1. Hebrew Bible, Psalms, 51.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •word of god, god's own and humans' of god golden calf/calves Found in books: Levison, Filled with the Spirit (2009) 54| 51.17. אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ׃ | 51.17. O Lord, open Thou my lips; and my mouth shall declare Thy praise. |
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2. Hebrew Bible, Numbers, 19.13, 19.20, 24.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •throne of god, twofold purpose of •god, of the old testament Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 360| 19.13. כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃ 24.17. אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃ | 19.13. Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him. 19.20. But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he hath defiled the sanctuary of the LORD; the water of sprinkling hath not been dashed against him: he is unclean. 24.17. I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth. |
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3. Hebrew Bible, Leviticus, 1.5, 4.3, 4.14, 5.6-5.9, 6.18, 7.33, 16.3, 16.5-16.6, 16.9, 16.11, 16.14-16.17, 16.20, 16.24, 16.27, 16.30-16.34, 18.24-18.25, 20.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan| 1.5. וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃ 4.3. וְלָקַח הַכֹּהֵן מִדָּמָהּ בְּאֶצְבָּעוֹ וְנָתַן עַל־קַרְנֹת מִזְבַּח הָעֹלָה וְאֶת־כָּל־דָּמָהּ יִשְׁפֹּךְ אֶל־יְסוֹד הַמִּזְבֵּחַ׃ 4.3. אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא לְאַשְׁמַת הָעָם וְהִקְרִיב עַל חַטָּאתוֹ אֲשֶׁר חָטָא פַּר בֶּן־בָּקָר תָּמִים לַיהוָה לְחַטָּאת׃ 4.14. וְנוֹדְעָה הַחַטָּאת אֲשֶׁר חָטְאוּ עָלֶיהָ וְהִקְרִיבוּ הַקָּהָל פַּר בֶּן־בָּקָר לְחַטָּאת וְהֵבִיאוּ אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד׃ 5.6. וְהֵבִיא אֶת־אֲשָׁמוֹ לַיהוָה עַל חַטָּאתוֹ אֲשֶׁר חָטָא נְקֵבָה מִן־הַצֹּאן כִּשְׂבָּה אוֹ־שְׂעִירַת עִזִּים לְחַטָּאת וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ׃ 5.7. וְאִם־לֹא תַגִּיע יָדוֹ דֵּי שֶׂה וְהֵבִיא אֶת־אֲשָׁמוֹ אֲשֶׁר חָטָא שְׁתֵּי תֹרִים אוֹ־שְׁנֵי בְנֵי־יוֹנָה לַיהוָה אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה׃ 5.8. וְהֵבִיא אֹתָם אֶל־הַכֹּהֵן וְהִקְרִיב אֶת־אֲשֶׁר לַחַטָּאת רִאשׁוֹנָה וּמָלַק אֶת־רֹאשׁוֹ מִמּוּל עָרְפּוֹ וְלֹא יַבְדִּיל׃ 5.9. וְהִזָּה מִדַּם הַחַטָּאת עַל־קִיר הַמִּזְבֵּחַ וְהַנִּשְׁאָר בַּדָּם יִמָּצֵה אֶל־יְסוֹד הַמִּזְבֵּחַ חַטָּאת הוּא׃ 6.18. דַּבֵּר אֶל־אַהֲרֹן וְאֶל־בָּנָיו לֵאמֹר זֹאת תּוֹרַת הַחַטָּאת בִּמְקוֹם אֲשֶׁר תִּשָּׁחֵט הָעֹלָה תִּשָּׁחֵט הַחַטָּאת לִפְנֵי יְהוָה קֹדֶשׁ קָדָשִׁים הִוא׃ 7.33. הַמַּקְרִיב אֶת־דַּם הַשְּׁלָמִים וְאֶת־הַחֵלֶב מִבְּנֵי אַהֲרֹן לוֹ תִהְיֶה שׁוֹק הַיָּמִין לְמָנָה׃ 16.3. כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ׃ 16.3. בְּזֹאת יָבֹא אַהֲרֹן אֶל־הַקֹּדֶשׁ בְּפַר בֶּן־בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה׃ 16.5. וּמֵאֵת עֲדַת בְּנֵי יִשְׂרָאֵל יִקַּח שְׁנֵי־שְׂעִירֵי עִזִּים לְחַטָּאת וְאַיִל אֶחָד לְעֹלָה׃ 16.6. וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ׃ 16.9. וְהִקְרִיב אַהֲרֹן אֶת־הַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַיהוָה וְעָשָׂהוּ חַטָּאת׃ 16.11. וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וְשָׁחַט אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ׃ 16.14. וְלָקַח מִדַּם הַפָּר וְהִזָּה בְאֶצְבָּעוֹ עַל־פְּנֵי הַכַּפֹּרֶת קֵדְמָה וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶׁבַע־פְּעָמִים מִן־הַדָּם בְּאֶצְבָּעוֹ׃ 16.15. וְשָׁחַט אֶת־שְׂעִיר הַחַטָּאת אֲשֶׁר לָעָם וְהֵבִיא אֶת־דָּמוֹ אֶל־מִבֵּית לַפָּרֹכֶת וְעָשָׂה אֶת־דָּמוֹ כַּאֲשֶׁר עָשָׂה לְדַם הַפָּר וְהִזָּה אֹתוֹ עַל־הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת׃ 16.16. וְכִפֶּר עַל־הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָם׃ 16.17. וְכָל־אָדָם לֹא־יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד־צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל־קְהַל יִשְׂרָאֵל׃ 16.24. וְרָחַץ אֶת־בְּשָׂרוֹ בַמַּיִם בְּמָקוֹם קָדוֹשׁ וְלָבַשׁ אֶת־בְּגָדָיו וְיָצָא וְעָשָׂה אֶת־עֹלָתוֹ וְאֶת־עֹלַת הָעָם וְכִפֶּר בַּעֲדוֹ וּבְעַד הָעָם׃ 16.27. וְאֵת פַּר הַחַטָּאת וְאֵת שְׂעִיר הַחַטָּאת אֲשֶׁר הוּבָא אֶת־דָּמָם לְכַפֵּר בַּקֹּדֶשׁ יוֹצִיא אֶל־מִחוּץ לַמַּחֲנֶה וְשָׂרְפוּ בָאֵשׁ אֶת־עֹרֹתָם וְאֶת־בְּשָׂרָם וְאֶת־פִּרְשָׁם׃ 16.31. שַׁבַּת שַׁבָּתוֹן הִיא לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם חֻקַּת עוֹלָם׃ 16.32. וְכִפֶּר הַכֹּהֵן אֲשֶׁר־יִמְשַׁח אֹתוֹ וַאֲשֶׁר יְמַלֵּא אֶת־יָדוֹ לְכַהֵן תַּחַת אָבִיו וְלָבַשׁ אֶת־בִּגְדֵי הַבָּד בִּגְדֵי הַקֹּדֶשׁ׃ 16.33. וְכִפֶּר אֶת־מִקְדַּשׁ הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ יְכַפֵּר וְעַל הַכֹּהֲנִים וְעַל־כָּל־עַם הַקָּהָל יְכַפֵּר׃ 16.34. וְהָיְתָה־זֹּאת לָכֶם לְחֻקַּת עוֹלָם לְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל מִכָּל־חַטֹּאתָם אַחַת בַּשָּׁנָה וַיַּעַשׂ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 18.24. אַל־תִּטַּמְּאוּ בְּכָל־אֵלֶּה כִּי בְכָל־אֵלֶּה נִטְמְאוּ הַגּוֹיִם אֲשֶׁר־אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם׃ 18.25. וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲוֺנָהּ עָלֶיהָ וַתָּקִא הָאָרֶץ אֶת־יֹשְׁבֶיהָ׃ 20.3. וַאֲנִי אֶתֵּן אֶת־פָּנַי בָּאִישׁ הַהוּא וְהִכְרַתִּי אֹתוֹ מִקֶּרֶב עַמּוֹ כִּי מִזַּרְעוֹ נָתַן לַמֹּלֶךְ לְמַעַן טַמֵּא אֶת־מִקְדָּשִׁי וּלְחַלֵּל אֶת־שֵׁם קָדְשִׁי׃ | 1.5. And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting. 4.3. if the anointed priest shall sin so as to bring guilt on the people, then let him offer for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin-offering. 4.14. when the sin wherein they have sinned is known, then the assembly shall offer a young bullock for a sin-offering, and bring it before the tent of meeting. 5.6. and he shall bring his forfeit unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a goat, for a sin-offering; and the priest shall make atonement for him as concerning his sin. 5.7. And if his means suffice not for a lamb, then he shall bring his forfeit for that wherein he hath sinned, two turtle-doves, or two young pigeons, unto the LORD: one for a sin-offering, and the other for a burnt-offering. 5.8. And he shall bring them unto the priest, who shall offer that which is for the sin-offering first, and pinch off its head close by its neck, but shall not divide it asunder. 5.9. And he shall sprinkle of the blood of the sin-offering upon the side of the altar; and the rest of the blood shall be drained out at the base of the altar; it is a sin-offering. 6.18. Speak unto Aaron and to his sons, saying: This is the law of the sin-offering: in the place where the burnt-offering is killed shall the sin-offering be killed before the LORD; it is most holy. 7.33. He among the sons of Aaron, that offereth the blood of the peace-offerings, and the fat, shall have the right thigh for a portion. 16.3. Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering. 16.5. And he shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering. 16.6. And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house. 16.9. And Aaron shall present the goat upon which the lot fell for the LORD, and offer him for a sin-offering. 16.11. And Aaron shall present the bullock of the sin-offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself. 16.14. And he shall take of the blood of the bullock, and sprinkle it with his finger upon the ark-cover on the east; and before the ark-cover shall he sprinkle of the blood with his finger seven times. 16.15. Then shall he kill the goat of the sin-offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the ark-cover, and before the ark-cover. 16.16. And he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins; and so shall he do for the tent of meeting, that dwelleth with them in the midst of their uncleannesses. 16.17. And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel. 16.20. And when he hath made an end of atoning for the holy place, and the tent of meeting, and the altar, he shall present the live goat. 16.24. And he shall bathe his flesh in water in a holy place and put on his other vestments, and come forth, and offer his burnt-offering and the burnt-offering of the people, and make atonement for himself and for the people. 16.27. And the bullock of the sin-offering, and the goat of the sin-offering, whose blood was brought in to make atonement in the holy place, shall be carried forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung. 16.30. For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD. 16.31. It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it is a statute for ever. 16.32. And the priest, who shall be anointed and who shall be consecrated to be priest in his father’s stead, shall make the atonement, and shall put on the linen garments, even the holy garments. 16.33. And he shall make atonement for the most holy place, and he shall make atonement for the tent of meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly. 16.34. And this shall be an everlasting statute unto you, to make atonement for the children of Israel because of all their sins once in the year.’ And he did as the LORD commanded Moses. 18.24. Defile not ye yourselves in any of these things; for in all these the nations are defiled, which I cast out from before you. 18.25. And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land vomited out her inhabitants. 20.3. I also will set My face against that man, and will cut him off from among his people, because he hath given of his seed unto Molech, to defile My sanctuary, and to profane My holy name. |
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4. Hebrew Bible, Genesis, 32.21, 41.38-41.39, 49.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •throne of god, twofold purpose of •word of god, god's own and humans' of god golden calf/calves •god, of the old testament Found in books: Levison, Filled with the Spirit (2009) 51; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 360| 41.38. וַיֹּאמֶר פַּרְעֹה אֶל־עֲבָדָיו הֲנִמְצָא כָזֶה אִישׁ אֲשֶׁר רוּחַ אֱלֹהִים בּוֹ׃ 41.39. וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף אַחֲרֵי הוֹדִיעַ אֱלֹהִים אוֹתְךָ אֶת־כָּל־זֹאת אֵין־נָבוֹן וְחָכָם כָּמוֹךָ׃ | 41.38. And Pharaoh said unto his servants: ‘Can we find such a one as this, a man in whom the spirit of God is?’ 41.39. And Pharaoh said unto Joseph: ‘Forasmuch as God hath shown thee all this, there is none so discreet and wise as thou. 49.10. The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be. |
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5. Hebrew Bible, Exodus, 19.18, 25.1-31.11, 25.2, 30.10, 32, 32.25, 35.4, 35.5, 35.6, 35.7, 35.8, 35.9, 35.10, 35.11, 35.12, 35.13, 35.14, 35.15, 35.16, 35.17, 35.18, 35.19, 35.20, 35.21, 35.22, 35.23, 35.24, 35.25, 35.26, 35.27, 35.28, 35.29, 35.30, 35.31, 35.32, 35.33, 35.34, 36.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Levison, Filled with the Spirit (2009) 51| 35.6. וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים׃ | 35.6. and blue, and purple, and scarlet, and fine linen, and goats’hair; |
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6. Hebrew Bible, Deuteronomy, 18.15-18.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god, of the old testament Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 360| 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ | 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’ |
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| 7. Septuagint, Isaiah, 9.689 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •anubis, first in procession of gods, messenger of celestial and infernal beings, with face now black, now golden, with dogs neck, he carries heralds staff and palm-branch, ibid. Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 216 |
8. Hebrew Bible, Isaiah, 7.41-7.42, 10.17, 23.18, 29.23-29.24, 57.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •god, of the old testament •milites dei, soldiers of god •word of god, god's own and humans' of god golden calf/calves Found in books: Levison, Filled with the Spirit (2009) 54; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 253, 296; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 360| 10.17. וְהָיָה אוֹר־יִשְׂרָאֵל לְאֵשׁ וּקְדוֹשׁוֹ לְלֶהָבָה וּבָעֲרָה וְאָכְלָה שִׁיתוֹ וּשְׁמִירוֹ בְּיוֹם אֶחָד׃ 29.23. כִּי בִרְאֹתוֹ יְלָדָיו מַעֲשֵׂה יָדַי בְּקִרְבּוֹ יַקְדִּישׁוּ שְׁמִי וְהִקְדִּישׁוּ אֶת־קְדוֹשׁ יַעֲקֹב וְאֶת־אֱלֹהֵי יִשְׂרָאֵל יַעֲרִיצוּ׃ 29.24. וְיָדְעוּ תֹעֵי־רוּחַ בִּינָה וְרוֹגְנִים יִלְמְדוּ־לֶקַח׃ 57.15. כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת־דַּכָּא וּשְׁפַל־רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים׃ | 10.17. And the light of Israel shall be for a fire, And his Holy One for a flame; And it shall burn and devour his thorns And his briers in one day. 29.23. When he seeth his children, the work of My hands, in the midst of him, That they sanctify My name; yea, they shall sanctify the Holy One of Jacob, And shall stand in awe of the God of Israel. 29.24. They also that err in spirit shall come to understanding, And they that murmur shall learn instruction. 57.15. For thus saith the High and Lofty One That inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, With him also that is of a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones. |
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9. Hebrew Bible, Ezekiel, 28.14, 37.28, 44.7, 44.15 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 296| 28.14. אַתְּ־כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ אֱלֹהִים הָיִיתָ בְּתוֹךְ אַבְנֵי־אֵשׁ הִתְהַלָּכְתָּ׃ 37.28. וְיָדְעוּ הַגּוֹיִם כִּי אֲנִי יְהוָה מְקַדֵּשׁ אֶת־יִשְׂרָאֵל בִּהְיוֹת מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם׃ 44.7. בַּהֲבִיאֲכֶם בְּנֵי־נֵכָר עַרְלֵי־לֵב וְעַרְלֵי בָשָׂר לִהְיוֹת בְּמִקְדָּשִׁי לְחַלְּלוֹ אֶת־בֵּיתִי בְּהַקְרִיבְכֶם אֶת־לַחְמִי חֵלֶב וָדָם וַיָּפֵרוּ אֶת־בְּרִיתִי אֶל כָּל־תּוֹעֲבוֹתֵיכֶם׃ 44.15. וְהַכֹּהֲנִים הַלְוִיִּם בְּנֵי צָדוֹק אֲשֶׁר שָׁמְרוּ אֶת־מִשְׁמֶרֶת מִקְדָּשִׁי בִּתְעוֹת בְּנֵי־יִשְׂרָאֵל מֵעָלַי הֵמָּה יִקְרְבוּ אֵלַי לְשָׁרְתֵנִי וְעָמְדוּ לְפָנַי לְהַקְרִיב לִי חֵלֶב וָדָם נְאֻם אֲדֹנָי יְהוִה׃ | 28.14. Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire. 37.28. And the nations shall know that I am the LORD that sanctify Israel, when My sanctuary shall be in the midst of them for ever.’ 44.7. in that ye have brought in aliens, uncircumcised in heart and uncircumcised in flesh, to be in My sanctuary, to profane it, even My house, when ye offer My bread, the fat and the blood, and they have broken My covet, to add unto all your abominations. 44.15. But the priests the Levites, the sons of Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me; and they shall stand before Me to offer unto Me the fat and the blood, saith the Lord GOD; |
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| 10. Euripides, Letters, 770-772 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Parker, Polytheism and Society at Athens (2005) 396 |
| 11. Plato, Laws, 2.656c1-d2, 2.660a3-8, 4.715e7-716a2, 4.719b4-7, 4.719b1-2, 4.718d3, 4.716b6, 4.712e9-713a2, 4.713e4-6, 4.716d2, 4.716c4-6, 4.716c3, 4.716d1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 111 |
| 12. Plato, Republic, 2.379a5-6, 5.473c11-e2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 18 |
| 13. Euripides, Rhesus, 703 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •gods, classes of city-holding Found in books: Parker, Polytheism and Society at Athens (2005) 396 |
| 14. Euripides, Phoenician Women, 1365 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •gods, classes of city-holding Found in books: Parker, Polytheism and Society at Athens (2005) 396 |
15. Euripides, Ion, 211 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •gods, classes of city-holding Found in books: Parker, Polytheism and Society at Athens (2005) 396| 211. — λεύσσω Παλλάδ', ἐμὰν θεόν. | 211. I see Pallas, my own goddess. (Seventh) Choru |
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| 16. Aristotle, Nicomachean Ethics, '2.2.4.1104a7 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •household, of living god Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 284 |
| 17. Aristotle, Rhetoric, '2.14.1390b3, 1389a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 284 |
18. Cicero, On Duties, 1.122-1.123 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •household, of living god Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 284| 1.122. Et quoniam officia non eadem disparibus aetatibus tribuuntur aliaque sunt iuvenum, alia seniorum, aliquid etiam de hac distinctione dicendum est. Est igitur adulescentis maiores natu vereri exque iis deligere optimos et probatissimos, quorum consilio atque auctoritate nitatur; ineuntis enim aetatis inscitia senum constituenda et regenda prudentia est. Maxime autem haec aetas a libidinibus arcenda est exercendaque in labore patientiaque et animi et corporis, ut eorum et in bellicis et in civilibus officiis vigeat industria. Atque etiam cum relaxare animos et dare se iucunditati volent, caveant intemperantiam, meminerint verecundiae, quod erit facilius, si ne in eius modi quidem rebus maiores natu nolent interesse. 1.123. Senibus autem labores corporis minuendi, exercitationes animi etiam augendae videntur; danda vero opera, ut et amicos et iuventutem et maxime rem publicam consilio et prudentia quam plurimum adiuvent. Nihil autem magis cavendum est senectuti, quam ne languori se desidiaeque dedat; luxuria vero cum omni aetati turpis, tum senectuti foedissima est; sin autem etiam libidinum intemperantia accessit, duplex malum est, quod et ipsa senectus dedecus concipit et facit adulescentium impudentioren intemperantiarn. | 1.122. Since, too, the duties that properly belong to different times of life are not the same, but some belong to the young, others to those more advanced in years, a word must be said on this distinction also. It is, then, the duty of a young man to show deference to his elders and to attach himself to the best and most approved of them, so as to receive the benefit of their counsel and influence. For the inexperience of youth requires the practical wisdom of age to strengthen and direct it. And this time of life is above all to be protected against sensuality and trained to toil and endurance of both mind and body, so as to be strong for active duty in military and civil service. And even when they wish to relax their minds and give themselves up to enjoyment they should beware of excesses and bear in mind the rules of modesty. And this will be easier, if the young are not unwilling to have their elders join them even in their pleasures. < 1.123. The old, on the other hand, should, it seems, have their physical labours reduced; their mental activities should be actually increased. They should endeavour, too, by means of their counsel and practical wisdom to be of as much service as possible to their friends and to the young, and above all to the state. But there is nothing against which old age has to be more on its guard than against surrendering to feebleness and idleness, while luxury, a vice in any time of life, is in old age especially scandalous. But if excess in sensual indulgence is added to luxurious living, it is a twofold evil; for old age not only disgraces itself; it also serves to make the excesses of the young more shameless. < |
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| 19. Cicero, On Old Age, '26 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •household, of living god Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 284 |
20. Diodorus Siculus, Historical Library, 1.18.1, 1.87.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •anubis, first in procession of gods, messenger of celestial and infernal beings, with face now black, now golden, with dogs neck, he carries heralds staff and palm-branch, ibid. Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 216 | 1.18.1. Now Osiris was accompanied on his campaign, as the Egyptian account goes, by his two sons Anubis and Macedon, who were distinguished for their valour. Both of them carried the most notable accoutrements of war, taken from certain animals whose character was not unlike the boldness of the men, Anubis wearing a dog's skin and Macedon the fore-parts of a wolf; and it is for this reason that these animals are held in honour among the Egyptians. |
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21. Philo of Alexandria, On The Decalogue, 44 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •word of god, god's own and humans' of god golden calf/calves Found in books: Levison, Filled with the Spirit (2009) 325 | 44. And, moreover, as was natural, he filled the whole place with miraculous signs and works, with noises of thunder too great for the hearing to support, and with the most radiant brilliancy of flashes of lightning, and with the sound of an invisible trumpet extending to a great distance, and with the march of a cloud, which, like a pillar, had its foundation fixed firmly on the earth, but raised the rest of its body even to the height of heaven; and, last of all, by the impetuosity of a heavenly fire, which overshadowed everything around with a dense smoke. For it was fitting that, when the power of God came among them, none of the parts of the world should be quiet, but that everything should be put in motion to minister to his service. |
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| 22. Horace, Odes, 1.10.19 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •anubis, first in procession of gods, messenger of celestial and infernal beings, with face now black, now golden, with dogs neck, he carries heralds staff and palm-branch, ibid. Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 216 |
23. New Testament, 1 John, 2.7, 5.16-5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, of old testament Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 311| 2.7. Ἀγαπητοί, οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, ἀλλʼ ἐντολὴν παλαιὰν ἣν εἴχετε ἀπʼ ἀρχῆς· ἡ ἐντολὴ ἡ παλαιά ἐστιν ὁ λόγος ὃν ἠκούσατε. 5.16. Ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον, αἰτήσει, καὶ δώσει αὐτῷ ζωήν, τοῖς ἁμαρτάνουσιν μὴ πρὸς θάνατον. ἔστιν ἁμαρτία πρὸς θάνατον· οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ. 5.17. πᾶσα ἀδικία ἁμαρτία ἐστίν, καὶ ἔστιν ἁμαρτία οὐ πρὸς θάνατον. | 2.7. Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. 5.16. If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this. 5.17. All unrighteousness is sin, and there is a sin not leading to death. |
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24. New Testament, John, 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, of old testament Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330 | 1. , 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 through him. Without him was not anything made that has been made. , In him was life, and the life was the light of men. , The light shines in the darkness, and the darkness hasn't overcome it. , There came a man, sent from God, whose name was John. , The same came as a witness, that he might testify about the light, that all might believe through him. , He was not the light, but was sent that he might testify about the light. , The true light that enlightens everyone was coming into the world. , He was in the world, and the world was made through him, and the world didn't recognize him. , He came to his own, and those who were his own didn't receive him. , But as many as received him, to them he gave the right to become God's children, to those who believe in his name: , who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. , 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. , 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.'", From his fullness we all received grace upon grace. , For the law was given through Moses. Grace and truth came through Jesus Christ. , 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. , This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?", He confessed, and didn't deny, but he confessed, "I am not the Christ.", They asked him, "What then? Are you Elijah?"He said, "I am not.""Are you the Prophet?"He answered, "No.", They said therefore to him, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?", He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said.", The ones who had been sent were from the Pharisees. , They asked him, "Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet?", John answered them, "I baptize in water, but among you stands one whom you don't know. , He is the one who comes after me, who has come to be before me, whose sandal strap I'm not worthy to untie.", These things were done in Bethany beyond the Jordan, where John was baptizing. , The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! , This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.' , I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel.", John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. , I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' , I have seen, and have testified that this is the Son of God.", Again, the next day, John was standing with two of his disciples, , and he looked at Jesus as he walked, and said, "Behold, the Lamb of God!", The two disciples heard him speak, and they followed Jesus. , Jesus turned, and saw them following, and said to them, "What are you looking for?"They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying?", He said to them, "Come, and see."They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour. , One of the two who heard John, and followed him, was Andrew, Simon Peter's brother. , He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). , He brought him to Jesus. Jesus looked at him, and said, "You are Simon the son of Jonah. You shall be called Cephas" (which is by interpretation, Peter). , On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, "Follow me.", Now Philip was from Bethsaida, of the city of Andrew and Peter. , Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph.", Nathanael said to him, "Can any good thing come out of Nazareth?"Philip said to him, "Come and see.", Jesus saw Nathanael coming to him, and said about him, "Behold, an Israelite indeed, in whom is no deceit!", Nathanael said to him, "How do you know me?"Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you.", Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!", Jesus answered him, "Because I told you, 'I saw you underneath the fig tree,' do you believe? You will see greater things than these!", He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man." |
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25. New Testament, Titus, 1.4, 2.15.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 281| 1.4. Τίτῳ γνησίῳ τέκνῳ κατὰ κοινὴν πίστιν· χάρις καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ σωτῆρος ἡμῶν. | 1.4. to Titus, my true child according to a common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior. |
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26. New Testament, Galatians, 3.24, 4.5, 4.29, 5.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, of old testament •milites dei, soldiers of god Found in books: Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 142, 290; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 22, 330| 3.24. ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν· 4.5. ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. 4.29. ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 5.1. Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε.— | 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 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. |
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27. New Testament, Colossians, 1.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, of old testament Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330| 1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, | 1.15. who is the image of the invisible God, the firstborn of all creation. |
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28. New Testament, 2 Timothy, 1.2, 1.5.0, 2.1, 2.2.0, 2.22.0, 3.1-3.9, 3.15, 4.2.0, 4.3-4.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 281| 1.2. Τιμοθέῳ ἀγαπητῷ τέκνῳ· χάρις, ἔλεος, εἰρήνη ἀπὸ θεοῦ πατρὸς καὶΧριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν. 2.1. Σὺ οὖν, τέκνον μου, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ Ἰησοῦ, 3.1. Τοῦτο δὲ γίνωσκε ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί· 3.2. ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι, 3.3. ἄστοργοι, ἄσπονδοι, διάβολοι, ἀκρατεῖς, ἀνήμεροι, ἀφιλάγαθοι, 3.4. προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι, 3.5. ἔχοντες μόρφωσιν εὐσεβείας τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι· καὶ τούτους ἀποτρέπου. 3.6. ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοιτες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, 3.7. πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα. 3.8. ὃν τρόπον δὲ Ἰαννῆς καὶ Ἰαμβρῆς ἀντέστησαν Μωυσεῖ, οὕτως καὶ οὗτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν. 3.9. ἀλλʼ οὐ προκόψουσιν ἐπὶ πλεῖον, ἡ γὰρ ἄνοια αὐτῶν ἔκδη λος ἔσται πᾶσιν, ὡς καὶ ἡ ἐκείνων ἐγένετο. 3.15. καὶ ὅτι ἀπὸ βρέφους ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ· 4.3. ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοήν, 4.4. καὶ ἀπὸ μὲν τῇς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται. | 1.2. to Timothy, my beloved child: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. 2.1. You therefore, my child, be strengthened in the grace that is in Christ Jesus. 3.1. But know this, that in the last days, grievous times will come. 3.2. For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy, 3.3. without natural affection, unforgiving, slanderers, without self-control, fierce, no lovers of good, 3.4. traitors, headstrong, conceited, lovers of pleasure rather than lovers of God; 3.5. holding a form of godliness, but having denied the power thereof. Turn away from these, also. 3.6. For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts, 3.7. always learning, and never able to come to the knowledge of the truth. 3.8. Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. 3.9. But they will proceed no further. For their folly will be evident to all men, as theirs also came to be. 3.15. From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus. 4.3. For the time will come when they will not listen to the sound doctrine, but, having itching ears, will heap up for themselves teachers after their own lusts; 4.4. and will turn away their ears from the truth, and turn aside to fables. |
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29. New Testament, 2 Thessalonians, 2.6-2.7, 2.35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •milites dei, soldiers of god •god, of old testament Found in books: Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 135; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 342| 2.6. καὶ νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ αὐτοῦ καιρῷ· 2.7. τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται. | 2.6. Now you know what is restraining him, to the end that he may be revealed in his own season. 2.7. For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way. |
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30. New Testament, 1 Timothy, 1.2-1.3, 1.5, 1.18, 3.15.0, 4.1-4.3, 4.11-4.16, 5.1-5.2, 5.7, 6.13, 6.17.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 281, 284| 1.2. χάρις, ἔλεος, εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν. 1.3. Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ, πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν 1.5. — τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς καὶ πίστεως ἀνυποκρίτου, 1.18. Ταύτην τὴν παραγγελίαν παρατίθεμαί σοι, τέκνον Τιμόθεε, κατὰ τὰς προαγούσας ἐπι σὲ προφητείας, ἵνα στράτεύῃ ἐν αὐταῖς τὴν καλὴν στρατείαν, 4.1. Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων 4.2. ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, 4.3. κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. 4.11. Παράγγελλε ταῦτα καὶ δίδασκε. 4.12. μηδείς σου τῆς νεότητος καταφρονείτω, ἀλλὰ τύπος γίνου τῶν πιστῶν ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἁγνίᾳ. 4.13. ἕως ἔρχομαι πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ. 4.14. μὴ ἀμέλει τοῦ ἐν σοὶ χαρίσματος, ὃ ἐδόθη σοι διὰ προφητείας μετὰ ἐπιθέσεως τῶν χειρῶν τοῦ πρεσβυτερίου. 4.15. ταῦτα μελέτα, ἐν τούτοις ἴσθι, ἵνα σου ἡ προκοπὴ φανερὰ ᾖ πᾶσιν· 4.16. ἔπεχε σεαυτῷ καὶ τῇ διδασκαλίᾳ· ἐπίμενε αὐτοῖς· τοῦτο γὰρ ποιῶν καὶ σεαυτὸν σώσεις καὶ τοὺς ἀκούοντάς σου. 5.1. Πρεσβυτέρῳ μὴ ἐπιπλήξῃς, ἀλλὰ παρακάλει ὡς πατέρα, νεωτέρους ὡς ἀδελφούς, 5.2. πρεσβυτέρας ὡς μητέρας, νεωτέρας ὡς ἀδελφὰς ἐν πάσῃ ἁγνίᾳ. 5.7. καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν· 6.13. παραγγέλλω σοι ἐνώπιον τοῦ θεοῦ τοῦ ζωογονοῦντος τὰ πάντα καὶ Χριστοῦ Ἰησοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πειλάτου τὴν καλὴν ὁμολογίαν, | 1.2. to Timothy, my true child in faith: Grace, mercy, and peace, from God our Father and Christ Jesus our Lord. 1.3. As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine, 1.5. but the end of the charge is love, out of a pure heart and a good conscience and unfeigned faith; 1.18. This charge I commit to you, my child Timothy, according to the prophecies which led the way to you, that by them you may wage the good warfare; 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.11. Command and teach these things. 4.12. Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity. 4.13. Until I come, pay attention to reading, to exhortation, and to teaching. 4.14. Don't neglect the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the elders. 4.15. Be diligent in these things. Give yourself wholly to them, that your progress may be revealed to all. 4.16. Pay attention to yourself, and to your teaching. Continue in these things, for in doing this you will save both yourself and those who hear you. 5.1. Don't rebuke an older man, but exhort him as a father; the younger men as brothers; 5.2. the elder women as mothers; the younger as sisters, in all purity. 5.7. Also command these things, that they may be without reproach. 6.13. I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession, |
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31. New Testament, 1 Thessalonians, 2.11.0, 3.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 281| 3.2. καὶ ἐπέμψαμεν Τιμό θεον, τὸν ἀδελφὸν ἡμῶν καὶ διάκονον τοῦ θεοῦ ἐν τῷ εὐαγγελίῳ τοῦ χριστοῦ, εἰς τὸ στηρίξαι ὑμᾶς καὶ παρακαλέσαιὑπὲρ τῆς πίστεως ὑμῶν | 3.2. and sent Timothy, our brother and God's servant in the gospel of Christ, to establish you, and to comfort you concerning your faith; |
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32. New Testament, Hebrews, 1.3, 2.17, 8.1, 8.2, 8.3, 8.4, 8.5, 9.7, 9.11-10.18, 9.11, 9.12, 9.13, 9.14, 9.22, 9.23, 9.24, 9.25, 9.26, 9.28, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 12.22, 12.24, 13.11, 13.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan| 9.28. οὕτως καὶ ὁ χριστός, ἅπαξ προσενεχθεὶς εἰς τὸπολλῶν ἀνενεγκεῖν ἁμαρτίας,ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν. | 9.28. so Christ also, having been once offered to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation. |
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33. Josephus Flavius, Against Apion, 2.165 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god(s) (theos) existence of, holds the beginning, the middle, and the end Found in books: Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 18| 2.165. τοῖς πλήθεσιν ἐπέτρεψαν τὴν ἐξουσίαν τῶν πολιτευμάτων. ὁ δ' ἡμέτερος νομοθέτης εἰς μὲν τούτων οὐδοτιοῦν ἀπεῖδεν, ὡς δ' ἄν τις εἴποι βιασάμενος τὸν λόγον θεοκρατίαν ἀπέδειξε τὸ πολίτευμα | 2.165. but our legislator had no regard to any of these forms, but he ordained our government to be what, by a strained expression, may be termed a Theocracy, by ascribing the authority and the power to God, |
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34. New Testament, Romans, 3.24, 8.15, 16.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 281; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330| 3.24. δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ· 8.15. οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν 16.21. Ἀσπάζεται ὑμᾶς Τιμόθεος ὁ συνεργός [μου], καὶ Λούκιος καὶ Ἰάσων καὶ Σωσίπατρος οἱ συγγενεῖς μου. | 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!" 16.21. Timothy, my fellow worker, greets you, as do Lucius, Jason, and Sosipater, my relatives. 7. , Or don't you know, brothers (for I speak to men who know the law), that the law has dominion over a man for as long as he lives? , For the woman that has a husband is bound by law to the husband while he lives, but if the husband dies, she is discharged from the law of the husband. , So then if, while the husband lives, she is joined to another man, she would be called an adulteress. But if the husband dies, she is free from the law, so that she is no adulteress, though she is joined to another man. , Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God. , For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. , But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. , What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet.", But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. , I was alive apart from the law once, but when the commandment came, sin revived, and I died. , The commandment, which was for life, this I found to be for death; , for sin, finding occasion through the commandment, deceived me, and through it killed me. , Therefore the law indeed is holy, and the commandment holy, and righteous, and good. , Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful. , For we know that the law is spiritual, but I am fleshly, sold under sin. , For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. , But if what I don't desire, that I do, I consent to the law that it is good. , So now it is no more I that do it, but sin which dwells in me. , For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. , For the good which I desire, I don't do; but the evil which I don't desire, that I practice. , But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. , I find then the law, that, to me, while I desire to do good, evil is present. , For I delight in God's law after the inward man, , but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. , What a wretched man I am! Who will deliver me out of the body of this death? , I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. |
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35. New Testament, 1 Corinthians, 4.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 284; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330| 4.15. ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας, ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. | 4.15. For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel. 12. Now concerning spiritual gifts, brothers, I don't want you tobe ignorant.,You know that when you were heathen, you were ledaway to those mute idols, however you might be led.,Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit.,Now there are various kinds of gifts, but the same Spirit.,There are various kinds of service, and the same Lord.,There are various kinds of workings, but the same God, who works allthings in all.,But to each one is given the manifestation of theSpirit for the profit of all.,For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit;,to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit;,and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages.,But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires.,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.,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.,For the body is not one member, but many.,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.,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.,If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be?,But now God has set the members, each one ofthem, in the body, just as he desired.,If they were all onemember, where would the body be?,But now they are many members,but one body.,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.",No, much rather, those members of the body which seem to be weaker arenecessary.,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;,whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part,,thatthere should be no division in the body, but that the members shouldhave the same care for one another.,When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it.,Now you are the body of Christ, and members individually.,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.,Are allapostles? Are all prophets? Are all teachers? Are all miracle workers?,Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret?,But earnestly desire the bestgifts. Moreover, I show a most excellent way to you. |
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| 36. Plutarch, On Isis And Osiris, 44 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •anubis, first in procession of gods, messenger of celestial and infernal beings, with face now black, now golden, with dogs neck, he carries heralds staff and palm-branch, ibid. Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 216 |
| 37. Clement of Alexandria, Excerpts From Theodotus, 33.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330 |
| 38. Apuleius, Apology, 64 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •anubis, first in procession of gods, messenger of celestial and infernal beings, with face now black, now golden, with dogs neck, he carries heralds staff and palm-branch, ibid. Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 216 |
| 39. Clemens Alexandrinus, Adumbrationes, 3.2.14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 311 |
| 40. Clement of Alexandria, Miscellanies, 1.5.28, 1.6.30-1.6.31, 1.26.167, 2.7.35, 2.18.81, 4.6.39, 4.18.113-4.18.114, 5.1.7, 5.4.21, 6.2.5-6.2.27, 6.7.60, 7.13.82 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •god, of old testament •anubis, first in procession of gods, messenger of celestial and infernal beings, with face now black, now golden, with dogs neck, he carries heralds staff and palm-branch, ibid. Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 216; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 2, 22, 311, 330 |
| 41. Origen, On First Principles, 1.praef 4, praf. 4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 311 |
| 42. Arnobius, Against The Gentiles, 1.39 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •christians, ‘soldiers of god/christ’ Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 49, 50 |
| 43. Tyconius, Expositio Apocalypseos, 1.2.11-1.2.12, 1.2.34-1.2.36, 1.8.45, 1.22.3-1.22.5, 1.41.8-1.41.13, 1.43.10-1.43.12, 1.49.2-1.49.6, 2.5.8-2.5.13, 2.7.2-2.7.11, 2.11.1-2.11.2, 2.22.2-2.22.9, 2.26.3-2.26.5, 2.33.5, 2.35.13-2.35.15, 2.35.51-2.35.53, 2.36.1-2.36.7, 2.37.8, 2.37.10-2.37.13, 2.40.2-2.40.6, 2.43.52-2.43.56, 2.43.83-2.43.87, 2.47.7-2.47.8, 2.52.3-2.52.4, 2.55.2-2.55.5, 3.5.3-3.5.9, 3.22.68, 3.29.1-3.29.4, 3.34.2-3.34.3, 3.38.13-3.38.16, 3.49.1-3.49.4, 3.52.2-3.52.7, 3.57.6-3.57.11, 3.61.3-3.61.7, 3.64.7-3.64.10, 3.67.3-3.67.4, 3.69.2-3.69.5, 4.12.5-4.12.10, 4.15.4-4.15.6, 5.3.10-5.3.13, 5.5.1-5.5.4, 5.16.1-5.16.3, 5.20.2-5.20.5, 5.27.9-5.27.10, 5.31.8-5.31.11, 5.36.1-5.36.4, 5.43.10-5.43.13, 5.43.57-5.43.59, 7.19.6-7.19.26, 7.23.2-7.23.7, 7.25.2-7.25.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •milites dei, soldiers of god Found in books: Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 164, 253, 296 |
| 44. Tyconius, Liber Regularum, 2.18, 4.22, 4.23, 11.12, 11.13, 11.14, 11.15, 11.16, 25.10, 25.11, 28.16, 28.17, 28.23, 28.26, 28.27, 28.28, 29.23, 29.24, 30.3, 30.4, 30.5, 30.6, 30.7, 30.8, 30.10, 30.11, 30.12, 30.15, 30.16, 30.17, 30.18, 30.19, 30.24, 30.27, 31.1, 31.2, 35.6, 40.19, 40.20, 40.21, 40.22, 40.23, 40.24, 41.27, 44.1, 46.25, 46.28, 47.20, 47.21, 48.4, 48.5, 48.6, 48.7, 48.8, 48.9, 48.10, 48.11, 48.15, 48.16, 48.17, 48.18, 48.19, 48.20, 48.21, 50.13, 50.14, 51.7, 51.10, 51.11, 51.12, 51.13, 51.14, 51.15, 52.9, 53.4, 53.5, 53.6, 54.23, 62.26, 62.27, 62.28, 62.29, 62.30, 63.28-64.3, 64.1, 64.2, 65.2, 65.3, 65.8, 66.9, 66.15, 66.16, 66.17, 66.18, 68.20, 73.20, 74.23, 74.24, 74.25, 74.27, 74.28, 78.19, 80.6, 83.16, 83.17, 83.18, 83.19, 83.20, 83.21, 83.22, 83.23, 83.24, 83.25, 83.26, 83.27, 83.28, 83.29, 83.30, 84.31, 84.31-85.18, 84.32, 85.4, 85.5, 85.17 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 135 |
| 45. Augustine, Enarrationes In Psalmos, 138.26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •milites dei, soldiers of god Found in books: Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 135 |
| 46. Julian (Emperor), Against The Galileans, 31, 62 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 360 |
| 47. Ambrose, Letters, 72.7, 73.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •christians, ‘soldiers of god/christ’ Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 14, 15 |
| 48. Ambrose, Letters, 72.7, 73.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •christians, ‘soldiers of god/christ’ Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 14, 15 |
| 49. Ambrose, Letters, 72.7, 73.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •christians, ‘soldiers of god/christ’ Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 14, 15 |
| 50. Ambrose, Letters, 72.7, 73.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •christians, ‘soldiers of god/christ’ Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 14, 15 |
| 51. Ambrose, Letters, 72.7, 73.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •christians, ‘soldiers of god/christ’ Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 14, 15 |
52. Ammianus Marcellinus, History, 14.6.3-14.6.6, 16.10, 25.10.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •christians, ‘soldiers of god/christ’ Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 14 | 14.6.3. At the time when Rome first began to rise into a position of world-wide splendour, destined to live so long as men shall exist, in order that she might grow to a towering stature, Virtue and Fortune, ordinarily at variance, formed a pact of eternal peace; for if either one of them had failed her, Rome had not come to complete supremacy. 14.6.5. Thus the venerable city, after humbling the proud necks of savage nations, and making laws, the everlasting foundations and moorings of liberty, like a thrifty parent, wise and wealthy, has entrusted the management of her inheritance to the Caesars, as to her children. 14.6.6. And although for some time the tribes The thirty-five tribes into which the Roman citizens were divided. have been inactive and the centuries The comitia centuriata. at peace, and there are no contests for votes but the tranquillity of Numa’s time has returned, yet throughout all regions and parts of the earth she is accepted as mistress and queen; everywhere the white hair of the senators and their authority are revered and the name of the Roman people is respected and honoured. 16.10. While these events were so being arranged in the Orient and in Gaul in accordance with the times, Constantius, as if the temple of Janus had been closed and all his enemies overthrown, was eager to visit Rome and after the death of Magnentius to celebrate, without a title, a triumph over Roman blood.,For neither in person did he vanquish any nation that made war upon him, nor learn of any conquered by the valour of his generals; nor did he add anything to his empire; nor at critical moments was he ever seen to be foremost, or among the foremost; but he desired to display an inordinately long procession, banners stiff with gold work, and the splendour of his retinue, to a populace living in perfect peace and neither expecting nor desiring to see this or anything like it.,Perhaps he did not know that some of our ancient commanders in time of peace were satisfied with the attendance of their lictors; but when the heat of battle could tolerate no inaction, one, with the mad blast of the winds shrieking, entrusted himself to a fisherman’s skiff; Julius Caesar; see Lucan, v. 533 ff. another, after the example of the Decii, vowed his life for the commonwealth; Claudius II., in the Gothic war. a third in his own person together with common soldiers explored the enemy’s camp; Galerius Maximianus, who in person reconnoitred the Persian camp. in short, various among them became famous through splendid deeds, so that they commended their glories to the frequent remembrance of posterity.,So soon, then, as much had been disbursed in regal preparation, and every sort of man had been rewarded according to his services, in the second prefecture of Orfitus he passed through Ocriculi, elated with his great honours and escorted by formidable troops; he was conducted, so to speak, in battle array and everyone’s eyes were riveted upon him with fixed gaze.,And when he was nearing the city, as he beheld with calm countece the dutiful attendance of the senate and the august likenesses of the patrician stock, he thought, not like Cineas, the famous envoy of Pyrrhus, that a throng of kings was assembled together, but that the sanctuary of the whole world was present before him.,And when he turned from them to the populace, he was amazed to see in what crowds men of every type had flocked from all quarters to Rome. And as if he were planning to overawe the Euphrates with a show of arms, or the Rhine, while the standards preceded him on each side, he himself sat alone upon a golden car in the resplendent blaze of shimmering precious stones, whose mingled glitter seemed to form a sort of shifting light.,And behind the manifold others that preceded him he was surrounded by dragons, The imperial standards. woven out of purple thread and bound to the golden and jewelled tops of spears, with wide mouths open to the breeze and hence hissing as if roused by anger, and leaving their tails winding in the wind.,And there marched on either side twin lines of infantrymen with shields and crests gleaming with glittering rays, clad in shining mail; and scattered among them were the full-armoured cavalry (whom they call clibanarii ). Cuirassiers; the word is derived from κλίβανον, oven, and means entirely encased in iron; see Index of officials, or Index II. all masked, furnished with protecting breastplates and girt with iron belts, so that you might have supposed them statues polished by the hand of Praxiteles, not men. Thin circles of iron plates, fitted to the curves of their bodies, completely covered their limbs; so that whichever way they had to move their members, their garment fitted, so skilfully were the joinings made.,Accordingly, being saluted as Augustus with favouring shouts, while hills and shores thundered out the roar, he never stirred, but showed himself as calm and imperturbable as he was commonly seen in his provinces.,For he both stooped when passing through lofty gates (although he was very short), and as if his neck were in a vice, he kept the gaze of his eyes straight ahead, and turned his face neither to right nor to left, but (as if he were a lay figure) neither did he nod when the wheel jolted nor was he ever seen to spit, or to wipe or rub his face or nose, or move his hands about.,And although this was affectation on his part, yet these and various other features of his more intimate life were tokens of no slight endurance, granted to him alone, as was given to be understood.,Furthermore, that during the entire period of his reign he neither took up anyone to sit beside him in his car, nor admitted any private person to be his colleague in the insignia of the consulship, as other anointed princes did, and many like habits which in his pride of lofty conceit he observed as though they were most just laws, I pass by, remembering that I set them down when they occurred.,So then he entered Rome, the home of empire and of every virtue, and when he had come to the Rostra, the most renowned forum of ancient dominion, he stood amazed; and on every side on which his eyes rested he was dazzled by the array of marvellous sights. He addressed the nobles in the senate-house and the populace from the tribunal, and being welcomed to the palace with manifold attentions, he enjoyed a longed-for pleasure; and on several occasions, when holding equestrian games, he took delight in the sallies of the commons, who were neither presumptuous nor regardless of their old-time freedom, while he himself also respectfully observed the due mean.,For he did not (as in the case of other cities) permit the contests to be terminated at his own discretion, but left them (as the custom is) to various chances. Then, as he surveyed the sections of the city and its suburbs, lying within the summits of the seven hills, along their slopes, or on level ground, he thought that whatever first met his gaze towered above all the rest: the sanctuaries of Tarpeian Jove so far surpassing as things divine excel those of earth; the baths built up to the measure of provinces; the huge bulk of the amphitheatre, strengthened by its framework of Tiburtine stone, Travertine. to whose top human eyesight barely ascends; the Pantheon like a rounded city-district, Regio here refers to one of the regions, or districts, into which the city was divided. vaulted over in lofty beauty; and the exalted heights which rise with platforms to which one may mount, and bear the likenesses of former emperors; The columns of Trajan, Antoninus Pius, and Marcus Aurelius. The platform at the top was reached by a stairway within the column. the Temple of the City, The double temple of Venus and Roma, built by Hadriian and dedicated in A.D. 135 the Forum of Peace, The Forum Pacis, or Vespasiani, was begun by Vespasian in A.D. 71, after the taking of Jerusalem, and dedicated in 75. It lay behind the basilica Aemilia. the Theatre of Pompey, Built in 55 B.C. in the Campus Martius. the Oleum, A building for musical performances, erected by Domitian, probably near his Stadium. the Stadium, The Stadium of Domitian in the Campus Martius, the shape and size of which is almost exactly preserved by the modern Piazza Navona. and amongst these the other adornments of the Eternal City.,But when he came to the Forum of Trajan, a construction unique under the heavens, as we believe, and admirable even in the uimous opinion of the gods, he stood fast in amazement, turning his attention to the gigantic complex about him, beggaring description and never again to be imitated by mortal men. Therefore abandoning all hope of attempting anything like it, he said that he would and could copy Trajan’s steed alone, which stands in the centre of the vestibule, carrying the emperor himself.,To this prince Ormisda, who was standing near him, and whose departure from Persia I have described above, In 323 (Zosimus, ii. 27); hence in one of the lost books of Ammianus. replied with native wit: First, Sire, said he, command a like stable to be built, if you can; let the steed which you propose to create range as widely as this which we see. When Ormisda was asked directly what he thought of Rome, he said that he took comfort Valesius read displicuisse, and was followed by Gibbon. Robert Heron (pseudonym of John Pinkerton) in Letters of Literature (London, 1789), xii., p. 68, discusses this remark at some length, disagreeing with Gibbon. He thinks that the prince’s envy at the pleasures of the inhabitants of Rome could only be moderated by the reflection that their pleasures were transitory. in this fact alone, that he had learned that even there men were mortal.,So then, when the emperor had viewed many objects with awe and amazement, he complained of Fame as either incapable or spiteful, because while always exaggerating everything, in describing what there is in Rome, she becomes shabby. And after long deliberation what he should do there, he determined to add to the adornments of the city by erecting in the Circus Maximus an obelisk, the provece and figure of which I shall describe in the proper place. xvii. 4, 6 ff.,Meanwhile Constantius’ sister Helena, wife of Julian Caesar, had been brought to Rome under pretence of affection, but the reigning queen, Eusebia, was plotting against her; she herself had been childless all her life, and by her wiles she coaxed Helena to drink a rare potion, so that as often as she was with child she should have a miscarriage.,For once before, in Gaul, when she had borne a baby boy, she lost it through this machination: a midwife had been bribed with a sum of money, and as soon as the child was born cut the umbilical cord more than was right, and so killed it; such great pains and so much thought were taken that this most valiant man might have no heir.,Now the emperor desired to remain longer in this most majestic abode of all the world, to enjoy freer repose and pleasure; but he was alarmed by constant trustworthy reports, stating that the Suebi were raiding Raetia and the Quadi Valeria, A division of Pannonia, named from Valeria, daughter of Diocletian and wife of Galerius; see xix. 11, 4. while the Sarmatians, a tribe most accomplished in brigandage, were laying waste Upper Moesia and Lower Pannonia. Excited by this news, on the thirtieth day after entering Rome he left the city on May 29th, and marched rapidly into Illyricum by way of Tridentum. Trent.,From there he sent Severus, a general toughened by long military experience, to succeed Marcellus, and ordered Ursicinus to come to him. The latter received the letter with joy and came to Sirmium See index. with his companions; and after long deliberations about the peace which Musonianus had reported might be established with the Persians, Ursicinus was sent back to the Orient with the powers of commander-in-chief; the elder members of our company were promoted to the command of his soldiers, while we younger men were directed to escort him and be ready to perform whatever he should direct on behalf of the commonwealth. 25.10.5. Though in excessive haste to leave that place, he determined to adorn the tomb of Julian, See 9, 12, above. According to Zonaras and others, Julian’s body was later taken to Constantinople. situated just outside the walls on the road which leads to the passes of Mount Taurus. But his remains and ashes, if anyone then showed sound judgement, ought not to be looked on by the Cydnus, Cf. Curt. iii. 4, 8. although it is a beautiful and clear stream, but to perpetuate the glory of his noble deeds they should be laved by the Tiber, which cuts through the eternal city and flows by the memorials of the deified emperors of old. |
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| 53. Symmachus, Relationes, 3.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •christians, ‘soldiers of god/christ’ Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 14 |
| 54. Panegyric To Theodosius, Panegyric To Theodosius, 47.3 Tagged with subjects: •christians, ‘soldiers of god/christ’ Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 14 |
| 55. Macarius of Egypt, Macarius of Egypt (Mahony), 144 Tagged with subjects: •gods, classes of city-holding Found in books: Parker, Polytheism and Society at Athens (2005) 396 |
