist the proud, but give grace to the humble and by how great art act of mercy You had pointed out to men the path of humility, in that Your Word was made flesh and dwelt among men - You procured for me, by the instrumentality of one inflated with most monstrous pride, certain books of the Platonists, translated from Greek into Latin. And therein I read, not indeed in the same words, but to the selfsame effect, enforced by many and various reasons, that, In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not any thing made that was made. That which was made by Him is life; and the life was the light of men. And the light shines in darkness; and the darkness comprehends it not. John 1:1-5 And that the soul of man, though it bears witness of the light, yet itself is not that light; but the Word of God, being God, is that true light that lights every man that comes into the world. John 1:9 And that He was in the world, and the world was made by Him, and the world knew Him not. But that He came unto His own, and His own received Him not. But as many as received Him, to them gave He power to become the sons of God, even to them that believe in His name. This I did not read there. 14. In like manner, I read there that God the Word was born not of flesh, nor of blood, nor of the will of man, nor of the will of the flesh, but of God. But that the Word was made flesh, and dwelt among us, I read not there. For I discovered in those books that it was in many and various ways said, that the Son was in the form of the Father, and thought it not robbery to be equal with God, for that naturally He was the same substance. But that He emptied Himself, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also has highly exalted Him from the dead, and given Him a name above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father; Philippians 2:6-11 those books have not. For that before all times, and above all times, Your only-begotten Son remains unchangeably co-eternal with You; and that of His fullness souls receive, John 1:16 that they may be blessed; and that by participation of the wisdom remaining in them they are renewed, that they may be wise, is there. But that in due time Christ died for the ungodly, Romans 5:6 and that You spared not Your only Son, but delivered Him up for us all, Romans 8:32 is not there. Because You have hid these things from the wise and prudent, and hast revealed them unto babes; Matthew 11:25 that they that labour and are heavy laden might come unto Him and He might refresh them, because He is meek and lowly in heart. The meek will He guide in judgment; and the meek will He teach His way; looking upon our humility and our distress, and forgiving all our sins. But such as are puffed up with the elation of would-be sublimer learning, do not hear Him saying, Learn of Me; for I am meek and lowly in heart: and you shall find rest unto your souls. Matthew 11:29 Because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools. Romans 1:21-22 15. And therefore also did I read there, that they had changed the glory of Your incorruptible nature into idols and various forms - into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things, namely, into that Egyptian food for which Esau lost his birthright; Genesis 25:33-34 for that Your first-born people worshipped the head of a four-footed beast instead of You, turning back in heart towards Egypt, and prostrating Your image - their own soul- before the image of an ox that eats grass. These things found I there; but I fed not on them. For it pleased You, O Lord, to take away the reproach of diminution from Jacob, that the elder should serve the younger; Romans 9:12 and You have called the Gentiles into Your inheritance. And I had come unto You from among the Gentiles, and I strained after that gold which You willed Your people to take from Egypt, seeing that wheresoever it was it was Yours. And to the Athenians Thou said by Your apostle, that in You we live, and move, and have our being; as one of their own poets has said. Acts 17:28 And verily these books came from thence. But I set not my mind on the idols of Egypt, whom they ministered to with Your gold, Hosea 2:8 who changed the truth of God into a lie, and worshipped and served the creature more than the Creator. Romans 1:25 ' ". None |
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136. Augustine, The City of God, 9.5 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Lactantius, Church Father, Misrepresents Stoic recognition of eupatheiai as general acceptance of emotion • revelation, xii, ; general
Found in books: Sider (2001) 46; Sorabji (2000) 207
| 9.5. We need not at present give a careful and copious exposition of the doctrine of Scripture, the sum of Christian knowledge, regarding these passions. It subjects the mind itself to God, that He may rule and aid it, and the passions, again, to the mind, to moderate and bridle them, and turn them to righteous uses. In our ethics, we do not so much inquire whether a pious soul is angry, as why he is angry; not whether he is sad, but what is the cause of his sadness; not whether he fears, but what he fears. For I am not aware that any right thinking person would find fault with anger at a wrongdoer which seeks his amendment, or with sadness which intends relief to the suffering, or with fear lest one in danger be destroyed. The Stoics, indeed, are accustomed to condemn compassion. But how much more honorable had it been in that Stoic we have been telling of, had he been disturbed by compassion prompting him to relieve a fellow-creature, than to be disturbed by the fear of shipwreck! Far better and more humane, and more consot with pious sentiments, are the words of Cicero in praise of C sar, when he says, Among your virtues none is more admirable and agreeable than your compassion. And what is compassion but a fellow-feeling for another's misery, which prompts us to help him if we can? And this emotion is obedient to reason, when compassion is shown without violating right, as when the poor are relieved, or the penitent forgiven. Cicero, who knew how to use language, did not hesitate to call this a virtue, which the Stoics are not ashamed to reckon among the vices, although, as the book of the eminent Stoic, Epictetus, quoting the opinions of Zeno and Chrysippus, the founders of the school, has taught us, they admit that passions of this kind invade the soul of the wise man, whom they would have to be free from all vice. Whence it follows that these very passions are not judged by them to be vices, since they assail the wise man without forcing him to act against reason and virtue; and that, therefore, the opinion of the Peripatetics or Platonists and of the Stoics is one and the same. But, as Cicero says, mere logomachy is the bane of these pitiful Greeks, who thirst for contention rather than for truth. However, it may justly be asked, whether our subjection to these affections, even while we follow virtue, is a part of the infirmity of this life? For the holy angels feel no anger while they punish those whom the eternal law of God consigns to punishment, no fellow-feeling with misery while they relieve the miserable, no fear while they aid those who are in danger; and yet ordinary language ascribes to them also these mental emotions, because, though they have none of our weakness, their acts resemble the actions to which these emotions move us; and thus even God Himself is said in Scripture to be angry, and yet without any perturbation. For this word is used of the effect of His vengeance, not of the disturbing mental affection. "". None |
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137. Anon., Letter of Aristeas, 316
Tagged with subjects: • Ezekiel, Tragedian, General profile • genealogy/generations, in Johns Gospel • genealogy/generations, in Luke
Found in books: Goldhill (2022) 239; Potter Suh and Holladay (2021) 4
| 316. of Theodektes, one of the tragic poets, that when he was about to adapt some of the incidents recorded in the book for one of his plays, he was affected with cataract in both his eyes. And when he perceived the reason why the misfortune had befallen him, he prayed to God for many days and was afterwards restored.''. None |
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138. Anon., 4 Ezra, 7.96
Tagged with subjects: • Apocalypse/Apocalyptic, Genre • Son of man (generic, man, born of woman), sons of man • apocalypse, genre • first-generation migrants • general
Found in books: Beyerle and Goff (2022) 321; Crabb (2020) 59, 291; Ruzer (2020) 174; Tacoma (2016) 51
| 7.96. The fifth order, they rejoice that they have now escaped what is corruptible, and shall inherit what is to come; and besides they see the straits and toil from which they have been delivered, and the spacious liberty which they are to receive and enjoy in immortality.' '. None |
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139. Demosthenes, Orations, 21.51, 50.8
Tagged with subjects: • Krison, Molossian general • general • identity, general, ethnic • reciprocity, generalized/indirect
Found in books: Eidinow (2007) 273; Gygax (2016) 247; Humphreys (2018) 738; Kowalzig (2007) 338
| 21.51. Now if I had not been chorus-master, men of Athens, when I was thus maltreated by Meidias, it is only the personal insult that one would have condemned; but under the circumstances I think one would be justified in condemning also the impiety of the act. You surely realize that all your choruses and hymns to the god are sanctioned, not only by the regulations of the Dionysia, but also by the oracles, in all of which, whether given at Delphi or at Dodona, you will find a solemn injunction to the State to set up dances after the ancestral custom, to fill the streets with the savour of sacrifice, and to wear garlands.
50.8. And not only did I defray the trierarchal expenses, which at that time were so very heavy, but I also paid in advance no small part of the taxes which you had ordered to be collected for the cost of the expedition. For when you had voted that the members of the senate on behalf of the demesmen should report the names of those who were to pay taxes in advance, both of those who were members of the demes and those who owned property in them, my name was reported from three demes, as my property was in land.''. None |
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140. Strabo, Geography, 7.7.1, 9.2.3, 12.3.11
Tagged with subjects: • Lucullus (Roman general) • Marcellus, consul and general • barbarians/barbarity, labeled in particular, rather than in general • identity, general, ethnic
Found in books: Gruen (2020) 28; Kowalzig (2007) 335, 342; Marek (2019) 268; Renberg (2017) 526
| 7.7.1. EpirusThese alone, then, of all the tribes that are marked off by the Ister and by the Illyrian and Thracian mountains, deserve to be mentioned, occupying as they do the whole of the Adriatic seaboard beginning at the recess, and also the sea-board that is called the left parts of the Pontus, and extends from the Ister River as far as Byzantium. But there remain to be described the southerly parts of the aforesaid mountainous country and next thereafter the districts that are situated below them, among which are both Greece and the adjacent barbarian country as far as the mountains. Now Hecataeus of Miletus says of the Peloponnesus that before the time of the Greeks it was inhabited by barbarians. Yet one might say that in the ancient times the whole of Greece was a settlement of barbarians, if one reasons from the traditions themselves: Pelops brought over peoples from Phrygia to the Peloponnesus that received its name from him; and Danaus from Egypt; whereas the Dryopes, the Caucones, the Pelasgi, the Leleges, and other such peoples, apportioned among themselves the parts that are inside the isthmus — and also the parts outside, for Attica was once held by the Thracians who came with Eumolpus, Daulis in Phocis by Tereus, Cadmeia by the Phoenicians who came with Cadmus, and Boeotia itself by the Aones and Temmices and Hyantes. According to Pindar, there was a time when the Boeotian tribe was called Syes. Moreover, the barbarian origin of some is indicated by their names — Cecrops, Godrus, Aiclus, Cothus, Drymas, and Crinacus. And even to the present day the Thracians, Illyrians, and Epeirotes live on the flanks of the Greeks (though this was still more the case formerly than now); indeed most of the country that at the present time is indisputably Greece is held by the barbarians — Macedonia and certain parts of Thessaly by the Thracians, and the parts above Acaria and Aitolia by the Thesproti, the Cassopaei, the Amphilochi, the Molossi, and the Athamanes — Epeirotic tribes.
9.2.3. Be that as it may, Boeotia in earlier times was inhabited by barbarians, the Aones and the Temmices, who wandered thither from Sounion, and by the Leleges and the Hyantes. Then the Phoenicians occupied it, I mean the Phoenicians with Cadmus, the man who fortified the Cadmeia and left the dominion to his descendants. Those Phoenicians founded Thebes in addition to the Cadmeia, and preserved their dominion, commanding most of the Boeotians until the expedition of the Epigoni. On this occasion they left Thebes for a short time, but came back again. And, in the same way, when they were ejected by the Thracians and the Pelasgians, they established their government in Thessaly along with the Arnaei for a long time, so that they were all called Boeotians. Then they returned to the homeland, at the time when the Aeolian fleet, near Aulis in Boeotia, was now ready to set sail, I mean the fleet which the sons of Orestes were despatching to Asia. After adding the Orchomenian country to Boeotia (for in earlier times the Orchomenians were not a part of the Boeotian community, nor did Homer enumerate them with the Boeotians, but as a separate people, for he called them Minyae), they, with the Orchomenians, drove out the Pelasgians to Athens (it was after these that a part of the city was named Pelasgicon, though they took up their abode below Hymettus), and the Thracians to Parnassus; and the Hyantes founded a city Hyas in Phocis.' "
12.3.11. Then one comes to Sinope itself, which is fifty stadia distant from Armene; it is the most noteworthy of the cities in that part of the world. This city was founded by the Milesians; and, having built a naval station, it reigned over the sea inside the Cyaneae, and shared with the Greeks in many struggles even outside the Cyaneae; and, although it was independent for a long time, it could not eventually preserve its freedom, but was captured by siege, and was first enslaved by Pharnaces and afterwards by his successors down to Eupator and to the Romans who overthrew Eupator. Eupator was both born and reared at Sinope; and he accorded it especial honor and treated it as the metropolis of his kingdom. Sinope is beautifully equipped both by nature and by human foresight, for it is situated on the neck of a peninsula, and has on either side of the isthmus harbors and roadsteads and wonderful pelamydes-fisheries, of which I have already made mention, saying that the Sinopeans get the second catch and the Byzantians the third. Furthermore, the peninsula is protected all round by ridgy shores, which have hollowed-out places in them, rock-cavities, as it were, which the people call choenicides; these are filled with water when the sea rises, and therefore the place is hard to approach, not only because of this, but also because the whole surface of the rock is prickly and impassable for bare feet. Higher up, however, and above the city, the ground is fertile and adorned with diversified market-gardens; and especially the suburbs of the city. The city itself is beautifully walled, and is also splendidly adorned with gymnasium and marked place and colonnades. But although it was such a city, still it was twice captured, first by Pharnaces, who unexpectedly attacked it all of a sudden, and later by Lucullus and by the tyrant who was garrisoned within it, being besieged both inside and outside at the same time; for, since Bacchides, who had been set up by the king as commander of the garrison, was always suspecting treason from the people inside, and was causing many outrages and murders, he made the people, who were unable either nobly to defend themselves or to submit by compromise, lose all heart for either course. At any rate, the city was captured; and though Lucullus kept intact the rest of the city's adornments, he took away the globe of Billarus and the work of Sthenis, the statue of Autolycus, whom they regarded as founder of their city and honored as god. The city had also an oracle of Autolycus. He is thought to have been one of those who went on the voyage with Jason and to have taken possession of this place. Then later the Milesians, seeing the natural advantages of the place and the weakness of its inhabitants, appropriated it to themselves and sent forth colonists to it. But at present it has received also a colony of Romans; and a part of the city and the territory belong to these. It is three thousand five hundred stadia distant from the Hieron, two thousand from Heracleia, and seven hundred from Carambis. It has produced excellent men: among the philosophers, Diogenes the Cynic and Timotheus Patrion; among the poets, Diphilus the comic poet; and, among the historians, Baton, who wrote the work entitled The Persica."'. None |
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141. Valerius Maximus, Memorable Deeds And Sayings, 3.1.1
Tagged with subjects: • Togata (literary genre) • Walter, Uwe, wisdom genre, exempla as
Found in books: Langlands (2018) 55; Radicke (2022) 163
| 3.1.1. Aemilius Lepidus, while yet a boy, went into battle, killed an enemy, and saved a citizen; in memory of which action there is on the Capitol a statue wearing a bulla and a toga praetexta, placed there by order of the senate , who esteemed it unjust that he should not be of age for honour, who was so adult in virtue. Lepidus preceded what was to age ordained, by his earliness in acting bravely; carrying away a double honour out of the battle, of which his years scarcely admitted him to be a spectator. For the arms of men preparing for combat, drawn swords, the flight of missiles, the noise of cavalry charging, and the furious violence of armies joining, strike terror even into young men. Among all this the childhood of the Aemilian family was able to earn a crown, and carry away the spoils of the enemy.''. None |
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142. Vergil, Aeneis, 1.1, 1.456-1.493, 2.57-2.100, 2.102-2.137, 2.139-2.144, 6.460, 6.629, 6.724-6.751, 6.813-6.816
Tagged with subjects: • Dreams (general), not requiring interpretation • Dreams (general), prescriptive dreams and medical knowledge • Dreams (general), reliability of • epithets, ‘generic’ • general Polyxena • genre • genre, hagiography • genre, lyric and satire • genre, viii- • intertextuality, allusion, genre model (modello genere) • prophecy, in the Aeneid generally • stylistics, ‘generic’
Found in books: Blum and Biggs (2019) 130; Clay and Vergados (2022) 5, 349; Conybeare (2000) 99; Farrell (2021) 116, 177; Greensmith (2021) 123; Jouanna (2018) 166; Renberg (2017) 27; Rohland (2022) 199; Xinyue (2022) 158, 159
1.1. Arma virumque cano, Troiae qui primus ab oris
1.456. miratur, videt Iliacas ex ordine pugnas, 1.457. bellaque iam fama totum volgata per orbem, 1.458. Atridas, Priamumque, et saevum ambobus Achillem. 1.459. Constitit, et lacrimans, Quis iam locus inquit Achate, 1.461. En Priamus! Sunt hic etiam sua praemia laudi; 1.462. sunt lacrimae rerum et mentem mortalia tangunt. 1.463. Solve metus; feret haec aliquam tibi fama salutem. 1.464. Sic ait, atque animum pictura pascit ii, 1.465. multa gemens, largoque umectat flumine voltum. 1.466. Namque videbat, uti bellantes Pergama circum 1.467. hac fugerent Graii, premeret Troiana iuventus, 1.468. hac Phryges, instaret curru cristatus Achilles. 1.469. Nec procul hinc Rhesi niveis tentoria velis 1.470. adgnoscit lacrimans, primo quae prodita somno 1.471. Tydides multa vastabat caede cruentus, 1.472. ardentisque avertit equos in castra, prius quam 1.473. pabula gustassent Troiae Xanthumque bibissent. 1.474. Parte alia fugiens amissis Troilus armis, 1.475. infelix puer atque impar congressus Achilli, 1.476. fertur equis, curruque haeret resupinus ii, 1.477. lora tenens tamen; huic cervixque comaeque trahuntur 1.478. per terram, et versa pulvis inscribitur hasta. 1.479. Interea ad templum non aequae Palladis ibant 1.480. crinibus Iliades passis peplumque ferebant, 1.481. suppliciter tristes et tunsae pectora palmis; 1.482. diva solo fixos oculos aversa tenebat. 1.483. Ter circum Iliacos raptaverat Hectora muros, 1.484. exanimumque auro corpus vendebat Achilles. 1.485. Tum vero ingentem gemitum dat pectore ab imo, 1.486. ut spolia, ut currus, utque ipsum corpus amici, 1.487. tendentemque manus Priamum conspexit inermis. 1.488. Se quoque principibus permixtum adgnovit Achivis, 1.489. Eoasque acies et nigri Memnonis arma. 1.490. Ducit Amazonidum lunatis agmina peltis 1.491. Penthesilea furens, mediisque in milibus ardet, 1.492. aurea subnectens exsertae cingula mammae, 1.493. bellatrix, audetque viris concurrere virgo.
2.57. Ecce, manus iuvenem interea post terga revinctum 2.58. pastores magno ad regem clamore trahebant 2.59. Dardanidae, qui se ignotum venientibus ultro, 2.60. hoc ipsum ut strueret Troiamque aperiret Achivis, 2.61. obtulerat, fidens animi atque in utrumque paratus, 2.62. seu versare dolos, seu certae occumbere morti. 2.63. Undique visendi studio Troiana iuventus 2.64. circumfusa ruit, certantque inludere capto. 2.65. Accipe nunc Danaum insidias, et crimine ab uno 2.66. disce omnes. 2.67. Namque ut conspectu in medio turbatus, inermis 2.68. constitit atque oculis Phrygia agmina circumspexit: 2.69. Heu, quae nunc tellus inquit quae me aequora possunt 2.70. accipere? Aut quid iam misero mihi denique restat, 2.71. cui neque apud Danaos usquam locus, et super ipsi 2.72. Dardanidae infensi poenas cum sanguine poscunt? 2.73. Quo gemitu conversi animi, compressus et omnis 2.74. impetus. Hortamur fari; quo sanguine cretus, 2.75. quidve ferat, memoret, quae sit fiducia capto. 2.77. Cuncta equidem tibi, Rex, fuerit quodcumque, fatebor 2.78. vera, inquit; neque me Argolica de gente negabo: 2.79. hoc primum; nec, si miserum Fortuna Sinonem 2.80. finxit, vanum etiam mendacemque improba finget. 2.81. Fando aliquod si forte tuas pervenit ad auris 2.82. Belidae nomen Palamedis et incluta fama 2.83. gloria, quem falsa sub proditione Pelasgi 2.84. insontem infando indicio, quia bella vetabat, 2.85. demisere neci, nunc cassum lumine lugent. 2.86. Illi me comitem et consanguinitate propinquum 2.87. pauper in arma pater primis huc misit ab annis, 2.88. dum stabat regno incolumis regumque vigebat 2.89. consiliis, et nos aliquod nomenque decusque 2.90. gessimus. Invidia postquam pellacis Ulixi— 2.91. haud ignota loquor—superis concessit ab oris, 2.92. adflictus vitam in tenebris luctuque trahebam, 2.93. et casum insontis mecum indignabar amici. 2.94. Nec tacui demens, et me, fors si qua tulisset, 2.95. si patrios umquam remeassem victor ad Argos, 2.96. promisi ultorem, et verbis odia aspera movi. 2.97. Hinc mihi prima mali labes, hinc semper Ulixes 2.98. criminibus terrere novis, hinc spargere voces 2.99. in volgum ambiguas, et quaerere conscius arma. 2.100. Nec requievit enim, donec, Calchante ministro—
2.102. Quidve moror, si omnis uno ordine habetis Achivos, 2.103. idque audire sat est? Iamdudum sumite poenas, 2.104. hoc Ithacus velit, et magno mercentur Atridae. 2.105. Tum vero ardemus scitari et quaerere causas, 2.106. ignari scelerum tantorum artisque Pelasgae. 2.107. Prosequitur pavitans, et ficto pectore fatur: 2.108. Saepe fugam Danai Troia cupiere relicta 2.109. moliri, et longo fessi discedere bello; 2.110. fecissentque utinam! Saepe illos aspera ponti 2.111. interclusit hiemps, et terruit Auster euntis. 2.112. Praecipue, cum iam hic trabibus contextus acernis 2.113. staret equus, toto sonuerunt aethere nimbi. 2.114. Suspensi Eurypylum scitantem oracula Phoebi 2.115. mittimus, isque adytis haec tristia dicta reportat: 2.116. Sanguine placastis ventos et virgine caesa, 2.117. cum primum Iliacas, Danai, venistis ad oras; 2.118. sanguine quaerendi reditus, animaque litandum 2.119. Argolica. 2.120. obstipuere animi, gelidusque per ima cucurrit 2.121. ossa tremor, cui fata parent, quem poscat Apollo. 2.122. Hic Ithacus vatem magno Calchanta tumultu 2.123. protrahit in medios; quae sint ea numina divom, 2.124. flagitat; et mihi iam multi crudele canebant 2.125. artificis scelus, et taciti ventura videbant. 2.126. Bis quinos silet ille dies, tectusque recusat 2.127. prodere voce sua quemquam aut opponere morti. 2.128. Vix tandem, magnis Ithaci clamoribus actus, 2.129. composito rumpit vocem, et me destinat arae. 2.130. Adsensere omnes, et, quae sibi quisque timebat, 2.131. unius in miseri exitium conversa tulere. 2.132. Iamque dies infanda aderat; mihi sacra parari, 2.133. et salsae fruges, et circum tempora vittae: 2.134. eripui, fateor, leto me, et vincula rupi, 2.135. limosoque lacu per noctem obscurus in ulva 2.136. delitui, dum vela darent, si forte dedissent. 2.137. Nec mihi iam patriam antiquam spes ulla videndi,
2.139. quos illi fors et poenas ob nostra reposcent 2.140. effugia, et culpam hanc miserorum morte piabunt. 2.141. Quod te per superos et conscia numina veri, 2.142. per si qua est quae restet adhuc mortalibus usquam 2.143. intemerata fides, oro, miserere laborum 2.144. tantorum, miserere animi non digna ferentis.
6.460. invitus, regina, tuo de litore cessi.
6.629. Sed iam age, carpe viam et susceptum perfice munus;
6.724. Principio caelum ac terras camposque liquentis 6.725. lucentemque globum Lunae Titaniaque astra 6.726. spiritus intus alit, totamque infusa per artus 6.727. mens agitat molem et magno se corpore miscet. 6.728. Inde hominum pecudumque genus, vitaeque volantum, 6.729. et quae marmoreo fert monstra sub aequore pontus. 6.730. Igneus est ollis vigor et caelestis origo 6.731. seminibus, quantum non noxia corpora tardant, 6.732. terrenique hebetant artus moribundaque membra. 6.733. Hinc metuunt cupiuntque, dolent gaudentque, neque auras 6.734. dispiciunt clausae tenebris et carcere caeco. 6.735. Quin et supremo cum lumine vita reliquit, 6.736. non tamen omne malum miseris nec funditus omnes 6.737. corporeae excedunt pestes, penitusque necesse est 6.738. multa diu concreta modis inolescere miris. 6.739. Ergo exercentur poenis, veterumque malorum 6.740. supplicia expendunt: aliae panduntur ies 6.741. suspensae ad ventos; aliis sub gurgite vasto 6.742. infectum eluitur scelus, aut exuritur igni; 6.744. mittimur Elysium, et pauci laeta arva tenemus; 6.745. donec longa dies, perfecto temporis orbe, 6.746. concretam exemit labem, purumque relinquit 6.747. aetherium sensum atque auraï simplicis ignem. 6.748. Has omnes, ubi mille rotam volvere per annos, 6.749. Lethaeum ad fluvium deus evocat agmine magno, 6.750. scilicet immemores supera ut convexa revisant, 6.751. rursus et incipiant in corpora velle reverti.
6.813. otia qui rumpet patriae residesque movebit 6.814. Tullus in arma viros et iam desueta triumphis 6.815. agmina. Quem iuxta sequitur iactantior Ancus, 6.816. nunc quoque iam nimium gaudens popularibus auris.' '. None | 1.1. Arms and the man I sing, who first made way,
1.456. in our vast toil. Instruct us of what skies, ' "1.457. or what world's end, our storm-swept lives have found! " '1.458. Strange are these lands and people where we rove, 1.459. compelled by wind and wave. Lo, this right hand 1.461. Then Venus: “Nay, I boast not to receive 1.462. honors divine. We Tyrian virgins oft 1.463. bear bow and quiver, and our ankles white 1.464. lace up in purple buskin. Yonder lies 1.465. the Punic power, where Tyrian masters hold ' "1.466. Agenor's town; but on its borders dwell " '1.467. the Libyans, by battles unsubdued. 1.468. Upon the throne is Dido, exiled there ' "1.469. from Tyre, to flee th' unnatural enmity " "1.470. of her own brother. 'T was an ancient wrong; " '1.471. too Iong the dark and tangled tale would be; 1.472. I trace the larger outline of her story: 1.473. Sichreus was her spouse, whose acres broad 1.474. no Tyrian lord could match, and he was-blessed ' "1.475. by his ill-fated lady's fondest love, " '1.476. whose father gave him her first virgin bloom 1.477. in youthful marriage. But the kingly power 1.478. among the Tyrians to her brother came, 1.479. Pygmalion, none deeper dyed in crime 1.480. in all that land. Betwixt these twain there rose 1.481. a deadly hatred,—and the impious wretch, 1.482. blinded by greed, and reckless utterly ' "1.483. of his fond sister's joy, did murder foul " '1.484. upon defenceless and unarmed Sichaeus, 1.485. and at the very altar hewed him down. 1.486. Long did he hide the deed, and guilefully 1.487. deceived with false hopes, and empty words, 1.488. her grief and stricken love. But as she slept, ' "1.489. her husband's tombless ghost before her came, " '1.490. with face all wondrous pale, and he laid bare 1.491. his heart with dagger pierced, disclosing so 1.492. the blood-stained altar and the infamy 1.493. that darkened now their house. His counsel was
2.57. thus hailed the people: “O unhappy men! 2.58. What madness this? Who deems our foemen fled? 2.59. Think ye the gifts of Greece can lack for guile? 2.60. Have ye not known Ulysses? The Achaean 2.61. hides, caged in yonder beams; or this is reared ' "2.62. for engin'ry on our proud battlements, " '2.63. to spy upon our roof-tops, or descend ' "2.64. in ruin on the city. 'T is a snare. " "2.65. Trust not this horse, O Troy, whate'er it bode! " '2.66. I fear the Greeks, though gift on gift they bear.” 2.67. So saying, he whirled with ponderous javelin 2.68. a sturdy stroke straight at the rounded side 2.69. of the great, jointed beast. A tremor struck 2.70. its towering form, and through the cavernous womb 2.71. rolled loud, reverberate rumbling, deep and long. ' "2.72. If heaven's decree, if our own wills, that hour, " '2.73. had not been fixed on woe, his spear had brought 2.74. a bloody slaughter on our ambushed foe, 2.75. and Troy were standing on the earth this day! 2.77. But, lo! with hands fast bound behind, a youth 2.78. by clamorous Dardan shepherds haled along, 2.79. was brought before our king,—to this sole end 2.80. a self-surrendered captive, that he might, 2.81. although a nameless stranger, cunningly 2.82. deliver to the Greek the gates of Troy . 2.83. His firm-set mind flinched not from either goal,— 2.84. uccess in crime, or on swift death to fall. 2.85. The thronging Trojan youth made haste his way 2.86. from every side, all eager to see close ' "2.87. their captive's face, and clout with emulous scorn. " '2.88. Hear now what Greek deception is, and learn 2.89. from one dark wickedness the whole. For he, 2.90. a mark for every eye, defenceless, dazed, 2.91. tood staring at our Phrygian hosts, and cried: 2.92. “Woe worth the day! What ocean or what shore 2.93. will have me now? What desperate path remains 2.94. for miserable me? Now have I lost ' "2.95. all foothold with the Greeks, and o'er my head " "2.96. Troy 's furious sons call bloody vengeance down.” " '2.97. Such groans and anguish turned all rage away 2.98. and stayed our lifted hands. We bade him tell 2.99. his birth, his errand, and from whence might be 2.100. uch hope of mercy for a foe in chains. ' "
2.102. “O King! I will confess, whate'er befall, " '2.103. the whole unvarnished truth. I will not hide 2.104. my Grecian birth. Yea, thus will I begin. 2.105. For Fortune has brought wretched Sinon low; 2.106. but never shall her cruelty impair 2.107. his honor and his truth. Perchance the name ' "2.108. of Palamedes, Belus' glorious son, " '2.109. has come by rumor to your listening ears; 2.110. whom by false witness and conspiracy, 2.111. because his counsel was not for this war, 2.112. the Greeks condemned, though guiltless, to his death, 2.113. and now make much lament for him they slew. 2.114. I, his companion, of his kith and kin, ' "2.115. ent hither by my humble sire's command, " '2.116. followed his arms and fortunes from my youth. 2.117. Long as his throne endured, and while he throve 2.118. in conclave with his kingly peers, we twain 2.119. ome name and lustre bore; but afterward, 2.120. because that cheat Ulysses envied him 2.121. (Ye know the deed), he from this world withdrew, 2.122. and I in gloom and tribulation sore 2.123. lived miserably on, lamenting loud ' "2.124. my lost friend's blameless fall. A fool was I " '2.125. that kept not these lips closed; but I had vowed 2.126. that if a conqueror home to Greece I came, 2.127. I would avenge. Such words moved wrath, and were 2.128. the first shock of my ruin; from that hour, 2.129. Ulysses whispered slander and alarm; ' "2.130. breathed doubt and malice into all men's ears, " '2.131. and darkly plotted how to strike his blow. 2.132. Nor rest had he, till Calchas, as his tool,- 2.133. but why unfold this useless, cruel story? 2.134. Why make delay? Ye count all sons of Greece 2.135. arrayed as one; and to have heard thus far 2.136. uffices you. Take now your ripe revenge! ' "2.137. Ulysses smiles and Atreus' royal sons " '
2.139. We ply him then with passionate appeal 2.140. and question all his cause: of guilt so dire 2.141. or such Greek guile we harbored not the thought. 2.142. So on he prates, with well-feigned grief and fear, 2.143. and from his Iying heart thus told his tale: 2.144. “Full oft the Greeks had fain achieved their flight,
6.460. Three wintry nights across the boundless main
6.629. Not only once would see, but clutch and cling
6.724. Harries them thus? What wailing smites the air?” 6.725. To whom the Sibyl, “Far-famed prince of Troy, 6.726. The feet of innocence may never pass 6.727. Into this house of sin. But Hecate, ' "6.728. When o'er th' Avernian groves she gave me power, " '6.729. Taught me what penalties the gods decree, 6.730. And showed me all. There Cretan Rhadamanth 6.731. His kingdom keeps, and from unpitying throne 6.732. Chastises and lays bare the secret sins 6.733. of mortals who, exulting in vain guile, 6.734. Elude till death, their expiation due. 6.735. There, armed forever with her vengeful scourge, 6.736. Tisiphone, with menace and affront, 6.737. The guilty swarm pursues; in her left hand 6.738. She lifts her angered serpents, while she calls 6.739. A troop of sister-furies fierce as she. 6.740. Then, grating loud on hinge of sickening sound, ' "6.741. Hell's portals open wide. 0, dost thou see " '6.742. What sentinel upon that threshold sits, 6.744. Far, far within the dragon Hydra broods 6.745. With half a hundred mouths, gaping and black; 6.746. And Tartarus slopes downward to the dark 6.747. Twice the whole space that in the realms of light ' "6.748. Th' Olympian heaven above our earth aspires. — " "6.749. Here Earth's first offspring, the Titanic brood, " '6.750. Roll lightning-blasted in the gulf profound; 6.751. The twin Aloidae Aloïdae , colossal shades, ' "
6.813. 'T is there we are commanded to lay down " "6.814. Th' appointed offering.” So, side by side, " '6.815. Swift through the intervening dark they strode, 6.816. And, drawing near the portal-arch, made pause. ' '. None |
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143. Vergil, Georgics, 2.173-2.176, 3.10-3.20, 4.453-4.527
Tagged with subjects: • Statius, generic experimentalism in the Siluae • elegy, as genre • genre
Found in books: Augoustakis (2014) 220; Iribarren and Koning (2022) 99; Panoussi(2019) 93; Verhagen (2022) 220
2.173. Salve, magna parens frugum, Saturnia tellus, 2.174. magna virum; tibi res antiquae laudis et artem 2.175. ingredior, sanctos ausus recludere fontis, 2.176. Ascraeumque cano Romana per oppida carmen.
3.10. Primus ego in patriam mecum, modo vita supersit, 3.11. Aonio rediens deducam vertice Musas; 3.12. primus Idumaeas referam tibi, Mantua, palmas, 3.13. et viridi in campo templum de marmore ponam 3.14. propter aquam. Tardis ingens ubi flexibus errat 3.15. Mincius et tenera praetexit arundine ripas. 3.16. In medio mihi Caesar erit templumque tenebit: 3.17. illi victor ego et Tyrio conspectus in ostro 3.18. centum quadriiugos agitabo ad flumina currus. 3.19. Cuncta mihi Alpheum linquens lucosque Molorchi 3.20. cursibus et crudo decernet Graecia caestu.
4.453. “Non te nullius exercent numinis irae; 4.454. magna luis commissa: tibi has miserabilis Orpheus 4.455. haudquaquam ob meritum poenas, ni fata resistant, 4.456. suscitat et rapta graviter pro coniuge saevit. 4.457. Illa quidem, dum te fugeret per flumina praeceps, 4.458. immanem ante pedes hydrum moritura puella 4.459. servantem ripas alta non vidit in herba. 4.460. At chorus aequalis Dryadum clamore supremos 4.461. implerunt montes; flerunt Rhodopeiae arces 4.462. altaque Pangaea et Rhesi mavortia tellus 4.463. atque Getae atque Hebrus et Actias Orithyia. 4.464. Ipse cava solans aegrum testudine amorem 4.465. te, dulcis coniunx, te solo in litore secum, 4.466. te veniente die, te decedente canebat. 4.467. Taenarias etiam fauces, alta ostia Ditis, 4.468. et caligantem nigra formidine lucum 4.469. ingressus manesque adiit regemque tremendum 4.470. nesciaque humanis precibus mansuescere corda. 4.471. At cantu commotae Erebi de sedibus imis 4.472. umbrae ibant tenues simulacraque luce carentum, 4.473. quam multa in foliis avium se milia condunt 4.474. vesper ubi aut hibernus agit de montibus imber, 4.475. matres atque viri defunctaque corpora vita 4.476. magimum heroum, pueri innuptaeque puellae, 4.477. impositique rogis iuvenes ante ora parentum, 4.478. quos circum limus niger et deformis harundo 4.479. Cocyti tardaque palus inamabilis unda 4.480. alligat et noviens Styx interfusa coercet. 4.481. Quin ipsae stupuere domus atque intima Leti 4.482. tartara caeruleosque implexae crinibus angues 4.483. Eumenides, tenuitque inhians tria Cerberus ora 4.484. atque Ixionii vento rota constitit orbis. 4.485. Iamque pedem referens casus evaserat omnes; 4.486. redditaque Eurydice superas veniebat ad auras, 4.487. pone sequens, namque hanc dederat Proserpina legem, 4.488. cum subita incautum dementia cepit amantem, 4.489. ignoscenda quidem, scirent si ignoscere manes. 4.490. Restitit Eurydicenque suam iam luce sub ipsa 4.491. immemor heu! victusque animi respexit. Ibi omnis 4.492. effusus labor atque immitis rupta tyranni 4.493. foedera, terque fragor stagnis auditus Avernis. 4.494. Illa, “Quis et me,” inquit, “miseram et te perdidit, Orpheu, 4.495. quis tantus furor? En iterum crudelia retro 4.496. Fata vocant, conditque natantia lumina somnus. 4.497. Iamque vale: feror ingenti circumdata nocte 4.498. invalidasque tibi tendens, heu non tua, palmas!” 4.499. dixit et ex oculis subito, ceu fumus in auras 4.500. commixtus tenues, fugit diversa, neque illum, 4.501. prensantem nequiquam umbras et multa volentem 4.502. dicere, praeterea vidit, nec portitor Orci 4.503. amplius obiectam passus transire paludem. 4.504. Quid faceret? Quo se rapta bis coniuge ferret? 4.505. Quo fletu Manis, quae numina voce moveret? 4.506. Illa quidem Stygia nabat iam frigida cumba. 4.507. Septem illum totos perhibent ex ordine menses 4.508. rupe sub aeria deserti ad Strymonis undam 4.509. flesse sibi et gelidis haec evolvisse sub antris 4.510. mulcentem tigres et agentem carmine quercus; 4.511. qualis populea maerens philomela sub umbra 4.512. amissos queritur fetus, quos durus arator 4.513. observans nido implumes detraxit; at illa 4.514. flet noctem ramoque sedens miserabile carmen 4.515. integrat et maestis late loca questibus implet. 4.516. Nulla Venus, non ulli animum flexere hymenaei. 4.517. Solus Hyperboreas glacies Tanaimque nivalem 4.518. arvaque Rhipaeis numquam viduata pruinis 4.519. lustrabat raptam Eurydicen atque inrita Ditis 4.520. dona querens; spretae Ciconum quo munere matres 4.521. inter sacra deum nocturnique orgia Bacchi 4.522. discerptum latos iuvenem sparsere per agros. 4.523. Tum quoque marmorea caput a cervice revulsum 4.524. gurgite cum medio portans Oeagrius Hebrus 4.525. volveret, Eurydicen vox ipsa et frigida lingua 4.526. “ah miseram Eurydicen!” anima fugiente vocabat: 4.527. “Eurydicen” toto referebant flumine ripae.”''. None | 2.173. With it the Medes for sweetness lave the lips, 2.174. And ease the panting breathlessness of age. 2.175. But no, not Mede-land with its wealth of woods, 2.176. Nor Ganges fair, and Hermus thick with gold,
3.10. And Pelops for his ivory shoulder famed, 3.11. Keen charioteer? Needs must a path be tried, 3.12. By which I too may lift me from the dust, 3.13. And float triumphant through the mouths of men. 3.14. Yea, I shall be the first, so life endure, 3.15. To lead the Muses with me, as I pa 3.16. To mine own country from the Aonian height; 3.17. I, 4.453. Exclaimed, “Cyrene, sister, not for naught' "4.454. Scared by a groan so deep, behold! 'tis he," "4.455. Even Aristaeus, thy heart's fondest care," '4.456. Here by the brink of the Peneian sire 4.457. Stands woebegone and weeping, and by name 4.458. Cries out upon thee for thy cruelty.” 4.459. To whom, strange terror knocking at her heart, 4.460. “Bring, bring him to our sight,” the mother cried; 4.461. “His feet may tread the threshold even of Gods.” 4.462. So saying, she bids the flood yawn wide and yield 4.463. A pathway for his footsteps; but the wave 4.464. Arched mountain-wise closed round him, and within 4.465. Its mighty bosom welcomed, and let speed 4.466. To the deep river-bed. And now, with eye' "4.467. of wonder gazing on his mother's hall" '4.468. And watery kingdom and cave-prisoned pool 4.469. And echoing groves, he went, and, stunned by that 4.470. Stupendous whirl of waters, separate saw 4.471. All streams beneath the mighty earth that glide, 4.472. Phasis and Lycus, and that fountain-head 4.473. Whence first the deep Enipeus leaps to light, 4.474. Whence father |
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144. None, None, nan
Tagged with subjects: • genre • genre and generic interplay
Found in books: König and Whitton (2018) 105, 106; Mackay (2022) 103
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145. None, None, nan
Tagged with subjects: • Cephisodotus, Athenian general • Charidemus, Athenian general • Diotimus, Athenian general • Nausicles, Athenian general • generation
Found in books: Gygax (2016) 210; Humphreys (2018) 822, 824
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146. None, None, nan
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 226; Verhagen (2022) 226
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147. None, None, nan
Tagged with subjects: • Nikias (Athenian general), theoria to Delos • general • generation
Found in books: Humphreys (2018) 1021, 1055; Kowalzig (2007) 111
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148. None, None, nan
Tagged with subjects: • hoplite general • strategos (general)
Found in books: Henderson (2020) 255; Papazarkadas (2011) 55, 259
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149. None, None, nan
Tagged with subjects: • Statius, generic experimentalism in the Siluae
Found in books: Augoustakis (2014) 225; Verhagen (2022) 225
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150. None, None, nan
Tagged with subjects: • Apologists, generally • Epistle to Diognetus, Genre
Found in books: Bird and Harrower (2021) 313; Esler (2000) 526
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151. None, None, nan
Tagged with subjects: • Ps.-Orpheus, General profile • generation, of Logos • generation, of the world
Found in books: Potter Suh and Holladay (2021) 81; Černušková (2016) 284
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152. None, None, nan
Tagged with subjects: • Acta martyrum, slowly evolving genre • Passion of Perpetua, generally
Found in books: Bremmer (2017) 351; Esler (2000) 1051, 1056
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