1. Septuagint, Tobit, 5.10, 7.16, 8.21, 11.11 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 572 | 5.10. Then Tobit said to him, "My brother, to what tribe and family do you belong? Tell me. " 8.21. that then he should take half of Raguels property and return in safety to his father, and that the rest would be his "when my wife and I die." 11.11. and took hold of his father, and he sprinkled the gall upon his fathers eyes, saying, "Be of good cheer, father." |
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2. Hebrew Bible, Proverbs, 10.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 246| 10.19. בְּרֹב דְּבָרִים לֹא יֶחְדַּל־פָּשַׁע וְחֹשֵׂךְ שְׂפָתָיו מַשְׂכִּיל׃ | 10.19. In the multitude of words there wanteth not transgression; But he that refraineth his lips is wise. |
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3. Hebrew Bible, Deuteronomy, 2.24, 3.2, 31.17, 31.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 200, 572| 2.24. קוּמוּ סְּעוּ וְעִבְרוּ אֶת־נַחַל אַרְנֹן רְאֵה נָתַתִּי בְיָדְךָ אֶת־סִיחֹן מֶלֶךְ־חֶשְׁבּוֹן הָאֱמֹרִי וְאֶת־אַרְצוֹ הָחֵל רָשׁ וְהִתְגָּר בּוֹ מִלְחָמָה׃ 3.2. וַיֹּאמֶר יְהוָה אֵלַי אַל־תִּירָא אֹתוֹ כִּי בְיָדְךָ נָתַתִּי אֹתוֹ וְאֶת־כָּל־עַמּוֹ וְאֶת־אַרְצוֹ וְעָשִׂיתָ לּוֹ כַּאֲשֶׁר עָשִׂיתָ לְסִיחֹן מֶלֶךְ הָאֱמֹרִי אֲשֶׁר יוֹשֵׁב בְּחֶשְׁבּוֹן׃ 3.2. עַד אֲשֶׁר־יָנִיחַ יְהוָה לַאֲחֵיכֶם כָּכֶם וְיָרְשׁוּ גַם־הֵם אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֵיכֶם נֹתֵן לָהֶם בְּעֵבֶר הַיַּרְדֵּן וְשַׁבְתֶּם אִישׁ לִירֻשָּׁתוֹ אֲשֶׁר נָתַתִּי לָכֶם׃ 31.17. וְחָרָה אַפִּי בוֹ בַיּוֹם־הַהוּא וַעֲזַבְתִּים וְהִסְתַּרְתִּי פָנַי מֵהֶם וְהָיָה לֶאֱכֹל וּמְצָאֻהוּ רָעוֹת רַבּוֹת וְצָרוֹת וְאָמַר בַּיּוֹם הַהוּא הֲלֹא עַל כִּי־אֵין אֱלֹהַי בְּקִרְבִּי מְצָאוּנִי הָרָעוֹת הָאֵלֶּה׃ 31.21. וְהָיָה כִּי־תִמְצֶאןָ אֹתוֹ רָעוֹת רַבּוֹת וְצָרוֹת וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו לְעֵד כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ כִּי יָדַעְתִּי אֶת־יִצְרוֹ אֲשֶׁר הוּא עֹשֶׂה הַיּוֹם בְּטֶרֶם אֲבִיאֶנּוּ אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבָּעְתִּי׃ | 2.24. Rise ye up, take your journey, and pass over the valley of Arnon; behold, I have given into thy hand Sihon the Amorite, king of Heshbon, and his land; begin to possess it, and contend with him in battle. 3.2. And the LORD said unto me: ‘Fear him not; for I have delivered him, and all his people, and his land, into thy hand; and thou shalt do unto him as thou didst unto Sihon king of the Amorites, who dwelt at Heshbon.’ 31.17. Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured, and many evils and troubles shall come upon them; so that they will say in that day: Are not these evils come upon us because our God is not among us? 31.21. then it shall come to pass, when many evils and troubles are come upon them, that this song shall testify before them as a witness; for it shall not be forgotten out of the mouths of their seed; for I know their imagination how they do even now, before I have brought them into the land which I swore.’ |
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4. Hebrew Bible, Genesis, 7.11, 8.2, 28.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 475, 574| 7.11. בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃ 8.2. וַיִּבֶן נֹחַ מִזְבֵּחַ לַיהוָה וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה וּמִכֹּל הָעוֹף הַטָּהֹר וַיַּעַל עֹלֹת בַּמִּזְבֵּחַ׃ 8.2. וַיִּסָּכְרוּ מַעְיְנֹת תְּהוֹם וַאֲרֻבֹּת הַשָּׁמָיִם וַיִּכָּלֵא הַגֶּשֶׁם מִן־הַשָּׁמָיִם׃ 28.17. וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃ | 7.11. In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. 8.2. the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained. 28.17. And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’ |
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5. Hebrew Bible, Job, 11.2-11.3, 41.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heaven / heavens •heavens, windows/gates of Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 246; Stuckenbruck, 1 Enoch 91-108 (2007) 463 | 41.10. His sneezings flash forth light, and his eyes are like the eyelids of the morning. |
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6. Hebrew Bible, Malachi, 3.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 475 | 3.10. Bring ye the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, Saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficiency. . |
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7. Hebrew Bible, Nahum, 1.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 463| 1.6. לִפְנֵי זַעְמוֹ מִי יַעֲמוֹד וּמִי יָקוּם בַּחֲרוֹן אַפּוֹ חֲמָתוֹ נִתְּכָה כָאֵשׁ וְהַצֻּרִים נִתְּצוּ מִמֶּנּוּ׃ | 1.6. Who can stand before His indignation? And who can abide in the fierceness of His anger? His fury is poured out like fire, And the rocks are broken asunder before Him. |
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8. Hebrew Bible, Numbers, 21.34 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 200| 21.34. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אַל־תִּירָא אֹתוֹ כִּי בְיָדְךָ נָתַתִּי אֹתוֹ וְאֶת־כָּל־עַמּוֹ וְאֶת־אַרְצוֹ וְעָשִׂיתָ לּוֹ כַּאֲשֶׁר עָשִׂיתָ לְסִיחֹן מֶלֶךְ הָאֱמֹרִי אֲשֶׁר יוֹשֵׁב בְּחֶשְׁבּוֹן׃ | 21.34. And the LORD said unto Moses: ‘Fear him not; for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, who dwelt at Heshbon.’ |
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9. Hebrew Bible, Psalms, 75.8, 76.7, 147.5-147.6, 147.16-147.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 463| 75.8. כִּי־אֱלֹהִים שֹׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים׃ 147.5. גָּדוֹל אֲדוֹנֵינוּ וְרַב־כֹּחַ לִתְבוּנָתוֹ אֵין מִסְפָּר׃ 147.17. מַשְׁלִיךְ קַרְחוֹ כְפִתִּים לִפְנֵי קָרָתוֹ מִי יַעֲמֹד׃ | 75.8. For God is judge; He putteth down one, and lifteth up another. 147.5. Great is our Lord, and mighty in power; His understanding is infinite. 147.17. He casteth forth His ice like crumbs; Who can stand before His cold? |
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10. Hebrew Bible, Isaiah, 10.3, 24.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 311, 475| 10.3. וּמַה־תַּעֲשׂוּ לְיוֹם פְּקֻדָּה וּלְשׁוֹאָה מִמֶּרְחָק תָּבוֹא עַל־מִי תָּנוּסוּ לְעֶזְרָה וְאָנָה תַעַזְבוּ כְּבוֹדְכֶם׃ 10.3. צַהֲלִי קוֹלֵךְ בַּת־גַּלִּים הַקְשִׁיבִי לַיְשָׁה עֲנִיָּה עֲנָתוֹת׃ 24.18. וְהָיָה הַנָּס מִקּוֹל הַפַּחַד יִפֹּל אֶל־הַפַּחַת וְהָעוֹלֶה מִתּוֹךְ הַפַּחַת יִלָּכֵד בַּפָּח כִּי־אֲרֻבּוֹת מִמָּרוֹם נִפְתָּחוּ וַיִּרְעֲשׁוּ מוֹסְדֵי אָרֶץ׃ | 10.3. And what will ye do in the day of visitation, And in the ruin which shall come from far? To whom will ye flee for help? And where will ye leave your glory? 24.18. And it shall come to pass, that he who fleeth from the noise of the terror shall fall into the pit; And he that cometh up out of the midst of the pit shall be taken in the trap; For the windows on high are opened, And the foundations of the earth do shake; |
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11. Hebrew Bible, 1 Samuel, 4.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 572| 4.9. הִתְחַזְּקוּ וִהְיוּ לַאֲנָשִׁים פְּלִשְׁתִּים פֶּן תַּעַבְדוּ לָעִבְרִים כַּאֲשֶׁר עָבְדוּ לָכֶם וִהְיִיתֶם לַאֲנָשִׁים וְנִלְחַמְתֶּם׃ | 4.9. Strengthen yourselves and act like men, O Pelishtim, lest you fall slaves to the Hebrews, as they have been slaves to you: quit yourselves like men, and fight. |
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| 12. Hebrew Bible, Jeremiah, 27.44, 30.13, 49.19, 50.44 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 463 |
13. Hesiod, Works And Days, 289, 291-292, 290 (8th cent. BCE - 7th cent. BCE) 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) 105| 290. ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν | 290. For men - that fish, wild beasts and birds should eat |
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| 14. Homer, Iliad, 13.572 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •motion/movement, of the earth/the heavens Found in books: Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 299, 303 |
15. Plato, Phaedo, 108e4-5, 108e5-109a2, 109a4-5, 110a-b, 110b1-2, 111c, 109a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 299| 109a. ἀέρος πρὸς τὸ μὴ πεσεῖν μήτε ἄλλης ἀνάγκης μηδεμιᾶς τοιαύτης, ἀλλὰ ἱκανὴν εἶναι αὐτὴν ἴσχειν τὴν ὁμοιότητα τοῦ οὐρανοῦ αὐτοῦ ἑαυτῷ πάντῃ καὶ τῆς γῆς αὐτῆς τὴν ἰσορροπίαν: ἰσόρροπον γὰρ πρᾶγμα ὁμοίου τινὸς ἐν μέσῳ τεθὲν οὐχ ἕξει μᾶλλον οὐδ’ ἧττον οὐδαμόσε κλιθῆναι, ὁμοίως δ’ ἔχον ἀκλινὲς μενεῖ. πρῶτον μὲν τοίνυν, ἦ δ’ ὅς, τοῦτο πέπεισμαι. | 109a. nor any other similar force to keep it from falling, but its own equipoise and the homogeneous nature of the heavens on all sides suffice to hold it in place; for a body which is in equipoise and is placed in the center of something which is homogeneous cannot change its inclination in any direction, but will remain always in the same position. This, then, is the first thing of which I am convinced. And rightly, said Simmias. Secondly, said he, I believe that the earth is very large and that we who dwell between the pillars of Hercule |
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| 16. Plato, Letters, 312e1-3, 312e3, 312e1-4 (5th cent. BCE - 4th cent. BCE) 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) 331 |
17. Plato, Laws, 885b, 885c, 885d, 885e, 888a, 888b, 888c, 888d, 905d-907b, 948b, 948c, 641e (5th cent. BCE - 4th cent. BCE) 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) 246| 641e. νῦν ἀμφισβητουμένων καταμαθεῖν. ΑΘ. ἀλλὰ χρὴ ποιεῖν οὕτως, ὑμᾶς τε ἐπὶ τὸ μαθεῖν καὶ ἐμὲ ἐπὶ τὸ δηλῶσαι πειρώμενον ἁμῶς γέ πως, συντεῖναι, τὸν λόγον. πρῶτον δέ μου ἀκούσατε τὸ τοιόνδε. τὴν πόλιν ἅπαντες ἡμῶν Ἕλληνες ὑπολαμβάνουσιν ὡς φιλόλογός τέ ἐστι καὶ πολύλογος, Λακεδαίμονα δὲ καὶ Κρήτην, τὴν μὲν βραχύλογον, τὴν δὲ πολύνοιαν μᾶλλον ἢ πολυλογίαν ἀσκοῦσαν· | 641e. about the questions now in dispute that we are trying to learn. Ath. Thus, then, we must do,—you must brace yourself in the effort to learn the argument, and I to expound it as best I can. But, first of all, I have a preliminary observation to make: our city, Athens, is, in the general opinion of the Greeks, both fond of talk and full of talk, but Lacedaemon is scant of talk, while Crete is more witty than wordy; |
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18. Plato, Euthyphro, 14c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 32| 14c. ΕΥΘ. ἔγωγε. ΣΩ. οὐκοῦν τὸ θύειν δωρεῖσθαί ἐστι τοῖς θεοῖς, τὸ δʼ εὔχεσθαι αἰτεῖν τοὺς θεούς; ΕΥΘ. καὶ μάλα, ὦ Σώκρατες. | 14c. Euthyphro. Yes. Socrates. And sacrificing is making gifts to the god |
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19. Hebrew Bible, Ecclesiastes, 5.2 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 246| 5.2. כִּי בָּא הַחֲלוֹם בְּרֹב עִנְיָן וְקוֹל כְּסִיל בְּרֹב דְּבָרִים׃ | 5.2. For a dream cometh through a multitude of business; And a fool’s voice through a multitude of words. |
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| 20. Plato, Cratylus, 371b2, 405d3, 405c-d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 296 |
| 21. Hebrew Bible, 2 Chronicles, 15.7 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 572 |
22. Herodotus, Histories, 4.155 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 246| 4.155. ἐνθεῦτεν δὲ τὴν Φρονίμην παραλαβὼν πολύμνηστος, ἐὼν τῶν Θηραίων ἀνὴρ δόκιμος, ἐπαλλακεύετο. χρόνου δὲ περιιόντος ἐξεγένετό οἱ παῖς ἰσχόφωνος καὶ τραυλός, τῷ οὔνομα ἐτέθη Βάττος, ὡς Θηραῖοι τε καὶ Κυρηναῖοι λέγουσι, ὡς μέντοι ἐγὼ δοκέω, ἄλλο τι· Βάττος δὲ μετωνομάσθη, ἐπείτε ἐς Λιβύην ἀπίκετο, ἀπό τε τοῦ χρηστηρίου τοῦ γενομένου ἐν Δελφοῖσι αὐτῷ καὶ ἀπὸ τῆς τιμῆς τὴν ἔσχε τὴν ἐπωνυμίην ποιεύμενος. Λίβυες γὰρ βασιλέα βάττον καλέουσι, καὶ τούτου εἵνεκα δοκέω θεσπίζουσαν τὴν Πυθίην καλέσαι μιν Λιβυκῇ γλώσσῃ, εἰδυῖαν ὡς βασιλεὺς ἔσται ἐν Λιβύῃ. ἐπείτε γὰρ ἠνδρώθη οὗτος, ἦλθε ἐς Δελφοὺς περὶ τῆς φωνῆς· ἐπειρωτῶντι δέ οἱ χρᾷ ἡ Πυθίη τάδε. Βάττʼ ἐπὶ φωνὴν ἦλθες. ἄναξ δέ σε Φοῖβος Ἀπόλλων ἐς Λιβύην πέμπει μηλοτρόφον οἰκιστῆρα, ὥσπερ εἰ εἴποι Ἑλλάδι γλώσσῃ χρεωμένη “ὦ βασιλεῦ, ἐπὶ φωνὴν ἦλθες. ” ὃ δʼ ἀμείβετο τοῖσιδε. “ὦναξ, ἐγὼ μὲν ἦλθον παρὰ σὲ χρησάμενος περὶ τῆς φωνῆς, σὺ δέ μοι ἄλλα ἀδύνατα χρᾷς, κελεύων Λιβύην ἀποικίζειν τέῳ δυνάμι, κοίῃ χειρί;” ταῦτα λέγων οὐκὶ ἔπειθε ἄλλα οἱ χρᾶν· ὡς δε κατὰ ταὐτὰ ἐθέσπιζέ οἱ καὶ πρότερον, οἴχετο μεταξὺ ἀπολιπὼν ὁ Βάττος ἐς τὴν Θήρην. | 4.155. There Polymnestus, a notable Theraean, took Phronime and made her his concubine. In time, a son of weak and stammering speech was born to him, to whom he gave the name Battus, as the Theraeans and Cyrenaeans say; but in my opinion the boy was given some other name, ,and changed it to Battus on his coming to Libya, taking this new name because of the oracle given to him at Delphi and the honorable office which he received. For the Libyan word for king is “Battus,” and this (I believe) is why the Pythian priestess called him so in her prophecy, using a Libyan name because she knew that he was to be king in Libya. ,For when he grew to adulthood, he went to Delphi to inquire about his voice; and the priestess in answer gave him this:
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23. Plato, Phaedrus, 246c, 246d, 247a, 247b, 247e, 248a, 248b, 246e (5th cent. BCE - 4th cent. BCE) 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) 28| 246e. καλόν, σοφόν, ἀγαθόν, καὶ πᾶν ὅτι τοιοῦτον· τούτοις δὴ τρέφεταί τε καὶ αὔξεται μάλιστά γε τὸ τῆς ψυχῆς πτέρωμα, αἰσχρῷ δὲ καὶ κακῷ καὶ τοῖς ἐναντίοις φθίνει τε καὶ διόλλυται. ΣΩ. ὁ μὲν δὴ μέγας ἡγεμὼν ἐν οὐρανῷ Ζεύς, ἐλαύνων πτηνὸν ἅρμα, πρῶτος πορεύεται, διακοσμῶν πάντα καὶ ἐπιμελούμενος· τῷ δʼ ἕπεται στρατιὰ θεῶν τε καὶ δαιμόνων, | 246e. it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Socrates. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things. |
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24. Plato, Apology of Socrates, 30c, 30c-31b, 38, 39d, 41a, 41b, 39c (5th cent. BCE - 4th cent. BCE) 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) 220 | 39c. And now I wish to prophesy to you, O ye who have condemned me; for I am now at the time when men most do prophesy, the time just before death. And I say to you, ye men who have slain me, that punishment will come upon you straight-way after my death, far more grievous in sooth than the punishment of death which you have meted out to me. For now you have done this to me because you hoped that you would be relieved from rendering an account of your lives, but I say that you will find the result far different. Those who will force you to give an account will be more numerous than heretofore; |
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25. Plato, Philebus, 27b, 27c, 27d, 30d (5th cent. BCE - 4th cent. BCE) 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) 326| 30d. ΣΩ. οὐκοῦν ἐν μὲν τῇ τοῦ Διὸς ἐρεῖς φύσει βασιλικὴν μὲν ψυχήν, βασιλικὸν δὲ νοῦν ἐγγίγνεσθαι διὰ τὴν τῆς αἰτίας δύναμιν, ἐν δʼ ἄλλοις ἄλλα καλά, καθʼ ὅτι φίλον ἑκάστοις λέγεσθαι. ΠΡΩ. μάλα γε. ΣΩ. τοῦτον δὴ τὸν λόγον ἡμᾶς μή τι μάτην δόξῃς, ὦ Πρώταρχε, εἰρηκέναι, ἀλλʼ ἔστι τοῖς μὲν πάλαι ἀποφηναμένοις ὡς ἀεὶ τοῦ παντὸς νοῦς ἄρχει σύμμαχος ἐκείνοις. ΠΡΩ. ἔστι γὰρ οὖν. ΣΩ. τῇ δέ γε ἐμῇ ζητήσει πεπορικὼς ἀπόκρισιν, ὅτι νοῦς | 30d. and a kingly mind were implanted through the power of the cause, and in other deities other noble qualities from which they derive their favorite epithets. Pro. Certainly. Soc. Now do not imagine, Protarchus, that this is mere idle talk of mine; it confirms the utterances of those who declared of old that mind always rules the universe. Pro. Yes, certainly. Soc. And to my question it has furnished the reply |
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| 26. Plato, Republic, 508b, 508c, 509d2, 363e-367a (5th cent. BCE - 4th cent. BCE) 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) 32 |
27. Xenophon, The Education of Cyrus, 1.4.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 246| 1.4.3. καὶ ἦν μὲν ἴσως πολυλογώτερος, ἅμα μὲν διὰ τὴν παιδείαν, ὅτι ἠναγκάζετο ὑπὸ τοῦ διδασκάλου καὶ διδόναι λόγον ὧν ἐποίει καὶ λαμβάνειν παρʼ ἄλλων, ὁπότε δικάζοι, ἔτι δὲ καὶ διὰ τὸ φιλομαθὴς εἶναι πολλὰ μὲν αὐτὸς ἀεὶ τοὺς παρόντας ἀνηρώτα πῶς ἔχοντα τυγχάνοι, καὶ ὅσα αὐτὸς ὑπʼ ἄλλων ἐρωτῷτο, διὰ τὸ ἀγχίνους εἶναι ταχὺ ἀπεκρίνετο, ὥστʼ ἐκ πάντων τούτων ἡ πολυλογία συνελέγετο αὐτῷ· ἀλλʼ ὥσπερ γὰρ ἐν σώματι, ὅσοι νέοι ὄντες μέγεθος ἔλαβον, ὅμως ἐμφαίνεται τὸ νεαρὸν αὐτοῖς ὃ κατηγορεῖ τὴν ὀλιγοετίαν, οὕτω καὶ Κύρου ἐκ τῆς πολυλογίας οὐ θράσος διεφαίνετο, ἀλλʼ ἁπλότης καὶ φιλοστοργία, ὥστʼ ἐπεθύμει ἄν τις ἔτι πλείω αὐτοῦ ἀκούειν ἢ σιωπῶντι παρεῖναι. | 1.4.3. |
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| 28. Plato, Sophist, 243d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 326 |
29. Plato, Timaeus, 34c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 32| 34c. οὕτως ἐμηχανήσατο καὶ ὁ θεὸς νεωτέραν—οὐ γὰρ ἂν ἄρχεσθαι πρεσβύτερον ὑπὸ νεωτέρου συνέρξας εἴασεν—ἀλλά πως ἡμεῖς πολὺ μετέχοντες τοῦ προστυχόντος τε καὶ εἰκῇ ταύτῃ πῃ καὶ λέγομεν, ὁ δὲ καὶ γενέσει καὶ ἀρετῇ προτέραν καὶ πρεσβυτέραν ψυχὴν σώματος ὡς δεσπότιν καὶ ἄρξουσαν ἀρξομένου | 34c. God did not likewise plan it to be younger than the body; for, when uniting them, He would not have permitted the elder to be ruled by the younger; but as for us men, even as we ourselves partake largely of the accidental and casual, so also do our words. God, however, constructed Soul to be older than Body and prior in birth and excellence, since she was to be the mistress and ruler and it the ruled; and, He made her of the material |
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30. Septuagint, Tobit, 5.10, 7.16, 8.21, 11.11 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 572 | 5.10. Then Tobit said to him, "My brother, to what tribe and family do you belong? Tell me. " 8.21. that then he should take half of Raguels property and return in safety to his father, and that the rest would be his "when my wife and I die." 11.11. and took hold of his father, and he sprinkled the gall upon his fathers eyes, saying, "Be of good cheer, father." |
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| 31. Aristotle, Heavens, 2.13, 2.14, 293b33-294a10, 295a10, 295a13, 295a22, 295a32, 295a33, 295b11-296a23, 295b2, 295b35, 295b4, 295b7, 296b26-297a6 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 299, 302, 304, 306, 307 |
| 32. Aristotle, Meteorology, 2.2, 349b30 17, 355b32-356a14, i 13 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 308 |
| 33. Aristotle, Politics, 1295a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 246 |
| 34. Aeschines, False Embassy, 99, 98 (4th cent. BCE - 4th cent. BCE) 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) 246 |
| 35. Aristotle, History of Animals, 536b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 246 |
36. Demosthenes, On The Crown, 180 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 246 | 180. What part do you wish me to assign to you, Aeschines, and what to myself, in the drama of that great day? Am I to be cast for the part of Battalus, as you dub me when you scold me so scornfully, and you for no vulgar role but to play some hero of legendary tragedy, Cresphontes, or Creon, or, shall we say, Oinomaus, whom you once murdered by your bad acting at Collytus? Anyhow, on that occasion Battalus of Paeania deserved better of his country than Oinomaus of Cothocidae. You were utterly useless; I did everything that became a good citizen. Please read the decree. |
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37. Aeschines, Against Timarchus, 131, 164, 126 (4th cent. BCE - 4th cent. BCE) 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) 246 | 126. and Demosthenes by way of a jest presents himself as an example, for he poses as a man who knows how to indulge in pleasantries and to joke about his own manner of life. “Unless,” he says, “I am to answer to the name when the crowd call me, not Demosthenes, but ‘Batalus,’ just because I got that nickname from my nurse, as my baby-name.”On the nickname, see Aeschin. 2.99. And he says that if Timarchus did develop into a handsome youth, and if he is jeered at through slanderous interpretation of that fact, and not because of his own actions, surely he ought not for that reason to fall into misfortune. |
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38. Anon., 1 Enoch, 1, 2, 3, 4, 5, 5.8, 6, 7, 7.3, 7.4, 7.5, 8, 8.4-9.3, 8.4, 9, 9.2, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 10, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.20, 10.21, 11, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 14.4, 14.5, 14.6, 14.7, 15.2-16.4, 16.2, 16.3, 16.4, 17, 18, 19, 20, 21, 22, 22.3, 22.5, 22.6, 22.7, 22.9, 22.10, 22.11, 22.12, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 90.19, 91.11, 91.12, 91.13, 91.14, 91.15, 91.16, 91.17, 92.3, 93.2, 94.8, 95.3, 96.1, 96.4, 96.7, 97.1, 97.2, 97.3, 97.4, 97.6, 97.7, 98.1, 98.2, 98.3, 98.10, 98.12, 98.14, 99.3, 99.6, 99.7, 99.8, 99.9, 99.11, 99.15, 99.16, 100.8, 100.10, 100.12, 100.13, 101.1, 101.2, 101.3, 101.9, 102.1, 102.4, 102.4-104.8, 102.5, 102.6, 103.1, 103.2, 103.3, 103.4, 103.9, 103.10, 103.11, 103.12, 103.13, 103.14, 103.15, 104.1, 104.2, 104.3, 104.4, 104.5, 104.6, 108.3, 108.7 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 209 | 3. Observe and see how (in the winter) all the trees seem as though they had withered and shed all their leaves, except fourteen trees, which do not lose their foliage but retain the old foliage from two to three years till the new comes. |
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39. Apollonius of Rhodes, Argonautica, 1.129 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •motion/movement, of the earth/the heavens Found in books: Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 299| 1.129. δεσμοῖς ἰλλόμενον μεγάλων ἀπεθήκατο νώτων· < | |
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40. Septuagint, 4 Maccabees, 17.4-17.5 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 572 | 17.4. Take courage, therefore, O holy-minded mother, maintaining firm an enduring hope in God. 17.5. The moon in heaven, with the stars, does not stand so august as you, who, after lighting the way of your star-like seven sons to piety, stand in honor before God and are firmly set in heaven with them. |
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| 41. Cicero, On Divination, 2, 96, 46 (2nd cent. BCE - 1st cent. BCE) 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) 246 |
| 42. Septuagint, Ecclesiasticus (Siracides), 43.13-43.21 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 463 |
43. Septuagint, Judith, 11.1 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 572 | 11.1. Then Holofernes said to her, "Take courage, woman, and do not be afraid in your heart, for I have never hurt any one who chose to serve Nebuchadnezzar, the king of all the earth. |
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44. Anon., Sibylline Oracles, 2.34-2.55, 2.145, 2.196-2.213, 7.139 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 105, 110, 112 | 2.34. Nor yet enslaved. And every harbor then, 2.35. 35 And every haven, shall be free to men 2.36. As formerly, and shamelessness shall perish. 2.37. And then will God show mortals a great sign: 2.38. For like a lustrous crown shall shine a star, 2.39. Bright, all-resplendent, from the radiant heaven 2.40. 40 Days not a few; and then will he display 2.40. 40 Imperishable honor always first, 2.41. From heaven a crown for contest unto men 2.41. And next thy parents. Render all things due, 2.42. Who wrestle. And then there shall be again 2.42. And into unjust judgment come thou not. 2.43. A mighty contest of triumphal march 2.43. Do not cast out the poor unrighteously, 2.44. Into the heavenly sky, and it shall be 2.44. Nor judge by outward show; if wickedly 2.45. 45 For all men in the world, and have the fame 2.46. of immortality. And every people 2.47. Shall then in the immortal contests strive 2.48. For splendid victory. For no one there 2.49. Can shamelessly with silver buy a crown. 2.50. 50 For unto them will the pure Christ adjudge 2.51. That which is due, and crown the ones approved, 2.52. And give his martyrs an immortal prize 2.53. Who carry on the contest unto death. 2.54. And unto chaste men who run their race well 2.55. 55 Will he the incorruptible reward 2.145. 145 And murders come, and children hate their sires, 2.200. 200 Ah! of how many parents in the land 2.201. Will children mourn and piteously weep, 2.202. And with shrouds bury flesh and limbs in earth, 2.206. Terrible, childish, not perceiving this, 2.207. That when the tribes of women do not bear 2.212. Perform for men. And then of holy men, 2.213. Elect and faithful, there shall be confusion, |
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45. Strabo, Geography, 14.2.28 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 246 | 14.2.28. When the poet says,Masthles in turn led the Carians, of barbarian speech, we have no reason to inquire how it is that, although he knew so many barbarian tribes, he speaks of the Carians alone as of barbarian speech, but nowhere speaks of barbarians. Thucydides, therefore, is not correct, for he says that Homer did not use the term 'barbarians' either, because the Hellenes on their part had not yet been distinguished under one name as opposed to them; for the poet himself refutes the statement that the Hellenes had not yet been so distinguished when he says,My husband, whose fame is wide through Hellas and mid- Argos. And again,And if thou dost wish to journey through Hellas and mid- Argos. Further, if they were not called barbarians, how could they properly be called a people of barbarian speech? So neither Thucydides is correct, nor Apollodorus the grammarian, who says that the general term was used by the Hellenes in a peculiar and abusive sense against the Carians, and in particular by the Ionians, who hated them because of their enmity and the continuous military campaigns; for it was right to name them barbarians in this sense. But I raise the question, Why does he call them people of barbarian speech, but not even once calls them barbarians? Because, Apollodorus replies, the plural does not fall in with the metre; this is why he does not call them barbarians. But though this case does not fall in with metre, the nominative case does not differ metrically from that of Dardanians: Trojans and Lycians and Dardanians. So, also, the word Trojan, inof what kind the Trojan horses are. Neither is he correct when he says that the language of the Carians is very harsh, for it is not, but even has very many Greek words mixed up with it, according to the Philip who wrote The Carica. I suppose that the word barbarian was at first uttered onomatopoetically in reference to people who enunciated words only with difficulty and talked harshly and raucously, like our words battarizein, traulizein, and psellizein; for we are by nature very much inclined to denote sounds by words that sound like them, on account of their homogeneity. Wherefore onomatopoetic words abound in our language, as, for example, celaryzein, and also clange, psophos, boe, and crotos, most of which are by now used in their proper sense. Accordingly, when all who pronounced words thickly were being called barbarians onomatopoetically, it appeared that the pronunciations of all alien races were likewise thick, I mean of those that were not Greek. Those, therefore, they called barbarians in the special sense of the term, at first derisively, meaning that they pronounced words thickly or harshly; and then we misused the word as a general ethnic term, thus making a logical distinction between the Greeks and all other races. The fact is, however, that through our long acquaintance and intercourse with the barbarians this effect was at last seen to be the result, not of a thick pronunciation or any natural defect in the vocal organs, but of the peculiarities of their several languages. And there appeared another faulty and barbarian-like pronunciation in our language, whenever any person speaking Greek did not pronounce it correctly, but pronounced the words like barbarians who are only beginning to learn Greek and are unable to speak it accurately, as is also the case with us in speaking their languages. This was particularly the case with the Carians, for, although the other peoples were not yet having very much intercourse with the Greeks nor even trying to live in Greek fashion or to learn our language — with the exception, perhaps, of rare persons who by chance, and singly, mingled with a few of the Greeks — yet the Carians roamed throughout the whole of Greece, serving on expeditions for pay. Already, therefore, the barbarous element in their Greek was strong, as a result of their expeditions in Greece; and after this it spread much more, from the time they took up their abode with the Greeks in the islands; and when they were driven thence into Asia, even here they were unable to live apart from the Greeks, I mean when the Ionians and Dorians later crossed over to Asia. The term barbarize, also, has the same origin; for we are wont to use this too in reference to those who speak Greek badly, not to those who talk Carian. So, therefore, we must interpret the terms speak barbarously and barbarously-speaking as applying to those who speak Greek badly. And it was from the term Carise that the term barbarize was used in a different sense in works on the art of speaking Greek; and so was the term soloecise, whether derived from Soli, or made up in some other way. |
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| 46. Philo of Alexandria, On The Eternity of The World, 47.1, 76.5 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 112 |
| 47. Philo of Alexandria, On Rewards And Punishments, 409 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 105 |
| 48. Seneca The Younger, Letters, 4.5-4.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 572 |
49. New Testament, John, 1.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 204| 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· | 1.6. There came a man, sent from God, whose name was John. |
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50. New Testament, Matthew, 5.45, 6.6, 11.25, 19.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 112, 204| 5.45. ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 6.6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 11.25. Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· 19.28. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι ἐν τῇ παλινγενεσίᾳ, ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. | 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. |
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51. New Testament, Luke, 4.18, 10.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heaven / heavens •heavens, windows/gates of Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 204; Stuckenbruck, 1 Enoch 91-108 (2007) 571| 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 10.20. πλὴν ἐν τούτῳ μὴ χαίρετε ὅτι τὰ πνεύματα ὑμῖν ὑποτάσσεται, χαίρετε δὲ ὅτι τὰ ὀνόματα ὑμῶν ἐνγέγραπται ἐν τοῖς οὐρανοῖς. | 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 10.20. Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven." |
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52. Plutarch, Demosthenes, 4.5-4.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 246| 4.5. ὁ δʼ Ἀργᾶς καὶ τοῦτο γάρ φασι τῷ Δημοσθένει γενέσθαι παρώνυμον ἢ πρὸς τὸν τρόπον, ὡς θηριώδη καὶ πικρὸν ἐτέθη· τὸν γὰρ ὄφιν ἔνιοι τῶν ποιητῶν ἀργᾶν ὀνομάζουσιν ἢ πρὸς τὸν λόγον, ὡς ἀνιῶντα τοὺς ἀκροωμένους· καὶ γὰρ Ἀργᾶς τοὔνομα ποιητὴς ἦν νόμων πονηρῶν καὶ ἀργαλέων. καὶ ταῦτα μὲν ταύτῃ. After these words Bekker retains the κατὰ Πλάτωνα which Coraës, Sintenis, and Graux, after Wyttenbach, reject as a gloss. Cf. Plato, Symposium, p. 220, c. | 4.5. For from the first he was lean and sickly, and his opprobrious surname of Batalus is said to have been given him by the boys in mockery of his physique. 4.7. And it appears that one of the parts of the body which it is not decent to name was at that time called Batalus by the Athenians. |
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53. New Testament, Romans, 8.18-8.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 572| 8.18. Λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς. 8.19. ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται· 8.20. τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφʼ ἑλπίδι 8.21. ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ. 8.22. οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συνστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν· | 8.18. For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. 8.19. For the creation waits with eager expectation for the sons of God to be revealed. 8.20. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.22. For we know that the whole creation groans and travails in pain together until now. |
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| 54. Plutarch, On Being A Busybody, 519c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 246 |
55. New Testament, Galatians, 1.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 204| 1.1. ΠΑΥΛΟΣ ἀπόστολος, οὐκ ἀπʼ ἀνθρώπων οὐδὲ διʼ ἀνθρώπου ἀλλὰ διὰ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν, | 1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead), |
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| 56. New Testament, 2 Peter, 3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 112 |
57. New Testament, 1 Thessalonians, 4.13-4.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164| 4.13. Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. 4.14. εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. | 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. |
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58. Plutarch, On The Education of Children, 6c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 246 | 6c. for if, in providing pleasure for others, they disregard what is honourable, they would be slow to place that which is upright and sound above the gratification of their own pleasures and luxurious tastes, and slow to pursue the temperate course instead of the agreeable. Moreover, why should children [be taught such a way of speaking]? For it is a good thing not to say or do anything at random, and according to the proverb, "Good things are hard." Speeches made offhand display a large measure of readiness and facility, being characteristic of persons who know not what should be the beginning or where the end. But, apart from all other errors, those who speak on the impulse of the moment fall into a dreadful disregard of limit and into loquacity. Reflexion on the other hand prevents a discourse from exceeding the due limits of proportion. |
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| 59. Plutarch, Platonic Questions, 999d, 999e, 1 (1st cent. CE - 2nd 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) 222 |
60. Dio Chrysostom, Orations, 11.27, 36.47-36.50, 40.37 (1st cent. CE - missingth cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 112, 246 | 36.47. And from all sides the other horses press close to him with their bodies and the pair that are his neighbours swerve toward him abreast, falling upon him, as it were, and crowding him, yet the horse that is farthest off is ever first to round that stationary steed as horses round the turn in the hippodrome."Now for the most part the horses continue in peace and friendship, unharmed by one another. But on one occasion in the past, in the course of a long space of time and many revolutions of the universe, a mighty blast from the first horse fell from on high, and, as might have been expected from such a fiery-tempered steed, inflamed the others, and more especially the last in order; and the fire encompassed not alone its mane, which formed its personal pride, but the whole universe as well. < 36.48. And the Magi say that the Greeks, recording this experience as an isolated occurrence, connect it with the name of Phaethon, since they are unable to criticize the driving of Zeus and are loath to find fault with the coursings of Helius. And so they relate that a younger driver, a mortal son of Helius, desiring a sport that was to prove grievous and disastrous for all mankind, besought his father to let him mount his car and, plunging along in disorderly fashion, consumed with fire everything, both animals and plants, and finally was himself destroyed, being smitten by too powerful a flame. < 36.49. "Again, when at intervals of several years the horse that is sacred to Poseidon and the Nymphs rebels, having become panic-stricken and agitated beyond his wont, he overwhelms with copious sweat that same steed, since they two are yoke-mates. Accordingly it meets with fate which is the opposite of the disaster previously mentioned, this time being deluged with a mighty flood. And the Magi state that here again the Greeks, through youthful ignorance and faulty memory, record this flood as a single occurrence and claim that Deucalion, who was then king, saved them from complete destruction. < 36.50. "According to the Magi, these rare occurrences are viewed by mankind as taking place for their destruction, and not in accord with reason or as a part of the order of the universe, being unaware that they occur quite properly and in keeping with the plan of the preserver and governor of the world. For in reality it is comparable with what happens when a charioteer punishes one of his horses, pulling hard upon the rein or pricking with the goad; and then the horse prances and is thrown into a panic but straightway settles down to its proper gait. "Well then, this is one kind of driving of which they tell, attended by violence but not involving the complete destruction of the universe. < 40.37. For the predomice of the ether of which the wise men speak â the ether wherein the ruling and supreme element of its spiritual power they often do not shrink from calling fire â taking place as it does with limitation and gentleness within certain appointed cycles, occurs no doubt with entire friendship and concord. On the other hand, the greed and strife of all else, manifesting itself in violation of law, contains the utmost risk of ruin, a ruin destined never to engulf the entire universe for the reason that complete peace and righteousness are present in it and all things everywhere serve and attend upon the law of reason, obeying and yielding to it. < |
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| 61. Epictetus, Discourses, 2.16.44 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 204 |
62. New Testament, Philippians, 4.3-4.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 571| 4.3. ναὶ ἐρωτῶ καὶ σέ, γνήσιε σύνζυγε, συνλαμβάνου αὐταῖς, αἵτινες ἐν τῷ εὐαγγελίῳ συνήθλησάν μοι μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐνβίβλῳ ζωῆς. 4.4. Χαίρετε ἐν κυρίῳ πάντοτε· πάλιν ἐρῶ, χαίρετε. | 4.3. Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life. 4.4. Rejoice in the Lord always! Again I will say, Rejoice! |
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| 63. Seneca The Younger, De Consolatione Ad Marciam, 19.3, 19.5-19.6, 23.1, 23.3, 24.1, 25.1-25.3, 26.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164, 171, 173 |
64. Hippolytus, Refutation of All Heresies, 6.16, 6.24, 6.32 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222 | 6.24. of some such nature, as I who have accurately examined their systems (have attempted) to state compendiously, is the opinion of Pythagoras and Plato. And from this (system), not from the Gospels, Valentinus, as we have proved, has collected the (materials of) heresy- I mean his own (heresy)- and may (therefore) justly be reckoned a Pythagorean and Platonist, not a Christian. Valentinus, therefore, and Heracleon, and Ptolemaeus, and the entire school of these (heretics), as disciples of Pythagoras and Plato, (and) following these guides, have laid down as e fundamental principle of their doctrine the arithmetical system. For, likewise, according to these (Valentinians), the originating cause of the universe is a Monad, unbegotten, imperishable, incomprehensible, inconceivable, productive, and a cause of the generation of all existent things. And the aforesaid Monad is styled by them Father. There is, however, discoverable among them some considerable diversity of opinion. For some of them, in order that the Pythagorean doctrine of Valentinus may be altogether free from admixture (with other tenets), suppose that the Father is unfeminine, and unwedded, and solitary. But others, imagining it to be impossible that from a male only there could proceed a generation at all of any of those things that have been made to exist, necessarily reckon along with the Father of the universe, in order that he may be a father, Sige as a spouse. But as to Sige, whether at any time she is united in marriage (to the Father) or not, this is a point which we leave them to wrangle about among themselves. We at present, keeping to the Pythagorean principle, which is one, and unwedded, unfeminine, (and) deficient in nothing, shall proceed to give an account of their doctrines, as they themselves inculcate them. There is, says (Valentinus), not anything at all begotten, but the Father is alone unbegotten, not subject to the condition of place, not (subject to the condition of) time, having no counsellor, (and) not being any other substance that could be realized according to the ordinary methods of perception. (The Father,) however, was solitary, subsisting, as they say, in a state of quietude, and Himself reposing in isolation within Himself. When, however, He became productive, it seemed to Him expedient at one time to generate and lead forth the most beautiful and perfect (of those germs of existence) which He possessed within Himself, for (the Father) was not fond of solitariness. For, says he, He was all love, but love is not love except there may be some object of affection. The Father Himself, then, as He was solitary, projected and produced Nous and Aletheia, that is, a duad which became mistress, and origin, and mother of all the Aeons computed by them (as existing) within the Pleroma. Nous and Aletheia being projected from the Father, one capable of continuing generation, deriving existence from a productive being, (Nous) himself likewise, in imitation of the Father, projected Logos and Zoe; and Logos and Zoe project Anthropos and Ecclesia. But Nous and Aletheia, when they beheld that their own offspring had been born productive, returned thanks to the Father of the universe, and offer unto Him a perfect number, viz., ten Aeons. For, he says, Nous and Aletheia could not offer unto the Father a more perfect (one) than this number. For the Father, who is perfect, ought to be celebrated by a perfect number, and ten is a perfect number, because this is first of those (numbers) that are formed by plurality, (and therefore) perfect. The Father, however, being more perfect, because being alone unbegotten, by means of the one primary conjugal union of Nous and Aletheia, found means of projecting all the roots of existent things. 6.32. I think that the heresy of Valentinus which is of Pythagorean (origin), has been sufficiently, indeed more than sufficiently, delineated. It therefore seems also expedient, that having explained his opinions, we should desist from (further) refutation (of his system). Plato, then, in expounding mysteries concerning the universe, writes to Dionysius expressing himself after some such manner as this: I must speak to you by riddles, in order that if the letter may meet with any accident in its leaves by either sea or land, he who reads (what falls into his hands) may not understand it. For so it is. All things are about the King of all, and on his account are all things, and he is cause of all the glorious (objects of creation). The second is about the second, and the third about the third. But pertaining to the King there is none of those things of which I have spoken. But after this the soul earnestly desires to learn what sort these are, looking upon those things that are akin to itself, and not one of these is (in itself) sufficient. This is, O son of Dionysius and Doris, the question (of yours) which is a cause of all evil things. Nay, but rather the solicitude concerning this is innate in the soul; and if one does not remove this, he will never really attain truth. But what is astonishing in this matter, listen. For there are men who have heard these things - (men) furnished with capacities for learning, and furnished with capacities of memory, and persons who altogether in every way are endued with an aptitude for investigation with a view to inference. (These are) at present aged speculators. And they assert that opinions which at one time were credible are now incredible, and that things once incredible are now the contrary. While, therefore, turning the eye of examination towards these (inquiries), exercise caution, lest at any time you should have reason to repent in regard of those things should they happen in a manner unbecoming to your dignity. On this account I have written nothing concerning these (points); nor is there any treatise of Plato's (upon them), nor ever shall there be. The observations, however, now made are those of Socrates, conspicuous for virtue even while he was a young man. Valentinus, falling in with these (remarks), has made a fundamental principle in his system the King of all, whom Plato mentioned, and whom this heretic styles Pater, and Bythos, and Proarche over the rest of the Aeons. And when Plato uses the words, what is second about things that are second, Valentinus supposes to be second all the Aeons that are within the limit (of the Pleroma, as well as) the limit (itself). And when Plato uses the words, what is third about what is third, he has (constituted as third) the entire of the arrangement (existing) outside the limit and the Pleroma. And Valentinus has elucidated this (arrangement) very succinctly, in a psalm commencing from below, not as Plato does, from above, expressing himself thus: I behold all things suspended in air by spirit, and I perceive all things wafted by spirit; the flesh (I see) suspended from soul, but the soul shining out from air, and air depending from Aether, and fruits produced from Bythus, and the foetus borne from the womb. Thus (Valentinus) formed his opinion on such (points). Flesh, according to these (heretics), is matter which is suspended from the soul of the Demiurge. And soul shines out from air; that is, the Demiurge emerges from the spirit, (which is) outside the Pleroma. But air springs forth from Aether; that is, Sophia, which is outside (the Pleroma, is projected from the Pleroma) which is within the limit, and (from) the entire Pleroma (generally). And from Bythus fruits are produced; (that is,) the entire projection of the Aeons is made from the Father. The opinions, then, advanced by Valentinus have been sufficiently declared. It remains for us to explain the tenets of those who have emanated from-his school, though each adherent (of Valentinus) entertains different opinions. |
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65. Tertullian, On The Flesh of Christ, 20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222 | 20. But to what shifts you resort, in your attempt to rob the syllable ex (of) of its proper force as a preposition, and to substitute another for it in a sense not found throughout the Holy Scriptures! You say that He was born through a virgin, not of a virgin, and in a womb, not of a womb, because the angel in the dream said to Joseph, That which is born in her (not of her) is of the Holy Ghost. Matthew 1:20 But the fact is, if he had meant of her, he must have said in her; for that which was of her, was also in her. The angel's expression, therefore, in her, has precisely the same meaning as the phrase of her. It is, however, a fortunate circumstance that Matthew also, when tracing down the Lord's descent from Abraham to Mary, says, Jacob begot Joseph the husband of Mary, of whom was born Christ. Matthew 1:16 But Paul, too, silences these critics when he says, God sent forth His Son, made of a woman. Galatians 4:4 Does he mean through a woman, or in a woman? Nay more, for the sake of greater emphasis, he uses the word made rather than born, although the use of the latter expression would have been simpler. But by saying made, he not only confirmed the statement, The Word was made flesh, John 1:14 but he also asserted the reality of the flesh which was made of a virgin. We shall have also the support of the Psalms on this point, not the Psalms indeed of Valentinus the apostate, and heretic, and Platonist, but the Psalms of David, the most illustrious saint and well-known prophet. He sings to us of Christ, and through his voice Christ indeed also sang concerning Himself. Hear, then, Christ the Lord speaking to God the Father: You are He that drew me out of my mother's womb. Here is the first point. You are my hope from my mother's breasts; upon You have I been cast from the womb. Here is another point. You are my God from my mother's belly. Here is a third point. Now let us carefully attend to the sense of these passages. You drew me, He says, out of the womb. Now what is it which is drawn, if it be not that which adheres, that which is firmly fastened to anything from which it is drawn in order to be sundered? If He clove not to the womb, how could He have been drawn from it? If He who clove thereto was drawn from it, how could He have adhered to it, if it were not that, all the while He was in the womb, He was tied to it, as to His origin, by the umbilical cord, which communicated growth to Him from the matrix? Even when one strange matter amalgamates with another, it becomes so entirely incorporated with that with which it amalgamates, that when it is drawn off from it, it carries with it some part of the body from which it is torn, as if in consequence of the severance of the union and growth which the constituent pieces had communicated to each other. But what were His mother's breasts which He mentions? No doubt they were those which He sucked. Midwives, and doctors, and naturalists, can tell us, from the nature of women's breasts, whether they usually flow at any other time than when the womb is affected with pregcy, when the veins convey therefrom the blood of the lower parts to the mamilla, and in the act of transference convert the secretion into the nutritious substance of milk. Whence it comes to pass that during the period of lactation the monthly issues are suspended. But if the Word was made flesh of Himself without any communication with a womb, no mother's womb operating upon Him with its usual function and support, how could the lacteal fountain have been conveyed (from the womb) to the breasts, since (the womb) can only effect the change by actual possession of the proper substance? But it could not possibly have had blood for transformation into milk, unless it possessed the causes of blood also, that is to say, the severance (by birth) of its own flesh from the mother's womb. Now it is easy to see what was the novelty of Christ's being born of a virgin. It was simply this, that (He was born) of a virgin in the real manner which we have indicated, in order that our regeneration might have virginal purity - spiritually cleansed from all pollutions through Christ, who was Himself a virgin, even in the flesh, in that He was born of a virgin's flesh. |
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| 66. Galen, On The Doctrines of Hippocrates And Plato, 7.2.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 246 |
| 67. Atticus, Fragments, 2.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222 |
68. Cassius Dio, Roman History, 52.41.1, 76.16.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 246 | 52.41.1. Maecenas thus brought his speech to an end. And Caesar heartily commended both him and Agrippa for the wealth of their ideas and of their arguments and also for their frankness in expressing them; but he preferred to adopt the advice of Maecenas. He did not, however, immediately put into effect all his suggestions, fearing to meet with failure at some point if he purposed to change the ways of all mankind at a stroke; 52.41.1. Maecenas thus brought his speech to an end. And Caesar heartily commended both him and Agrippa for the wealth of their ideas and of their arguments and also for their frankness in expressing them; but he preferred to adopt the advice of Maecenas. He did not, however, immediately put into effect all his suggestions, fearing to meet with failure at some point if he purposed to change the ways of all mankind at a stroke; 2 but he introduced some reforms at the moment and some at a later time, leaving still others for those to effect who should subsequently hold the principate, in the belief that as time passed a better opportunity would be found to put these last into operation. And Agrippa, also, although he had advised against these policies, coöperated with Caesar most zealously in respect to all of them, just as if he had himself proposed them. |
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69. Origen, Against Celsus, 4.64, 5.15, 6.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 112, 222 | 4.64. And now, after these arguments, and others of a similar kind, how can Celsus escape appearing in a ridiculous light, when he imagines that there never has been in the past, nor will be in the future, a greater or less number of evils? For although the nature of all things is one and the same, it does not at all follow that the production of evils is a constant quantity. For although the nature of a certain individual is one and the same, yet his mind, and his reason, and his actions, are not always alike: there being a time when he had not yet attained to reason; and another, when, with the possession of reason, he had become stained with wickedness, and when this increased to a greater or less degree; and again, a time when he devoted himself to virtue, and made greater or less progress therein, attaining sometimes the very summit of perfection, through longer or shorter periods of contemplation. In like manner, we may make the same assertion in a higher degree of the nature of the universe, that although it is one and the same in kind, yet neither do exactly the same things, nor yet things that are similar, occur in it; for we neither have invariably productive nor unproductive seasons, nor yet periods of continuous rain or of drought. And so in the same way, with regard to virtuous souls, there are neither appointed periods of fertility nor of barrenness; and the same is the case with the greater or less spread of evil. And those who desire to investigate all things to the best of their ability, must keep in view this estimate of evils, that their amount is not always the same, owing to the working of a Providence which either preserves earthly things, or purges them by means of floods and conflagrations; and effects this, perhaps, not merely with reference to things on earth, but also to the whole universe of things which stands in need of purification, when the wickedness that is in it has become great. 5.15. Observe, now, here at the very beginning, how, in ridiculing the doctrine of a conflagration of the world, held by certain of the Greeks who have treated the subject in a philosophic spirit not to be depreciated, he would make us, representing God, as it were, as a cook, hold the belief in a general conflagration; not perceiving that, as certain Greeks were of opinion (perhaps having received their information from the ancient nation of the Hebrews), it is a purificatory fire which is brought upon the world, and probably also on each one of those who stand in need of chastisement by the fire and healing at the same time, seeing it burns indeed, but does not consume, those who are without a material body, which needs to be consumed by that fire, and which burns and consumes those who by their actions, words, and thoughts have built up wood, or hay, or stubble, in that which is figuratively termed a building. And the holy Scriptures say that the Lord will, like a refiner's fire and fullers' soap, visit each one of those who require purification, because of the intermingling in them of a flood of wicked matter proceeding from their evil nature; who need fire, I mean, to refine, as it were, (the dross of) those who are intermingled with copper, and tin, and lead. And he who likes may learn this from the prophet Ezekiel. But that we say that God brings fire upon the world, not like a cook, but like a God, who is the benefactor of them who stand in need of the discipline of fire, will be testified by the prophet Isaiah, in whose writings it is related that a sinful nation was thus addressed: Because you have coals of fire, sit upon them: they shall be to you a help. Now the Scripture is appropriately adapted to the multitudes of those who are to peruse it, because it speaks obscurely of things that are sad and gloomy, in order to terrify those who cannot by any other means be saved from the flood of their sins, although even then the attentive reader will clearly discover the end that is to be accomplished by these sad and painful punishments upon those who endure them. It is sufficient, however, for the present to quote the words of Isaiah: For My name's sake will I show Mine anger, and My glory I will bring upon you, that I may not destroy you. We have thus been under the necessity of referring in obscure terms to questions not fitted to the capacity of simple believers, who require a simpler instruction in words, that we might not appear to leave unrefuted the accusation of Celsus, that God introduces the fire (which is to destroy the world), as if He were a cook. 6.8. In the next place, after other Platonic declarations, which demonstrate that the good can be known by few, he adds: Since the multitude, being puffed up with a contempt for others, which is far from right, and being filled with vain and lofty hopes, assert that, because they have come to the knowledge of some venerable doctrines, certain things are true. Yet although Plato predicted these things, he nevertheless does not talk marvels, nor shut the mouth of those who wish to ask him for information on the subject of his promises; nor does he command them to come at once and believe that a God of a particular kind exists, and that he has a son of a particular nature, who descended (to earth) and conversed with me. Now, in answer to this we have to say, that with regard to Plato, it is Aristander, I think, who has related that he was not the son of Ariston, but of a phantom, which approached Amphictione in the guise of Apollo. And there are several other of the followers of Plato who, in their lives of their master, have made the same statement. What are we to say, moreover, about Pythagoras, who relates the greatest possible amount of wonders, and who, in a general assembly of the Greeks, showed his ivory thigh, and asserted that he recognised the shield which he wore when he was Euphorbus, and who is said to have appeared on one day in two different cities! He, moreover, who will declare that what is related of Plato and Socrates belongs to the marvellous, will quote the story of the swan which was recommended to Socrates while he was asleep, and of the master saying when he met the young man, This, then, was the swan! Nay, the third eye which Plato saw that he himself possessed, he will refer to the category of prodigies. But occasion for slanderous accusations will never be wanting to those who are ill-disposed, and who wish to speak evil of what has happened to such as are raised above the multitude. Such persons will deride as a fiction even the demon of Socrates. We do not, then, relate marvels when we narrate the history of Jesus, nor have His genuine disciples recorded any such stories of Him; whereas this Celsus, who professes universal knowledge, and who quotes many of the sayings of Plato, is, I think, intentionally silent on the discourse concerning the Son of God which is related in Plato's Epistle to Hermeas and Coriscus. Plato's words are as follows: And calling to witness the God of all things - the ruler both of things present and things to come, father and lord both of the ruler and cause- whom, if we are philosophers indeed, we shall all clearly know, so far as it is possible for happy human beings to attain such knowledge. |
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| 70. Plotinus, Enneads, (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 49, 331 |
| 71. Iamblichus, Concerning The Mysteries, 1.8, 1.16-1.17 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 345, 346 |
| 72. Eusebius of Caesarea, Preparation For The Gospel, 11.2.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222 |
| 73. Nemesius, On The Nature of Man, 13 (4th cent. CE - 4th cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 326 |
| 74. Julian (Emperor), Against The Galileans, 10, 26, 43, 46, 48, 57, 64 (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) 326 |
| 75. Proclus, In Platonis Alcibiadem, 61.3-61.5 (5th cent. CE - 5th cent. CE) Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 49 |
| 76. [Timaeus Locrus], De Natura Mundi Et Animae, 215 Tagged with subjects: •motion/movement, of the earth/the heavens Found in books: Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 299 |
| 77. Cronius, In Phaedonem, 1.503-1.504, 1.512, 1.520-1.521, 1.526, 2.121-2.122 Tagged with subjects: •motion/movement, of the earth/the heavens Found in books: Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 307, 308, 309 |
| 78. Simplicius of Cilicia, In Aristotelis De Caelo Libros Commentaria, 296.6, 296.7, 296.8, 296.9, 296.10, 296.11, 296.12, 301.8, 301.9, 301.10, 301.11, 301.12, 352.27, 352.28, 352.29, 377.20, 377.21, 377.22, 377.23, 377.24, 377.25, 377.26, 377.27, 517.1-519.11, 517.1, 517.2, 517.3, 517.4, 517.5, 517.6, 517.7, 517.8, 517.9, 517.10, 517.11, 517.12, 517.13, 517.14, 517.15, 517.16, 517.17, 517.18, 517.19, 517.20, 517.21, 517.22, 517.23, 517.24, 517.25, 517.26, 517.27, 518.1, 518.2, 518.3, 518.4, 518.5, 518.6, 518.7, 518.8, 518.9, 518.10, 518.11, 518.12, 518.13, 518.14, 518.15, 518.16, 518.17, 518.18, 518.19, 518.21, 518.22, 518.23, 518.24, 518.25, 518.26, 518.27, 518.28, 518.29, 518.30-519.8, 518.30, 519.9, 519.10, 519.11, 531.32-536.15, 532.1, 532.2, 532.3, 532.4, 532.5, 532.6, 532.7, 532.8, 532.9, 532.10, 532.11, 532.12, 532.21-535.3, 535.4-536.12, 535.9, 535.10, 535.11, 535.12, 535.13, 535.14, 535.15, 535.16, 535.17, 535.18, 535.19, 535.20, 535.21, 535.22, 535.23, 535.24, 535.25, 535.26, 535.27, 535.28, 535.29, 535.30, 535.31, 535.32-536.3, 535.32 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 301 |
| 79. Simplicius of Cilicia, In Aristotelis Categorias Commentarium, 7.23-7.32 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •motion/movement, of the earth/the heavens Found in books: Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 301 |
| 80. Numenius of Apamea, Concerning The Good, 12.12-12.14, 13.4-13.5, 16.2-16.5, 20.11 Tagged with subjects: •heaven / heavens Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 331 |
81. Anon., 4 Ezra, 10.20-10.24, 12.46-12.47 Tagged with subjects: •heavens, windows/gates of Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 572 | 10.20. "Do not say that, but let yourself be persuaded because of the troubles of Zion, and be consoled because of the sorrow of Jerusalem. 10.21. For you see that our sanctuary has been laid waste, our altar thrown down, our temple destroyed; 10.22. our harp has been laid low, our song has been silenced, and our rejoicing has been ended; the light of our lampstand has been put out, the ark of our covet has been plundered, our holy things have been polluted, and the name by which we are called has been profaned; our free men have suffered abuse, our priests have been burned to death, our Levites have gone into captivity, our virgins have been defiled, and our wives have been ravished; our righteous men have been carried off, our little ones have been cast out, our young men have been enslaved and our strong men made powerless. 10.23. And, what is more than all, the seal of Zion -- for she has now lost the seal of her glory, and has been given over into the hands of those that hate us. 10.24. Therefore shake off your great sadness and lay aside your many sorrows, so that the Mighty One may be merciful to you again, and the Most High may give you rest, a relief from your troubles." 12.46. "Take courage, O Israel; and do not be sorrowful, O house of Jacob; |
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