1. Septuagint, Tobit, 1.10-1.12, 4.12, 11.16, 14.9 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • father-son relationship, in Aḥiqar (adoptive son) • father-son relationship, in Tobit • kinship, marriage • relationships
Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 229, 235, 241; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 139; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 145, 146, 148
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1.10 Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles; 1.11 but I kept myself from eating it, 1.12 because I remembered God with all my heart.
4.12 Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land.
11.16 Then Tobit went out to meet his daughter-in-law at the gate of Nineveh, rejoicing and praising God. Those who saw him as he went were amazed because he could see.
14.9 But keep the law and the commandments, and be merciful and just, so that it may be well with you.'' None |
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2. Hebrew Bible, Song of Songs, 2.14, 4.8, 4.12, 4.15, 5.1-5.2, 5.8, 5.12-5.13, 6.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • God–Israel relationship, Gods presence in exile • God–Israel relationship, Israels singular status • God–Israel relationship, abandonment trope in • God–Israel relationship, as gardener-plant relationship • God–Israel relationship, eroticism in • God–Israel relationship, in Song of Songs • God–Israel relationship, interdependence in • God–Israel relationship, love in • God–Israel relationship, nostalgia in • God–Israel relationship, redemption and • God–Israel relationship, romance in • Kallir, Eleazar, romantic relationship between God and Israel • Myth, as a mirror to masculine-feminine relationship • tannaitic midrashim, relationship with amoraic midrashim
Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 2, 8, 186; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 156; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 131, 132, 133, 140, 141, 146, 147, 148, 152
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2.14 יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃
4.8 אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים׃
4.12 גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃
4.15 מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים וְנֹזְלִים מִן־לְבָנוֹן׃
5.1 בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם־בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם־דִּבְשִׁי שָׁתִיתִי יֵינִי עִם־חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים׃
5.1 דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה׃ 5.2 אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃
5.8 הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִָם אִם־תִּמְצְאוּ אֶת־דּוֹדִי מַה־תַּגִּידוּ לוֹ שֶׁחוֹלַת אַהֲבָה אָנִי׃
5.12 עֵינָיו כְּיוֹנִים עַל־אֲפִיקֵי מָיִם רֹחֲצוֹת בֶּחָלָב יֹשְׁבוֹת עַל־מִלֵּאת׃
5.13 לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר׃
6.9 אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ׃'' None | sup>
2.14 O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’
4.8 Come with me from Lebanon, my bride, With me from Lebanon; Look from the top of Amana, From the top of Senir and Hermon, From the lions’dens, From the mountains of the leopards.
4.12 A garden shut up is my sister, my bride; A spring shut up, a fountain sealed.
4.15 Thou art a fountain of gardens, A well of living waters, And flowing streams from Lebanon.
5.1 I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; Drink, yea, drink abundantly, O beloved. 5.2 I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’
5.8 ’I adjure you, O daughters of Jerusalem, If ye find my beloved, what will ye tell him? That I am love-sick.’
5.12 His eyes are like doves Beside the water-brooks; Washed with milk, And fitly set.
5.13 His cheeks are as a bed of spices, As banks of sweet herbs; His lips are as lilies, Dropping with flowing myrrh.
6.9 My dove, my undefiled, is but one; She is the only one of her mother; She is the choice one of her that bore her. The daughters saw her, and called her happy; Yea, the queens and the concubines, and they praised her.'' None |
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3. Hebrew Bible, Deuteronomy, 6.4-6.9, 6.18, 18.9, 18.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aramaic, relationship between dialects and speakers, in Sasanian Mesopotamia • God, relationship with Israel • Israel, relationship with God • author’s relationship with audience, theological questions • covenantal re-enactment, as ongoing relationship through ritual • kinship language/terms • kinship, marriage • purity, metaphor of relationship with God • theology, personal relationship with God
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 141, 144, 174; Hayes (2022), The Literature of the Sages: A Re-Visioning, 503; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 154; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 127; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 142; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 40, 41, 42, 56; deSilva (2022), Ephesians, 296
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6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6 וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7 וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8 וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9 וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃
6.18 וְעָשִׂיתָ הַיָּשָׁר וְהַטּוֹב בְּעֵינֵי יְהוָה לְמַעַן יִיטַב לָךְ וּבָאתָ וְיָרַשְׁתָּ אֶת־הָאָרֶץ הַטֹּבָה אֲשֶׁר־נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ׃
18.9 כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃
18.12 כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃'' None | sup>
6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6.6 And these words, which I command thee this day, shall be upon thy heart; 6.7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 6.8 And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. 6.9 And thou shalt write them upon the door-posts of thy house, and upon thy gates.
6.18 And thou shalt do that which is right and good in the sight of the LORD; that it may be well with thee, and that thou mayest go in and possess the good land which the LORD swore unto thy fathers,
18.9 When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.
18.12 For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee.'' None |
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4. Hebrew Bible, Esther, 10.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • God, Relationship to • relationships
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 139; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 238
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10.3 כִּי מָרְדֳּכַי הַיְּהוּדִי מִשְׁנֶה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וְגָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו דֹּרֵשׁ טוֹב לְעַמּוֹ וְדֹבֵר שָׁלוֹם לְכָל־זַרְעוֹ׃'' None | sup>
10.3 For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people and speaking peace to all his seed.'' None |
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5. Hebrew Bible, Exodus, 7.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • God, relationship with Israel • Israel, relationship with God • Masculine-Feminine Relationship
Found in books: Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 168; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 184
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7.9 כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי־פַרְעֹה יְהִי לְתַנִּין׃'' None | sup>
7.9 ’When Pharaoh shall speak unto you, saying: Show a wonder for you; then thou shalt say unto Aaron: Take thy rod, and cast it down before Pharaoh, that it become a serpent.’'' None |
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6. Hebrew Bible, Genesis, 1.6, 1.20-1.21, 1.24-1.27, 2.7, 3.3, 3.5, 16.3, 18.11-18.12, 19.11, 21.5-21.7, 21.19, 25.1-25.2, 25.12-25.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Divine-human relationships • Father, Child Relationship • God, Relationship to • God, relationship with Israel • God–Israel relationship, love in • Israel, covenantal relationship with God • Israel, relationship with God • Kinship with God, pagan notions • Kinship, God and humanity • Masculine-Feminine Relationship • Non-Jews, relationships with Jews • Spirit, characterizations as, in relationship to heart • Tehom (deep), its relationship to Tohu vavohu (unformed and void) • Tosefta, relationship to Mishnah • body, relationship to moral character • gifts, open-ended relationship • hospitality, relationship to tamhui • kinship • kinship relations, and Jewish identity • kinship, with God • miscarriage, and the Tosefta, relationship between • relationship • social relationships • social relationships, openness of gift-giving • spirit, relationship of charismatic and life-giving in Christian communities • tamhui, relationship to hospitality • the Tosefta, and Mishnah, relationship between
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 123, 175, 323; Corley (2002), Ben Sira's Teaching on Friendship, 153; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 294, 301; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 102; Gruen (2011), Rethinking the Other in Antiquity, 299, 300, 302, 303; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 257; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 172, 174, 175, 176, 177, 182; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 221; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 109; Levison (2009), Filled with the Spirit, 55; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 69; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 192; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 301; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 19; Neusner (2003), The Perfect Torah. 135; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 14; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 56; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 633; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 76; Satlow (2013), The Gift in Antiquity, 195; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 101, 103
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1.6 וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃' '1.21 וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.24 וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ וַיְהִי־כֵן׃ 1.25 וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
3.3 וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן׃
3.5 כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃
16.3 וַתִּקַּח שָׂרַי אֵשֶׁת־אַבְרָם אֶת־הָגָר הַמִּצְרִית שִׁפְחָתָהּ מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה׃
18.11 וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃ 18.12 וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃
19.11 וְאֶת־הָאֲנָשִׁים אֲשֶׁר־פֶּתַח הַבַּיִת הִכּוּ בַּסַּנְוֵרִים מִקָּטֹן וְעַד־גָּדוֹל וַיִּלְאוּ לִמְצֹא הַפָּתַח׃
21.5 וְאַבְרָהָם בֶּן־מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ׃ 2
1.6 וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃ 21.7 וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו׃
21.19 וַיִּפְקַח אֱלֹהִים אֶת־עֵינֶיהָ וַתֵּרֶא בְּאֵר מָיִם וַתֵּלֶךְ וַתְּמַלֵּא אֶת־הַחֵמֶת מַיִם וַתַּשְׁקְ אֶת־הַנָּעַר׃
25.1 הַשָּׂדֶה אֲשֶׁר־קָנָה אַבְרָהָם מֵאֵת בְּנֵי־חֵת שָׁמָּה קֻבַּר אַבְרָהָם וְשָׂרָה אִשְׁתּוֹ׃
25.1 וַיֹּסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה וּשְׁמָהּ קְטוּרָה׃ 25.2 וַיְהִי יִצְחָק בֶּן־אַרְבָּעִים שָׁנָה בְּקַחְתּוֹ אֶת־רִבְקָה בַּת־בְּתוּאֵל הָאֲרַמִּי מִפַּדַּן אֲרָם אֲחוֹת לָבָן הָאֲרַמִּי לוֹ לְאִשָּׁה׃ 25.2 וַתֵּלֶד לוֹ אֶת־זִמְרָן וְאֶת־יָקְשָׁן וְאֶת־מְדָן וְאֶת־מִדְיָן וְאֶת־יִשְׁבָּק וְאֶת־שׁוּחַ׃
25.12 וְאֵלֶּה תֹּלְדֹת יִשְׁמָעֵאל בֶּן־אַבְרָהָם אֲשֶׁר יָלְדָה הָגָר הַמִּצְרִית שִׁפְחַת שָׂרָה לְאַבְרָהָם׃
25.13 וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׁמָעֵאל בִּשְׁמֹתָם לְתוֹלְדֹתָם בְּכֹר יִשְׁמָעֵאל נְבָיֹת וְקֵדָר וְאַדְבְּאֵל וּמִבְשָׂם׃
25.14 וּמִשְׁמָע וְדוּמָה וּמַשָּׂא׃
25.15 חֲדַד וְתֵימָא יְטוּר נָפִישׁ וָקֵדְמָה׃'' None | sup>
1.6 And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’
1.20 And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’ 1.21 And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good.
1.24 And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so. 1.25 And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good. 1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
3.3 but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’
3.5 for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’
16.3 And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife.
18.11 Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.— 18.12 And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’
19.11 And they smote the men that were at the door of the house with blindness, both small and great; so that they wearied themselves to find the door.
21.5 And Abraham was a hundred years old, when his son Isaac was born unto him. 2
1.6 And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’ 21.7 And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.’
21.19 And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.
25.1 And Abraham took another wife, and her name was Keturah. 25.2 And she bore him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
25.12 Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bore unto Abraham.
25.13 And these are the names of the sons of Ishmael, by their names, according to their generations: the first-born of Ishmael, Nebaioth; and Kedar, and Adbeel, and Mibsam,
25.14 and Mishma, and Dumah, and Massa;
25.15 Hadad, and Tema, Jetur, Naphish, and Kedem;' ' None |
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7. Hebrew Bible, Leviticus, 11.44, 19.2, 19.18, 25.41 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Divine-human relationships • hospitality, relationship to tamhui • kinship language/terms • kinship, • kinship, convert’s legal status of • kinship, marriage • relationship • tamhui, relationship to hospitality
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 101; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 154; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 172; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 159; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 132; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 247
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11.44 כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי וְלֹא תְטַמְּאוּ אֶת־נַפְשֹׁתֵיכֶם בְּכָל־הַשֶּׁרֶץ הָרֹמֵשׂ עַל־הָאָרֶץ׃
19.2 דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃
19.2 וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃
19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃
25.41 וְיָצָא מֵעִמָּךְ הוּא וּבָנָיו עִמּוֹ וְשָׁב אֶל־מִשְׁפַּחְתּוֹ וְאֶל־אֲחֻזַּת אֲבֹתָיו יָשׁוּב׃'' None | sup>
11.44 For I am the LORD your God; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth.
19.2 Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy.
19.18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
25.41 Then shall he go out from thee, he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.'' None |
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8. Hebrew Bible, Micah, 5.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • God, Relationship to • relationship
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 139; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 244
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5.5 וְרָעוּ אֶת־אֶרֶץ אַשּׁוּר בַּחֶרֶב וְאֶת־אֶרֶץ נִמְרֹד בִּפְתָחֶיהָ וְהִצִּיל מֵאַשּׁוּר כִּי־יָבוֹא בְאַרְצֵנוּ וְכִי יִדְרֹךְ בִּגְבוּלֵנוּ׃'' None | sup>
5.5 And they shall waste the land of Assyria with the sword, And the land of Nimrod with the keen-edged sword; And he shall deliver us from the Assyrian, when he cometh into our land, And when he treadeth within our border.'' None |
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9. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jew/Jewish, relationship to Christianity • anger, relationship to courage • courage, relationship to anger
Found in books: Levison (2009), Filled with the Spirit, 406; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 84
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10. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • God–Israel relationship, love in • covenantal re-enactment, as ongoing relationship through ritual • gifts, open-ended relationship • hospitality, relationship to tamhui • social relationships, openness of gift-giving • tamhui, relationship to hospitality
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 146; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 102; Satlow (2013), The Gift in Antiquity, 195; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 108
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11. Hebrew Bible, Amos, 3.4, 3.8, 4.13 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Deuteronomy, relationship to pre-Deuteronomic sources • God, relationship with Israel • God–Israel relationship, Gods presence in exile • Israel, relationship with God • Masculine-Feminine Relationship • social relationships
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 141; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 94; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 180; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 56; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 96
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3.4 הֲיִשְׁאַג אַרְיֵה בַּיַּעַר וְטֶרֶף אֵין לוֹ הֲיִתֵּן כְּפִיר קוֹלוֹ מִמְּעֹנָתוֹ בִּלְתִּי אִם־לָכָד׃
3.8 אַרְיֵה שָׁאָג מִי לֹא יִירָא אֲדֹנָי יְהוִה דִּבֶּר מִי לֹא יִנָּבֵא׃
4.13 כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃'' None | sup>
3.4 Will a lion roar in the forest, When he hath no prey? Will a young lion give forth his voice out of his den, If he have taken nothing?
3.8 The lion hath roared, Who will not fear? The Lord GOD hath spoken, Who can but prophesy?
4.13 For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.'' None |
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12. Hebrew Bible, Isaiah, 1.10, 14.13-14.15, 40.3, 40.6-40.8, 40.18-40.19, 42.1-42.4, 49.2, 49.18, 49.21, 54.1, 61.1, 63.1-63.7, 63.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Divine-human relationships • God–Israel relationship, Gods presence in exile • God–Israel relationship, Israels singular status • God–Israel relationship, Targum Jonathan on • God–Israel relationship, abandonment trope in • God–Israel relationship, desexualization of • God–Israel relationship, destruction of temples in Jerusalem • God–Israel relationship, eroticism in • God–Israel relationship, in Song of Songs • God–Israel relationship, interdependence in • God–Israel relationship, love in • God–Israel relationship, reconciliation in • God–Israel relationship, redemption and • God–Israel relationship, rejection trope in • God–Israel relationship, romance in • Jesus, relationship with Judas of • Jew/Jewish, relationship to Christianity • Judas, relationship with Jesus of • Kallir, Eleazar, romantic relationship between God and Israel • Song of Songs, God-Israel relationship in • Tosefta, relationship to Mishnah • ethical education, related/relationships between • kinship • kinship relations, and Jewish identity • kinship, exogamy • kinship, fictive, putative • kinship, marriage • related/relationships between • relationship • social relationships • spirit, relationship of charismatic and life-giving in Christian communities
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 202; Damm (2018), Religions and Education in Antiquity, 67; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 277; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 102; Gruen (2011), Rethinking the Other in Antiquity, 306; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 257; Levison (2009), Filled with the Spirit, 246, 372; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 96, 240; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 82, 152, 165; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 301; Neusner (2003), The Perfect Torah. 136; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 355; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 45, 61, 62, 65, 66, 68, 71, 72, 101, 126, 130, 145, 146, 147, 148, 149, 150, 151, 152, 153, 162, 163, 164
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14.13 וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה מִמַּעַל לְכוֹכְבֵי־אֵל אָרִים כִּסְאִי וְאֵשֵׁב בְּהַר־מוֹעֵד בְּיַרְכְּתֵי צָפוֹן׃ 14.14 אֶעֱלֶה עַל־בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן׃ 14.15 אַךְ אֶל־שְׁאוֹל תּוּרָד אֶל־יַרְכְּתֵי־בוֹר׃
40.3 וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃
40.3 קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃
40.6 קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כָּל־הַבָּשָׂר חָצִיר וְכָל־חַסְדּוֹ כְּצִיץ הַשָּׂדֶה׃ 40.7 יָבֵשׁ חָצִיר נָבֵל צִיץ כִּי רוּחַ יְהוָה נָשְׁבָה בּוֹ אָכֵן חָצִיר הָעָם׃ 40.8 יָבֵשׁ חָצִיר נָבֵל צִיץ וּדְבַר־אֱלֹהֵינוּ יָקוּם לְעוֹלָם׃
40.18 וְאֶל־מִי תְּדַמְּיוּן אֵל וּמַה־דְּמוּת תַּעַרְכוּ לוֹ׃ 40.19 הַפֶּסֶל נָסַךְ חָרָשׁ וְצֹרֵף בַּזָּהָב יְרַקְּעֶנּוּ וּרְתֻקוֹת כֶּסֶף צוֹרֵף׃
42.1 הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃
42.1 שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃ 42.2 לֹא יִצְעַק וְלֹא יִשָּׂא וְלֹא־יַשְׁמִיעַ בַּחוּץ קוֹלוֹ׃ 42.2 ראית רָאוֹת רַבּוֹת וְלֹא תִשְׁמֹר פָּקוֹחַ אָזְנַיִם וְלֹא יִשְׁמָע׃ 42.3 קָנֶה רָצוּץ לֹא יִשְׁבּוֹר וּפִשְׁתָּה כֵהָה לֹא יְכַבֶּנָּה לֶאֱמֶת יוֹצִיא מִשְׁפָּט׃ 42.4 לֹא יִכְהֶה וְלֹא יָרוּץ עַד־יָשִׂים בָּאָרֶץ מִשְׁפָּט וּלְתוֹרָתוֹ אִיִּים יְיַחֵילוּ׃
49.2 וַיָּשֶׂם פִּי כְּחֶרֶב חַדָּה בְּצֵל יָדוֹ הֶחְבִּיאָנִי וַיְשִׂימֵנִי לְחֵץ בָּרוּר בְּאַשְׁפָּתוֹ הִסְתִּירָנִי׃
49.2 עוֹד יֹאמְרוּ בְאָזְנַיִךְ בְּנֵי שִׁכֻּלָיִךְ צַר־לִי הַמָּקוֹם גְּשָׁה־לִּי וְאֵשֵׁבָה׃
49.18 שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ חַי־אָנִי נְאֻם־יְהוָה כִּי כֻלָּם כָּעֲדִי תִלְבָּשִׁי וּתְקַשְּׁרִים כַּכַּלָּה׃
49.21 וְאָמַרְתְּ בִּלְבָבֵךְ מִי יָלַד־לִי אֶת־אֵלֶּה וַאֲנִי שְׁכוּלָה וְגַלְמוּדָה גֹּלָה וְסוּרָה וְאֵלֶּה מִי גִדֵּל הֵן אֲנִי נִשְׁאַרְתִּי לְבַדִּי אֵלֶּה אֵיפֹה הֵם׃
54.1 כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃
54.1 רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃
61.1 רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃
61.1 שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃
63.1 וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת־רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם־בָּם׃
63.1 מִי־זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ׃ 63.2 מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ וּבְגָדֶיךָ כְּדֹרֵךְ בְּגַת׃ 63.3 פּוּרָה דָּרַכְתִּי לְבַדִּי וּמֵעַמִּים אֵין־אִישׁ אִתִּי וְאֶדְרְכֵם בְּאַפִּי וְאֶרְמְסֵם בַּחֲמָתִי וְיֵז נִצְחָם עַל־בְּגָדַי וְכָל־מַלְבּוּשַׁי אֶגְאָלְתִּי׃ 63.4 כִּי יוֹם נָקָם בְּלִבִּי וּשְׁנַת גְּאוּלַי בָּאָה׃ 63.5 וְאַבִּיט וְאֵין עֹזֵר וְאֶשְׁתּוֹמֵם וְאֵין סוֹמֵךְ וַתּוֹשַׁע לִי זְרֹעִי וַחֲמָתִי הִיא סְמָכָתְנִי׃ 63.6 וְאָבוּס עַמִּים בְּאַפִּי וַאֲשַׁכְּרֵם בַּחֲמָתִי וְאוֹרִיד לָאָרֶץ נִצְחָם׃ 63.7 חַסְדֵי יְהוָה אַזְכִּיר תְּהִלֹּת יְהוָה כְּעַל כֹּל אֲשֶׁר־גְּמָלָנוּ יְהוָה וְרַב־טוּב לְבֵית יִשְׂרָאֵל אֲשֶׁר־גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו׃
63.9 בְּכָל־צָרָתָם לא לוֹ צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃' ' None | sup>
1.10 Hear the word of the LORD, Ye rulers of Sodom; Give ear unto the law of our God, Ye people of Gomorrah.
14.13 And thou saidst in thy heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north; 14.14 I will ascend above the heights of the clouds; I will be like the Most High.’ 14.15 Yet thou shalt be brought down to the nether-world, To the uttermost parts of the pit.
40.3 Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.
40.6 Hark! one saith: ‘Proclaim!’ And he saith: ‘What shall I proclaim?’ ’All flesh is grass, And all the goodliness thereof is as the flower of the field; 40.7 The grass withereth, the flower fadeth; Because the breath of the LORD bloweth upon it— Surely the people is grass. 40.8 The grass withereth, the flower fadeth; But the word of our God shall stand for ever.’
40.18 To whom then will ye liken God? Or what likeness will ye compare unto Him? 40.19 The image perchance, which the craftsman hath melted, And the goldsmith spread over with gold, The silversmith casting silver chains?
42.1 Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations. 42.2 He shall not cry, nor lift up, Nor cause his voice to be heard in the street. 42.3 A bruised reed shall he not break, And the dimly burning wick shall he not quench; He shall make the right to go forth according to the truth. 42.4 He shall not fail nor be crushed, Till he have set the right in the earth; And the isles shall wait for his teaching.
49.2 And He hath made my mouth like a sharp sword, In the shadow of His hand hath He hid me; And He hath made me a polished shaft, In His quiver hath He concealed me;
49.18 Lift up thine eyes round about, and behold: All these gather themselves together, and come to thee. As I live, saith the LORD, Thou shalt surely clothe thee with them all as with an ornament, And gird thyself with them, like a bride.
49.21 Then shalt thou say in thy heart: ‘Who hath begotten me these, Seeing I have been bereaved of my children, and am solitary, An exile, and wandering to and fro? And who hath brought up these? Behold, I was left alone; These, where were they?’
54.1 Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.
61.1 The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;
63.1 ’Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?’— ’I that speak in victory, mighty to save.’— 63.2 ’Wherefore is Thine apparel red, and Thy garments like his that treadeth in the winevat?’— 63.3 ’I have trodden the winepress alone, and of the peoples there was no man with Me; yea, I trod them in Mine anger, and trampled them in My fury; and their lifeblood is dashed against My garments, and I have stained all My raiment. 63.4 For the day of vengeance that was in My heart, and My year of redemption are come. 63.5 And I looked, and there was none to help, and I beheld in astonishment, and there was none to uphold; therefore Mine own arm brought salvation unto Me, And My fury, it upheld Me. 63.6 And I trod down the peoples in Mine anger, and made them drunk with My fury, and I poured out their lifeblood on the earth.’ 63.7 I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us; and the great goodness toward the house of Israel, which He hath bestowed on them according to His compassions, and according to the multitude of His mercies.
63.9 In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. .'' None |
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13. Hebrew Bible, Jeremiah, 26.18, 31.37 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Deuteronomy, relationship to pre-Deuteronomic sources • God–Israel relationship, Israels singular status • God–Israel relationship, abandonment trope in • God–Israel relationship, rejection trope in • kinship, marriage • nations, relationship with Lamentations
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 42; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 95; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 128; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 149
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26.18 מיכיה מִיכָה הַמּוֹרַשְׁתִּי הָיָה נִבָּא בִּימֵי חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה וַיֹּאמֶר אֶל־כָּל־עַם יְהוּדָה לֵאמֹר כֹּה־אָמַר יְהוָה צְבָאוֹת צִיּוֹן שָׂדֶה תֵחָרֵשׁ וִירוּשָׁלַיִם עִיִּים תִּהְיֶה וְהַר הַבַּיִת לְבָמוֹת יָעַר׃
31.37 כֹּה אָמַר יְהוָה אִם־יִמַּדּוּ שָׁמַיִם מִלְמַעְלָה וְיֵחָקְרוּ מוֹסְדֵי־אֶרֶץ לְמָטָּה גַּם־אֲנִי אֶמְאַס בְּכָל־זֶרַע יִשְׂרָאֵל עַל־כָּל־אֲשֶׁר עָשׂוּ נְאֻם־יְהוָה׃'' None | sup>
26.18 ’Micah the Morashtite prophesied in the days of Hezekiah king of Judah; and he spoke to all the people of Judah, saying: Thus saith the LORD of hosts: Zion shall be plowed as a field, And Jerusalem shall become heaps, And the mountain of the house as the high places of a forest.
31.37 Thus saith the LORD: If heaven above can be measured, And the foundations of the earth searched out beneath, Then will I also cast off all the seed of Israel For all that they have done, saith the LORD.'' None |
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14. Hebrew Bible, Lamentations, 1.12 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • God–Israel relationship, Gods presence in exile • God–Israel relationship, destruction of temples in Jerusalem • Jesus, relationship with Judas of • Judas, relationship with Jesus of
Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 356; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 33
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1.12 לוֹא אֲלֵיכֶם כָּל־עֹבְרֵי דֶרֶךְ הַבִּיטוּ וּרְאוּ אִם־יֵשׁ מַכְאוֹב כְּמַכְאֹבִי אֲשֶׁר עוֹלַל לִי אֲשֶׁר הוֹגָה יְהוָה בְּיוֹם חֲרוֹן אַפּוֹ׃'' None | sup>
1.12 All of you who pass along the road, let it not happen to you. Behold and see, if there is any pain like my pain, which has been dealt to me, with which the Lord saddened me on the day of His fierce anger. '' None |
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15. Hesiod, Theogony, 27-28 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • deception, relationship to truth • poet-patron relationship
Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 146; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 22, 23
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27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα,'28 ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι. ' None | sup>
27 Those daughters of Lord Zeus proclaimed to me:'28 “You who tend sheep, full of iniquity, ' None |
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16. Homer, Iliad, 6.234-6.236 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Maecenas, relationship with Horace • gift-exchange, relationship in
Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 203; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 35
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6.234 ἔνθʼ αὖτε Γλαύκῳ Κρονίδης φρένας ἐξέλετο Ζεύς, 6.235 ὃς πρὸς Τυδεΐδην Διομήδεα τεύχεʼ ἄμειβε 6.236 χρύσεα χαλκείων, ἑκατόμβοιʼ ἐννεαβοίων.'' None | sup>
6.234 and many Achaeans again for thee to slay whomsoever thou canst. And let us make exchange of armour, each with the other, that these men too may know that we declare ourselves to be friends from our fathers' days. When they had thus spoken, the twain leapt down from their chariots and clasped each other's hands and pledged their faith. And then from Glaucus did Zeus, son of Cronos, take away his wit, " '6.235 eeing he made exchange of armour with Diomedes, son of Tydeus, giving golden for bronze, the worth of an hundred oxen for the worth of nine.But when Hector was come to the Scaean gate and the oak-tree, round about him came running the wives and daughters of the Trojans asking of their sons and brethren and friends 6.236 eeing he made exchange of armour with Diomedes, son of Tydeus, giving golden for bronze, the worth of an hundred oxen for the worth of nine.But when Hector was come to the Scaean gate and the oak-tree, round about him came running the wives and daughters of the Trojans asking of their sons and brethren and friends '" None |
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17. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • father-son relationship, in Odyssey • father-son relationship, in Tobit • relationship magic and curses, excluded texts
Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 350; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 23, 50
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18. Aeschylus, Libation-Bearers, 314 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • charis, as human-god relationship • poet-patron relationship
Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 61; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 41
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314 τριγέρων μῦθος τάδε φωνεῖ. Ὀρέστης'' None | sup>
314 Justice cries out as she exacts the debt, Orestes '' None |
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19. Hebrew Bible, Ezekiel, 8.3, 36.26 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Divine-human relationships • Jew/Jewish, relationship to Christianity • Spirit, characterizations as, in relationship to heart • resurrection, nature of (relationship to embodiment) • spirit, relationship of charismatic and life-giving in Christian communities
Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 257; Levison (2009), Filled with the Spirit, 88, 93, 94, 423; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 99; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 301
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8.3 וַיִּשְׁלַח תַּבְנִית יָד וַיִּקָּחֵנִי בְּצִיצִת רֹאשִׁי וַתִּשָּׂא אֹתִי רוּחַ בֵּין־הָאָרֶץ וּבֵין הַשָּׁמַיִם וַתָּבֵא אֹתִי יְרוּשָׁלְַמָה בְּמַרְאוֹת אֱלֹהִים אֶל־פֶּתַח שַׁעַר הַפְּנִימִית הַפּוֹנֶה צָפוֹנָה אֲשֶׁר־שָׁם מוֹשַׁב סֵמֶל הַקִּנְאָה הַמַּקְנֶה׃
36.26 וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃' ' None | sup>
8.3 And the form of a hand was put forth, and I was taken by a lock of my head; and a spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the gate of the inner court that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy.
36.26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.' ' None |
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20. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • myth and ritual, interaction rather than relationship • poet-patron relationship
Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 60
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21. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • poet-patron relationship • syngeneia (kinship) • their relationship with other members of the elite, wealth of
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 95; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 312; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 30
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22. Euripides, Orestes, 453 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hosios (and cognates), In context of family relationships (more general) • kinship (in diplomacy)
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 130; Peels (2016), Hosios: A Semantic Study of Greek Piety, 137
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453 χάριτας πατρῴας ἐκτίνων ἐς οὕς σε δεῖ.'' None | sup>
453 hare with your friends, who are wretched, your prosperity; do not hold aside that goodness for yourself alone; but partake of troubles in your turn, and so pay back my father’s kindness to those who have a claim on you. For such friends as desert us in adversity'' None |
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23. Euripides, Trojan Women, 328 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hosios (and cognates), In context of family relationships (more general) • Lévi-Strauss, Claude, The Elementary Structures of Kinship
Found in books: Peels (2016), Hosios: A Semantic Study of Greek Piety, 91; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 88
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328 μακαριωτάταις'' None | sup>
328 Nimbly lift the foot; lead the dance on high, with cries of joy, as if to greet my father’s happy fate. The dance is sacred. Come, Phoebus, now, for it is in your temple'' None |
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24. Herodotus, Histories, 1.61, 3.38, 6.103, 9.81.1 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Fisheaters (Icthyophagoi),, relationship of with seals • Germanicus, relationship with troops • armies, Roman, relationship with commanders • gods and goddesses, human–divine relationship • kinship, • myth and ritual, interaction rather than relationship • their relationship with other members of the elite • their relationship with other members of the elite, wealth of • women,relationships of,
Found in books: Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 128; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 76; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 92, 96; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 221; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 189, 190, 193; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 78
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1.61 ἀπολαβὼν δὲ τὴν τυραννίδα τρόπῳ τῷ εἰρημένῳ ὁ Πεισίστρατος κατὰ τὴν ὁμολογίην τὴν πρὸς Μεγακλέα γενομένην γαμέει τοῦ Μεγακλέος τὴν θυγατέρα. οἷα δὲ παίδων τέ οἱ ὑπαρχόντων νεηνιέων καὶ λεγομένων ἐναγέων εἶναι τῶν Ἀλκμεωνιδέων, οὐ βουλόμενός οἱ γενέσθαι ἐκ τῆς νεογάμου γυναικὸς τέκνα ἐμίσγετό οἱ οὐ κατὰ νόμον. τὰ μέν νυν πρῶτα ἔκρυπτε ταῦτα ἡ γυνή, μετὰ δὲ εἴτε ἱστορεύσῃ εἴτε καὶ οὒ φράζει τῇ ἑωυτῆς μητρί, ἣ δὲ τῷ ἀνδρί. ὀργῇ δὲ ὡς εἶχε καταλλάσσετο τὴν ἔχθρην τοῖσι στασιώτῃσι. μαθὼν δὲ ὁ Πεισίστρατος τὰ ποιεύμενα ἐπʼ ἑωυτῷ ἀπαλλάσσετο ἐκ τῆς χώρης τὸ παράπαν, ἀπικόμενος δὲ ἐς Ἐρέτριαν ἐβουλεύετο ἅμα τοῖσι παισί. Ἱππίεω δὲ γνώμῃ νικήσαντος ἀνακτᾶσθαι ὀπίσω τὴν τυραννίδα, ἐνθαῦτα ἤγειρον δωτίνας ἐκ τῶν πολίων αἵτινές σφι προαιδέοντό κού τι. πολλῶν δὲ μεγάλα παρασχόντων χρήματα, Θηβαῖοι ὑπερεβάλοντο τῇ δόσι τῶν χρημάτων. μετὰ δέ, οὐ πολλῷ λόγῳ εἰπεῖν, χρόνος διέφυ καὶ πάντα σφι ἐξήρτυτο ἐς τὴν κάτοδον· καὶ γὰρ Ἀργεῖοι μισθωτοὶ ἀπίκοντο ἐκ Πελοποννήσου, καὶ Νάξιός σφι ἀνὴρ ἀπιγμένος ἐθελοντής, τῷ οὔνομα ἦν Λύγδαμις, προθυμίην πλείστην παρείχετο, κομίσας καὶ χρήματα καὶ ἄνδρας.
3.38 πανταχῇ ὦν μοι δῆλα ἐστὶ ὅτι ἐμάνη μεγάλως ὁ Καμβύσης· οὐ γὰρ ἂν ἱροῖσί τε καὶ νομαίοισι ἐπεχείρησε καταγελᾶν. εἰ γάρ τις προθείη πᾶσι ἀνθρώποισι ἐκλέξασθαι κελεύων νόμους τοὺς καλλίστους ἐκ τῶν πάντων νόμων, διασκεψάμενοι ἂν ἑλοίατο ἕκαστοι τοὺς ἑωυτῶν· οὕτω νομίζουσι πολλόν τι καλλίστους τοὺς ἑωυτῶν νόμους ἕκαστοι εἶναι. οὔκων οἰκός ἐστι ἄλλον γε ἢ μαινόμενον ἄνδρα γέλωτα τὰ τοιαῦτα τίθεσθαι· ὡς δὲ οὕτω νενομίκασι τὰ περὶ τοὺς νόμους πάντες ἄνθρωποι, πολλοῖσί τε καὶ ἄλλοισι τεκμηρίοισι πάρεστι σταθμώσασθαι, ἐν δὲ δὴ καὶ τῷδε. Δαρεῖος ἐπὶ τῆς ἑωυτοῦ ἀρχῆς καλέσας Ἑλλήνων τοὺς παρεόντας εἴρετο ἐπὶ κόσῳ ἂν χρήματι βουλοίατο τοὺς πατέρας ἀποθνήσκοντας κατασιτέεσθαι· οἳ δὲ ἐπʼ οὐδενὶ ἔφασαν ἔρδειν ἂν τοῦτο. Δαρεῖος δὲ μετὰ ταῦτα καλέσας Ἰνδῶν τοὺς καλεομένους Καλλατίας, οἳ τοὺς γονέας κατεσθίουσι, εἴρετο, παρεόντων τῶν Ἑλλήνων καὶ διʼ ἑρμηνέος μανθανόντων τὰ λεγόμενα, ἐπὶ τίνι χρήματι δεξαίατʼ ἂν τελευτῶντας τοὺς πατέρας κατακαίειν πυρί· οἳ δὲ ἀμβώσαντες μέγα εὐφημέειν μιν ἐκέλευον. οὕτω μέν νυν ταῦτα νενόμισται, καὶ ὀρθῶς μοι δοκέει Πίνδαρος ποιῆσαι νόμον πάντων βασιλέα φήσας εἶναι.
6.103 Ἀθηναῖοι δὲ ὡς ἐπύθοντο ταῦτα, ἐβοήθεον καὶ αὐτοὶ ἐς τὸν Μαραθῶνα. ἦγον δὲ σφέας στρατηγοὶ δέκα, τῶν ὁ δέκατος ἦν Μιλτιάδης· τοῦ τὸν πατέρα Κίμωνα τὸν Στησαγόρεω κατέλαβε φυγεῖν ἐξ Ἀθηνέων Πεισίστρατον τὸν Ἱπποκράτεος. καὶ αὐτῷ φεύγοντι Ὀλυμπιάδα ἀνελέσθαι τεθρίππῳ συνέβη, καὶ ταύτην μὲν τὴν νίκην ἀνελόμενόν μιν τὠυτὸ ἐξενείκασθαι τῷ ὁμομητρίῳ ἀδελφεῷ Μιλτιάδῃ· μετὰ δὲ τῇ ὑστέρῃ Ὀλυμπιάδι τῇσι αὐτῇσι ἵπποισι νικῶν παραδιδοῖ Πεισιστράτῳ ἀνακηρυχθῆναι, καὶ τὴν νίκην παρεὶς τούτῳ κατῆλθε ἐπὶ τὰ ἑωυτοῦ ὑπόσπονδος. καί μιν ἀνελόμενον τῇσι αὐτῇσι ἵπποισι ἄλλην Ὀλυμπιάδα κατέλαβε ἀποθανεῖν ὑπὸ τῶν Πεισιστράτου παίδων, οὐκέτι περιεόντος αὐτοῦ Πεισιστράτου· κτείνουσι δὲ οὗτοί μιν κατὰ τὸ πρυτανήιον νυκτὸς ὑπείσαντες ἄνδρας. τέθαπται δὲ Κίμων πρὸ τοῦ ἄστεος, πέρην τῆς διὰ Κοίλης καλεομένης ὁδοῦ· καταντίον δʼ αὐτοῦ αἱ ἵπποι τεθάφαται αὗται αἱ τρεῖς Ὀλυμπιάδας ἀνελόμεναι. ἐποίησαν δὲ καὶ ἄλλαι ἵπποι ἤδη τὠυτὸ τοῦτο Εὐαγόρεω Λάκωνος, πλέω δὲ τουτέων οὐδαμαί. ὁ μὲν δὴ πρεσβύτερος τῶν παίδων τῷ Κίμωνι Στησαγόρης ἦν τηνικαῦτα παρὰ τῷ πάτρῳ Μιλτιάδῃ τρεφόμενος ἐν τῇ Χερσονήσῳ, ὁ δὲ νεώτερος παρʼ αὐτῷ Κίμωνι ἐν Ἀθήνῃσι, οὔνομα ἔχων ἀπὸ τοῦ οἰκιστέω τῆς Χερσονήσου Μιλτιάδεω Μιλτιάδης.' ' None | sup>
1.61 Having got back his sovereignty in the manner which I have described, Pisistratus married Megacles' daughter according to his agreement with Megacles. But as he already had young sons, and as the Alcmeonid family were said to be under a curse, he had no wish that his newly-wedded wife bear him children, and therefore had unusual intercourse with her. ,At first the woman hid the fact: presently she told her mother (whether interrogated or not, I do not know) and the mother told her husband. Megacles was very angry to be dishonored by Pisistratus; and in his anger he patched up his quarrel with the other faction. Pisistratus, learning what was going on, went alone away from the country altogether, and came to Eretria where he deliberated with his sons. ,The opinion of Hippias prevailing, that they should recover the sovereignty, they set out collecting contributions from all the cities that owed them anything. Many of these gave great amounts, the Thebans more than any, ,and in course of time, not to make a long story, everything was ready for their return: for they brought Argive mercenaries from the Peloponnese, and there joined them on his own initiative a man of Naxos called Lygdamis, who was most keen in their cause and brought them money and men. " "
3.38 I hold it then in every way proved that Cambyses was quite insane; or he would never have set himself to deride religion and custom. For if it were proposed to all nations to choose which seemed best of all customs, each, after examination, would place its own first; so well is each convinced that its own are by far the best. ,It is not therefore to be supposed that anyone, except a madman, would turn such things to ridicule. I will give this one proof among many from which it may be inferred that all men hold this belief about their customs. ,When Darius was king, he summoned the Greeks who were with him and asked them for what price they would eat their fathers' dead bodies. They answered that there was no price for which they would do it. ,Then Darius summoned those Indians who are called Callatiae, who eat their parents, and asked them (the Greeks being present and understanding through interpreters what was said) what would make them willing to burn their fathers at death. The Indians cried aloud, that he should not speak of so horrid an act. So firmly rooted are these beliefs; and it is, I think, rightly said in Pindar's poem that custom is lord of all." "
6.103 When the Athenians learned this, they too marched out to Marathon, with ten generals leading them. The tenth was Miltiades, and it had befallen his father Cimon son of Stesagoras to be banished from Athens by Pisistratus son of Hippocrates. ,While in exile he happened to take the Olympic prize in the four-horse chariot, and by taking this victory he won the same prize as his half-brother Miltiades. At the next Olympic games he won with the same horses but permitted Pisistratus to be proclaimed victor, and by resigning the victory to him he came back from exile to his own property under truce. ,After taking yet another Olympic prize with the same horses, he happened to be murdered by Pisistratus' sons, since Pisistratus was no longer living. They murdered him by placing men in ambush at night near the town-hall. Cimon was buried in front of the city, across the road called “Through the Hollow”, and buried opposite him are the mares who won the three Olympic prizes. ,The mares of Evagoras the Laconian did the same as these, but none others. Stesagoras, the elder of Cimon's sons, was then being brought up with his uncle Miltiades in the Chersonese. The younger was with Cimon at Athens, and he took the name Miltiades from Miltiades the founder of the Chersonese. " 9.81.1 Having brought all the loot together, they set apart a tithe for the god of Delphi. From this was made and dedicated that tripod which rests upon the bronze three-headed serpent, nearest to the altar; another they set apart for the god of Olympia, from which was made and dedicated a bronze figure of Zeus, ten cubits high; and another for the god of the Isthmus, from which was fashioned a bronze Poseidon seven cubits high. When they had set all this apart, they divided what remained, and each received, according to his worth, concubines of the Persians and gold and silver, and all the rest of the stuff and the beasts of burden. '" None |
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25. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Methodius, relationship with encratism • relation/relationship (between the Father, and the Son)
Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 171; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 156
| 177d συνδοκεῖ καὶ ὑμῖν, γένοιτʼ ἂν ἡμῖν ἐν λόγοις ἱκανὴ διατριβή· δοκεῖ γάρ μοι χρῆναι ἕκαστον ἡμῶν λόγον εἰπεῖν ἔπαινον Ἔρωτος ἐπὶ δεξιὰ ὡς ἂν δύνηται κάλλιστον, ἄρχειν δὲ Φαῖδρον πρῶτον, ἐπειδὴ καὶ πρῶτος κατάκειται καὶ ἔστιν ἅμα πατὴρ τοῦ λόγου.'' None | 177d So if you on your part approve, we might pass the time well enough in discourses; for my opinion is that we ought each of us to make a speech in turn, from left to right, praising Love as beautifully as he can. Phaedrus shall open first; for he has the topmost place at table, and besides is father of our debate.'' None |
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26. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Christianity, relationship to Rome according to Celsus • kinship, • relationship
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 303; Esler (2000), The Early Christian World, 860; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 193
| 28c δʼ αἰσθητά, δόξῃ περιληπτὰ μετʼ αἰσθήσεως, γιγνόμενα καὶ γεννητὰ ἐφάνη. τῷ δʼ αὖ γενομένῳ φαμὲν ὑπʼ αἰτίου τινὸς ἀνάγκην εἶναι γενέσθαι. ΤΙ. τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν· τόδε δʼ οὖν πάλιν ἐπισκεπτέον περὶ αὐτοῦ, πρὸς πότερον τῶν παραδειγμάτων ὁ τεκταινόμενος αὐτὸν'' None | 28c and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it?'' None |
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27. Sophocles, Philoctetes, 1330-1334 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Asclepius, relationship with Hippocrates • Hippocrates, relationship with Asclepius • oracle, relationship to oath
Found in books: Fletcher (2012), Performing Oaths in Classical Greek Drama, 245; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 68
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1330 as long as the sun still rises in the east and sets in the west, until of your own free will you come to the plains of Troy , find there the sons of Asclepius, our comrades, be relieved of this infection, and, with this bow’'1331 as long as the sun still rises in the east and sets in the west, until of your own free will you come to the plains of Troy , find there the sons of Asclepius, our comrades, be relieved of this infection, and, with this bow’ ' None |
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28. Xenophon, Memoirs, 2.2.13 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Socrates, and parent-child relationships • charis, as human-god relationship • parent-child relationships
Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36, 174; Wolfsdorf (2020), Early Greek Ethics, 550
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2.2.13 ἔγωγε, ἔφη. εἶτα τούτων μὲν ἐπιμελεῖσθαι παρεσκεύασαι, τὴν δὲ μητέρα τὴν πάντων μάλιστά σε φιλοῦσαν οὐκ οἴει δεῖν θεραπεύειν; οὐκ οἶσθʼ ὅτι καὶ ἡ πόλις ἄλλης μὲν ἀχαριστίας οὐδεμιᾶς ἐπιμελεῖται οὐδὲ δικάζει, ἀλλὰ περιορᾷ τοὺς εὖ πεπονθότας χάριν οὐκ ἀποδόντας, ἐὰν δέ τις γονέας μὴ θεραπεύῃ, τούτῳ δίκην τε ἐπιτίθησι καὶ ἀποδοκιμάζουσα οὐκ ἐᾷ ἄρχειν τοῦτον, ὡς οὔτε ἂν τὰ ἱερὰ εὐσεβῶς θυόμενα ὑπὲρ τῆς πόλεως τούτου θύοντος οὔτε ἄλλο καλῶς καὶ δικαίως οὐδὲν ἂν τούτου πράξαντος; καὶ νὴ Δία ἐάν τις τῶν γονέων τελευτησάντων τοὺς τάφους μὴ κοσμῇ, καὶ τοῦτο ἐξετάζει ἡ πόλις ἐν ταῖς τῶν ἀρχόντων δοκιμασίαις.'' None | sup>
2.2.13 And yet, when you are resolved to cultivate these, you don’t think courtesy is due to your mother, who loves you more than all? Don’t you know that even the state ignores all other forms of ingratitude and pronounces no judgment on them, Cyropaedia I. ii. 7. caring nothing if the recipient of a favour neglects to thank his benefactor, but inflicts penalties on the man who is discourteous to his parents and rejects him as unworthy of office, holding that it would be a sin for him to offer sacrifices on behalf of the state and that he is unlikely to do anything else honourably and rightly? Aye, and if one fail to honour his parents’ graves, the state inquires into that too, when it examines the candidates for office. '' None |
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29. Xenophon, On Household Management, 5.19 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • charis, as human-god relationship • god of the Path, relationship with human beings
Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 206; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 14
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5.19 Well, said Socrates in reply, Mem. I. iv. 15; iv. iii. 12. Cyrop. I. vi. 46. I thought you knew, Critobulus, that the operations of husbandry no less than those of war are in the hands of the gods. And you observe, I suppose, that men engaged in war try to propitate the gods before taking action; and with sacrifices and omens seek to know what they ought to do and what they ought not to do;'' None |
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30. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • oaths, of men, and relationship to the gods • oracle, relationship to oath
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 149; Fletcher (2012), Performing Oaths in Classical Greek Drama, 237
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31. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Origen, homilies and commentaries, relationship between • relationship
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 113; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295
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32. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • anger, relationship to courage • charis, as human-god relationship • courage, relationship to anger • relationship
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 284, 299; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 85; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 14, 15
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33. Anon., Jubilees, 22.16, 22.20 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • gentiles, relationships with Jews • kinship, marriage
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 302; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 138, 139, 140
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22.16 May nations serve thee, And all the nations bow themselves before thy seed.
22.20 And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth,rAnd may He renew His covet with thee, That thou mayest be to Him a nation for His inheritance for all the ages,'' None |
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34. Septuagint, 1 Maccabees, 3.48, 12.9, 12.19-12.23 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Divine-human relationships • kinship • kinship relations, and Jewish identity • kinship, fictive, putative • pagan, pagans, relationship with Jewish community
Found in books: Gruen (2011), Rethinking the Other in Antiquity, 304, 305; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 257; Levine (2005), The Ancient Synagogue, The First Thousand Years, 147; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 69; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 13
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3.48 And they opened the book of the law to inquire into those matters about which the Gentiles were consulting the images of their idols.
12.9 Therefore, though we have no need of these things, since we have as encouragement the holy books which are in our hands,
12.19 This is a copy of the letter which they sent to Onias: 12.20 "Arius, king of the Spartans, to Onias the high priest, greeting. 12.21 It has been found in writing concerning the Spartans and the Jews that they are brethren and are of the family of Abraham. 12.22 And now that we have learned this, please write us concerning your welfare; 12.23 we on our part write to you that your cattle and your property belong to us, and ours belong to you. We therefore command that our envoys report to you accordingly."'' None |
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35. Septuagint, Ecclesiasticus (Siracides), 17.24, 29.9, 29.10, 29.11, 29.12, 29.13, 29.20, 31.12-32.13 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • God, Relationship to • hospitality, relationship to tamhui • relationship • social relationships • tamhui, relationship to hospitality
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 179, 202; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 298; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 101; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 197
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17.24 Yet to those who repent he grants a return,and he encourages those whose endurance is failing.
29.9 Help a poor man for the commandments sake,and because of his need do not send him away empty.'
29.11 Lay up your treasure according to the commandments of the Most High,and it will profit you more than gold.
29.12 Store up almsgiving in your treasury,and it will rescue you from all affliction;
29.13 more than a mighty shield and more than a heavy spear,it will fight on your behalf against your enemy. ' None |
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36. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, and the relationship between spoken and written versions of extant speeches • quotation, and relationship to writing
Found in books: Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 39; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 123
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37. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Jew/Jewish, relationship to Christianity • ethical education, related/relationships between • kinship • kinship, marriage • related/relationships between
Found in books: Damm (2018), Religions and Education in Antiquity, 68, 69; Levison (2009), Filled with the Spirit, 287; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 114; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 206
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38. Anon., Sibylline Oracles, 3.429, 3.545-3.550 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Kinship • oracles, relationship with poetry
Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 38; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 203; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 203
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3.429 Clitor, Basilis, Meropeia, Antigone,
3.545 545 Shall an Ætolian youth sometime despoil. 3.546 Cyzicus, also thy vast wealth the sea 3.547 Shall break off. And, Byzantium of Ares, 3.548 Thou some time shalt by Asia be laid waste, 3.549 And also groans and blood immeasurable 3.550 550 Shalt thou receive. And Cragus, lofty mount'' None |
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39. Horace, Sermones, 1.6.62, 1.6.113-1.6.114, 1.6.130, 2.6.4 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Domitian,, relationship • Epicureanism, personal relationships within • Maecenas, relationship with Horace • Nerva,, relationship • Philodemus of Gadara, relationship with Piso • Satires (Horace), depiction of father-son relationship • Satires (Horace), treatment of relationship with Maecenas • astrometeorology, (changing) relationship with Roman religion
Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 23, 58; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 83; Talbert (1984), The Senate of Imperial Rome, 24; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 48, 49, 158, 179, 181, 216, 233
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1.6.62 2. And now, in the first place, I cannot but greatly wonder at those men who suppose that we must attend to none but Grecians, when we are inquiring about the most ancient facts, and must inform ourselves of their truth from them only, while we must not believe ourselves nor other men; for I am convinced that the very reverse is the truth of the case. I mean this,—if we will not be led by vain opinions, but will make inquiry after truth from facts themselves;
1.6.62 12. As for ourselves, therefore, we neither inhabit a maritime country, nor do we delight in merchandise, nor in such a mixture with other men as arises from it; but the cities we dwell in are remote from the sea, and having a fruitful country for our habitation, we take pains in cultivating that only. Our principal care of all is this, to educate our children well; and we think it to be the most necessary business of our whole life to observe the laws that have been given us, and to keep those rules of piety that have been delivered down to us.
2.6.4 However, it is not a very easy thing to go over this man’s discourse, nor to know plainly what he means; yet does he seem, amidst a great confusion and disorder in his falsehoods, to produce, in the first place, such things as resemble what we have examined already, and relate to the departure of our forefathers out of Egypt;
2.6.4 nay, when last of all Caesar had taken Alexandria, she came to that pitch of cruelty, that she declared she had some hope of preserving her affairs still, in case she could kill the Jews, though it were with her own hand; to such a degree of barbarity and perfidiousness had she arrived; and doth any one think that we cannot boast ourselves of any thing, if, as Apion says, this queen did not at a time of famine distribute wheat among us? '' None |
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40. Ovid, Metamorphoses, 1.4, 9.685-9.699, 9.701, 11.162-11.163, 11.170 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Divine-human relationships • Muses, exiled Ovid’s love/hate relationship with • Ovid, love/hate relationship with Muses • kinship with landscape • power, artist /audience relationship and • same-sex relationships, Orpheus, as lover of men after death of Eurydice • same-sex relationships, marriage of Iphis and Ianthe, in Ovids Metamorphoses
Found in books: Fielding (2017), Transformations of Ovid in Late Antiquity. 131; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 120, 140; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 20, 26, 96; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 40, 41, 47, 48, 49, 91; Rojas(2019), The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons, 203
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1.4 ad mea perpetuum deducite tempora carmen.
9.685 vix erat illa gravem maturo pondere ventrem, 9.686 cum medio noctis spatio sub imagine somni 9.688 aut stetit aut visa est. Inerant lunaria fronti 9.689 cornua cum spicis nitido flaventibus auro 9.690 et regale decus. Cum qua latrator Anubis 9.691 sanctaque Bubastis variusque coloribus Apis, 9.692 quique premit vocem digitoque silentia suadet, 9.693 sistraque erant numquamque satis quaesitus Osiris 9.694 plenaque somniferis serpens peregrina venenis. 9.695 Tum velut excussam somno et manifesta videntem 9.696 sic adfata dea est: “Pars o Telethusa mearum, 9.697 pone graves curas mandataque falle mariti. 9.698 Nec dubita, cum te partu Lucina levarit, 9.699 tollere quidquid erit. Dea sum auxiliaris opemque
9.701 ingratum numen.” Monuit thalamoque recessit.
11.162 barbaricoque Midan (aderat nam forte canenti) 11.163 carmine delenit. Post hunc sacer ora retorsit
11.170 pollice sollicitat, quorum dulcedine captus' ' None | sup>
1.4 and all things you have changed! Oh lead my song
9.685 and Venus , thinking upon future days,' "9.686 aid old Anchises' years must be restored." '9.688 until vexed with the clamor, Jupiter 9.689 implored, “If you can have regard for me, 9.690 consider the strange blessings you desire: 9.691 does any one of you believe he can 9.692 prevail against the settled will of Fate? 9.693 As Iolaus has returned by fate, 9.694 to those years spent by him; so by the Fate' "9.695 Callirhoe's sons from infancy must grow" '9.696 to manhood with no struggle on their part, 9.697 or force of their ambition. And you should 9.698 endure your fortune with contented minds: 9.699 I, also, must give all control to Fate.
9.701 I would not let advancing age break down
11.162 that Midas chose for harm and not for good. 11.163 The Berecynthian hero, king of Phrygia ,
11.170 He lifted up a dark stone from the ground' ' None |
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41. Philo of Alexandria, Plant., 18 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jew/Jewish, relationship to Christianity • kinship
Found in books: Levison (2009), Filled with the Spirit, 247; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 76
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18 But the others who say that our mind is a portion of the ethereal nature, have by this assertion attributed to man a kindred with the air; but the great Moses has not named the species of the rational soul by a title resembling that of any created being, but has pronounced it an image of the divine and invisible being, making it a coin as it were of sterling metal, stamped and impressed with the seal of God, the impression of which is the eternal word. '' None |
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42. Philo of Alexandria, On The Life of Abraham, 112 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • hospitality, relationship to tamhui • kinship, fictive, putative • tamhui, relationship to hospitality
Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 102; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 152
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112 therefore the scriptures record that Abraham\'s wife, when she first heard what they were saying, laughed; and when they said afterwards, "Is anything impossible to God?" they were so ashamed that they denied that they had laughed; for Abraham knew that everything was possible to God, having almost learnt this doctrine as one may say from his cradle; '' None |
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43. Philo of Alexandria, On The Creation of The World, 77, 144-146 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jew/Jewish, relationship to Christianity • Logos, as source of human-divine kinship • kinship • kinship language/terms • kinship, with God • reason, as source of human-divine kinship
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 183; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 145; Levison (2009), Filled with the Spirit, 247; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 76
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77 And some one may inquire the cause why it was that man was the last work in the creation of the world. For the Creator and Father created him after every thing else as the sacred scriptures inform us. Accordingly, they who have gone most deeply into the laws, and who to the best of their power have investigated everything that is contained in them with all diligence, say that God, when he had given to man to partake of kindred with himself, grudged him neither reason, which is the most excellent of all gifts, nor anything else that is good; but before his creation, provided for him every thing in the world, as for the animal most resembling himself, and dearest to him, being desirous that when he was born, he should be in want of nothing requisite for living, and for living well; the first of which objects is provided for by the abundance of supplies which are furnished to him for his enjoyment, and the other by his power of contemplation of the heavenly bodies, by which the mind is smitten so as to conceive a love and desire for knowledge on those subjects; owing to which desire, philosophy has sprung up, by which, man, though mortal, is made immortal.
144 And who could these have been but rational divine natures, some of them incorporeal and perceptible only by intellect, and others not destitute of bodily substance, such in fact as the stars? And he who associated with and lived among them was naturally living in a state of unmixed happiness. And being akin and nearly related to the ruler of all, inasmuch as a great deal of the divine spirit had flowed into him, he was eager both to say and to do everything which might please his father and his king, following him step by step in the paths which the virtues prepare and make plain, as those in which those souls alone are permitted to proceed who consider the attaining a likeness to God who made them as the proper end of their existence. LI. '145 We have now then set forth the beauty of the first created man in both respects, in body and soul, if in a way much inferior to the reality, still to the extent of our power, and the best of our ability. And it cannot be but that his descendants, who all partake of his original character, must preserve some traces of their relationship to their father, though they may be but faint. And what is this relationship? 146 Every man in regard of his intellect is connected with divine reason, being an impression of, or a fragment or a ray of that blessed nature; but in regard of the structure of his body he is connected with the universal world. For he is composed of the same materials as the world, that is of earth, and water, and air and fire, each of the elements having contributed its appropriate part towards the completion of most sufficient materials, which the Creator was to take in order to fashion this visible image. ' None |
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44. Philo of Alexandria, On The Special Laws, 1.51-1.52, 2.73 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • kinship • kinship relations, and Jewish identity • kinship,
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 324; Gruen (2011), Rethinking the Other in Antiquity, 306; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 385
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1.51 And he receives all persons of a similar character and disposition, whether they were originally born so, or whether they have become so through any change of conduct, having become better people, and as such entitled to be ranked in a superior class; approving of the one body because they have not defaced their nobility of birth, and of the other because they have thought fit to alter their lives so as to come over to nobleness of conduct. And these last he calls proselytes (proseµlytou 1.52 Accordingly, having given equal rank and honour to all those who come over, and having granted to them the same favours that were bestowed on the native Jews, he recommends those who are ennobled by truth not only to treat them with respect, but even with especial friendship and excessive benevolence. And is not this a reasonable recommendation? What he says is this. "Those men, who have left their country, and their friends, and their relations for the sake of virtue and holiness, ought not to be left destitute of some other cities, and houses, and friends, but there ought to be places of refuge always ready for those who come over to religion; for the most effectual allurement and the most indissoluble bond of affectionate good will is the mutual honouring of the one God." ' "
2.73 For while it does not permit them to lend on usury to their fellow countrymen, it has allowed them to receive interest from foreigners; calling the former, with great felicity of expression, their brothers, in order to prevent any one's grudging to give of his possessions to those who are as if by nature joint inheritors with themselves; but those who are not their fellow countrymen are called strangers, as is very natural. For the being a stranger shows that a person has no right to a participation in any thing, unless, indeed, any one out of an excess of virtue should treat even those in the conditions of strangers as kindred and related, from having been bred up under a virtuous state of things, and under virtuous laws which look upon what is virtuous alone as good. "' None |
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45. Philo of Alexandria, On The Virtues, 51, 80, 102-104, 106-115, 119, 141, 147, 161, 165, 171, 179 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Diaspora Judaism, relationship with the ambient culture • anger, relationship to courage • anger, relationship to philanthropia • courage, relationship to anger • courage, relationship to philanthropia • kinship • kinship language/terms • kinship relations, and Jewish identity • philanthropia, relationship to courage • philanthropia, relationship to pity • wisdom, kinship in
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 179, 324; Gruen (2011), Rethinking the Other in Antiquity, 306; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152, 153, 154; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 84, 91, 92, 93, 94, 95, 96
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51 We must now proceed in due order to consider that virtue which is more nearly related to piety, being as it were a sister, a twin sister, namely, humanity, which the father of our laws loved so much that I know not if any human being was ever more attached to it. For he knew that this was as it were a plain and level road conducting to holiness; and, therefore, he trained and instructed all the people who were in subjection to himself in precepts of fellowship, the most excellent of all lessons, exhibiting to them his own life as an archetypal model for them to copy.
80 We have now, then, spoken of the proofs of the humanity of the lawgiver, which he displayed by the admirable disposition of his own excellent nature, and also partly by the expositions which he has given in the sacred volumes. We must now proceed to speak of the precepts which he left behind him, commanding that they should be observed by future ages, and we must enumerate, if not all (for that would not be easy), at all events the principal topics which are most closely connected with and most nearly resembling his counsels; ' "
102 Moreover, after the lawgiver has established commandments respecting one's fellow countrymen, he proceeds to show that he looks upon strangers also as worthy of having their interests attended to by his laws, since they have forsaken their natural relations by blood, and their native land and their national customs, and the sacred temples of their gods, and the worship and honour which they had been wont to pay to them, and have migrated with a holy migration, changing their abode of fabulous inventions for that of the certainty and clearness of truth, and of the worship of the one true and living God. "103 Accordingly, he commands the men of his nation to love the strangers, not only as they love their friends and relations, but even as they love themselves, doing them all the good possible both in body and soul; and, as to their feelings, sympathising with them both in sorrow and in joy, so as to appear all one creature, though the parts are divided; mutual fellowship uniting the whole and rendering it compact and coherent. 104 There is no need of my saying anything about meats, and drinks, and garments, and all the other matters which relate to the usual way of living and to the necessary requirements of life, which the law enjoins that the foreigners shall receive from the natives of the land; for all these things follow the one general law of benevolence, which enjoins every man to love and cherish a stranger in the same degree with himself. XXI.
106 But the lawgiver here, going beyond all the ordinary boundaries of humanity, thinks it fitting and ordains that such sojourners shall bear no ill-will even to those men who, after having received them in the land, may have ill-treated them, since, though their actions may not have been kind, their name at least resembles the characteristics of humanity. Therefore he says, in express terms, "Thou shalt not curse the Egyptian, because thou wast a sojourner in the land of Egypt." 107 And yet what evil did the Egyptians ever omit to inflict upon this nation, being continually adding new devices of cruelty to the old ones, and proceeding by all sorts of fresh contrivances to heap inhumanity on inhumanity? But, nevertheless, because originally they received them in the land, not shutting their cities against them, and not making their country inaccessible to them when they first came, the lawgiver says, "Let them, as a reward for their friendly reception of you, have a treaty of peace with you. ' "108 And if any of them should be willing to forsake their old ways and to come over to the customs and constitutions of the Jews, they are not to be rejected and treated with hostility as the children of enemies, but to be received in such a manner that in the third generation they may be admitted into the assembly, and may have a share of the divine words read to them, being instructed in the will of God equally with the natives of the land, the descendants of God's chosen people. XXII. " '109 These, then, are the ordices which he enacts for the sojourners in respect of those who have received them into their land, and he also establishes other merciful laws, full of gentleness and humanity, on behalf even of Enemies;" for he thinks it right with respect to them, even if they are at the gates, and standing under the very walls ready to attack them in their complete armour, and raising their warlike engines against them, that they shall, nevertheless, not be accounted enemies until the citizens have sent heralds to them and invited them to peace, that so, if they will yield, they may find that greatest of all blessings, namely, friendship; but if they are uncomplying and refuse, then the citizens, having also gained the alliance and co-operation of justice, might go to repel them with a good hope of victory. 110 Moreover, if, after having taken prisoners in a sally, you should entertain a desire for a beautiful woman amongst them, do not satiate your passion, treating her as a captive, but act with gentleness, and pity her change of fortune, and alleviate her calamity, regulating everything for the best; 111 and you will alleviate her sufferings if you cut the hair of her head, and trim her nails, and take off from her the garment which she wore when she was taken prisoner, and leave her alone for thirty days, during which period you shall permit her with impunity to mourn and bewail her father and her mother, and her other relations, from whom she has been separated by their death, or by their being subjected to the calamity of slavery which is worse than death. 112 And, after that period, you shall cohabit with her as with a legitimate wedded wife; for it is right that one who is about to ascend the bed of her husband, nor for hire, like a harlot who makes a traffic of the flower of her beauty, but either out of love for him who has espoused her, or for the sake of the procreation of children, should be thought worthy of the ordices which belong to a legitimate marriage. 113 On which account the lawgiver has given all his laws with great beauty. For, in the first place, he had not permitted appetite to proceed onwards in its unbridled course, with stiff-necked obstinacy, but he has checked its vehement impetuosity, compelling it to rest for thirty days. And in the second place he has tested love, trying whether it is a frantic passion, easily satisfied, and, in fact, wholly originating in desire, or whether it has any share in that most pure essence of well-tempered reason, for reason will bridle the desire, not allowing it to proceed to any acts of insolence, but compelling it to abide the appointed period of a month of probation. 114 And, in the third place, he shows his compassion for the captive, if she is a virgin, because it is not her parents who are now giving her in marriage, arranging for her a most desirable connection; and if she is a widow, because she, being deprived of her first husband, is about how to make experiment of another, and this too while he still holds over her the power of a master, even though he studies to exhibit equality; for that which is subject to a master must always be apprehensive of his power, even though he may be very merciful. 115 But if any one, being filled with desire, and being afterwards sated with enjoyment, no longer chooses to continue his cohabitation with his captive, then the lawgiver does not so much punish him as admonish him and correct him, with a view to the improvement of his disposition, for he commands him in such a case not to sell her, nor to retain her any longer as a slave, but to give her liberty freely, and to allow her to depart from him house with impunity, in order that she may not be exposed to some intolerable suffering when any other woman is introduced into the house, by their both quarrelling, as is often the case, out of jealousy, the master being at the same time brought into subjection to more recent charms, and despising those by which he was previously allured. XXIII.
119 And this is an object which the most holy prophet is endeavouring to bring to pass throughout the whole of his code of laws, studying to create uimity, and fellowship, and agreement, and that due admixture of different dispositions by which houses, and cities, and altars, and nations, and countries, and the whole human race may be conducted to the very highest happiness.
141 Moreover, let wicked sycophants calumniate the whole nation as one given to inhumanity, and our laws as enjoining unsociable and inhuman observances, while the laws do thus openly show compassion on even the herds of cattle, and while the whole nation from its earliest youth is, as far as the disobedient nature of their souls will admit of, brought over by the honest admonitions of the law to a peaceable disposition.
147 But, nevertheless, the lawgiver neither neglected the safety of the unclean animals, nor did he permit those which were clean to use their strength in disregard of justice, crying out and declaring loudly in express words, if one may say so, to those persons who have ears in their soul, not to injure any one of a different nation, unless they have some grounds for bringing accusations against them beyond the fact of their being of another nation, which is not ground of blame; for those things which are not wickedness, and which do not proceed from wickedness, are free from all reproach. XXVIII.
161 Having, then, by such precepts as these, civilised and made gentle the minds of those who live under the constitution of his laws, he has separated them from haughtiness and arrogance, those most grievous and burdensome of evils, which men in general cling to as the greatest of goods, and especially when riches, or glory, or authority supply them with unlimited abundance;
165 And still more does he seek to check and eradicate haughtiness, choosing to collect together the causes on account of which he enjoins men to erect in their souls an undying recollection of God; "For God," says Moses, "gives strength to get Power," speaking in this very instructively; for the man who has been accurately and thoroughly taught that he has received an endowment of great strength and vigour from God, will take into consideration the weakness which belonged to him before he received this great gift, and will consequently repel all haughty, and arrogant, and overbearing thoughts, and will give thanks to him who has been the cause of this change for the better. And arrogance is inconsistent with a grateful soul, as on the contrary ingratitude is nearly akin to haughtiness.
171 and the law has very beautifully brought those who are inflated by arrogance, and are altogether possessed by incurable pride, not before the tribunal of men, but before the judgment seat of God, to which alone it has assigned the office of judging them; for it says, "Whosoever attempts to do anything in a haughty arrogant manner, makes God Angry."
179 And what can this best of all things be except God? whose honours those men have attributed to beings which are not gods, honouring them beyond all reason and moderation, and, like empty minded people that they are, wholly forgetting him. All those men therefore who, although they did not originally choose to honour the Creator and Father of the universe, have yet changed and done so afterwards, having learnt to prefer to honour a single monarch rather than a number of rulers, we must look upon as our friends and kinsmen, since they display that greatest of all bonds with which to cement friendship and kindred, namely, a pious and God-loving disposition, and we ought to sympathise in joy with and to congratulate them, since even if they were blind previously they have now received their sight, beholding the most brilliant of all lights instead of the most profound darkness. XXXIV. ' None |
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46. Philo of Alexandria, On The Embassy To Gaius, 281 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Agrippa I (Jewish king), relationship to Gaius • pagan, pagans, relationship with Jewish community
Found in books: Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 154, 155, 156; Levine (2005), The Ancient Synagogue, The First Thousand Years, 113
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281 "Concerning the holy city I must now say what is necessary. It, as I have already stated, is my native country, and the metropolis, not only of the one country of Judaea, but also of many, by reason of the colonies which it has sent out from time to time into the bordering districts of Egypt, Phoenicia, Syria in general, and especially that part of it which is called Coelo-Syria, and also with those more distant regions of Pamphylia, Cilicia, the greater part of Asia Minor as far as Bithynia, and the furthermost corners of Pontus. And in the same manner into Europe, into Thessaly, and Boeotia, and Macedonia, and Aetolia, and Attica, and Argos, and Corinth and all the most fertile and wealthiest districts of Peloponnesus. '' None |
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47. Vitruvius Pollio, On Architecture, 1.1.7 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • architect-autocrat relationship • philosophy, relationship to satire
Found in books: Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 38; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 152, 153
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1.1.7 7. Moral philosophy will teach the architect to be above meanness in his dealings, and to avoid arrogance: it will make him just, compliant and faithful to his employer; and what is of the highest importance, it will prevent avarice gaining an ascendancy over him: for he should not be occupied with the thoughts of filling his coffers, nor with the desire of grasping every thing in the shape of gain, but, by the gravity of his manners, and a good character, should be careful to preserve his dignity. In these respects we see the importance of moral philosophy; for such are her precepts. That branch of philosophy which the Greeks call Ï\x86Ï\x85Ï\x83ιολογία, or the doctrine of physics, is necessary to him in the solution of various problems; as for instance, in the conduct of water, whose natural force, in its meandering and expansion over flat countries, is often such as to require restraints, which none know how to apply, but those who are acquainted with the laws of nature: nor, indeed, unless grounded in the first principles of physic, can he study with profit the works of Ctesibius, Archimedes, and many other authors who have written on the subject.'' None |
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48. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Maecenas, relationship with Horace • Satires (Horace), depiction of father-son relationship • Satires (Horace), treatment of relationship with Maecenas
Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 195; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 164
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49. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Maecenas, relationship with Horace • Philodemus of Gadara, relationship with Piso • Satires (Horace), treatment of relationship with Maecenas • architect-autocrat relationship
Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 163, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 200, 201, 202; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 154; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 165, 167, 178, 192
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50. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Satires (Horace), treatment of relationship with Maecenas • kinship
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 118; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 76
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51. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • kinship • kinship,
Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 76; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 409
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52. Epictetus, Discourses, 1.14.12, 4.10.20-4.10.21 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Domitian,, relationship • Paul and Stoicism, relationship of • relationship
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 191, 192; Talbert (1984), The Senate of Imperial Rome, 94; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 72
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1.14.12 WHEN a person asked him how a man could be convinced that all his actions are under the inspection of God, he answered, Do you not think that all things are united in one? do, the person replied. Well, do you not think that earthly things have a natural agreement and union with heavenly things? I do. And how else so regularly as if by God’s command, when He bids the plants to flower, do they flower? when He bids them to send forth shoots, do they shoot? when He bids them to produce fruit, how else do they produce fruit? when He bids the fruit to ripen, does it ripen? when again He bids them to cast down the fruits, how else do they cast them down? and when to shed the leaves, do they shed the leaves? and when He bids them to fold themselves up and to remain quiet and rest, how else do they remain quiet and rest? And how else at the growth and the wane of the moon, and at the approach and recession of the sun, are so great an alteration and change to the contrary seen in earthly things? But are plants and our bodies so bound up and united with the whole, and are not our souls much more? and our souls so bound up and in contact with God as parts of Him and portions of Him; and does not God perceive every motion of these parts as being his own motion connate with himself? Now are you able to think of the divine administration, and about all things divine, and at the same time also about human affairs, and to be moved by ten thousand things at the same time in your senses and in your understanding, and to assent to some, and to dissent from others, and again as to some things to suspend your judgment; and do you retain in your soul so many impressions from so many and various things, and being moved by them, do you fall upon notions similar to those first impressed, and do you retain numerous arts and the memories of ten thousand things; and is not God able to oversee all things, and to be present with all, and to receive from all a certain communication? And is the sun able to illuminate so large a part of the All, and to leave so little not illuminated, that part only which is occupied by the earth’s shadow; and He who made the sun itself and makes it go round, being a small part of himself compared with the whole, cannot He perceive all things? But I cannot, the man may reply, comprehend all these things at once. But who tells you that you have equal power with Zeus? Nevertheless he has placed by every man a guardian, every man’s Daemon, to whom he has committed the care of the man, a guardian who never sleeps, is never deceived. For to what better and more careful guardian could He have intrusted each of us? When then you have shut the doors and made darkness within, remember never to say that you are alone, for you are not; but God is within, and your Daemon is within, and what need have they of light to see what you are doing? To this God you ought to swear an oath just as the soldiers do to Caesar. But they who are hired for pay swear to regard the safety of Caesar before all things; and you who have received so many and such great favors, will you not swear, or when you have sworn, will you not abide by your oath? And what shall you swear? Never to be disobedient, never to make any charges, never to find fault with any thing that he has given, and never unwillingly to do or to suffer any thing that is necessary. Is this oath like the soldier’s oath? The soldiers swear not to prefer any man to Cæsar: in this oath men swear to honour themselves before all.
4.10.20 THE difficulties of all men are about external things, their helplessness is about externals. What shall I do, how will it be, how will it turn out, will this happen, will that? All these are the words of those who are turning themselves to things which are not within the power of the will. For who says, How shall I not assent to that which is false? how shall I not turn away from the truth? If a man be of such a good disposition as to be anxious about these things, I will remind him of this, Why are you anxious? The thing is in your own power: be assured: do not be precipitate in assenting before you apply the natural rule. On the other side, if a man is anxious (uneasy) about desire, lest it fail in its purpose and miss its end, and with respect to the avoidance of things, lest he should fall into that which he would avoid, I will first kiss (love) him, because he throws away the things about which others are in a flutter (others desire) and their fears, and employs his thoughts about his own affairs and his own condition. Then I shall say to him, if you do not choose to desire that which you will fail to obtain nor to attempt to avoid that into which you will fall, desire nothing which belongs to (which is in the power of) others, nor try to avoid any of the things which are not in your power. If you do not observe this rule, you must of necessity fail in your desires and fall into that which you would avoid. What is the difficulty here? where is there room for the words, How will it be? and How will it turn out? and will this happen or that? Now is not that which will happen independent of the will? Yes. And the nature of good and of evil is it not in the things which are within the power of the will? Yes. Is it in your power then to treat according to nature every thing which happens? Can any person hinder you? No man. No longer then say to me, How will it be? For however it may be, you will dispose of it well, and the result to you will be a fortunate one. What would Hercules have been if he said, How shall a great lion not appear to me, or a great boar, or savage men? And what do you care for that? If a great boar appear, you will fight a greater fight: if bad men appear, you will relieve the earth of the bad. Suppose then that I lose my life in this way. You will die a good man, doing a noble act. For since we must certainly die, of necessity a man must be found doing something, either following the employment of a husbandman, or digging, or trading, or serving in a consulship or suffering from indigestion or from diarrhoea. What then do you wish to be doing when you are found by death? I for my part would wish to be found doing something which belongs to a man, beneficent, suitable to the general interest, noble. But if I cannot be found doing things so great, I would be found doing at least that which I cannot be hindered from doing, that which is permitted me to do, correcting myself, cultivating the faculty which makes use of appearances, labouring at freedom from the affects (labouring at tranquillity of mind), rendering to the relations of life their due; if I succeed so far, also (I would be found) touching on (advancing to) the third topic (or head) safety in the forming judgments about things. If death surprises me when I am busy about these things, it is enough for me if I can stretch out my hands to God and say: The means which I have received from thee for seeing thy administration (of the world) and following it, I have not neglected: I have not dishonoured thee by my acts: see how I have used my perceptions, see how I have used my preconceptions: have I ever blamed thee? have I been discontented with any thing that happens, or wished it to be otherwise? have I wished to transgress the (established) relations (of things)? That thou hast given me life, I thank thee for what thou hast given: so long as I have used the things which are thine I am content; take them back and place them wherever thou mayest choose; for thine were all things, thou gayest them to me—Is it not enough to depart in this state of mind, and what life is better and more becoming than that of a man who is in this state of mind? and what end is more happy? I wish it were possible to palliate the ostentation of this passage, by applying it to the ideal perfect character: but it is in a general way that Epictetus hath proposed such a dying speech, as cannot without shocking arrogance be uttered by any one born to die. Unmixed as it is with any acknowledgment of faults or imperfections, at present, or with any sense of guilt on account of the past, it must give every sober reader a very disadvantageous opinion of some principles of the philosophy, on which it is founded, as contradictory to the voice of conscience, and formed on absolute ignorance or neglect of the condition and circumstances of such a creature as man. Mrs. Carter. I am inclined to think that Epictetus does refer to the ideal perfect character ; but others may not understand him in this way. When Mrs. Carter says but it is in a general . . . dying speech, she can hardly suppose, as her words seem to mean, that Epictetus proposed such a dying speech for every man or even for many men, for he knew and has told us how bad many men are, and how few are good according to his measure and rule: in fact his meaning is plainly expressed. The dying speech may even be stronger in the sense in which Mrs. Carter understands it, in my translation, where I have rendered one passage in the text by the words I have not dishonoured thee by my acts, which she translates, as far as in me lay, I have not dishonoured thee. which apparently means, as far as I could, I have not dishonoured thee. The Latin translation quantum in me fuit, seems rather ambiguous to me. There is a general confession of sins in the prayer book of the Church of England, part of which Epictetus would not have rejected, I think. of course the words which form the peculiar Christian character of the confession would have been unintelligible to him. It is a confession which all persons of all conditions are supposed to make. If all persons made the confession with sincerity, it ought to produce a corresponding behaviour and make men more ready to be kind to one another, for all who use it confess that they fail in their duty, and it ought to lower pride and banish arrogance from the behaviour of those who in wealth and condition are elevated above the multitude. But I have seen it somewhere said, I cannot remember where, but said in no friendly spirit to Christian prayer, that some men both priests and laymen prostrate themselves in humility before God and indemnify themselves by arrogance to man. But that this may be done (that such a declaration may be made), a man must receive (bear) no small things, nor are the things small which he must lose (go without). You cannot both wish to be a consul and to have these things (the power of making such a dying speech), and to be eager to have lands, and these things also; and to be solicitous about slaves and about yourself. But if you wish for any thing which belongs to another, that which is your own is lost. This is the nature of the thing: nothing is given or had for nothing. And where is the wonder? If you wish to be a consul, you must keep awake, run about, kiss hands, waste yourself with exhaustion at other men’s doors, say and do many things unworthy of a free man, send gifts to many, daily presents to some. And what is the thing that is got? Twelve bundles of rods (the consular fasces), to sit three or four times on the tribunal, to exhibit the games in the Circus and to give suppers in small baskets. Or, if you do not agree about this, let some one show me what there is besides these things. In order then to secure freedom from passions ( ἀπαφείας ), tranquillity, to sleep well when you do sleep, to be really awake when you are awake, to fear nothing, to be anxious about nothing, will you spend nothing and give no labour? But if any thing belonging to you be lost while you are thus busied, or be wasted badly, or another obtains what you ought to have obtained, will you immediately be vexed at what has happened? Will you not take into the account on the other side what you receive and for what, how much for how much? Do you expect to have for nothing things so great? And how can you? One work (thing) has no community with another. You cannot have both external things after bestowing care on them and your own ruling faculty: but if you would have those, give up this. If you do not, you will have neither this nor that, while you are drawn in different ways to both. The oil will be spilled, the household vessels will perish: (that may be), but I shall be free from passions (tranquil).—There will be a fire when I am not present, and the books will be destroyed: but I shall treat appearances according to nature—Well; but I shall have nothing to eat. If I am so unlucky, death is a harbour; and death is the harbour for all; this is the place of refuge; and for this reason not one of the things in life is difficult: as soon as you choose, you are out of the house, and are smoked no more. Why then are you anxious, why do you lose your sleep, why do you not straightway, after considering wherein your good is and your evil, say, Both of them are in my power? Neither can any man deprive me of the good, nor involve me in the bad against my will. Why do I not throw myself down and snore? for all that I have is safe. As to the things which belong to others, he will look to them who gets them, as they may be given by him who has the power. Who am I who wish to have them in this way or in that? is a power of selecting them given to me? has any person made me the dispenser of them? Those things are enough for me over which I have power: I ought to manage them as well as I can: and all the rest, as the master of them (God) may choose. When a man has these things before his eyes, does he keep awake and turn hither and thither? What would he have, or what does he regret, Patroclus or Antilochus or Menelaus? For when did he suppose that any of his friends was immortal, and when had he not before his eyes that on the morrow or the day after he or his friend must die? Yes, he says, but I thought that he would survive me and bring up my son.—You were a fool for that reason, and you were thinking of what was uncertain. Why then do you not blame yourself, and sit crying like girls?—But he used to set my food before me. —Because he was alive, you fool, but now he cannot: but Automedon will set it before you, and if Automedon also dies, you will find another. But if the pot, in which your meat was cooked, should be broken, must you die of hunger, because you have not the pot which you are accustomed to? Do you not send and buy a new pot? He says: No greater ill than this could fall on me. (Iliad xix. 321.) Why is this your ill? Do you then instead of removing it blame your mother (Thetis) for not foretelling it to you that you might continue grieving from that time? What do you think? do you not suppose that Homer wrote this that we may learn that those of noblest birth, the strongest and the richest, the most handsome, when they have not the opinions which they ought to have, are not prevented from being most wretched and unfortunate? 4.10.21 THE difficulties of all men are about external things, their helplessness is about externals. What shall I do, how will it be, how will it turn out, will this happen, will that? All these are the words of those who are turning themselves to things which are not within the power of the will. For who says, How shall I not assent to that which is false? how shall I not turn away from the truth? If a man be of such a good disposition as to be anxious about these things, I will remind him of this, Why are you anxious? The thing is in your own power: be assured: do not be precipitate in assenting before you apply the natural rule. On the other side, if a man is anxious (uneasy) about desire, lest it fail in its purpose and miss its end, and with respect to the avoidance of things, lest he should fall into that which he would avoid, I will first kiss (love) him, because he throws away the things about which others are in a flutter (others desire) and their fears, and employs his thoughts about his own affairs and his own condition. Then I shall say to him, if you do not choose to desire that which you will fail to obtain nor to attempt to avoid that into which you will fall, desire nothing which belongs to (which is in the power of) others, nor try to avoid any of the things which are not in your power. If you do not observe this rule, you must of necessity fail in your desires and fall into that which you would avoid. What is the difficulty here? where is there room for the words, How will it be? and How will it turn out? and will this happen or that? Now is not that which will happen independent of the will? Yes. And the nature of good and of evil is it not in the things which are within the power of the will? Yes. Is it in your power then to treat according to nature every thing which happens? Can any person hinder you? No man. No longer then say to me, How will it be? For however it may be, you will dispose of it well, and the result to you will be a fortunate one. What would Hercules have been if he said, How shall a great lion not appear to me, or a great boar, or savage men? And what do you care for that? If a great boar appear, you will fight a greater fight: if bad men appear, you will relieve the earth of the bad. Suppose then that I lose my life in this way. You will die a good man, doing a noble act. For since we must certainly die, of necessity a man must be found doing something, either following the employment of a husbandman, or digging, or trading, or serving in a consulship or suffering from indigestion or from diarrhoea. What then do you wish to be doing when you are found by death? I for my part would wish to be found doing something which belongs to a man, beneficent, suitable to the general interest, noble. But if I cannot be found doing things so great, I would be found doing at least that which I cannot be hindered from doing, that which is permitted me to do, correcting myself, cultivating the faculty which makes use of appearances, labouring at freedom from the affects (labouring at tranquillity of mind), rendering to the relations of life their due; if I succeed so far, also (I would be found) touching on (advancing to) the third topic (or head) safety in the forming judgments about things. If death surprises me when I am busy about these things, it is enough for me if I can stretch out my hands to God and say: The means which I have received from thee for seeing thy administration (of the world) and following it, I have not neglected: I have not dishonoured thee by my acts: see how I have used my perceptions, see how I have used my preconceptions: have I ever blamed thee? have I been discontented with any thing that happens, or wished it to be otherwise? have I wished to transgress the (established) relations (of things)? That thou hast given me life, I thank thee for what thou hast given: so long as I have used the things which are thine I am content; take them back and place them wherever thou mayest choose; for thine were all things, thou gayest them to me—Is it not enough to depart in this state of mind, and what life is better and more becoming than that of a man who is in this state of mind? and what end is more happy? I wish it were possible to palliate the ostentation of this passage, by applying it to the ideal perfect character: but it is in a general way that Epictetus hath proposed such a dying speech, as cannot without shocking arrogance be uttered by any one born to die. Unmixed as it is with any acknowledgment of faults or imperfections, at present, or with any sense of guilt on account of the past, it must give every sober reader a very disadvantageous opinion of some principles of the philosophy, on which it is founded, as contradictory to the voice of conscience, and formed on absolute ignorance or neglect of the condition and circumstances of such a creature as man. Mrs. Carter. I am inclined to think that Epictetus does refer to the ideal perfect character ; but others may not understand him in this way. When Mrs. Carter says but it is in a general . . . dying speech, she can hardly suppose, as her words seem to mean, that Epictetus proposed such a dying speech for every man or even for many men, for he knew and has told us how bad many men are, and how few are good according to his measure and rule: in fact his meaning is plainly expressed. The dying speech may even be stronger in the sense in which Mrs. Carter understands it, in my translation, where I have rendered one passage in the text by the words I have not dishonoured thee by my acts, which she translates, as far as in me lay, I have not dishonoured thee. which apparently means, as far as I could, I have not dishonoured thee. The Latin translation quantum in me fuit, seems rather ambiguous to me. There is a general confession of sins in the prayer book of the Church of England, part of which Epictetus would not have rejected, I think. of course the words which form the peculiar Christian character of the confession would have been unintelligible to him. It is a confession which all persons of all conditions are supposed to make. If all persons made the confession with sincerity, it ought to produce a corresponding behaviour and make men more ready to be kind to one another, for all who use it confess that they fail in their duty, and it ought to lower pride and banish arrogance from the behaviour of those who in wealth and condition are elevated above the multitude. But I have seen it somewhere said, I cannot remember where, but said in no friendly spirit to Christian prayer, that some men both priests and laymen prostrate themselves in humility before God and indemnify themselves by arrogance to man. But that this may be done (that such a declaration may be made), a man must receive (bear) no small things, nor are the things small which he must lose (go without). You cannot both wish to be a consul and to have these things (the power of making such a dying speech), and to be eager to have lands, and these things also; and to be solicitous about slaves and about yourself. But if you wish for any thing which belongs to another, that which is your own is lost. This is the nature of the thing: nothing is given or had for nothing. And where is the wonder? If you wish to be a consul, you must keep awake, run about, kiss hands, waste yourself with exhaustion at other men’s doors, say and do many things unworthy of a free man, send gifts to many, daily presents to some. And what is the thing that is got? Twelve bundles of rods (the consular fasces), to sit three or four times on the tribunal, to exhibit the games in the Circus and to give suppers in small baskets. Or, if you do not agree about this, let some one show me what there is besides these things. In order then to secure freedom from passions ( ἀπαφείας ), tranquillity, to sleep well when you do sleep, to be really awake when you are awake, to fear nothing, to be anxious about nothing, will you spend nothing and give no labour? But if any thing belonging to you be lost while you are thus busied, or be wasted badly, or another obtains what you ought to have obtained, will you immediately be vexed at what has happened? Will you not take into the account on the other side what you receive and for what, how much for how much? Do you expect to have for nothing things so great? And how can you? One work (thing) has no community with another. You cannot have both external things after bestowing care on them and your own ruling faculty: but if you would have those, give up this. If you do not, you will have neither this nor that, while you are drawn in different ways to both. The oil will be spilled, the household vessels will perish: (that may be), but I shall be free from passions (tranquil).—There will be a fire when I am not present, and the books will be destroyed: but I shall treat appearances according to nature—Well; but I shall have nothing to eat. If I am so unlucky, death is a harbour; and death is the harbour for all; this is the place of refuge; and for this reason not one of the things in life is difficult: as soon as you choose, you are out of the house, and are smoked no more. Why then are you anxious, why do you lose your sleep, why do you not straightway, after considering wherein your good is and your evil, say, Both of them are in my power? Neither can any man deprive me of the good, nor involve me in the bad against my will. Why do I not throw myself down and snore? for all that I have is safe. As to the things which belong to others, he will look to them who gets them, as they may be given by him who has the power. Who am I who wish to have them in this way or in that? is a power of selecting them given to me? has any person made me the dispenser of them? Those things are enough for me over which I have power: I ought to manage them as well as I can: and all the rest, as the master of them (God) may choose. When a man has these things before his eyes, does he keep awake and turn hither and thither? What would he have, or what does he regret, Patroclus or Antilochus or Menelaus? For when did he suppose that any of his friends was immortal, and when had he not before his eyes that on the morrow or the day after he or his friend must die? Yes, he says, but I thought that he would survive me and bring up my son.—You were a fool for that reason, and you were thinking of what was uncertain. Why then do you not blame yourself, and sit crying like girls?—But he used to set my food before me. —Because he was alive, you fool, but now he cannot: but Automedon will set it before you, and if Automedon also dies, you will find another. But if the pot, in which your meat was cooked, should be broken, must you die of hunger, because you have not the pot which you are accustomed to? Do you not send and buy a new pot? He says: No greater ill than this could fall on me. (Iliad xix. 321.) Why is this your ill? Do you then instead of removing it blame your mother (Thetis) for not foretelling it to you that you might continue grieving from that time? What do you think? do you not suppose that Homer wrote this that we may learn that those of noblest birth, the strongest and the richest, the most handsome, when they have not the opinions which they ought to have, are not prevented from being most wretched and unfortunate?'' None |
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53. Ignatius, To The Philadelphians, 6.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bar Kokhba Revolt, Relationship with Judaism • Judaism, relationship to Christianity
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 39; Esler (2000), The Early Christian World, 504
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6.1 But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men. '' None |
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54. Josephus Flavius, Jewish Antiquities, 14.211-14.229, 14.231-14.239, 14.241-14.249, 14.251-14.259, 14.261-14.264, 16.162-16.173, 19.290, 19.292-19.296, 19.299-19.309, 19.311 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hyrcanus II, and Caesar, relationship of H. to C. • Syria, relationship of, to Judea • pagan, pagans, relationship with Jewish community
Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 67, 68, 113, 114, 133, 136; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 32, 97
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14.211 Γάιος Καῖσαρ αὐτοκράτωρ δικτάτωρ τὸ τέταρτον ὕπατός τε τὸ πέμπτον δικτάτωρ ἀποδεδειγμένος διὰ βίου λόγους ἐποιήσατο περὶ τῶν δικαίων τῶν ̔Υρκανοῦ τοῦ ̓Αλεξάνδρου ἀρχιερέως ̓Ιουδαίων καὶ ἐθνάρχου τοιούτους: 14.212 τῶν πρὸ ἐμοῦ αὐτοκρατόρων ἐν ταῖς ἐπαρχίαις μαρτυρησάντων ̔Υρκανῷ ἀρχιερεῖ ̓Ιουδαίων καὶ ̓Ιουδαίοις ἐπί τε συγκλήτου καὶ δήμου ̔Ρωμαίων, εὐχαριστήσαντος δὲ καὶ τοῦ δήμου καὶ τῆς συγκλήτου αὐτοῖς, καλῶς ἔχει καὶ ἡμᾶς ἀπομνημονεύειν καὶ προνοεῖν, ὡς ̔Υρκανῷ καὶ τῷ ἔθνει τῶν ̓Ιουδαίων καὶ τοῖς ̔Υρκανοῦ παισὶν ὑπὸ συγκλήτου καὶ δήμου ̔Ρωμαίων ἀξία τῆς πρὸς ἡμᾶς εὐνοίας αὐτῶν καὶ ὧν εὐεργέτησαν ἡμᾶς χάρις ἀνταποδοθῇ. 14.213 ̓Ιούλιος Γάιος ὑιοσο στρατηγὸς ὕπατος ̔Ρωμαίων Παριανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ἐνέτυχόν μοι οἱ ̓Ιουδαῖοι ἐν Δήλῳ καί τινες τῶν παροίκων ̓Ιουδαίων παρόντων καὶ τῶν ὑμετέρων πρέσβεων καὶ ἐνεφάνισαν, ὡς ὑμεῖς ψηφίσματι κωλύετε αὐτοὺς τοῖς πατρίοις ἔθεσι καὶ ἱεροῖς χρῆσθαι.' "14.214 ἐμοὶ τοίνυν οὐκ ἀρέσκει κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων τοιαῦτα γίνεσθαι ψηφίσματα καὶ κωλύεσθαι αὐτοὺς ζῆν κατὰ τὰ αὐτῶν ἔθη καὶ χρήματα εἰς σύνδειπνα καὶ τὰ ἱερὰ εἰσφέρειν, τοῦτο ποιεῖν αὐτῶν μηδ' ἐν ̔Ρώμῃ κεκωλυμένων." '14.215 καὶ γὰρ Γάιος Καῖσαρ ὁ ἡμέτερος στρατηγὸς καὶ ὕπατος ἐν τῷ διατάγματι κωλύων θιάσους συνάγεσθαι κατὰ πόλιν μόνους τούτους οὐκ ἐκώλυσεν οὔτε χρήματα συνεισφέρειν οὔτε σύνδειπνα ποιεῖν. 14.216 ὁμοίως δὲ κἀγὼ τοὺς ἄλλους θιάσους κωλύων τούτοις μόνοις ἐπιτρέπω κατὰ τὰ πάτρια ἔθη καὶ νόμιμα συνάγεσθαί τε καὶ ἑστιᾶσθαι. καὶ ὑμᾶς οὖν καλῶς ἔχει, εἴ τι κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων ψήφισμα ἐποιήσατε, τοῦτο ἀκυρῶσαι διὰ τὴν περὶ ἡμᾶς αὐτῶν ἀρετὴν καὶ εὔνοιαν.' "14.217 Μετὰ δὲ τὸν Γαί̈ου θάνατον Μᾶρκος ̓Αντώνιος καὶ Πόπλιος Δολαβέλλας ὕπατοι ὄντες τήν τε σύγκλητον συνήγαγον καὶ τοὺς παρ' ̔Υρκανοῦ πρέσβεις παραγαγόντες διελέχθησαν περὶ ὧν ἠξίουν καὶ φιλίαν πρὸς αὐτοὺς ἐποίησαν, καὶ πάντα συγχωρεῖν αὐτοῖς ἡ σύγκλητος ἐψηφίσατο ὅσων τυγχάνειν ἐβούλοντο." '14.218 παρατέθειμαι δὲ καὶ τὸ δόγμα, ὅπως τὴν ἀπόδειξιν τῶν λεγομένων ἐγγύθεν ἔχωσιν οἱ ἀναγινώσκοντες τὴν πραγματείαν. ἦν δὲ τοιοῦτον: 14.219 Δόγμα συγκλήτου ἐκ τοῦ ταμιείου ἀντιγεγραμμένον ἐκ τῶν δέλτων τῶν δημοσίων τῶν ταμιευτικῶν Κοί̈ντω ̔Ρουτιλίω Κοί̈ντω Κορνηλίω ταμίαις κατὰ πόλιν, δέλτῳ δευτέρᾳ καὶ ἐκ τῶν πρώτων πρώτῃ. πρὸ τριῶν εἰδῶν ̓Απριλλίων ἐν τῷ ναῷ τῆς ̔Ομονοίας. γραφομένῳ παρῆσαν Λούκιος Καλπούρνιος Μενηνία Πείσων, 14.221 Πούπλιος Σέρριος * Πόπλιος Δολοβέλλας Μᾶρκος ̓Αντώνιος ὕπατοι λόγους ἐποιήσαντο περὶ ὧν δόγματι συγκλήτου Γάιος Καῖσαρ ὑπὲρ ̓Ιουδαίων ἔκρινεν καὶ εἰς τὸ ταμιεῖον οὐκ ἔφθασεν ἀνενεχθῆναι, περὶ τούτων ἀρέσκει ἡμῖν γενέσθαι, ὡς καὶ Ποπλίῳ Δολαβέλλᾳ καὶ Μάρκῳ ̓Αντωνίῳ τοῖς ὑπάτοις ἔδοξεν, ἀνενεγκεῖν τε ταῦτα εἰς δέλτους καὶ πρὸς τοὺς κατὰ πόλιν ταμίας, ὅπως φροντίσωσιν καὶ αὐτοὶ εἰς δέλτους ἀναθεῖναι διπτύχους. 14.222 ἐγένετο πρὸ πέντε εἰδῶν Φεβρουαρίων ἐν τῷ ναῷ τῆς ̔Ομονοίας. οἱ δὲ πρεσβεύοντες παρὰ ̔Υρκανοῦ τοῦ ἀρχιερέως ἦσαν οὗτοι: Λυσίμαχος Παυσανίου ̓Αλέξανδρος Θεοδώρου Πάτροκλος Χαιρέου ̓Ιωάννης ̓Ονείου. 14.223 ̓́Επεμψεν δὲ τούτων ̔Υρκανὸς τῶν πρεσβευτῶν ἕνα καὶ πρὸς Δολαβέλλαν τὸν τῆς ̓Ασίας τότε ἡγεμόνα, παρακαλῶν ἀπολῦσαι τοὺς ̓Ιουδαίους τῆς στρατείας καὶ τὰ πάτρια τηρεῖν ἔθη καὶ κατὰ ταῦτα ζῆν ἐπιτρέπειν: 14.224 οὗ τυχεῖν αὐτῷ ῥᾳδίως ἐγένετο: λαβὼν γὰρ ὁ Δολοβέλλας τὰ παρὰ τοῦ ̔Υρκανοῦ γράμματα, μηδὲ βουλευσάμενος ἐπιστέλλει τοῖς κατὰ τὴν ̓Ασίαν ἅπασιν γράψας τῇ ̓Εφεσίων πόλει πρωτευούσῃ τῆς ̓Ασίας περὶ τῶν ̓Ιουδαίων. ἡ δὲ ἐπιστολὴ τοῦτον περιεῖχεν τὸν τρόπον: 14.225 ̓Επὶ πρυτάνεως ̓Αρτέμωνος μηνὸς Ληναιῶνος προτέρᾳ. Δολοβέλλας αὐτοκράτωρ ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. 14.226 ̓Αλέξανδρος Θεοδώρου πρεσβευτὴς ̔Υρκανοῦ τοῦ ̓Αλεξάνδρου υἱοῦ ἀρχιερέως καὶ ἐθνάρχου τῶν ̓Ιουδαίων ἐνεφάνισέν μοι περὶ τοῦ μὴ δύνασθαι στρατεύεσθαι τοὺς πολίτας αὐτοῦ διὰ τὸ μήτε ὅπλα βαστάζειν δύνασθαι μήτε ὁδοιπορεῖν ἐν ταῖς ἡμέραις τῶν σαββάτων, μήτε τροφῶν τῶν πατρίων καὶ συνήθων κατὰ τούτους εὐπορεῖν. 14.227 ἐγώ τε οὖν αὐτοῖς, καθὼς καὶ οἱ πρὸ ἐμοῦ ἡγεμόνες, δίδωμι τὴν ἀστρατείαν καὶ συγχωρῶ χρῆσθαι τοῖς πατρίοις ἐθισμοῖς ἱερῶν ἕνεκα καὶ ἁγίοις συναγομένοις, καθὼς αὐτοῖς νόμιμον, καὶ τῶν πρὸς τὰς θυσίας ἀφαιρεμάτων, ὑμᾶς τε βούλομαι ταῦτα γράψαι κατὰ πόλεις. 14.228 Καὶ ταῦτα μὲν ὁ Δολαβέλλας ̔Υρκανοῦ πρεσβευσαμένου πρὸς αὐτὸν ἐχαρίσατο τοῖς ἡμετέροις. Λεύκιος δὲ Λέντλος ὕπατος εἶπεν: πολίτας ̔Ρωμαίων ̓Ιουδαίους ἱερὰ ̓Ιουδαϊκὰ ἔχοντας καὶ ποιοῦντας ἐν ̓Εφέσῳ πρὸ τοῦ βήματος δεισιδαιμονίας ἕνεκα στρατείας ἀπέλυσα πρὸ δώδεκα καλανδῶν ̓Οκτωβρίων Λευκίω Λέντλω Γαί̈ω Μαρκέλλω ὑπάτοις. 14.229 παρῆσαν Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος ̔Ορατία πρεσβευτής, Τίτος Τόνγιος Τίτου υἱὸς Κροστομίνα, Κόιντος Καίσιος Κοί̈ντου, Τίτος Πομπήιος Τίτου Λογγῖνος, Γάιος Σερουίλιος Γαί̈ου υἱὸς Τηρητίνα Βράκκος χιλίαρχος, Πόπλιος Κλούσιος Ποπλίου ̓Ετωρία Γάλλος, Γάιος Σέντιος Γαί̈ου * υἱὸς Σαβατίνα.' "
14.231 Ψήφισμα Δηλίων. ἐπ' ἄρχοντος Βοιωτοῦ μηνὸς Θαργηλιῶνος εἰκοστῇ χρηματισμὸς στρατηγῶν. Μᾶρκος Πείσων πρεσβευτὴς ἐνδημῶν ἐν τῇ πόλει ἡμῶν ὁ καὶ τεταγμένος ἐπὶ τῆς στρατολογίας προσκαλεσάμενος ἡμᾶς καὶ ἱκανοὺς τῶν πολιτῶν προσέταξεν," '14.232 ἵνα εἴ τινές εἰσιν ̓Ιουδαῖοι πολῖται ̔Ρωμαίων τούτοις μηδεὶς ἐνοχλῇ περὶ στρατείας, διὰ τὸ τὸν ὕπατον Λούκιον Κορνήλιον Λέντλον δεισιδαιμονίας ἕνεκα ἀπολελυκέναι τοὺς ̓Ιουδαίους τῆς στρατείας. διὸ πείθεσθαι ἡμᾶς δεῖ τῷ στρατηγῷ. ὅμοια δὲ τούτοις καὶ Σαρδιανοὶ περὶ ἡμῶν ἐψηφίσαντο. 14.233 Γάιος Φάννιος Γαί̈ου υἱὸς στρατηγὸς ὕπατος Κῴων ἄρχουσι χαίρειν. βούλομαι ὑμᾶς εἰδέναι, ὅτι πρέσβεις ̓Ιουδαίων μοι προσῆλθον ἀξιοῦντες λαβεῖν τὰ συγκλήτου δόγματα τὰ περὶ αὐτῶν γεγονότα. ὑποτέτακται δὲ τὰ δεδογμένα. ὑμᾶς οὖν θέλω φροντίσαι καὶ προνοῆσαι τῶν ἀνθρώπων κατὰ τὸ τῆς συγκλήτου δόγμα, ὅπως διὰ τῆς ὑμετέρας χώρας εἰς τὴν οἰκείαν ἀσφαλῶς ἀνακομισθῶσιν. 14.234 Λεύκιος Λέντλος ὕπατος λέγει: πολίτας ̔Ρωμαίων ̓Ιουδαίους, οἵτινές μοι ἱερὰ ἔχειν καὶ ποιεῖν ̓Ιουδαϊκὰ ἐν ̓Εφέσῳ ἐδόκουν, δεισιδαιμονίας ἕνεκα ἀπέλυσα. τοῦτο ἐγένετο πρὸ δώδεκα καλανδῶν Κουιντιλίων.' "14.235 Λούκιος ̓Αντώνιος Μάρκου υἱὸς ἀντιταμίας καὶ ἀντιστράτηγος Σαρδιανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ̓Ιουδαῖοι πολῖται ἡμέτεροι προσελθόντες μοι ἐπέδειξαν αὐτοὺς σύνοδον ἔχειν ἰδίαν κατὰ τοὺς πατρίους νόμους ἀπ' ἀρχῆς καὶ τόπον ἴδιον, ἐν ᾧ τά τε πράγματα καὶ τὰς πρὸς ἀλλήλους ἀντιλογίας κρίνουσιν, τοῦτό τε αἰτησαμένοις ἵν' ἐξῇ ποιεῖν αὐτοῖς τηρῆσαι καὶ ἐπιτρέψαι ἔκρινα." '14.236 Μᾶρκος Πόπλιος σπιρίου υἱὸς καὶ Μᾶρκος Μάρκου Ποπλίου υἱὸς Λουκίου λέγουσιν. Λέντλῳ τἀνθυπάτῳ προσελθόντες ἐδιδάξαμεν αὐτὸν περὶ ὧν Δοσίθεος Κλεοπατρίδου ̓Αλεξανδρεὺς λόγους ἐποιήσατο, 14.237 ὅπως πολίτας ̔Ρωμαίων ̓Ιουδαίους ἱερὰ ̓Ιουδαϊκὰ ποιεῖν εἰωθότας, ἂν αὐτῷ φανῇ, δεισιδαιμονίας ἕνεκα ἀπολύσῃ: καὶ ἀπέλυσε πρὸ δώδεκα καλανδῶν Κουιντιλίων Λευκίω Λέντλω Γαί̈ω Μαρκέλλω ὑπάτοις. 14.238 παρῆσαν Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος ̔Ορατία πρεσβευτής, Τίτος Τόνγιος Κροστομίνα, Κόιντος Καίσιος Κοί̈ντου, Τίτος Πήιος Τίτου υἱὸς Κορνηλία Λογγῖνος, Γάιος Σερουίλιος Γαί̈ου Τηρητείνα Βρόκχος χιλίαρχος, Πόπλιος Κλούσιος Ποπλίου υἱὸς ̓Ετωρία Γάλλος, 14.239 Γάιος Τεύτιος Γαί̈ου Αἰμιλία χιλίαρχος, Σέξστος ̓Ατίλιος Σέξστου υἱὸς Αἰμιλία Σέσρανος, Γάιος Πομπήιος Γαί̈ου υἱὸς Σαβατίνα, Τίτος ̓́Αμπιος Τίτου Μένανδρος, Πόπλιος Σερουίλιος Ποπλίου υἱὸς Στράβων, Λεύκιος Πάκκιος Λευκίου Κολλίνα Καπίτων, Αὖλος Φούριος Αὔλου υἱὸς Τέρτιος, ̓́Αππιος Μηνᾶς.' "
14.241 Λαοδικέων ἄρχοντες Γαί̈ῳ ̔Ραβελλίῳ Γαί̈ου υἱῷ ὑπάτῳ χαίρειν. Σώπατρος ̔Υρκανοῦ τοῦ ἀρχιερέως πρεσβευτὴς ἀπέδωκεν ἡμῖν τὴν παρὰ σοῦ ἐπιστολήν, δι' ἧς ἐδήλου ἡμῖν παρὰ ̔Υρκανοῦ τοῦ ̓Ιουδαίων ἀρχιερέως ἐληλυθότας τινὰς γράμματα κομίσαι περὶ τοῦ ἔθνους αὐτῶν γεγραμμένα," '14.242 ἵνα τά τε σάββατα αὐτοῖς ἐξῇ ἄγειν καὶ τὰ λοιπὰ ἱερὰ ἐπιτελεῖν κατὰ τοὺς πατρίους νόμους, ὅπως τε μηδεὶς αὐτοῖς ἐπιτάσσῃ διὰ τὸ φίλους αὐτοὺς ἡμετέρους εἶναι καὶ συμμάχους, ἀδικήσῃ τε μηδὲ εἷς αὐτοὺς ἐν τῇ ἡμετέρᾳ ἐπαρχίᾳ, ὡς Τραλλιανῶν τε ἀντειπόντων κατὰ πρόσωπον μὴ ἀρέσκεσθαι τοῖς περὶ αὐτῶν δεδογμένοις ἐπέταξας ταῦτα οὕτως γίνεσθαι: παρακεκλῆσθαι δέ σε, ὥστε καὶ ἡμῖν γράψαι περὶ αὐτῶν. 14.243 ἡμεῖς οὖν κατακολουθοῦντες τοῖς ἐπεσταλμένοις ὑπὸ σοῦ τήν τε ἐπιστολὴν τὴν ἀποδοθεῖσαν ἐδεξάμεθα καὶ κατεχωρίσαμεν εἰς τὰ δημόσια ἡμῶν γράμματα καὶ περὶ τῶν ἄλλων ὧν ἐπέσταλκας προνοήσομεν, ὥστε μηδὲν μεμφθῆναι. 14.244 Πόπλιος Σερουίλιος Ποπλίου υἱὸς Γάλβας ἀνθύπατος Μιλησίων ἄρχουσι βουλῇ δήμῳ χαίρειν. 14.245 Πρύτανις ̔Ερμοῦ υἱὸς πολίτης ὑμέτερος προσελθών μοι ἐν Τράλλεσιν ἄγοντι τὴν ἀγόραιον ἐδήλου παρὰ τὴν ἡμετέραν γνώμην ̓Ιουδαίοις ὑμᾶς προσφέρεσθαι καὶ κωλύειν αὐτοὺς τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ τὰ πάτρια τελεῖν καὶ τοὺς καρποὺς μεταχειρίζεσθαι, καθὼς ἔθος ἐστὶν αὐτοῖς, αὐτόν τε κατὰ τοὺς νόμους εὐθυνκέναι τὸ δίκαιον ψήφισμα. 14.246 βούλομαι οὖν ὑμᾶς εἰδέναι, ὅτι διακούσας ἐγὼ λόγων ἐξ ἀντικαταστάσεως γενομένων ἐπέκρινα μὴ κωλύεσθαι ̓Ιουδαίους τοῖς αὐτῶν ἔθεσι χρῆσθαι. 14.247 Ψήφισμα Περγαμηνῶν. ἐπὶ πρυτάνεως Κρατίππου μηνὸς Δαισίου πρώτῃ γνώμη στρατηγῶν. ἐπεὶ ̔Ρωμαῖοι κατακολουθοῦντες τῇ τῶν προγόνων ἀγωγῇ τοὺς ὑπὲρ τῆς κοινῆς ἁπάντων ἀνθρώπων ἀσφαλείας κινδύνους ἀναδέχονται καὶ φιλοτιμοῦνται τοὺς συμμάχους καὶ φίλους ἐν εὐδαιμονίᾳ καὶ βεβαίᾳ καταστῆσαι εἰρήνῃ, 14.248 πέμψαντος πρὸς αὐτοὺς τοῦ ἔθνους τοῦ ̓Ιουδαίων καὶ ̔Υρκανοῦ τοῦ ἀρχιερέως αὐτῶν πρέσβεις Στράτωνα Θεοδότου ̓Απολλώνιον ̓Αλεξάνδρου Αἰνείαν ̓Αντιπάτρου ̓Αριστόβουλον ̓Αμύντου Σωσίπατρον Φιλίππου ἄνδρας καλοὺς καὶ ἀγαθούς,' "14.249 καὶ περὶ τῶν κατὰ μέρη ἐμφανισάντων ἐδογμάτισεν ἡ σύγκλητος περὶ ὧν ἐποιήσαντο τοὺς λόγους, ὅπως μηδὲν ἀδικῇ ̓Αντίοχος ὁ βασιλεὺς ̓Αντιόχου υἱὸς ̓Ιουδαίους συμμάχους ̔Ρωμαίων, ὅπως τε φρούρια καὶ λιμένας καὶ χώραν καὶ εἴ τι ἄλλο ἀφείλετο αὐτῶν ἀποδοθῇ καὶ ἐξῇ αὐτοῖς ἐκ τῶν λιμένων μηδ' ἐξαγαγεῖν," 14.251 τῆς βουλῆς ἡμῶν Λούκιος Πέττιος ἀνὴρ καλὸς καὶ ἀγαθὸς προσέταξεν, ἵνα φροντίσωμεν ταῦτα οὕτως γενέσθαι, καθὼς ἡ σύγκλητος ἐδογμάτισεν, προνοῆσαί τε τῆς ἀσφαλοῦς εἰς οἶκον τῶν πρεσβευτῶν ἀνακομιδῆς.' "14.252 ἀπεδεξάμεθα δὲ καὶ ἐπὶ τὴν βουλὴν καὶ τὴν ἐκκλησίαν τὸν Θεόδωρον, ἀπολαβόντες δὲ τὴν ἐπιστολὴν παρ' αὐτοῦ καὶ τὸ τῆς συγκλήτου δόγμα, καὶ ποιησαμένου μετὰ πολλῆς σπουδῆς τοὺς λόγους καὶ τὴν ̔Υρκανοῦ ἐμφανίσαντος ἀρετὴν καὶ μεγαλοψυχίαν," "14.253 καὶ ὅτι κοινῇ πάντας εὐεργετεῖ καὶ κατ' ἰδίαν τοὺς πρὸς αὐτὸν ἀφικομένους, τά τε γράμματα εἰς τὰ δημόσια ἡμῶν ἀπεθέμεθα καὶ αὐτοὶ πάντα ποιεῖν ὑπὲρ ̓Ιουδαίων σύμμαχοι ὄντες ̔Ρωμαίων κατὰ τὸ τῆς συγκλήτου δόγμα ἐψηφισάμεθα." '14.254 ἐδεήθη δὲ καὶ Θεόδωρος τὴν ἐπιστολὴν ἡμῖν ἀποδοὺς τῶν ἡμετέρων στρατηγῶν, ἵνα πέμψωσι πρὸς ̔Υρκανὸν τὸ ἀντίγραφον τοῦ ψηφίσματος καὶ πρέσβεις δηλώσοντας τὴν τοῦ ἡμετέρου δήμου σπουδὴν καὶ παρακαλέσοντας συντηρεῖν τε καὶ αὔξειν αὐτὸν τὴν πρὸς ἡμᾶς φιλίαν καὶ ἀγαθοῦ τινος αἴτιον γίνεσθαι, 14.255 ὡς ἀμοιβάς τε τὰς προσηκούσας ἀποληψόμενον μεμνημένον τε ὡς καὶ ἐν τοῖς κατὰ ̓́Αβραμον καιροῖς, ὃς ἦν πάντων ̔Εβραίων πατήρ, οἱ πρόγονοι ἡμῶν ἦσαν αὐτοῖς φίλοι, καθὼς καὶ ἐν τοῖς δημοσίοις εὑρίσκομεν γράμμασιν. 14.256 Ψήφισμα ̔Αλικαρνασέων. ἐπὶ ἱερέως Μέμνονος τοῦ ̓Αριστείδου, κατὰ δὲ ποίησιν Εὐωνύμου, ̓Ανθεστηριῶνος * ἔδοξε τῷ δήμῳ εἰσηγησαμένου Μάρκου ̓Αλεξάνδρου. 14.257 ἐπεὶ τὸ πρὸς τὸ θεῖον εὐσεβές τε καὶ ὅσιον ἐν ἅπαντι καιρῷ διὰ σπουδῆς ἔχομεν κατακολουθοῦντες τῷ δήμῳ τῶν ̔Ρωμαίων πάντων ἀνθρώπων ὄντι εὐεργέτῃ καὶ οἷς περὶ τῆς ̓Ιουδαίων φιλίας καὶ συμμαχίας πρὸς τὴν πόλιν ἔγραψεν, ὅπως συντελῶνται αὐτοῖς αἱ εἰς τὸν θεὸν ἱεροποιίαι καὶ ἑορταὶ αἱ εἰθισμέναι καὶ σύνοδοι, 14.258 δεδόχθαι καὶ ἡμῖν ̓Ιουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς ̓Ιουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος. ἂν δέ τις κωλύσῃ ἢ ἄρχων ἢ ἰδιώτης, τῷδε τῷ ζημιώματι ὑπεύθυνος ἔστω καὶ ὀφειλέτω τῇ πόλει.' "14.259 Ψήφισμα Σαρδιανῶν. ἔδοξε τῇ βουλῇ καὶ τῷ δήμῳ στρατηγῶν εἰσηγησαμένων. ἐπεὶ οἱ κατοικοῦντες ἡμῶν ἐν τῇ πόλει ἀπ' ἀρχῆς ̓Ιουδαῖοι πολῖται πολλὰ καὶ μεγάλα φιλάνθρωπα ἐσχηκότες διὰ παντὸς παρὰ τοῦ δήμου καὶ νῦν εἰσελθόντες ἐπὶ τὴν βουλὴν καὶ τὸν δῆμον παρεκάλεσαν," "
14.261 δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ συγκεχωρῆσθαι αὐτοῖς συνερχομένοις ἐν ταῖς ἀποδεδειγμέναις ἡμέραις πράσσειν τὰ κατὰ τοὺς αὐτῶν νόμους, ἀφορισθῆναι δ' αὐτοῖς καὶ τόπον ὑπὸ τῶν στρατηγῶν εἰς οἰκοδομίαν καὶ οἴκησιν αὐτῶν, ὃν ἂν ὑπολάβωσιν πρὸς τοῦτ' ἐπιτήδειον εἶναι, ὅπως τε τοῖς τῆς πόλεως ἀγορανόμοις ἐπιμελὲς ᾖ καὶ τὰ ἐκείνοις πρὸς τροφὴν ἐπιτήδεια ποιεῖν εἰσάγεσθαι." '14.262 Ψήφισμα ̓Εφεσίων. ἐπὶ πρυτάνεως Μηνοφίλου μηνὸς ̓Αρτεμισίου τῇ προτέρᾳ ἔδοξε τῷ δήμῳ, Νικάνωρ Εὐφήμου εἶπεν εἰσηγησαμένων τῶν στρατηγῶν. 14.263 ἐπεὶ ἐντυχόντων τῶν ἐν τῇ πόλει ̓Ιουδαίων Μάρκῳ ̓Ιουλίῳ Ποντίου υἱῷ Βρούτῳ ἀνθυπάτῳ, ὅπως ἄγωσι τὰ σάββατα καὶ πάντα ποιῶσιν κατὰ τὰ πάτρια αὐτῶν ἔθη μηδενὸς αὐτοῖς ἐμποδὼν γινομένου,' "14.264 ὁ στρατηγὸς συνεχώρησεν, δεδόχθαι τῷ δήμῳ, τοῦ πράγματος ̔Ρωμαίοις ἀνήκοντος, μηδένα κωλύεσθαι παρατηρεῖν τὴν τῶν σαββάτων ἡμέραν μηδὲ πράττεσθαι ἐπιτίμιον, ἐπιτετράφθαι δ' αὐτοῖς πάντα ποιεῖν κατὰ τοὺς ἰδίους αὐτῶν νόμους." 16.162 “Καῖσαρ Σεβαστὸς ἀρχιερεὺς δημαρχικῆς ἐξουσίας λέγει. ἐπειδὴ τὸ ἔθνος τὸ τῶν ̓Ιουδαίων εὐχάριστον εὑρέθη οὐ μόνον ἐν τῷ ἐνεστῶτι καιρῷ ἀλλὰ καὶ ἐν τῷ προγεγενημένῳ καὶ μάλιστα ἐπὶ τοῦ ἐμοῦ πατρὸς αὐτοκράτορος Καίσαρος πρὸς τὸν δῆμον τὸν ̔Ρωμαίων ὅ τε ἀρχιερεὺς αὐτῶν ̔Υρκανός, 16.163 ἔδοξέ μοι καὶ τῷ ἐμῷ συμβουλίῳ μετὰ ὁρκωμοσίας γνώμῃ δήμου ̔Ρωμαίων τοὺς ̓Ιουδαίους χρῆσθαι τοῖς ἰδίοις θεσμοῖς κατὰ τὸν πάτριον αὐτῶν νόμον, καθὼς ἐχρῶντο ἐπὶ ̔Υρκανοῦ ἀρχιερέως θεοῦ ὑψίστου, τά τε ἱερὰ * εἶναι ἐν ἀσυλίᾳ καὶ ἀναπέμπεσθαι εἰς ̔Ιεροσόλυμα καὶ ἀποδίδοσθαι τοῖς ἀποδοχεῦσιν ̔Ιεροσολύμων, ἐγγύας τε μὴ ὁμολογεῖν αὐτοὺς ἐν σάββασιν ἢ τῇ πρὸ αὐτῆς παρασκευῇ ἀπὸ ὥρας ἐνάτης. 16.164 ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν ̔Ρωμαίων.' "16.165 τό τε ψήφισμα τὸ δοθέν μοι ὑπ' αὐτῶν ὑπὲρ τῆς ἐμῆς εὐσεβείας ἧς ἔχω πρὸς πάντας ἀνθρώπους καὶ ὑπὲρ Γαί̈ου Μαρκίου Κηνσωρίνου καὶ τοῦτο τὸ διάταγμα κελεύω ἀνατεθῆναι ἐν ἐπισημοτάτῳ τόπῳ τῷ γενηθέντι μοι ὑπὸ τοῦ κοινοῦ τῆς ̓Ασίας ἐν ̓Αγκύρῃ. ἐὰν δέ τις παραβῇ τι τῶν προειρημένων, δώσει δίκην οὐ μετρίαν. ἐστηλογραφήθη ἐν τῷ Καίσαρος ναῷ.”" "16.166 “Καῖσαρ Νωρβανῷ Φλάκκῳ χαίρειν. ̓Ιουδαῖοι ὅσοι ποτ' οὖν εἰσίν, οἳ δι' ἀρχαίαν συνήθειαν εἰώθασιν χρήματά τε ἱερὰ φέροντες ἀναπέμπειν ἀκωλύτως τοῦτο ποιείτωσαν εἰς ̔Ιεροσόλυμα.” καὶ ταῦτα μὲν Καῖσαρ." '16.167 ̓Αγρίππας δὲ καὶ αὐτὸς ἔγραψεν ὑπὲρ τῶν ̓Ιουδαίων τὸν τρόπον τοῦτον: “̓Αγρίππας ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. τῶν εἰς τὸ ἱερὸν τὸ ἐν ̔Ιεροσολύμοις ἀναφερομένων ἱερῶν χρημάτων τὴν ἐπιμέλειαν καὶ φυλακὴν βούλομαι τοὺς ἐν ̓Ασίᾳ ̓Ιουδαίους ποιεῖσθαι κατὰ τὰ πάτρια. 16.168 τούς τε κλέπτοντας ἱερὰ γράμματα τῶν ̓Ιουδαίων καταφεύγοντάς τε εἰς τὰς ἀσυλίας βούλομαι ἀποσπᾶσθαι καὶ παραδίδοσθαι τοῖς ̓Ιουδαίοις, ᾧ δικαίῳ ἀποσπῶνται οἱ ἱερόσυλοι. ἔγραψα δὲ καὶ Σιλανῷ τῷ στρατηγῷ, ἵνα σάββασιν μηδεὶς ἀναγκάζῃ ̓Ιουδαῖον ἐγγύας ὁμολογεῖν.” 16.169 “Μᾶρκος ̓Αγρίππας Κυρηναίων ἄρχουσιν βουλῇ δήμῳ χαίρειν. οἱ ἐν Κυρήνῃ ̓Ιουδαῖοι, ὑπὲρ ὧν ἤδη ὁ Σεβαστὸς ἔπεμψεν πρὸς τὸν ἐν Λιβύῃ στρατηγὸν τόντε ὄντα Φλάβιον καὶ πρὸς τοὺς ἄλλους τοὺς τῆς ἐπαρχίας ἐπιμελουμένους, ἵνα ἀνεπικωλύτως ἀναπέμπηται τὰ ἱερὰ χρήματα εἰς ̔Ιεροσόλυμα, ὡς ἔστιν αὐτοῖς πάτριον,' "16.171 “Γάιος Νωρβανὸς Φλάκκος ἀνθύπατος Σαρδιανῶν ἄρχουσι χαίρειν. Καῖσάρ μοι ἔγραψεν κελεύων μὴ κωλύεσθαι τοὺς ̓Ιουδαίους ὅσα ἂν ὦσιν κατὰ τὸ πάτριον αὐτοῖς ἔθος συναγαγόντες χρήματα ἀναπέμπειν εἰς ̔Ιεροσόλυμα. ἔγραψα οὖν ὑμῖν, ἵν' εἰδῆτε, ὅτι Καῖσαρ κἀγὼ οὕτως θέλομεν γίνεσθαι.”" '16.172 Οὐδὲν ἧττον καὶ ̓Ιούλιος ̓Αντώνιος ἀνθύπατος ἔγραψεν “̓Εφεσίων ἄρχουσιν βουλῇ δήμῳ χαίρειν. οἱ ἐν τῇ ̓Ασίᾳ κατοικοῦντες ̓Ιουδαῖοι εἰδοῖς Φεβρουαρίοις δικαιοδοτοῦντί μοι ἐν ̓Εφέσῳ ὑπέδειξαν Καίσαρα τὸν Σεβαστὸν καὶ ̓Αγρίππαν συγκεχωρηκέναι αὐτοῖς χρῆσθαι τοῖς ἰδίοις νόμοις καὶ ἔθεσιν, ἀπαρχάς τε, ἃς ἕκαστος αὐτῶν ἐκ τῆς ἰδίας προαιρέσεως εὐσεβείας ἕνεκα τῆς πρὸς τὸ θεῖον * ἀνακομιδῆς συμπορευομένους ποιεῖν ἀνεμποδίστως. 16.173 ᾔτουν τε, ὅπως κἀγὼ ὁμοίως τοῖς ὑπὸ τοῦ Σεβαστοῦ καὶ ̓Αγρίππα δοθεῖσιν τὴν ἐμὴν γνώμην βεβαιώσω. ὑμᾶς οὖν βούλομαι εἰδέναι ἐν τοῖς τοῦ Σεβαστοῦ καὶ ̓Αγρίππα βουλήμασιν συνεπιτρέπειν αὐτοῖς χρῆσθαι καὶ ποιεῖν κατὰ τὰ πάτρια χωρὶς ἐμποδισμοῦ.”
19.292 Τούτοις μὲν δὴ τοῖς διατάγμασιν εἰς ̓Αλεξάνδρειάν τε καὶ τὴν οἰκουμένην πᾶσαν ἀποσταλεῖσιν ἐδήλωσεν ἣν περὶ ̓Ιουδαίων ἔχοι γνώμην Κλαύδιος Καῖσαρ: αὐτίκα δὲ ̓Αγρίππαν κομιούμενον τὴν βασιλείαν ἐπὶ τιμαῖς λαμπροτέραις ἐξέπεμψε τοῖς ἐπὶ τῶν ἐπαρχιῶν ἡγεμόσιν καὶ τοῖς ἐπιτρόποις διὰ γραμμάτων ἐπιστείλας ἐράσμιον ἄγειν αὐτόν.' "19.293 ὁ δ', ὡς εἰκὸς ἦν τὸν ἐπὶ κρείττοσιν τύχαις ἀνερχόμενον, μετὰ τάχους ὑπέστρεψεν, εἰς ̔Ιεροσόλυμα δ' ἐλθὼν χαριστηρίους ἐξεπλήρωσε θυσίας οὐδὲν τῶν κατὰ νόμον παραλιπών." "19.294 διὸ καὶ ναζιραίων ξυρᾶσθαι διέταξε μάλα συχνούς, τὴν δὲ χρυσῆν ἅλυσιν τὴν δοθεῖσαν αὐτῷ ὑπὸ Γαί̈ου ἰσόσταθμον τῇ σιδηρᾷ, ᾗ τὰς ἡγεμονίδας χεῖρας ἐδέθη, τῆς στυγνῆς εἶναι τύχης ὑπόμνημα καὶ τῆς ἐπὶ τὰ κρείττω μαρτυρίαν μεταβολῆς τῶν ἱερῶν ἐντὸς ἀνεκρέμασεν περιβόλων ὑπὲρ τὸ γαζοφυλάκιον, ἵν' ᾖ δεῖγμα καὶ τοῦ τὰ μεγάλα δύνασθαί ποτε πεσεῖν καὶ τοῦ τὸν θεὸν ἐγείρειν τὰ πεπτωκότα:" "19.295 πᾶσι γὰρ τοῦτ' ἐνεφάνιζεν ἡ τῆς ἁλύσεως ἀνάθεσις, ὅτι βασιλεὺς ̓Αγρίππας ἀπὸ μικρᾶς αἰτίας εἰς δεσμώτην ἀπέδυ τὸ πρὶν ἀξίωμα καὶ μετ' ὀλίγον τῆς πέδης ἐκβὰς εἰς βασιλέα τοῦ πάλαι λαμπρότερον ἠγέρθη." "19.296 διὰ τοῦτ' οὖν ἐννοεῖσθαι, ὅτι τῆς ἀνθρωπίνης φύσεως καὶ πεσεῖν ὀλισθάνειν τὰ μεγέθη καὶ τὰ κλιθέντα δύναται περιφανὲς λαβεῖν πάλιν ὕψος." 19.299 Καταστησάμενος δὲ τὰ περὶ τοὺς ἀρχιερεῖς οὕτως ὁ βασιλεὺς τοὺς ̔Ιεροσολυμίτας ἠμείψατο τῆς εἰς αὐτὸν εὐνοίας: ἀνῆκε γοῦν αὐτοῖς τὰ ὑπὲρ ἑκάστης οἰκίας, ἐν καλῷ τιθέμενος ἀντιδοῦναι τοῖς ἠγαπηκόσιν στοργήν. ἔπαρχον δὲ ἀπέδειξεν παντὸς τοῦ στρατεύματος Σίλαν ἄνδρα πολλῶν αὐτῷ πόνων συμμετασχόντα. 19.301 σφόδρα τοῦτο ̓Αγρίππαν παρώξυνεν: κατάλυσιν γὰρ τῶν πατρίων αὐτοῦ νόμων ἐδύνατο. ἀμελλητὶ δὲ πρὸς Πούπλιον Πετρώνιον, ἡγεμὼν δὲ τῆς Συρίας οὗτος ἦν, παραγίνεται καὶ καταλέγει τῶν Δωριτῶν.' "19.302 ὁ δ' οὐχ ἧττον ἐπὶ τῷ πραχθέντι χαλεπήνας, καὶ γὰρ αὐτὸς ἔκρινεν ἀσέβειαν τὴν τῶν ἐννόμων παράβασιν, τοῖς ἀποστᾶσι τῶν Δωριτῶν σὺν ὀργῇ ταῦτ' ἔγραψεν:" '19.303 “Πούπλιος Πετρώνιος πρεσβευτὴς Τιβερίου Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Δωριέων τοῖς πρώτοις λέγει. 19.304 ἐπειδὴ τοσαύτῃ τόλμῃ ἀπονοίας τινὲς ἐχρήσαντο ἐξ ὑμῶν, ὥστε μηδὲ διὰ τὸ προτεθῆναι διάταγμα Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ περὶ τοῦ ἐφίεσθαι ̓Ιουδαίους φυλάσσειν τὰ πάτρια πεισθῆναι ὑμᾶς αὐτῷ, 19.305 τἀναντία δὲ πάντα πρᾶξαι, συναγωγὴν ̓Ιουδαίων κωλύοντας εἶναι διὰ τὸ μεταθεῖναι ἐν αὐτῇ τὸν Καίσαρος ἀνδριάντα, παρανομοῦντας οὐκ εἰς μόνους ̓Ιουδαίους, ἀλλὰ καὶ εἰς τὸν αὐτοκράτορα, οὗ ὁ ἀνδριὰς βέλτιον ἐν τῷ ἰδίῳ ναῷ ἢ ἐν ἀλλοτρίῳ ἐτίθετο καὶ ταῦτα ἐν τῷ τῆς συναγωγῆς τόπῳ, τοῦ φύσει δικαιοῦντος ἕνα ἕκαστον τῶν ἰδίων τόπων κυριεύειν κατὰ τὸ Καίσαρος ἐπίκριμα: 19.306 τοῦ γὰρ ἐμοῦ ἐπικρίματος μιμνήσκεσθαι γελοῖόν ἐστιν μετὰ τὸ τοῦ αὐτοκράτορος διάταγμα τοῦ ἐπιτρέψαντος ̓Ιουδαίοις τοῖς ἰδίοις ἔθεσι χρῆσθαι, ἔτι μέντοι γε καὶ συμπολιτεύεσθαι τοῖς ̔́Ελλησιν κεκελευκότος:' "19.307 τοὺς μὲν παρὰ τὸ διάταγμα τοῦ Σεβαστοῦ τοιαῦτα τετολμηκότας, ἐφ' ᾧ καὶ αὐτοὶ ἠγανάκτησαν οἱ δοκοῦντες αὐτῶν ἐξέχειν οὐ τῇ ἰδίᾳ προαιρέσει γεγενῆσθαι λέγοντες ἀλλὰ τῇ τοῦ πλήθους ὁρμῇ, ὑπὸ ἑκατοντάρχου Πρόκλου Οὐιτελλίου ἐκέλευσα ἐπ' ἐμὲ ἀναχθῆναι τῶν πεπραγμένων λόγον ἀποδώσοντας," '19.308 τοῖς δὲ πρώτοις ἄρχουσι παραινῶ, εἰ μὴ βούλονται δοκεῖν κατὰ τὴν αὐτῶν προαίρεσιν γεγενῆσθαι τὸ ἀδίκημα, ἐπιδεῖξαι τοὺς αἰτίους τῷ ἑκατοντάρχῃ μηδεμιᾶς στάσεως μηδὲ μάχης ἐῶντας ἀφορμὴν γενέσθαι, ἥνπερ δοκοῦσίν μοι θηρεύεσθαι διὰ τῶν τοιούτων ἔργων, 19.309 κἀμοῦ καὶ τοῦ τιμιωτάτου μοι βασιλέως ̓Αγρίππου οὐδενὸς μᾶλλον προνοουμένων, ἢ ἵνα μὴ ἀφορμῆς δραξάμενοι τὸ τῶν ̓Ιουδαίων ἔθνος ὑπὸ τῆς ἀμύνης προφάσει συναθροισθὲν εἰς ἀπόνοιαν χωρῇ.' "
19.311 εἴς τε οὖν τὸ λοιπὸν παραγγέλλω μηδεμίαν πρόφασιν στάσεως μηδὲ ταραχῆς ζητεῖν, ἀλλ' ἑκάστους τὰ ἴδια ἔθη θρησκεύειν.”" ' None | sup>
14.211 7. “Caius Caesar, imperator, dictator the fourth time, and consul the fifth time, declared to be perpetual dictator, made this speech concerning the rights and privileges of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews. 14.212 Since those imperators that have been in the provinces before me have borne witness to Hyrcanus, the high priest of the Jews, and to the Jews themselves, and this before the senate and people of Rome, when the people and senate returned their thanks to them, it is good that we now also remember the same, and provide that a requital be made to Hyrcanus, to the nation of the Jews, and to the sons of Hyrcanus, by the senate and people of Rome, and that suitably to what good-will they have shown us, and to the benefits they have bestowed upon us.” 14.213 8. “Julius Caius, praetor consul of Rome, to the magistrates, senate, and people of the Parians, sendeth greeting. The Jews of Delos, and some other Jews that sojourn there, in the presence of your ambassadors, signified to us, that, by a decree of yours, you forbid them to make use of the customs of their forefathers, and their way of sacred worship. 14.214 Now it does not please me that such decrees should be made against our friends and confederates, whereby they are forbidden to live according to their own customs, or to bring in contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome itself; 14.215 for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216 Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.” 14.217 9. Now after Caius was slain, when Marcus Antonius and Publius Dolabella were consuls, they both assembled the senate, and introduced Hyrcanus’s ambassadors into it, and discoursed of what they desired, and made a league of friendship with them. The senate also decreed to grant them all they desired. 14.218 I add the decree itself, that those who read the present work may have ready by them a demonstration of the truth of what we say. The decree was this: 14.219 10. “The decree of the senate, copied out of the treasury, from the public tables belonging to the quaestors, when Quintus Rutilius and Caius Cornelius were quaestors, and taken out of the second table of the first class, on the third day before the Ides of April, in the temple of Concord. 14.221 Publius Dolabella and Marcus Antonius, the consuls, made this reference to the senate, that as to those things which, by the decree of the senate, Caius Caesar had adjudged about the Jews, and yet had not hitherto that decree been brought into the treasury, it is our will, as it is also the desire of Publius Dolabella and Marcus Antonius, our consuls, to have these decrees put into the public tables, and brought to the city quaestors, that they may take care to have them put upon the double tables. 14.222 This was done before the fifth of the Ides of February, in the temple of Concord. Now the ambassadors from Hyrcanus the high priest were these: Lysimachus, the son of Pausanias, Alexander, the son of Theodorus, Patroclus, the son of Chereas, and Jonathan the son of Onias.” 14.223 11. Hyrcanus sent also one of these ambassadors to Dolabella, who was then the prefect of Asia, and desired him to dismiss the Jews from military services, and to preserve to them the customs of their forefathers, and to permit them to live according to them. 14.224 And when Dolabella had received Hyrcanus’s letter, without any further deliberation, he sent an epistle to all the Asiatics, and particularly to the city of the Ephesians, the metropolis of Asia, about the Jews; a copy of which epistle here follows: 14.225 12. “When Artermon was prytanis, on the first day of the month Leneon, Dolabella, imperator, to the senate, and magistrates, and people of the Ephesians, sendeth greeting. 14.226 Alexander, the son of Theodorus, the ambassador of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, appeared before me, to show that his countrymen could not go into their armies, because they are not allowed to bear arms or to travel on the Sabbath days, nor there to procure themselves those sorts of food which they have been used to eat from the times of their forefathers;— 14.227 I do therefore grant them a freedom from going into the army, as the former prefects have done, and permit them to use the customs of their forefathers, in assembling together for sacred and religious purposes, as their law requires, and for collecting oblations necessary for sacrifices; and my will is, that you write this to the several cities under your jurisdiction.” 14.228 13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to him. But Lucius the consul’s decree ran thus: “I have at my tribunal set these Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus and Caius Marcellus were consuls, 14.229 in the presence of Titus Appius Balgus, the son of Titus, and lieutet of the Horatian tribe; of Titus Tongins, the son of Titus, of the Crustumine tribe; of Quintus Resius, the son of Quintus; of Titus Pompeius Longinus, the son of Titus; of Catus Servilius, the son of Caius, of the Terentine tribe; of Bracchus the military tribune; of Publius Lucius Gallus, the son of Publius, of the Veturian tribe; of Caius Sentius, the son of Caius, of the Sabbatine tribe;
14.231 14. The decree of the Delians. “The answer of the praetors, when Beotus was archon, on the twentieth day of the month Thargeleon. While Marcus Piso the lieutet lived in our city, who was also appointed over the choice of the soldiers, he called us, and many other of the citizens, and gave order, 14.232 that if there be here any Jews who are Roman citizens, no one is to give them any disturbance about going into the army, because Cornelius Lentulus, the consul, freed the Jews from going into the army, on account of the superstition they are under;—you are therefore obliged to submit to the praetor.” And the like decree was made by the Sardians about us also. 14.233 15. “Caius Phanius, the son of Caius, imperator and consul, to the magistrates of Cos, sendeth greeting. I would have you know that the ambassadors of the Jews have been with me, and desired they might have those decrees which the senate had made about them; which decrees are here subjoined. My will is, that you have a regard to and take care of these men, according to the senate’s decree, that they may be safely conveyed home through your country.” 14.234 16. The declaration of Lucius Lentulus the consul: “I have dismissed those Jews who are Roman citizens, and who appear to me to have their religious rites, and to observe the laws of the Jews at Ephesus, on account of the superstition they are under. This act was done before the thirteenth of the calends of October.” 14.235 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.” 14.236 18. The declaration of Marcus Publius, the son of Spurius, and of Marcus, the son of Marcus, and of Lucius, the son of Publius: “We went to the proconsul, and informed him of what Dositheus, the son of Cleopatrida of Alexandria, desired, that, if he thought good, 14.237 he would dismiss those Jews who were Roman citizens, and were wont to observe the rites of the Jewish religion, on account of the superstition they were under. Accordingly, he did dismiss them. This was done before the thirteenth of the calends of October.”14.238 and there were present Titus Appius Balbus, the son of Titus, lieutet of the Horatian tribe, Titus Tongius of the Crustumine tribe, Quintus Resius, the son of Quintus, Titus Pompeius, the son of Titus, Cornelius Longinus, Caius Servilius Bracchus, the son of Caius, a military tribune, of the Terentine tribe, Publius Clusius Gallus, the son of Publius, of the Veturian tribe, Caius Teutius, the son of Caius, a milital tribune, of the EmilJan tribe, Sextus Atilius Serranus, the son of Sextus, of the Esquiline tribe, 14.239 Caius Pompeius, the son of Caius, of the Sabbatine tribe, Titus Appius Meder, the son of Titus, Publius Servilius Strabo, the son of Publius, Lucius Paccius Capito, the son of Lucius, of the Colline tribe, Aulus Furius Tertius, the son of Aulus, and Appius Menus.
14.241 20. “The magistrates of the Laodiceans to Caius Rubilius, the son of Caius, the consul, sendeth greeting. Sopater, the ambassador of Hyrcanus the high priest, hath delivered us an epistle from thee, whereby he lets us know that certain ambassadors were come from Hyrcanus, the high priest of the Jews, and brought an epistle written concerning their nation, 14.242 wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them. 14.243 We therefore, in obedience to the injunctions we have received from thee, have received the epistle which thou sentest us, and have laid it up by itself among our public records. And as to the other things about which thou didst send to us, we will take care that no complaint be made against us.” 14.244 21. “Publius Servilius, the son of Publius, of the Galban tribe, the proconsul, to the magistrates, senate, and people of the Milesians, sendeth greeting. 14.245 Prytanes, the son of Hermes, a citizen of yours, came to me when I was at Tralles, and held a court there, and informed me that you used the Jews in a way different from my opinion, and forbade them to celebrate their Sabbaths, and to perform the sacred rites received from their forefathers, and to manage the fruits of the land, according to their ancient custom; and that he had himself been the promulger of your decree, according as your laws require: 14.246 I would therefore have you know, that upon hearing the pleadings on both sides, I gave sentence that the Jews should not be prohibited to make use of their own customs.” 14.247 22. The decree of those of Pergamus. “When Cratippus was prytanis, on the first day of the month Desius, the decree of the praetors was this: Since the Romans, following the conduct of their ancestors, undertake dangers for the common safety of all mankind, and are ambitious to settle their confederates and friends in happiness, and in firm peace, 14.248 and since the nation of the Jews, and their high priest Hyrcanus, sent as ambassadors to them, Strato, the son of Theodatus, and Apollonius, the son of Alexander, and Eneas, the son of Antipater, 14.249 and Aristobulus, the son of Amyntas, and Sosipater, the son of Philip, worthy and good men, who gave a particular account of their affairs, the senate thereupon made a decree about what they had desired of them, that Antiochus the king, the son of Antiochus, should do no injury to the Jews, the confederates of the Romans; and that the fortresses, and the havens, and the country, and whatsoever else he had taken from them, should be restored to them; and that it may be lawful for them to export their goods out of their own havens;
14.251 Now Lucius Pettius, one of our senators, a worthy and good man, gave order that we should take care that these things should be done according to the senate’s decree; and that we should take care also that their ambassadors might return home in safety. 14.252 Accordingly, we admitted Theodorus into our senate and assembly, and took the epistle out of his hands, as well as the decree of the senate. And as he discoursed with great zeal about the Jews, and described Hyrcanus’s virtue and generosity, 14.253 and how he was a benefactor to all men in common, and particularly to every body that comes to him, we laid up the epistle in our public records; and made a decree ourselves, that since we also are in confederacy with the Romans, we would do every thing we could for the Jews, according to the senate’s decree. 14.254 Theodorus also, who brought the epistle, desired of our praetors, that they would send Hyrcanus a copy of that decree, as also ambassadors to signify to him the affection of our people to him, and to exhort them to preserve and augment their friendship for us, and be ready to bestow other benefits upon us, 14.255 as justly expecting to receive proper requitals from us; and desiring them to remember that our ancestors were friendly to the Jews even in the days of Abraham, who was the father of all the Hebrews, as we have also found it set down in our public records.” 14.256 23. The decree of those of Halicarnassus. “When Memnon, the son of Orestidas by descent, but by adoption of Euonymus, was priest, on the —— day of the month Aristerion, the decree of the people, upon the representation of Marcus Alexander, was this: 14.257 Since we have ever a great regard to piety towards God, and to holiness; and since we aim to follow the people of the Romans, who are the benefactors of all men, and what they have written to us about a league of friendship and mutual assistance between the Jews and our city, and that their sacred offices and accustomed festivals and assemblies may be observed by them; 14.258 we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.” 14.259 24. The decree of the Sardians. “This decree was made by the senate and people, upon the representation of the praetors: Whereas those Jews who are fellowcitizens, and live with us in this city, have ever had great benefits heaped upon them by the people, and have come now into the senate,
14.261 Now the senate and people have decreed to permit them to assemble together on the days formerly appointed, and to act according to their own laws; and that such a place be set apart for them by the praetors, for the building and inhabiting the same, as they shall esteem fit for that purpose; and that those that take care of the provision for the city, shall take care that such sorts of food as they esteem fit for their eating may be imported into the city.” 14.262 25. The decree of the Ephesians. “When Menophilus was prytanis, on the first day of the month Artemisius, this decree was made by the people: Nicanor, the son of Euphemus, pronounced it, upon the representation of the praetors. 14.263 Since the Jews that dwell in this city have petitioned Marcus Julius Pompeius, the son of Brutus, the proconsul, that they might be allowed to observe their Sabbaths, and to act in all things according to the customs of their forefathers, without impediment from any body, the praetor hath granted their petition. 14.264 Accordingly, it was decreed by the senate and people, that in this affair that concerned the Romans, no one of them should be hindered from keeping the Sabbath day, nor be fined for so doing, but that they may be allowed to do all things according to their own laws.”
16.162 2. “Caesar Augustus, high priest and tribune of the people, ordains thus: Since the nation of the Jews hath been found grateful to the Roman people, not only at this time, but in time past also, and chiefly Hyrcanus the high priest, under my father Caesar the emperor, 16.163 it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour. 16.164 But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans. 16.165 And I give order that the testimonial which they have given me, on account of my regard to that piety which I exercise toward all mankind, and out of regard to Caius Marcus Censorinus, together with the present decree, be proposed in that most eminent place which hath been consecrated to me by the community of Asia at Ancyra. And if any one transgress any part of what is above decreed, he shall be severely punished.” This was inscribed upon a pillar in the temple of Caesar. 16.166 3. “Caesar to Norbanus Flaccus, sendeth greeting. Let those Jews, how many soever they be, who have been used, according to their ancient custom, to send their sacred money to Jerusalem, do the same freely.” These were the decrees of Caesar. 16.167 4. Agrippa also did himself write after the manner following, on behalf of the Jews: “Agrippa, to the magistrates, senate, and people of the Ephesians, sendeth greeting. I will that the care and custody of the sacred money that is carried to the temple at Jerusalem be left to the Jews of Asia, to do with it according to their ancient custom; 16.168 and that such as steal that sacred money of the Jews, and fly to a sanctuary, shall be taken thence and delivered to the Jews, by the same law that sacrilegious persons are taken thence. I have also written to Sylvanus the praetor, that no one compel the Jews to come before a judge on the Sabbath day.” 16.169 5. “Marcus Agrippa to the magistrates, senate, and people of Cyrene, sendeth greeting. The Jews of Cyrene have interceded with me for the performance of what Augustus sent orders about to Flavius, the then praetor of Libya, and to the other procurators of that province, that the sacred money may be sent to Jerusalem freely, as hath been their custom from their forefathers, 16.171 6. “Caius Norbanus Flaccus, proconsul, to the magistrates of the Sardians, sendeth greeting. Caesar hath written to me, and commanded me not to forbid the Jews, how many soever they be, from assembling together according to the custom of their forefathers, nor from sending their money to Jerusalem. I have therefore written to you, that you may know that both Caesar and I would have you act accordingly.” 16.172 7. Nor did Julius Antonius, the proconsul, write otherwise. “To the magistrates, senate, and people of the Ephesians, sendeth greeting. As I was dispensing justice at Ephesus, on the Ides of February, the Jews that dwell in Asia demonstrated to me that Augustus and Agrippa had permitted them to use their own laws and customs, and to offer those their first-fruits, which every one of them freely offers to the Deity on account of piety, and to carry them in a company together to Jerusalem without disturbance. 16.173 They also petitioned me that I also would confirm what had been granted by Augustus and Agrippa by my own sanction. I would therefore have you take notice, that according to the will of Augustus and Agrippa, I permit them to use and do according to the customs of their forefathers without disturbance.”
19.292 1. Now Claudius Caesar, by these decrees of his which were sent to Alexandria, and to all the habitable earth, made known what opinion he had of the Jews. So he soon sent Agrippa away to take his kingdom, now he was advanced to a more illustrious dignity than before, and sent letters to the presidents and procurators of the provinces that they should treat him very kindly. 19.293 Accordingly, he returned in haste, as was likely he would, now he returned in much greater prosperity than he had before. He also came to Jerusalem, and offered all the sacrifices that belonged to him, and omitted nothing which the law required; 19.294 on which account he ordained that many of the Nazarites should have their heads shorn. And for the golden chain which had been given him by Caius, of equal weight with that iron chain wherewith his royal hands had been bound, he hung it up within the limits of the temple, over the treasury, that it might be a memorial of the severe fate he had lain under, and a testimony of his change for the better; that it might be a demonstration how the greatest prosperity may have a fall, and that God sometimes raises up what is fallen down: 19.295 for this chain thus dedicated afforded a document to all men, that king Agrippa had been once bound in a chain for a small cause, but recovered his former dignity again; and a little while afterward got out of his bonds, and was advanced to be a more illustrious king than he was before. 19.296 Whence men may understand that all that partake of human nature, how great soever they are, may fall; and that those that fall may gain their former illustrious dignity again.
19.299 3. When the king had settled the high priesthood after this manner, he returned the kindness which the inhabitants of Jerusalem had showed him; for he released them from the tax upon houses, every one of which paid it before, thinking it a good thing to requite the tender affection of those that loved him. He also made Silas the general of his forces, as a man who had partaken with him in many of his troubles. 19.301 This procedure of theirs greatly provoked Agrippa; for it plainly tended to the dissolution of the laws of his country. So he came without delay to Publius Petronius, who was then president of Syria, and accused the people of Doris. 19.302 Nor did he less resent what was done than did Agrippa; for he judged it a piece of impiety to transgress the laws that regulate the actions of men. So he wrote the following letter to the people of Doris in an angry strain: 19.303 “Publius Petronius, the president under Tiberius Claudius Caesar Augustus Germanicus, to the magistrates of Doris, ordains as follows: 19.304 Since some of you have had the boldness, or madness rather, after the edict of Claudius Caesar Augustus Germanicus was published, for permitting the Jews to observe the laws of their country, not to obey the same, 19.305 but have acted in entire opposition thereto, as forbidding the Jews to assemble together in the synagogue, by removing Caesar’s statue, and setting it up therein, and thereby have offended not only the Jews, but the emperor himself, whose statue is more commodiously placed in his own temple than in a foreign one, where is the place of assembling together; while it is but a part of natural justice, that every one should have the power over the place belonging peculiarly to themselves, according to the determination of Caesar,— 19.306 to say nothing of my own determination, which it would be ridiculous to mention after the emperor’s edict, which gives the Jews leave to make use of their own customs, as also gives order that they enjoy equally the rights of citizens with the Greeks themselves,— 19.307 I therefore ordain that Proculus Vitellius, the centurion, bring those men to me, who, contrary to Augustus’s edict, have been so insolent as to do this thing, at which those very men, who appear to be of principal reputation among them, have an indignation also, and allege for themselves, that it was not done with their consent, but by the violence of the multitude, that they may give an account of what hath been done. 19.308 I also exhort the principal magistrates among them, unless they have a mind to have this action esteemed to be done with their consent, to inform the centurion of those that were guilty of it, and take care that no handle be hence taken for raising a sedition or quarrel among them; which those seem to me to hunt after who encourage such doings; 19.309 while both I myself, and king Agrippa, for whom I have the highest honor, have nothing more under our care, than that the nation of the Jews may have no occasion given them of getting together, under the pretense of avenging themselves, and become tumultuous.
19.311 I therefore charge you, that you do not, for the time to come, seek for any occasion of sedition or disturbance, but that every one be allowed to follow their own religious customs.”' ' None |
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55. Josephus Flavius, Against Apion, 2.146, 2.232-2.235 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Diaspora Judaism, relationship with the ambient culture • Josephus, Pharisees, relationship with • anger, relationship to courage • anger, relationship to philanthropia • courage, relationship to anger • courage, relationship to philanthropia • kinship relations, and Jewish identity • pagan, pagans, relationship with Jewish community • philanthropia, relationship to courage • philanthropia, relationship to pity
Found in books: Gruen (2011), Rethinking the Other in Antiquity, 306; Levine (2005), The Ancient Synagogue, The First Thousand Years, 133; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 95, 96; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 54
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2.146 κατὰ μέρος ὡς ἂν ὦ δυνατὸς εἰπεῖν. οἶμαι γὰρ ἔσεσθαι φανερόν, ὅτι καὶ πρὸς εὐσέβειαν καὶ πρὸς κοινωνίαν τὴν μετ' ἀλλήλων καὶ πρὸς τὴν καθόλου φιλανθρωπίαν ἔτι δὲ πρὸς δικαιοσύνην καὶ τὴν ἐν τοῖς πόνοις καρτερίαν καὶ θανάτου περιφρόνησιν ἄριστα κειμένους" "
2.232 ̓͂Αρ' οὖν καὶ παρ' ἡμῖν, οὐ λέγω τοσούτους, ἀλλὰ δύο ἢ τρεῖς ἔγνω τις προδότας γενομένους τῶν νόμων ἢ θάνατον φοβηθέντας, οὐχὶ τὸν ῥᾷστον ἐκεῖνον λέγω τὸν συμβαίνοντα τοῖς μαχομένοις, ἀλλὰ τὸν μετὰ λύμης τῶν σωμάτων, ὁποῖος εἶναι δοκεῖ πάντων χαλεπώτατος;" "2.233 ὃν ἔγωγε νομίζω τινὰς κρατήσαντας ἡμῶν οὐχ ὑπὸ μίσους προσφέρειν τοῖς ὑποχειρίοις, ἀλλὰ ὡς θαυμαστόν τι θέαμα βουλομένους ἰδεῖν, εἴ τινές εἰσιν ἄνθρωποι μόνον εἶναι κακὸν αὐτοῖς πεπιστευκότες, εἰ πρᾶξαί τι παρὰ τοὺς ἑαυτῶν νόμους εἰ λόγον εἰπεῖν παρ' ἐκείνοις παραβιασθεῖεν." "2.234 οὐ χρὴ δὲ θαυμάζειν, εἰ πρὸς θάνατον ἀνδρείως ἔχομεν ὑπὲρ τῶν νόμων παρὰ τοὺς ἄλλους ἅπαντας: οὐδὲ γὰρ τὰ ῥᾷστα δοκοῦντα τῶν ἡμετέρων ἐπιτηδευμάτων ἄλλοι ῥᾳδίως ὑπομένουσιν, αὐτουργίαν λέγω καὶ τροφῆς λιτότητα καὶ τὸ μηδὲν εἰκῆ μηδ' ὡς ἔτυχεν ἕκαστος ἐπιτεθυμηκὼς φαγεῖν ἢ πιεῖν ἢ συνουσίᾳ προσελθεῖν ἢ πολυτελείᾳ" "2.235 καὶ πάλιν ἀργίας ὑπομεῖναι τάξιν ἀμετακίνητον. ἀλλ' οἱ τοῖς ξίφεσιν ὁμόσε χωροῦντες καὶ τοὺς πολεμίους ἐξ ἐφόδου τρεπόμενοι τοῖς προστάγμασιν τοῖς περὶ διαίτης οὐκ ἀντέβλεψαν. ἡμῖν δὲ πάλιν ἐκ τοῦ περὶ ταῦτα τῷ νόμῳ πειθαρχεῖν ἡδέως κἀκεῖ περίεστιν ἐπιδείκνυσθαι τὸ γενναῖον."" None | sup>
2.146 for I suppose it will thence become evident that the laws we have given us are disposed after the best manner for the advancement of piety, for mutual communion with one another, for a general love of mankind, as also for justice, and for sustaining labors with fortitude, and for a contempt of death;
2.232 33. Now as for ourselves, I venture to say, that no one can tell of so many; nay, not of more than one or two that have betrayed our laws, no, not out of fear of death itself; I do not mean such an easy death as happens in battles, but that which comes with bodily torments, and seems to be the severest kind of death of all others. 2.233 Now I think, those that have conquered us have put us to such deaths, not out of their hatred to us when they had subdued us, but rather out of their desire of seeing a surprising sight, which is this, whether there be such men in the world who believe that no evil is to them so great as to be compelled to do or to speak any thing contrary to their own laws. 2.234 Nor ought men to wonder at us, if we are more courageous in dying for our laws than all other men are; for other men do not easily submit to the easier things in which we are instituted; I mean, working with our hands, and eating but little, and being contented to eat and drink, not at random, or at every one’s pleasure, or being under inviolable rules in lying with our wives, in magnificent furniture, and again in the observation of our times of rest; 2.235 while those that can use their swords in war, and can put their enemies to flight when they attack them, cannot bear to submit to such laws about their way of living: whereas our being accustomed willingly to submit to laws in these instances, renders us fit to show our fortitude upon other occasions also. |
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56. Mishnah, Yevamot, 16.7 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • hospitality, relationship to tamhui • sages, hierarchical relationships • tamhui, relationship to hospitality
Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 99; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 118
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16.7 אָמַר רַבִּי עֲקִיבָא, כְּשֶׁיָּרַדְתִּי לִנְהַרְדְּעָא לְעַבֵּר הַשָּׁנָה, מָצָאתִי נְחֶמְיָה אִישׁ בֵּית דְּלִי, אָמַר לִי, שָׁמַעְתִּי שֶׁאֵין מַשִּׂיאִין אֶת הָאִשָּׁה בְאֶרֶץ יִשְׂרָאֵל עַל פִּי עֵד אֶחָד, אֶלָּא רַבִּי יְהוּדָה בֶן בָּבָא. וְנוּמֵתִי לוֹ, כֵּן הַדְּבָרִים. אָמַר לִי, אֱמֹר לָהֶם מִשְּׁמִי, אַתֶּם יוֹדְעִים שֶׁהַמְּדִינָה מְשֻׁבֶּשֶׁת בִּגְיָסוֹת, מְקֻבְּלָנִי מֵרַבָּן גַּמְלִיאֵל הַזָּקֵן, שֶׁמַּשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד. וּכְשֶׁבָּאתִי וְהִרְצֵיתִי הַדְּבָרִים לִפְנֵי רַבָּן גַּמְלִיאֵל, שָׂמַח לִדְבָרַי, וְאָמַר, מָצָאנוּ חָבֵר לְרַבִּי יְהוּדָה בֶן בָּבָא. מִתּוֹךְ הַדְּבָרִים נִזְכַּר רַבָּן גַּמְלִיאֵל, שֶׁנֶּהֶרְגוּ הֲרוּגִים בְּתֵל אַרְזָא, וְהִשִּׂיא רַבָּן גַּמְלִיאֵל הַזָּקֵן נְשׁוֹתֵיהֶם עַל פִּי עֵד אֶחָד, וְהֻחְזְקוּ לִהְיוֹת מַשִּׂיאִין עַל פִּי עֵד אֶחָד. וְהֻחְזְקוּ לִהְיוֹת מַשִּׂיאִין עֵד מִפִּי עֵד, מִפִּי עֶבֶד, מִפִּי אִשָּׁה, מִפִּי שִׁפְחָה. רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ אוֹמְרִים, אֵין מַשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד. רַבִּי עֲקִיבָא אוֹמֵר, לֹא עַל פִּי אִשָּׁה, וְלֹא עַל פִּי עֶבֶד וְלֹא עַל פִּי שִׁפְחָה, וְלֹא עַל פִּי קְרוֹבִים. אָמְרוּ לוֹ, מַעֲשֶׂה בִבְנֵי לֵוִי שֶׁהָלְכוּ לְצֹעַר עִיר הַתְּמָרִים, וְחָלָה אַחַד מֵהֶם בַּדֶּרֶךְ, וֶהֱבִיאוּהוּ בְפֻנְדָּק, וּבַחֲזָרָתָם אָמְרוּ לַפֻּנְדָּקִית אַיֵּה חֲבֵרֵנוּ, אָמְרָה לָהֶם מֵת וּקְבַרְתִּיו, וְהִשִּׂיאוּ אֶת אִשְׁתּוֹ. אָמְרוּ לוֹ, וְלֹא תְהֵא כֹהֶנֶת כַּפֻּנְדָּקִית. אָמַר לָהֶם, לִכְשֶׁתְּהֵא פֻּנְדָּקִית נֶאֱמֶנֶת. הַפֻּנְדָּקִית הוֹצִיאָה לָהֶם מַקְלוֹ וְתַרְמִילוֹ וְסֵפֶר תּוֹרָה שֶׁהָיָה בְיָדוֹ:'' None | sup>
16.7 Rabbi Akiva said: When I went down to Nehardea to intercalate the year, I met Nehemiah of Bet D’li who said to me, “I heard that in the land of Israel no one, permits a married woman to marry again on the evidence of one witness, except Rabbi Judah ben Bava”. “That is so”, I told him. He said to me, “Tell them in my name: ‘You know that this country is in confusion because of marauders. I have received a tradition from Rabban Gamaliel the Elder: that they allow a married woman to remarry on the evidence of one witness’”. And when I came and recounted the conversation in the presence of Rabban Gamaliel he rejoiced at my words and exclaimed, “We have found a match for Rabbi Judah ben Bava!” As a result of this talk Rabban Gamaliel remembered that some men were once killed at Tel Arza, and that Rabban Gamaliel the Elder had allowed their wives to marry again on the evidence of one witness, and the law was established that they allow a woman to marry again on the evidence of one witness, and on the testimony of one who states that he has heard from another witness, from a slave, from a woman or from a female slave. Rabbi Eliezer and Rabbi Joshua say: a woman is not be allowed to remarry on the evidence of one witness. Rabbi Akiva ruled: a woman is not allowed to marry again on the evidence of a woman, on that of a slave, on that of a female slave or on that of relatives. They said to him: It once happened that a number of Levites went to Tsoar, the city of palms, and one of them became ill on the way, and they left him in an inn. When they returned they asked the female innkeeper, “Where is our friend?” And she replied, “He is dead and I buried him”, and they allowed his wife to remarry. Should not then a priest’s wife be believed at least as much as an innkeeper!” He answered them: When she will give such evidence as the innkeeper gave she will be believed, for the innkeeper had brought out to them the dead man’s staff, his bag and the Torah scroll which he had with him.'' None |
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57. New Testament, 1 John, 1.5-1.7, 2.8-2.9, 3.2, 5.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesians (letter), literary relationship with Gospel of John • relation/relationship (between the Father, and the Son) • relationship • resurrection, relationship to salvation
Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 184; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 315; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 104; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 302
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1.5 Καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπʼ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστὶν καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία. 1.6 Ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετʼ αὐτοῦ καὶ ἐν τῷ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν· 1.7 ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτὸς ἔστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετʼ ἀλλήλων καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας.
2.8 πάλιν ἐντολὴν καινὴν γράφω ὑμῖν, ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν, ὅτι ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει.
3.2 Ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμέν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν.
5.6 Οὗτός ἐστιν ὁ ἐλθὼν διʼ ὕδατος καὶ αἵματος, Ἰησοῦς Χριστός· οὐκ ἐν τῷ ὕδατι μόνον ἀλλʼ ἐν τῷ ὕδατι καὶ ἐν τῷ αἵματι· καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν, ὅτι τὸ πνεῦμά ἐστιν ἡ' ' None | sup>
1.5 This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all. ' "1.6 If we say that we have fellowship with him and walk in the darkness, we lie, and don't tell the truth. " '1.7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin.
2.8 Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines.
3.2 Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is.
5.6 This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. ' ' None |
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58. New Testament, 1 Peter, 2.5, 2.9-2.10, 3.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jew/Jewish, relationship to Christianity • Judaism, relationship to Christianity • kinship • kinship, fictive, putative • kinship, laos • relationship • spirit, relationship of charismatic and life-giving in Christian communities
Found in books: Esler (2000), The Early Christian World, 232; Levison (2009), Filled with the Spirit, 284; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 179, 233; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 8, 10, 46, 231, 244, 252; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 303, 304
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2.5 καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους θεῷ διὰ Ἰησοῦ Χριστοῦ·
2.9 ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς· 2.10 οἵ ποτεοὐ λαὸςνῦν δὲλαὸς θεοῦ,οἱοὐκ ἠλεημένοινῦν δὲἐλεηθέντες.
3.6 ὡς Σάρρα ὑπήκουεν τῷ Ἀβραάμ,κύριοναὐτὸν καλοῦσα· ἧς ἐγενήθητε τέκνα ἀγαθοποιοῦσαι καὶμὴ φοβούμεναιμηδεμίανπτόησιν.'' None | sup>
2.5 You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. ' "
2.9 But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: " "2.10 who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy. " 3.6 as Sarah obeyed Abraham, calling him lord, whose children you now are, if you do well, and are not put in fear by any terror. '' None |
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59. New Testament, 1 Corinthians, 1.2, 1.10-1.17, 3.6, 3.9-3.17, 4.8, 4.15, 6.2-6.3, 6.9, 6.11, 6.15, 6.19, 7.7, 7.13-7.16, 7.21-7.23, 8.1, 8.7, 9.1-9.2, 9.13, 10.1, 10.3, 10.5, 11.17, 11.23-11.26, 12.12-12.13, 12.17, 12.28-12.29, 15.3, 15.5, 15.14, 15.17, 15.35-15.56, 16.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christianity, early, relationship between early Christian and Jewish feasting and feasting literature • Christianity, fictive kinship groups in • Clement of Alexandria, relationship between sects and philosophy • Divine-human relationships • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • Father, Child Relationship • God, Relationship to • Identity, and relationships • Intra-human (or social) relationships • Jew/Jewish, relationship to Christianity • Paul and Stoicism, relationship of • Seer of Revelation,, communities and churches of Asia, relationship to • Targums, relationship to the New Testament • association dining, relationship with early Christian feasting • author’s relationship with audience, portrayal of Paul and apostles • author’s relationship with audience, style and vocabulary • author’s relationship with audience, theological questions • body, relationship to moral character • by, kinship with • epitaphs, family relationships and • family and kinship • family and kinship, attitude of Christian women to family • family and kinship, fictive kin andthe Jesus group • family and kinship, fictive kinship • gender, relationship to language • kinship • kinship language/terms • letter, kinship language • relation/relationship (between the Father, and the Son) • relationship • relationship with God • resurrection, nature of (relationship to embodiment) • resurrection, relationship to salvation • resurrection, relationship to true reality • spirit, relationship of charismatic and life-giving in Christian communities
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 17; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 51; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 168, 176; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 275, 276; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 181; Esler (2000), The Early Christian World, 59, 392, 435, 1055; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 167; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 154; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 73, 162, 163, 165, 167, 172, 185, 190, 196, 261, 274, 284; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127, 129; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 221, 222; Levison (2009), Filled with the Spirit, 284, 287; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 131; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 75; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 252; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 4, 5, 40, 109, 140, 151, 171, 173, 192, 193; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 301, 302, 303, 304; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 93; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 298; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 152; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 19, 77; deSilva (2022), Ephesians, 16, 22, 23, 26, 47, 151, 165, 289; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36, 231
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1.2 τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ αὐτῶν καὶ ἡμῶν·
1.10 Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἵνα τὸ αὐτὸ λέγητε πάντες, καὶ μὴ ᾖ ἐν ὑμῖν σχίσματα, ἦτε δὲ κατηρτισμένοι ἐν τῷ αὐτῷ νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ. 1.11 ἐδηλώθη γάρ μοι περὶ ὑμῶν, ἀδελφοί μου, ὑπὸ τῶν Χλόης ὅτι ἔριδες ἐν ὑμῖν εἰσίν. 1.12 λέγω δὲ τοῦτο ὅτι ἕκαστος ὑμῶν λέγει Ἐγὼ μέν εἰμι Παύλου, Ἐγὼ δὲ Ἀπολλώ, Ἐγὼ δὲ Κηφᾶ, Ἐγὼ δὲ Χριστοῦ. μεμέρισται ὁ χριστός. 1.13 μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν, ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε; 1.14 εὐχαριστῶ ὅτι οὐδένα ὑμῶν ἐβάπτισα εἰ μὴ Κρίσπον καὶ Γαῖον, 1.15 ἵνα μή τις εἴπῃ ὅτι εἰς τὸ ἐμὸν ὄνομα ἐβαπτίσθητε· ἐβάπτισα δὲ καὶ τὸν Στεφανᾶ οἶκον· 1.16 λοιπὸν οὐκ οἶδα εἴ τινα ἄλλον ἐβάπτισα. 1.17 οὐ γὰρ ἀπέστειλέν με Χριστὸς βαπτίζειν ἀλλὰ εὐαγγελίζεσθαι, οὐκ ἐν σοφίᾳ λόγου, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ χριστοῦ.
3.6 ἐγὼ ἐφύτευσα, Ἀπολλὼς ἐπότισεν, ἀλλὰ ὁ θεὸς ηὔξανεν·
3.9 θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε. 3.10 Κατὰ τὴν χάριν τοῦ θεοῦ τὴν δοθεῖσάν μοι ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ· 3.11 θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός· 3.12 εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσίον, ἀργύριον, λίθους τιμίους, ξύλα, χόρτον, καλάμην, 3.13 ἑκάστου τὸ ἔργον φανερὸν γενήσεται, ἡ γὰρ ἡμέρα δηλώσει· ὅτι ἐν πυρὶ ἀποκαλύπτεται, καὶ ἑκάστου τὸ ἔργον ὁποῖόν ἐστιν τὸ πῦρ αὐτὸ δοκιμάσει. 3.14 εἴ τινος τὸ ἔργον μενεῖ ὃ ἐποικοδόμησεν, μισθὸν λήμψεται· 3.15 εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται, αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός. 3.16 Οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστὲ καὶ τὸ πνεῦμα τοῦ θεοῦ ἐν ὑμῖν οἰκεῖ; 3.17 εἴ τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός· ὁ γὰρ ναὸς τοῦ θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς.
4.8 ἤδη κεκορεσμένοι ἐστέ; ἤδη ἐπλουτήσατε; χωρὶς ἡμῶν ἐβασιλεύσατε; καὶ ὄφελόν γε ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συνβασιλεύσωμεν.
4.15 ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας, ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα.
6.2 ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων; 6.3 οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτιγε βιωτικά;
6.9 ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ κληρονομήσουσιν; Μὴ πλανᾶσθε· οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται
6.11 Καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν.
6.15 οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστίν; ἄρας οὖν τὰ μέλη τοῦ χριστοῦ ποιήσω πόρνης μέλη; μὴ γένοιτο.
6.19 ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ θεοῦ;
7.7 θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν· ἀλλὰ ἕκαστος ἴδιον ἔχει χάρισμα ἐκ θεοῦ, ὁ μὲν οὕτως, ὁ δὲ οὕτως.
7.13 καὶ γυνὴ ἥτις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετʼ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα. 7.14 ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ· ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν. 7.15 εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω· οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις, ἐν δὲ εἰρήνῃ κέκληκεν ὑμᾶς ὁ θεός. 7.16 τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις;
7.21 δοῦλος ἐκλήθης; μή σοι μελέτω· ἀλλʼ εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι. 7.22 ὁ γὰρ ἐν κυρίῳ κληθεὶς δοῦλος ἀπελεύθερος κυρίου ἐστίν· ὁμοίως ὁ ἐλεύθερος κληθεὶς δοῦλός ἐστιν Χριστοῦ. 7.23 τιμῆς ἠγοράσθητε· μὴ γίνεσθε δοῦλοι ἀνθρώπων.
8.1 Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν.
8.7 τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται.
9.1 Οὐκ εἰμὶ ἐλεύθερος; οὐκ εἰμὶ ἀπόστολος; οὐχὶ Ἰησοῦν τὸν κύριον ἡμῶν ἑόρακα; οὐ τὸ ἔργον μου ὑμεῖς ἐστὲ ἐν κυρίῳ; 9.2 εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος, ἀλλά γε ὑμῖν εἰμί, ἡ γὰρ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστὲ ἐν κυρίῳ.
9.13 οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι τὰ ἐκ τοῦ ἱεροῦ ἐσθίουσιν, οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες τῷ θυσιαστηρίῳ συνμερίζονται;
10.1 Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον,
10.3 καὶ πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον
10.5 ἀλλʼ οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ θεός,κατεστρώθησανγὰρἐν τῇ ἐρήμῳ.
11.17 Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε. 1
1.23 ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 1
1.24 Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 1
1.25 Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 1
1.26 ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ.
12.12 Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· 12.13 καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν.
12.17 εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις;
12.28 Καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν. 12.29 μὴ πάντες ἀπόστολοι; μὴ πάντες προφῆται; μὴ πάντες διδάσκαλοι; μὴ πάντες δυνάμεις;
15.3 παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς,
15.5 καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα·
15.14 εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ἡμῶν,
15.17 εἰ δὲ Χριστὸς οὐκ ἐγήγερται, ματαία ἡ πίστις ὑμῶν ἐστίν, ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν.
15.35 Ἀλλὰ ἐρεῖ τις Πῶς ἐγείρονται οἱ νεκροί, ποίῳ δὲ σώματι ἔρχονται;
15.36 ἄφρων, σὺ ὃ σπείρεις οὐ ζωοποιεῖται ἐὰν μὴ ἀποθάνῃ·
15.37 καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου ἤ τινος τῶν λοιπῶν·
15.38 ὁ δὲ θεὸς δίδωσιν αὐτῷ σῶμα καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων ἴδιον σῶμα.
15.39 οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων. 15.40 καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων. 15.41 ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων, ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. 15.42 οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. 15.43 σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· 15.44 σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν. 15.45 οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. 15.46 ἀλλʼ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν. ὁ πρῶτοςἄνθρωπος ἐκ γῆς Χοϊκός, 15.47 ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ. 15.48 οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι· 15.49 καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου.
15.50 Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ.
15.51 ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα,
15.52 ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα.
15.53 δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.
15.54 ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται τὴν ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος.
15.55 ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον;
15.56 τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος·
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6.21 Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου.' ' None | sup>
1.2 to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours:
1.10 Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment.' "1.11 For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you." '1.12 Now I mean this, that each one of yousays, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "Ifollow Christ." 1.13 Is Christ divided? Was Paul crucified for you?Or were you baptized into the name of Paul? 1.14 I thank God that Ibaptized none of you, except Crispus and Gaius, 1.15 o that no oneshould say that I had baptized you into my own name.' "1.16 (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.)" "1.17 For Christ sent me not to baptize, but topreach the gospel -- not in wisdom of words, so that the cross ofChrist wouldn't be made void." 3.6 I planted. Apollos watered. But Godgave the increase.' "
3.9 For we are God's fellow workers. Youare God's farming, God's building." '3.10 According to the grace of Godwhich was given to me, as a wise master builder I laid a foundation,and another builds on it. But let each man be careful how he builds onit. 3.11 For no one can lay any other foundation than that which hasbeen laid, which is Jesus Christ. 3.12 But if anyone builds on thefoundation with gold, silver, costly stones, wood, hay, or stubble;' "3.13 each man's work will be revealed. For the Day will declare it,because it is revealed in fire; and the fire itself will test what sortof work each man's work is." "3.14 If any man's work remains which hebuilt on it, he will receive a reward." "3.15 If any man's work isburned, he will suffer loss, but he himself will be saved, but asthrough fire." "3.16 Don't you know that you are a temple of God, and that God'sSpirit lives in you?" "3.17 If anyone destroys the temple of God, Godwill destroy him; for God's temple is holy, which you are." 4.8 You are already filled. Youhave already become rich. You have come to reign without us. Yes, and Iwish that you did reign, that we also might reign with you.
4.15 For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel.' "
6.2 Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters?" "6.3 Don't youknow that we will judge angels? How much more, things that pertain tothis life?" "
6.9 Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals," 6.11 Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God.' "
6.15 Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be!" "
6.19 Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own," 7.7 Yet I wish that all men were like me. However each man has his own giftfrom God, one of this kind, and another of that kind.
7.13 The woman who has an unbelieving husband, and he iscontent to live with her, let her not leave her husband. 7.14 For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy. 7.15 Yet if the unbeliever departs, let therebe separation. The brother or the sister is not under bondage in suchcases, but God has called us in peace. 7.16 For how do you know,wife, whether you will save your husband? Or how do you know, husband,whether you will save your wife?' "
7.21 Were you calledbeing a bondservant? Don't let that bother you, but if you get anopportunity to become free, use it." "7.22 For he who was called in theLord being a bondservant is the Lord's free man. Likewise he who wascalled being free is Christ's bondservant." "7.23 You were bought witha price. Don't become bondservants of men." 8.1 Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up.' "
8.7 However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled." "
9.1 Am I not free? Am I not an apostle? Haven't I seen JesusChrist, our Lord? Aren't you my work in the Lord?" '9.2 If to others Iam not an apostle, yet at least I am to you; for you are the seal of myapostleship in the Lord.' "
9.13 Don't you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar?" 10.1 Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea;
10.3 andall ate the same spiritual food;
10.5 However with most of them, God was notwell pleased, for they were overthrown in the wilderness.' "
11.17 But in giving you this command, I don't praise you, that youcome together not for the better but for the worse." '1
1.23 For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 1
1.24 When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 1
1.25 In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."' "1
1.26 For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes." 12.12 For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13 For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit.
12.17 If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be?
12.28 God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 12.29 Are allapostles? Are all prophets? Are all teachers? Are all miracle workers?
15.3 For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures,
15.5 and that heappeared to Cephas, then to the twelve.
15.14 If Christ has not been raised, then ourpreaching is in vain, and your faith also is in vain.
15.17 If Christ has not been raised, your faithis vain; you are still in your sins.
15.35 But someone will say, "Howare the dead raised?" and, "With what kind of body do they come?"
15.36 You foolish one, that which you yourself sow is not made aliveunless it dies.' "
15.37 That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind." 15.38 But God gives it a body even as it pleased him, and to eachseed a body of its own.
15.39 All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. 15.40 There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41 There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42 So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43 It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44 It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45 So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit.' "15.46 However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual." '15.47 The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48 As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly.' "15.49 As we haveborne the image of those made of dust, let's also bear the image of theheavenly." "
15.50 Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption." 15.51 Behold, I tell you a mystery. We will not all sleep, but wewill all be changed,
15.52 in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed.
15.53 For thiscorruptible must put on incorruption, and this mortal must put onimmortality.
15.54 But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory."
15.55 "Death, where is your sting?Hades, where is your victory?"
15.56 The sting of death is sin, and the power of sin is the law.
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6.21 This greeting is by me, Paul, with my own hand.' ' None |
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60. New Testament, 1 Thessalonians, 1.1, 4.3-4.9, 4.13-4.18, 5.9, 5.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Divine-human relationships • God, Relationship to • Intra-human (or social) relationships • author’s relationship with audience, style and vocabulary • author’s relationship with audience, theological questions • kinship language/terms • kinship, laos • letter, kinship language • resurrection, relationship to salvation
Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 157; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 274; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 139; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 242; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 242, 243; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 34, 40, 44; deSilva (2022), Ephesians, 18, 23, 24, 47, 295
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1.1 ΠΑΥΛΟΣ ΚΑΙ ΣΙΛΟΥΑΝΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ τῇ ἐκκλησίᾳ Θεσσαλονικέων ἐν θεῷ πατρὶ καὶ κυρίῳ Ἰησοῦ Χριστῷ· χάρις ὑμῖν καὶ εἰρήνη.
4.3 Τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, 4.4 εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, 4.5 μὴ ἐν πάθει ἐπιθυμίας καθάπερ καὶτὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν, 4.6 τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότιἔκδικος Κύριοςπερὶ πάντων τούτων, καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα. 4.7 οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ ἀκαθαρσίᾳ ἀλλʼ ἐν ἁγιασμῷ. 4.8 τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεὸν τὸνδιδόντα τὸ πνεῦμα αὐτοῦτὸ ἅγιονεἰς ὑμᾶς. 4.9 Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους·
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. 4.15 Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας· 4.16 ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 4.17 ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα. 4.18 Ὥστε παρακαλεῖτε ἀλλήλους ἐν τοῖς λόγοις τούτοις.
5.9 ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,
5.13 καὶ ἡγεῖσθαι αὐτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν.'' None | sup>
1.1 Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ.
4.3 For this is the will of God: your sanctification, that you abstain from sexual immorality, 4.4 that each one of you know how to possess himself of his own vessel in sanctification and honor, ' "4.5 not in the passion of lust, even as the Gentiles who don't know God; " '4.6 that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7 For God called us not for uncleanness, but in sanctification. ' "4.8 Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. " '4.9 But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, ' "
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. 4.15 For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. ' "4.16 For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, " '4.17 then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18 Therefore comfort one another with these words. ' "
5.9 For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ, " "
5.13 and to respect and honor them in love for their work's sake. Be at peace among yourselves. "' None |
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61. New Testament, 1 Timothy, 5.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Family, ideal relationships • author’s relationship with audience, theological questions
Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 99; deSilva (2022), Ephesians, 309
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5.14 βούλομαι οὖν νεῶτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ λοιδορίας χάριν·'' None | sup>
5.14 I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling. '' None |
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62. New Testament, 2 Thessalonians, 1.6-1.10, 3.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • author’s relationship with audience, style and vocabulary • author’s relationship with audience, theological questions • gender, relationship to language • letter, kinship language • resurrection, relationship to salvation
Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 177; Esler (2000), The Early Christian World, 1055; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 252; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 33, 40; deSilva (2022), Ephesians, 17, 22
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1.6 εἴπερ δίκαιον παρὰ θεῷ ἀνταποδοῦναι τοῖς θλίβουσιν ὑμᾶς θλίψιν 1.7 καὶ ὑμῖν τοῖς θλιβομένοις ἄνεσιν μεθʼ ἡμῶν ἐν τῇ ἀποκαλύψει τοῦ κυρίου Ἰησοῦ ἀπʼ οὐρανοῦ μετʼ ἀγγέλων δυνάμεως αὐτοῦ 1.8 ἐν πυρὶ φλογός, διδόντος ἐκδίκησιν τοῖς μὴ εἰδόσι θεὸν καὶτοῖς μὴ ὑπακούουσιντῷ εὐαγγελίῳ τοῦ κυρίου ἡμῶν Ἰησοῦ, 1.9 οἵτινες δίκην τίσουσιν ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, 1.10 ὅταν ἔλθῃ ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ καὶθαυμασθῆναιἐν πᾶσιν τοῖς πιστεύσασιν, ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφʼ ὑμᾶς,ἐν τῇ ἡμέρᾳ ἐκείνῃ.
3.17 Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου, ὅ ἐστιν σημεῖον ἐν πάσῃ ἐπιστολῇ· οὕτως γράφω.'' None | sup>
1.6 Since it is a righteous thing with God to repay affliction to those who afflict you, 1.7 and to give relief to you that are afflicted with us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, ' "1.8 giving vengeance to those who don't know God, and to those who don't obey the gospel of our Lord Jesus, " '1.9 who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might, 1.10 when he comes to be glorified in his saints, and to be admired among all those who have believed (because our testimony to you was believed) in that day.
3.17 The greeting of me, Paul, with my own hand, which is the sign in every letter: this is how I write. '' None |
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63. New Testament, Acts, 1.8, 2.4, 2.17-2.21, 6.1, 9.22, 10.10, 17.22-17.23, 17.28-17.29, 17.31, 19.4, 19.6, 26.20 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Christianity, early, relationship between early Christian and Jewish feasting and feasting literature • First Clement, Relationship with Acts • God, Relationship to • Jew/Jewish, relationship to Christianity • Kinship with God, pagan notions • Kinship, God and humanity • Patient-physician relationship • Spirit, characterizations as, in relationship to heart • author’s relationship with audience, portrayal of Paul and apostles • author’s relationship with audience, style and vocabulary • gender, relationship to language • pagan, pagans, relationship with Jewish community • relation/relationship (between the Father, and the Son) • relationship • resurrection, relationship to salvation • spirit, relationship of charismatic and life-giving in Christian communities • student-teacher relationship
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 105; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 256; Esler (2000), The Early Christian World, 1056; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 196; Levine (2005), The Ancient Synagogue, The First Thousand Years, 126; Levison (2009), Filled with the Spirit, 67, 337, 352, 360, 363; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 44; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 302, 303, 304; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 458; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 633; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 11; deSilva (2022), Ephesians, 47, 165; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 159
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1.8 ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφʼ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ ἐν πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρίᾳ καὶ ἕως ἐσχάτου τῆς γῆς.
2.4 καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς.
2.17 2.19
6.1 ΕΝ ΔΕ ΤΑΙΣ ΗΜΕΡΑΙΣ ταύταις πληθυνόντων τῶν μαθητῶν ἐγένετο γογγυσμὸς τῶν Ἑλληνιστῶν πρὸς τοὺς Ἐβραίους ὅτι παρεθεωροῦντο ἐν τῇ διακονίᾳ τῇ καθημερινῇ αἱ χῆραι αὐτῶν.
9.22 Σαῦλος δὲ μᾶλλον ἐνεδυναμοῦτο καὶ συνέχυννεν Ἰουδαίους τοὺς κατοικοῦντας ἐν Δαμασκῷ, συνβιβάζων ὅτι οὗτός ἐστιν ὁ χριστός.
10.10 ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι· παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπʼ αὐτὸν ἔκστασις,
17.22 σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ· 17.23 διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν.
17.28 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν 17.29 γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον.
17.31 καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν.
19.4 εἶπεν δὲ Παῦλος Ἰωάνης ἐβάπτισεν βάπτισμα μετανοίας, τῷ λαῷ λέγων εἰς τὸν ἐρχόμενον μετʼ αὐτὸν ἵνα πιστεύσωσιν, τοῦτʼ ἔστιν εἰς τὸν Ἰησοῦν.
19.6 καὶ ἐπιθέντος αὐτοῖς τοῦ Παύλου χεῖρας ἦλθε τὸ πνεῦμα τὸ ἅγιον ἐπʼ αὐτούς, ἐλάλουν τε γλώσσαις καὶ ἐπροφήτευον.
26.20 ἀλλὰ τοῖς ἐν Δαμασκῷ πρῶτόν τε καὶ Ἰεροσολύμοις, πᾶσάν τε τὴν χώραν τῆς Ἰουδαίας, καὶ τοῖς ἔθνεσιν ἀπήγγελλον μετανοεῖν καὶ ἐπιστρέφειν ἐπὶ τὸν θεόν, ἄξια τῆς μετανοίας ἔργα πράσσοντας.'' None | sup>
1.8 But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth."
2.4 They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. ' "
2.17 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. " '2.18 Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19 I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20 The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. ' "2.21 It will be, that whoever will call on the name of the Lord will be saved.' " 6.1 Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service.
9.22 But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ.
10.10 He became hungry and desired to eat, but while they were preparing, he fell into a trance.
17.22 Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. ' "17.23 For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. " "
17.28 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' " '17.29 Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man.
17.31 because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead."
19.4 Paul said, "John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus."
19.6 When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied.
26.20 but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance. '' None |
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64. New Testament, Apocalypse, 12.1, 12.11, 18.24, 22.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Seer of Revelation,, communities and churches of Asia, relationship to • ethical education, related/relationships between • related/relationships between • relationship with God • resurrection, nature of (relationship to embodiment) • tannaitic midrashim, relationship with amoraic midrashim
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 17, 21; Damm (2018), Religions and Education in Antiquity, 127; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 186; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 246; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 231
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12.1 Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα, καὶ ἐν γαστρὶ ἔχουσα·
12.11 καὶ αὐτοὶ ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ ἀρνίου καὶ διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν, καὶ οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου·
18.24 καὶ ἐν αὐτῇ αἷμα προφητῶν καὶ ἁγίων εὑρέθη καὶπάντων τῶν ἐσφαγμένωνἐπὶτῆς γῆς.
22.17 Καὶ τὸ πνεῦμα καὶ ἡ νύμφη λέγουσιν Ἔρχου· καὶ ὁ ἀκούων εἰπάτω Ἔρχου· καὶὁ διψῶν ἐρχέσθω,ὁ θέλων λαβέτωὕδωρ ζωῆς δωρεάν.'' None | sup>
12.1 A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.' "
12.11 They overcame him because of the Lamb's blood, and because of the word of their testimony. They didn't love their life, even to death." 18.24 In her was found the blood of prophets and of saints, and of all who have been slain on the earth."
22.17 The Spirit and the bride say, "Come!" He who hears, let him say, "Come!" He who is thirsty, let him come. He who desires, let him take the water of life freely.'' None |
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65. New Testament, Colossians, 1.3, 1.18-1.19, 1.21, 1.24, 2.12-2.13, 2.19, 3.1-3.4, 3.8-3.12, 3.15, 4.7, 4.9-4.10, 4.12, 4.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • author’s relationship with audience • author’s relationship with audience, relationship to Colossians • author’s relationship with audience, style and vocabulary • author’s relationship with audience, theological questions • epitaphs, family relationships and • gender, relationship to language • relation/relationship (between the Father, and the Son) • relationship • resurrection, nature of (relationship to embodiment) • resurrection, relationship to salvation • resurrection, relationship to true reality • spirit, relationship of charismatic and life-giving in Christian communities
Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 168, 175, 177, 179, 215; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 182; Esler (2000), The Early Christian World, 1055; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 75, 77; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 38, 104, 157, 246; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 303, 304; deSilva (2022), Ephesians, 22, 26, 27, 28, 29, 30, 37, 86, 159; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 158
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1.3 Εὐχαριστοῦμεν τῷ θεῷ πατρὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πάντοτε περὶ ὑμῶν προσευχόμενοι,
1.18 καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, 1.19 ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι
1.21 καὶ ὑμᾶς ποτὲ ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς, —
1.24 Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν, καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία,
2.12 συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν· 2.13 καὶ ὑμᾶς νεκροὺς ὄντας τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ· χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα,
2.19 καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συνβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ.
3.1 Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος· 3.2 τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς, ἀπεθάνετε γάρ, 3.3 καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ χριστῷ ἐν τῷ θεῷ· 3.4 ὅταν ὁ χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ·
3.8 νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, ὀργήν, θυμόν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν· 3.9 μὴ ψεύδεσθε εἰς ἀλλήλους· ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ,
3.10 καὶ ἐνδυσάμενοι τὸν ϝέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσινκατʼ εἰκόνα τοῦ κτίσαντοςαὐτόν,
3.11 ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός.
3.12 Ἐνδύσασθε οὖν ὡς ἐκλεκτοὶ τοῦ θεοῦ, ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν,
3.15 καὶ ἡ εἰρήνη τοῦ χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι· καὶ εὐχάριστοι γίνεσθε.
4.7 Τὰ κατʼ ἐμὲ πάντα γνωρίσει ὑμῖν Τύχικος ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος καὶ σύνδουλος ἐν κυρίῳ,
4.9 σὺν Ὀνησίμῳ τῷ πιστῷ καὶ ἀγαπητῷ ἀδελφῷ, ὅς ἐστιν ἐξ ὑμῶν· πάντα ὑμῖν γνωρίσουσιν τὰ ὧδε. 4.10 Ἀσπάζεται ὑμᾶς Ἀρίσταρχος ὁ συναιχμάλωτός μου, καὶ Μάρκος ὁ ἀνεψιὸς Βαρνάβα,?̔περὶ οὗ ἐλάβετε ἐντολάς, ἐὰν ἔλθῃ πρὸς ὑμᾶς δέξασθε αὐτόν?̓
4.12 ἀσπάζεται ὑμᾶς Ἐπαφρᾶς ὁ ἐξ ὑμῶν, δοῦλος Χριστοῦ Ἰησοῦ, πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς, ἵνα σταθῆτε τέλειοι καὶ πεπληροφορημένοι ἐν παντὶ θελήματι τοῦ θεοῦ.
4.18 Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. μνημονεύετέ μου τῶν δεσμῶν. ἡ χάρις μεθʼ ὑμῶν.'' None | sup>
1.3 We give thanks to God the Father of our Lord Jesus Christ, praying always for you,
1.18 He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19 For all the fullness was pleased to dwell in him;
1.21 You, being in past times alienated and enemies in your mind in your evil works, ' "
1.24 Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; " 2.12 having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13 You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; ' "
2.19 and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. " 3.1 If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 3.2 Set your mind on the things that are above, not on the things that are on the earth. 3.3 For you died, and your life is hidden with Christ in God. 3.4 When Christ, our life, is revealed, then you will also be revealed with him in glory.
3.8 but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth. ' "3.9 Don't lie to one another, seeing that you have put off the old man with his doings, " 3.10 and have put on the new man, that is being renewed in knowledge after the image of his Creator, ' "
3.11 where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. " "
3.12 Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; "
3.15 And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful.
4.7 All my affairs will be made known to you by Tychicus, the beloved brother, faithful servant, and fellow bondservant in the Lord.
4.9 together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything that is going on here. 4.10 Aristarchus, my fellow prisoner greets you, and Mark, the cousin of Barnabas (concerning whom you received commandments, "if he comes to you, receive him"),
4.12 Epaphras, who is one of you, a servant of Christ, salutes you, always striving for you in his prayers, that you may stand perfect and complete in all the will of God.
4.18 The salutation of me, Paul, with my own hand: remember my bonds. Grace be with you. Amen. '' None |
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66. New Testament, Ephesians, 1.1-1.15, 1.18, 1.20-1.23, 2.1-2.9, 2.11-2.22, 3.2-3.6, 3.10, 3.14-3.16, 3.19, 3.21, 4.9, 4.11-4.16, 4.25, 4.30, 5.5, 5.8, 5.11, 5.13, 5.16, 5.18-5.19, 5.21-5.33, 6.8-6.9, 6.12-6.13, 6.21-6.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • Father, Child Relationship • First Clement, Relationship with Acts • God, Relationship to • Jesus, Relationship of to God • Jew/Jewish, relationship to Christianity • author’s relationship with audience • author’s relationship with audience, portrayal of Paul and apostles • author’s relationship with audience, relationship to Colossians • author’s relationship with audience, style and vocabulary • author’s relationship with audience, theological questions • fictive kinship • kinship • relation/relationship (between the Father, and the Son) • relationship • resurrection, relationship to salvation • spirit, relationship of charismatic and life-giving in Christian communities
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 105; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 164, 168, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 205, 212, 215; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 149, 221; Levison (2009), Filled with the Spirit, 284; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 77, 79; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 34, 37, 38; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 302, 303, 304, 305; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 167; deSilva (2022), Ephesians, 13, 14, 15, 16, 17, 18, 19, 23, 24, 25, 26, 27, 28, 29, 30, 37, 47, 48, 53, 54, 57, 86, 87, 94, 150, 151, 159, 161, 165, 166, 289, 290, 295, 296, 309, 310; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 158
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1.1 ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ τοῖς ἁγίοις τοῖς οὖσιν ἐν Ἐφέσῳ καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ· 1.2 χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. 1.3 Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ, 1.4 καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 1.5 προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 1.6 εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ, 1.7 ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, 1.8 κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ 1.9 ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ
1.10 εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ,
1.11 ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ,
1.12 εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ χριστῷ·
1.13 ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ,
1.14 ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ.
1.15 Διὰ τοῦτο κἀγώ, ἀκούσας τὴν καθʼ ὑμᾶς πίστιν ἐν τῷ κυρίῳ Ἰησοῦ καὶ τὴν εἰς πάντας τοὺς ἁγίους,
1.18 πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις,
1.20 ἣν ἐνήργηκεν ἐν τῷ χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις 1.21 ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι· 1.22 καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, 1.23 ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου.
2.1 καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, 2.2 ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας· 2.3 ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·— 2.4 ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς, 2.5 καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ χριστῷ,— χάριτί ἐστε σεσωσμένοι, καὶ 2.6 — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, 2.7 ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφʼ ἡμᾶς ἐν Χριστῷ Ἰησοῦ. τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ πίστεως· 2.8 καὶ τοῦτο 2.9 οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται.
2.11 Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου,
2.12 — ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ.
2.13 νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ.
2.14 Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν
2.15 ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην,
2.16 καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ·
2.17 καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς·
2.18 ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα.
2.19 Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, 2.20 ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, 2.21 ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, 2.22 ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι.
3.2 εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, 3.3 ὅτι κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, 3.4 πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ χριστοῦ, 3.5 ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, 3.6 εἶναι τὰ ἔθνη συνκληρονόμα καὶ σύνσωμα καὶ συνμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου,
3.10 ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ,
3.14 Τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα, 3.15 ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, 3.16 ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον,
3.19 γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ χριστοῦ, ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ.
3.21 αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων· ἀμήν.
4.9 τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς;
4.11 καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, 4.12 πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ, 4.13 μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, 4.14 ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβίᾳ τῶν ἀνθρώπων ἐν πανουργίᾳ πρὸς τὴν μεθοδίαν τῆς πλάνης, 4.15 ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός, 4.16 ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συνβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ.
4.25 Διὸ ἀποθέμενοι τὸ ψεῦδος λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ, ὅτι ἐσμὲν ἀλλήλων μέλη.
4.30 καὶ μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως.
5.5 τοῦτο γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ χριστοῦ καὶ θεοῦ.
5.8 ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ·
5.11 καὶ μὴ συνκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγχετε,
5.13 τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται, πᾶν γὰρ τὸ φανερούμενον φῶς ἐστίν.
5.18 καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστὶν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι, 5.19 λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾁδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ,
5.21 ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ. 5.22 Αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὡς τῷ κυρίῳ, 5.23 ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος. 5.24 ἀλλὰ ὡς ἡ ἐκκλησία ὑποτάσσεται τῷ χριστῷ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν παντί. 5.25 Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, 5.26 ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι, 5.27 ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλʼ ἵνα ᾖ ἁγία καὶ ἄμωμος. 5.28 οὕτως ὀφείλουσιν καὶ οἱ ἄνδρες ἀγαπᾷν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα· ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ, 5.29 οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς καὶ ὁ χριστὸς τὴν ἐκκλησίαν, 5.30 ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ. 5.31 ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. 5.32 τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν. 5.33 πλὴν καὶ ὑμεῖς οἱ καθʼ ἕνα ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα.
6.8 εἰδότες ὅτι ἕκαστος, ἐάν τι ποιήσῃ ἀγαθόν, τοῦτο κομίσεται παρὰ κυρίου, εἴτε δοῦλος εἴτε ἐλεύθερος. 6.9 Καὶ οἱ κύριοι, τὰ αὐτὰ ποιεῖτε πρὸς αὐτούς, ἀνιέντες τὴν ἀπειλήν, εἰδότες ὅτι καὶ αὐτῶν καὶ ὑμῶν ὁ κύριός ἐστιν ἐν οὐρανοῖς, καὶ προσωπολημψία οὐκ ἔστιν παρʼ αὐτῷ.
6.12 ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. 6.13 διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ καὶ ἅπαντα κατεργασάμενοι στῆναι.
6.21 Ἵνα δὲ εἰδῆτε καὶ ὑμεῖς τὰ κατʼ ἐμέ, τί πράσσω, πάντα γνωρίσει ὑμῖν Τύχικος ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος ἐν κυρίῳ, 6.22 ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν.' ' None | sup>
1.1 Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus: 1.2 Grace to you and peace from God our Father and the Lord Jesus Christ. 1.3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4 even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5 having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, 1.6 to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved, 1.7 in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 1.8 which he made to abound toward us in all wisdom and prudence, 1.9 making known to us the mystery of his will, according to his good pleasure which he purposed in him
1.10 to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him;
1.11 in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will;
1.12 to the end that we should be to the praise of his glory, we who had before hoped in Christ:
1.13 in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, ' "
1.14 who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. " 1.15 For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints,
1.18 having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints,
1.20 which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places, 1.21 far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22 He put all things in subjection under his feet, and gave him to be head over all things for the assembly, 1.23 which is his body, the fullness of him who fills all in all.
2.1 You were made alive when you were dead in transgressions and sins, 2.2 in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3 among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.4 But God, being rich in mercy, for his great love with which he loved us, 2.5 even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved), 2.6 and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus, 2.7 that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; 2.8 for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 2.9 not of works, that no one would boast.
2.11 Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands);
2.12 that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world.
2.13 But now in Christ Jesus you who once were far off are made near in the blood of Christ.
2.14 For he is our peace, who made both one, and broke down the middle wall of partition,
2.15 having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace;
2.16 and might reconcile them both in one body to God through the cross, having killed the hostility thereby.
2.17 He came and preached peace to you who were far off and to those who were near.
2.18 For through him we both have our access in one Spirit to the Father.
2.19 So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God, 2.20 being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21 in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22 in whom you also are built together for a habitation of God in the Spirit.
3.2 if it is so that you have heard of the administration of that grace of God which was given me toward you; 3.3 how that by revelation the mystery was made known to me, as I wrote before in few words, 3.4 by which, when you read, you can perceive my understanding in the mystery of Christ; 3.5 which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.6 that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel,
3.10 to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places,
3.14 For this cause, I bow my knees to the Father of our Lord Jesus Christ, 3.15 from whom every family in heaven and on earth is named, 3.16 that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inward man; ' "
3.19 and to know Christ's love which surpasses knowledge, that you may be filled with all the fullness of God. "
3.21 to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen.
4.9 Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth?
4.11 He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12 for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14 that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15 but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16 from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.
4.25 Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another. ' "
4.30 Don't grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. " 5.5 Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.
5.8 For you were once darkness, but are now light in the Lord. Walk as children of light,
5.11 Have no fellowship with the unfruitful works of darkness, but rather even reprove them.
5.13 But all things, when they are reproved, are revealed by the light, for everything that is revealed is light. ' "
5.18 Don't be drunken with wine, in which is dissipation, but be filled with the Spirit, " '5.19 speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord;
5.21 subjecting yourselves one to another in the fear of Christ. 5.22 Wives, be subject to your own husbands, as to the Lord. 5.23 For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24 But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25 Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.26 that he might sanctify it, having cleansed it by the washing of water with the word, 5.27 that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.28 Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. 5.29 For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.30 because we are members of his body, of his flesh and bones. 5.31 "For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh." 5.32 This mystery is great, but I speak concerning Christ and of the assembly. 5.33 Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.
6.8 knowing that whatever good thing each one does, he will receive the same again from the Lord, whether he is bound or free. 6.9 You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and there is no partiality with him. ' "
6.12 For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. " '6.13 Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand.
6.21 But that you also may know my affairs, how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make known to you all things; 6.22 whom I have sent to you for this very purpose, that you may know our state, and that he may comfort your hearts. ' ' None |
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67. New Testament, Galatians, 1.1-1.2, 1.11-1.24, 2.14, 3.13, 3.25, 3.28-3.29, 4.6, 4.26, 5.5, 5.18-5.23, 6.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christianity, early, relationship between early Christian and Jewish feasting and feasting literature • Divine-human relationships • Ephesians (letter), literary relationship with Gospel of John • Father, Child Relationship • First Clement, Relationship with Acts • God, Relationship to • Intra-human (or social) relationships • Judaism, relationship to Christianity • Paul and Stoicism, relationship of • Seer of Revelation,, communities and churches of Asia, relationship to • Targums, relationship to the New Testament • association dining, relationship with early Christian feasting • author’s relationship with audience, portrayal of Paul and apostles • author’s relationship with audience, style and vocabulary • author’s relationship with audience, theological questions • body, relationship to moral character • family and kinship, attitude of Christian women to family • kinship • kinship, birth and renewal in the context of • kinship, convert’s legal status of • relationship • resurrection, relationship to salvation • spirit, relationship of charismatic and life-giving in Christian communities
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 19; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 105; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 176; Esler (2000), The Early Christian World, 232, 434; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 102, 167, 168, 171; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 162, 165, 172, 190, 274; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60, 212; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 147; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 131; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 79; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 11, 34, 104, 192; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 301, 302; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 246; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 152; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 76; deSilva (2022), Ephesians, 16, 26, 47, 161, 296, 309
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1.1 ΠΑΥΛΟΣ ἀπόστολος, οὐκ ἀπʼ ἀνθρώπων οὐδὲ διʼ ἀνθρώπου ἀλλὰ διὰ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν, 1.2 καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοί, ταῖς ἐκκλησίαις τῆς Γαλατίας·
1.11 γνωρίζω γὰρ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπʼ ἐμοῦ ὅτι οὐκ ἔστιν κατὰ ἄνθρωπον·
1.12 οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ.
1.13 Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν,
1.14 καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων.
1.15 Ὅτε δὲ εὐδόκησεν ὁ θεὸς ὁ ἀφορίσας μεἐκ κοιλίας μητρός μουκαὶκαλέσαςδιὰ τῆς χάριτος αὐτοῦ
1.16 ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι,
1.17 οὐδὲ ἀνῆλθον εἰς Ἰεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς Ἀραβίαν, καὶ πάλιν ὑπέστρεψα εἰς Δαμασκόν.
1.18 Ἔπειτα μετὰ τρία ἔτη ἀνῆλθον εἰς Ἰεροσόλυμα ἱστορῆσαι Κηφᾶν, καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε·
1.19 ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου. 1.20 ἃ δὲ γράφω ὑμῖν, ἰδοὺ ἐνώπιον τοῦ θεοῦ ὅτι οὐ ψεύδομαι. 1.21 ἔπειτα ἦλθον εἰς τὰ κλίματα τῆς Συρίας καὶ τῆς Κιλικίας. 1.22 ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ ταῖς ἐκκλησίαις τῆς Ἰουδαίας ταῖς ἐν Χριστῷ, 1.23 μόνον δὲ ἀκούοντες ἦσαν ὅτι Ὁ διώκων ἡμᾶς ποτὲ νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει, 1.24 καὶ ἐδόξαζον ἐν ἐμοὶ τὸν θεόν.
2.14 ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν;
3.13 Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα, ὅτι γέγραπταιἘπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου,
3.25 ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν.
3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ. 3.29 εἰ δὲ ὑμεῖς Χριστοῦ, ἄρα τοῦ Ἀβραὰμ σπέρμα ἐστέ, κατʼ ἐπαγγελίαν κληρονόμοι.
4.6 Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ.
4.26 ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν,
5.5 ἡμεῖς γὰρ πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα.
5.18 εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον. 5.19 φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.20 εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, 5.21 φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν. 5.22 ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, 5.23 πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος.
6.15 οὔτε γὰρ περιτομή τι ἔστιν οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις.'' None | sup>
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), 1.2 and all the brothers who are with me, to the assemblies of Galatia:
1.11 But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man.
1.12 For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. ' "
1.13 For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. " "
1.14 I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. " "
1.15 Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace, " "
1.16 to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood, " 1.17 nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus.
1.18 Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. ' "
1.19 But of the otherapostles I saw no one, except James, the Lord's brother. " "1.20 Nowabout the things which I write to you, behold, before God, I'm notlying. " '1.21 Then I came to the regions of Syria and Cilicia. 1.22 Iwas still unknown by face to the assemblies of Judea which were inChrist, 1.23 but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy." 1.24 And theyglorified God in me.
2.14 But when I sawthat they didn\'t walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do?
3.13 Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree,"
3.25 But now that faithis come, we are no longer under a tutor.
3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. ' "3.29 If you are Christ's, then you are Abraham's seed and heirs according to promise." 4.6 And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!"
4.26 But the Jerusalem that is above isfree, which is the mother of us all.
5.5 For we, through the Spirit,by faith wait for the hope of righteousness.
5.18 But if you are led by theSpirit, you are not under the law. 5.19 Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.20 idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, 5.21 envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22 But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, 5.23 gentleness, and self-control.Against such things there is no law.
6.15 For in Christ Jesus neitheris circumcision anything, nor uncircumcision, but a new creation. '' None |
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68. New Testament, Philippians, 3.2-3.3, 3.8-3.14, 3.20-3.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ephesians (letter), literary relationship with Gospel of John • Paul and Stoicism, relationship of • Paul, relationship to greco-roman philosophy • author’s relationship with audience, style and vocabulary • author’s relationship with audience, theological questions • body, relationship to moral character • related/relationships between • resurrection, relationship to salvation • spirit, relationship of charismatic and life-giving in Christian communities
Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 2; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 176; Damm (2018), Religions and Education in Antiquity, 205; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 35, 36, 105, 193; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 302; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 74, 76; deSilva (2022), Ephesians, 18, 24, 26
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3.2 Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν. 3.3 ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες,
3.8 ἀλλὰ μὲν οὖν γε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου διʼ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα ἵνα Χριστὸν κερδήσω καὶ εὑρεθῶ ἐν αὐτῷ, 3.9 μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμου ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει, 3.10 τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, 3.11 εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, 3.12 διώκω δὲ εἰ καὶ καταλάβω, ἐφʼ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ Ἰησοῦ. ἀδελφοί, ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι· 3.13 ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, 3.14 κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ.
3.20 ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν,
3.21 ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα.'' None | sup>
3.2 Beware of the dogs, beware of the evil workers, beware of the false circumcision. 3.3 For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh;
3.8 Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9 and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.10 that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11 if by any means I may attain to the resurrection from the dead. 3.12 Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. ' "3.13 Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before, " '3.14 I press on toward the goal for the prize of the high calling of God in Christ Jesus.
3.20 For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ;
3.21 who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. '' None |
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69. New Testament, Romans, 1.4, 1.20-1.25, 2.14, 5.9-5.10, 5.17, 5.20-5.21, 6.1-6.11, 6.13, 6.17-6.19, 6.22-6.23, 8.2-8.3, 8.5-8.6, 8.9-8.11, 8.17, 8.21, 8.29, 11.26, 12.1-12.4, 13.12, 13.14, 16.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria, relationship between sects and philosophy • Divine-human relationships • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • Father, Child Relationship • God, Relationship to • Intra-human (or social) relationships • Jesus, Relationship of to God • Jesus, relationship with Judas of • Judas, relationship with Jesus of • Paul and Stoicism, relationship of • Paul, relationship to greco-roman philosophy • Pauline Epistles kinship language in • author’s relationship with audience • author’s relationship with audience, style and vocabulary • author’s relationship with audience, theological questions • body, relationship to moral character • positive relationship to Christianity • relation/relationship (between the Father, and the Son) • relationship • resurrection, nature of (relationship to embodiment) • resurrection, relationship to salvation • resurrection, relationship to true reality • spirit, relationship of charismatic and life-giving in Christian communities
Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 4; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 168, 176, 179, 185; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 122, 278, 279, 280, 281; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320, 351, 352, 360, 361, 362, 363, 364; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 121, 147, 190, 256, 257, 258, 259, 260, 261, 274, 282; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 213, 219; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 75, 179; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 11, 34, 35, 36, 107, 108, 138, 171, 193, 245, 268; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 301, 303, 304; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 127; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 356; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 72, 75, 76; deSilva (2022), Ephesians, 13, 18, 23, 24, 48, 295; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36
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1.4 τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν,
1.20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.21 διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22 φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23 καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 1.24 Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, 1.25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν.
2.14 ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσὶν νόμος·
5.9 πολλῷ οὖν μᾶλλον δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ σωθησόμεθα διʼ αὐτοῦ ἀπὸ τῆς ὀργῆς. 5.10 εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ, πολλῷ μᾶλλον καταλλαγέντες σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ·
5.17 εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ.
5.20 νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, 5.21 ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν.
6.1 Τί οὖν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; 6.2 μὴ γένοιτο· οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; 6.3 ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; 6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. 6.5 εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα· 6.6 τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ, 6.7 ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας. 6.8 εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συνζήσομεν αὐτῷ· 6.9 εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει·
6.10 ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ·
6.11 ὃ δὲ ζῇ, ζῇ τῷ θεῷ. οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ.
6.13 μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ θεῷ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ θεῷ·
6.17 χάρις δὲ τῷ θεῷ ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας ὑπηκούσατε δὲ ἐκ καρδίας εἰς ὃν παρεδόθητε τύπον διδαχῆς,
6.18 ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ·
6.19 ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν· ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν·
6.22 νυνὶ δέ, ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας δουλωθέντες δὲ τῷ θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν, τὸ δὲ τέλος ζωὴν αἰώνιον. 6.23 τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος, τὸ δὲ χάρισμα τοῦ θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.
8.2 ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. 8.3 τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί,
8.5 οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος. 8.6 τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη·
8.9 Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. 8.10 εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. 8.11 εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν.
8.17 εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συνκληρονόμοι δὲ Χριστοῦ, εἴπερ συνπάσχομεν ἵνα καὶ συνδοξασθῶμεν.
8.21 ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ.
8.29 ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·
11.26 καθὼς γέγραπται
12.1 Παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν τῷ θεῷ εὐάρεστον, τὴν λογικὴν λατρείαν ὑμῶν· 12.2 καὶ μὴ συνσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον. 12.3 Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παντὶ τῷ ὄντι ἐν ὑμῖν μὴ ὑπερφρονεῖν παρʼ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως. 12.4 καθάπερ γὰρ ἐν ἑνὶ σώματι πολλὰ μέλη ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὐτὴν ἔχει πρᾶξιν,
13.12 ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός.
13.14 ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας.
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6.13 ἀσπάσασθε Ῥοῦφον τὸν ἐκλεκτὸν ἐν κυρίῳ καὶ τὴν μητέρα αὐτοῦ καὶ ἐμοῦ.' ' None | sup>
1.4 who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,
1.20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. ' "1.21 Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. " '1.22 Professing themselves to be wise, they became fools, 1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24 Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, 1.25 who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. ' "
2.14 (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves, " "
5.9 Much more then, being now justified by his blood, we will be saved from God's wrath through him. " '5.10 For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life.
5.17 For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ.
5.20 The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21 that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord.
6.1 What shall we say then? Shall we continue in sin, that grace may abound? 6.2 May it never be! We who died to sin, how could we live in it any longer? ' "6.3 Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? " '6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5 For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6 knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7 For he who has died has been freed from sin. 6.8 But if we died with Christ, we believe that we will also live with him; 6.9 knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him!
6.10 For the death that he died, he died to sin one time; but the life that he lives, he lives to God.
6.11 Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord.
6.13 Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God.
6.17 But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered.
6.18 Being made free from sin, you became bondservants of righteousness.
6.19 I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification.
6.22 But now, being made free from sin, and having become servants of God, you have your fruit of sanctification, and the result of eternal life. 6.23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
8.2 For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. ' "8.3 For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; " 8.5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6 For the mind of the flesh is death, but the mind of the Spirit is life and peace; ' "
8.9 But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. " '8.10 If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11 But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.
8.17 and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him.
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.
8.29 For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.
11.26 and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob.
12.1 Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. ' "12.2 Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. " '12.3 For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. ' "12.4 For even as we have many members in one body, and all the members don't have the same function, " "
13.12 The night is far gone, and the day is near. Let's therefore throw off the works of darkness, and let's put on the armor of light. " 13.14 But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.
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6.13 Greet Rufus, the chosen in the Lord, and his mother and mine. ' ' None |
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70. New Testament, Titus, 2.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Family, ideal relationships • author’s relationship with audience, theological questions
Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 99; deSilva (2022), Ephesians, 309
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2.5 σώφρονας, ἁγνάς, οἰκουργούς, ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται.'' None | sup>
2.5 to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. "" None |
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71. New Testament, John, 1.10-1.14, 1.32, 3.3, 3.5, 3.15-3.16, 4.14, 4.21, 5.21, 5.24-5.29, 6.38, 6.44, 6.58, 6.63, 7.39, 8.46, 10.30, 14.9, 14.11, 14.19, 15.15, 16.13, 17.3, 17.24-17.26, 20.28-20.29 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Father, Child Relationship • God, Relationship to • God, relationship with humankind • Jesus, Relationship of to God • Jesus, relationship with Thomas of • Jew/Jewish, relationship to Christianity • Nonnus, Paraphrase of the Gospel of John, Father, relationship of the Son to • Readers, Christs relationship to • Thomas, relationship with Jesus of • kinship • kinship language/terms • patron-client relationship • relation/relationship (between the Father, and the Son) • relationship • relationship with God • resurrection, relationship to salvation • spirit, relationship of charismatic and life-giving in Christian communities
Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 194; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 46, 315, 316, 333, 444; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 250; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 147, 152, 153, 154, 156, 157; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177, 219; Levison (2009), Filled with the Spirit, 246, 385, 405, 409, 423; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 79, 104; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 29, 30, 269; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 301, 302; Osborne (1996), Eros Unveiled: Plato and the God of Love. 156; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 94; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 84; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36, 153, 155, 156, 231
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1.10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔
1.32 Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν·
3.3 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ.
3.5 ἀπεκρίθη ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.
3.15 ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον. 3.16 Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον.
4.14 ὃς δʼ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον.
4.21 λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί.
5.21 ὥσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτως καὶ ὁ υἱὸς οὓς θέλει ζωοποιεῖ.
5.24 Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ὁ τὸν λόγον μου ἀκούων καὶ πιστεύων τῷ πέμψαντί με ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐκ ἔρχεται ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν. 5.25 ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστὶν ὅτε οἱ νεκροὶ ἀκούσουσιν τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ καὶ οἱ ἀκούσαντες ζήσουσιν. 5.26 ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως καὶ τῷ υἱῷ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ· 5.27 καὶ ἐξουσίαν ἔδωκεν αὐτῷ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστίν. 5.28 μὴ θαυμάζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ 5.29 καὶ ἐκπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως.
6.38 ὅτι καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με·
6.44 οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ.
6.58 οὗτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα.
6.63 τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν·
7.39 Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη.
8.46 τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι;
10.30 ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.
14.9 λέγει αὐτῷ ὁ Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα;
14.11 πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί· εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετε.
14.19 ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ με, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε.
15.15 οὐκέτι λέγω ὑμᾶς δούλους, ὅτι ὁ δοῦλος οὐκ οἶδεν τί ποιεῖ αὐτοῦ ὁ κύριος· ὑμᾶς δὲ εἴρηκα φίλους, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ πατρός μου ἐγνώρισα ὑμῖν.
16.13 ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν, οὐ γὰρ λαλήσει ἀφʼ ἑαυτοῦ, ἀλλʼ ὅσα ἀκούει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν.
17.3 αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ ἵνα γινώσκωσι σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν.
17.24 Πατήρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετʼ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμὴν ἣν δέδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου. 17.25 Πατὴρ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειλας, 17.26 καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου καὶ γνωρίσω, ἵνα ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ᾖ κἀγὼ ἐν αὐτοῖς.
20.28 ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ Ὁ κύριός μου καὶ ὁ θεός μου. 20.29 λέγει αὐτῷ ὁ Ἰησοῦς Ὅτι ἑώρακάς με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες.' ' None | sup>
1.10 He was in the world, and the world was made through him, and the world didn't recognize him. " "1.11 He came to his own, and those who were his own didn't receive him. " "1.12 But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " '1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
1.32 John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him.
3.3 Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can\'t see the Kingdom of God."
3.5 Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can\'t enter into the Kingdom of God!
3.15 that whoever believes in him should not perish, but have eternal life. 3.16 For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life.
4.14 but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life."
4.21 Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father.
5.21 For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires.
5.24 "Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn\'t come into judgment, but has passed out of death into life. ' "5.25 Most assuredly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live. " '5.26 For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.27 He also gave him authority to execute judgment, because he is a son of man. ' "5.28 Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice, " '5.29 and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.
6.38 For I have come down from heaven, not to do my own will, but the will of him who sent me.
6.44 No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day.
6.58 This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever."
6.63 It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. ' "
7.39 But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. " 8.46 Which of you convicts me of sin? If I tell the truth, why do you not believe me?
10.30 I and the Father are one."
14.9 Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, \'Show us the Father?\ "
14.11 Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. " 14.19 Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. ' "
15.15 No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. " 16.13 However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming.
17.3 This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ.
17.24 Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. ' "17.25 Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. " '17.26 I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them."
20.28 Thomas answered him, "My Lord and my God!" 20.29 Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed."' " None |
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72. New Testament, Luke, 3.22, 22.24-22.32, 22.42, 24.25-24.27, 24.47 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Father, Child Relationship • God, Relationship to • Jesus, Relationship of to God • author’s relationship with audience, portrayal of Paul and apostles • hospitality, relationship to tamhui • relationship • spirit, relationship of charismatic and life-giving in Christian communities • tamhui, relationship to hospitality
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 255, 256; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 101; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60, 163, 177, 219; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 75; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 302; deSilva (2022), Ephesians, 165
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3.22 καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
22.24 Ἐγένετο δὲ καὶ φιλονεικία ἐν αὐτοῖς, τὸ τίς αὐτῶν δοκεῖ εἶναι μείζων. 22.25 ὁ δὲ εἶπεν αὐτοῖς Οἱ βασιλεῖς τῶν ἐθνῶν κυριεύουσιν αὐτῶν καὶ οἱ ἐξουσιάζοντες αὐτῶν εὐεργέται καλοῦνται. 22.26 ὑμεῖς δὲ οὐχ οὕτως, ἀλλʼ ὁ μείζων ἐν ὑμῖν γινέσθω ὡς ὁ νεώτερος, καὶ ὁ ἡγούμενος ὡς ὁ διακονῶν· 22.27 τίς γὰρ μείζων, ὁ ἀνακείμενος ἢ ὁ διακονῶν; οὐχὶ ὁ ἀνακείμενος; ἐγὼ δὲ ἐν μέσῳ ὑμῶν εἰμὶ ὡς ὁ διακονῶν. 22.28 Ὑμεῖς δέ ἐστε οἱ διαμεμενηκότες μετʼ ἐμοῦ ἐν τοῖς πειρασμοῖς μου· 22.29 κἀγὼ διατίθεμαι ὑμῖν, καθὼς διέθετό μοι ὁ πατήρ μου βασιλείαν, 22.30 ἵνα ἔσθητε καὶ πίνητε ἐπὶ τῆς τραπέζης μου ἐν τῇ βασιλείᾳ μου, καὶ καθῆσθε ἐπὶ θρόνων τὰς δώδεκα φυλὰς κρίνοντες τοῦ Ἰσραήλ. 22.31 Σίμων Σίμων, ἰδοὺ ὁ Σατανᾶς ἐξῃτήσατο ὑμᾶς τοῦ σινιάσαι ὡς τὸν σῖτον· 22.32 ἐγὼ δὲ ἐδεήθην περὶ σοῦ ἵνα μὴ ἐκλίπῃ ἡ πίστις σου· καὶ σύ ποτε ἐπιστρέψας στήρισον τοὺς ἀδελφούς σου.
22.42 εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπʼ ἐμοῦ· πλὴν μὴ τὸ θέλημά μου ἀλλὰ τὸ σὸν γινέσθω.
24.25 καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται· 24.26 οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; 24.27 καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ.
24.47 καὶ κηρυχθῆναι ἐπὶ τῷ ὀνόματι αὐτοῦ μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνὴ, — ἀρξάμενοι ἀπὸ Ἰερουσαλήμ·'' None | sup>
3.22 and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased."
22.24 There arose also a contention among them, which of them was considered to be greatest. 22.25 He said to them, "The kings of the Gentiles lord it over them, and those who have authority over them are called \'benefactors.\ '22.26 But not so with you. But one who is the greater among you, let him become as the younger, and one who is governing, as one who serves. ' "22.27 For who is greater, one who sits at the table, or one who serves? Isn't it he who sits at the table? But I am in the midst of you as one who serves. " '22.28 But you are those who have continued with me in my trials. 22.29 I confer on you a kingdom, even as my Father conferred on me, 22.30 that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel." 22.31 The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat, 22.32 but I prayed for you, that your faith wouldn\'t fail. You, when once you have turned again, establish your brothers."
22.42 saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done."
24.25 He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26 Didn\'t the Christ have to suffer these things and to enter into his glory?" 24.27 Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
24.47 and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. '' None |
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73. New Testament, Mark, 3.35 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christianity, fictive kinship groups in • family and kinship, attitude of Christian women to family
Found in books: Esler (2000), The Early Christian World, 435; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 298
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3.35 ὃς ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν.'' None | sup>
3.35 For whoever does the will of God, the same is my brother, and my sister, and mother." '' None |
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74. New Testament, Matthew, 5.3, 5.5-5.6, 5.8-5.9, 5.11-5.12, 5.22-5.24, 5.28-5.30, 5.44-5.45, 5.48, 6.1, 6.8-6.14, 6.20, 6.26, 6.33, 7.7, 7.11, 7.23, 10.6, 11.23-11.27, 13.13, 16.19, 18.15-18.35, 23.9, 25.31-25.46, 28.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christianity, fictive kinship groups in • Divine-human relationships • Father, Child Relationship • God, Relationship to • James, relationship to Q • Jesus, Relationship of to God • Jesus, relationship with Judas of • Judas, relationship with Jesus of • Seer of Revelation,, communities and churches of Asia, relationship to • Talmud, Babylonian, relationship of, to Armenian culture • author’s relationship with audience, portrayal of Paul and apostles • hospitality, relationship to tamhui • manumission, and slave-slave relationships • positive relationship to Christianity • relationship • relationship with God • slaves’ relationships • slaves’ relationships, manumission and • slaves’ relationships, precariousness of • tamhui, relationship to hospitality
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 22; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 451; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 253, 254, 255, 257, 284, 287, 289, 293, 294, 295, 296, 297, 298, 299, 300; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 101, 105; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 94; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 98; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 75; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60, 66, 139, 149, 177, 206, 212, 218, 219, 220; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 356; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 298; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 231; deSilva (2022), Ephesians, 165; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238
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5.3 ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν.
5.5 μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. 5.6 μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.
5.8 μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. 5.9 μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται.
5.11 μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθʼ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ· 5.12 χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν.
5.22 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 5.23 ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24 ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου.
5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29 εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν·
5.30 καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ.
5.44 Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 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.
5.48 Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.
6.1 Προσέχετε δὲ τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς.
6.8 μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ ὁ θεὸς ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. 6.9 Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου,
6.10 ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς·
6.11 Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον·
6.12 καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν·
6.13 καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
6.14 Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος·
6.20 θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν·
6.26 ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά· οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν;
6.33 ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν.
7.7 Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.
7.11 εἰ οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν.
7.23 καὶ τότε ὁμολογήσω αὐτοῖς ὅτι Οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπʼ ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν.
10.6 πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ.
11.23 Καὶ σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως ᾄδου καταβήσῃ. ὅτι εἰ ἐν Σοδόμοις ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν σοί, ἔμεινεν ἂν μέχρι τῆς σήμερον. 11.24 πλὴν λέγω ὑμῖν ὅτι γῇ Σοδόμων ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ σοί. 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· 11.26 ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 11.27 Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι.
13.13 διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν·
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6.19 δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς.
18.15 Ἐὰν δὲ ἁμαρτήσῃ ὁ ἀδελφός σου, ὕπαγε ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου· 18.16 ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα· 18.17 ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὸν τῇ ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης. 18.18 Ἀμὴν λέγω ὑμῖν, ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν οὐρανῷ καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῷ. 18.19 Πάλιν ἀμὴν λέγω ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. 18.20 οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν. 18.21 Τότε προσελθὼν ὁ Πέτρος εἶπεν αὐτῷ Κύριε, ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου καὶ ἀφήσω αὐτῷ; ἕως ἑπτάκις; 18.22 λέγει αὐτῷ ὁ Ἰησοῦς Οὐ λέγω σοι ἕως ἑπτάκις ἀλλὰ ἕως ἑβδομηκοντάκις ἑπτά. 18.23 Διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ· 18.24 ἀρξαμένου δὲ αὐτοῦ συναίρειν προσήχθη εἷς αὐτῷ ὀφειλέτης μυρίων ταλάντων. 18.25 μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν αὐτὸν ὁ κύριος πραθῆναι καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ πάντα ὅσα ἔχει καὶ ἀποδοθῆναι. 18.26 πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ πάντα ἀποδώσω σοι. 18.27 σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου ἐκείνου ἀπέλυσεν αὐτόν, καὶ τὸ δάνιον ἀφῆκεν αὐτῷ. 18.28 ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὗρεν ἕνα τῶν συνδούλων αὐτοῦ ὃς ὤφειλεν αὐτῷ ἑκατὸν δηνάρια, καὶ κρατήσας αὐτὸν ἔπνιγεν λέγων Ἀπόδος εἴ τι ὀφείλεις. 18.29 πεσὼν οὖν ὁ σύνδουλος αὐτοῦ παρεκάλει αὐτὸν λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ ἀποδώσω σοι. 18.30 ὁ δὲ οὐκ ἤθελεν, ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως ἀποδῷ τὸ ὀφειλόμενον. 18.31 ἰδόντες οὖν οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα ἐλυπήθησαν σφόδρα, καὶ ἐλθόντες διεσάφησαν τῷ κυρίῳ ἑαυτῶν πάντα τὰ γενόμενα. 18.32 τότε προσκαλεσάμενος αὐτὸν ὁ κύριος αὐτοῦ λέγει αὐτῷ Δοῦλε πονηρέ, πᾶσαν τὴν ὀφειλὴν ἐκείνην ἀφῆκά σοι, ἐπεὶ παρεκάλεσάς με· 18.33 οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλόν σου, ὡς κἀγὼ σὲ ἠλέησα; 18.34 καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως οὗ ἀποδῷ πᾶν τὸ ὀφειλόμενον. 18.35 Οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν.
23.9 καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος·
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5.31 Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετʼ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ, 2
5.32 καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορίσει αὐτοὺς ἀπʼ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων, 2
5.33 καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ τὰ δὲ ἐρίφια ἐξ εὐωνύμων. 2
5.34 τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ Δεῦτε, οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου· 2
5.35 ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με, 2
5.36 γυμνὸς καὶ περιεβάλετέ με, ἠσθένησα καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με. 2
5.37 τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι λέγοντες Κύριε, πότε σε εἴδαμεν πεινῶντα καὶ ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν; 2
5.38 πότε δέ σε εἴδαμεν ξένον καὶ συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν; 2
5.39 πότε δέ σε εἴδομεν ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε; 25.40 καὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς Ἀμὴν λέγω ὑμῖν, ἐφʼ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. 25.41 τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων Πορεύεσθε ἀπʼ ἐμοῦ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ· 25.42 ἐπείνασα γὰρ καὶ οὐκ ἐδώκατέ μοι φαγεῖν, καὶ ἐδίψησα καὶ οὐκ ἐποτίσατέ με, 25.43 ξένος ἤμην καὶ οὐ συνηγάγετέ με, γυμνὸς καὶ οὐ περιεβάλετέ με, ἀσθενὴς καὶ ἐν φυλακῇ καὶ οὐκ ἐπεσκέψασθέ με. 2
5.44 τότε ἀποκριθήσονται καὶ αὐτοὶ λέγοντες Κύριε, πότε σε εἴδομεν πεινῶντα ἢ διψῶντα ἢ ξένον ἢ γυμνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ καὶ οὐ διηκονήσαμέν σοι; 25.45 τότε ἀποκριθήσεται αὐτοῖς λέγων Ἀμὴν λέγω ὑμῖν, ἐφʼ ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἐποιήσατε. 25.46 καὶ ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον.
28.20 διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμὶ πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.' ' None | sup>
5.3 "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven.
5.5 Blessed are the gentle, For they shall inherit the earth. 5.6 Blessed are those who hunger and thirst after righteousness, For they shall be filled.
5.8 Blessed are the pure in heart, For they shall see God. 5.9 Blessed are the peacemakers, For they shall be called sons of God.
5.11 "Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. 5.12 Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. ' "
5.22 But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. " '5.23 "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24 leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift.
5.28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29 If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna.
5.30 If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna.
5.44 But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 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.
5.48 Therefore you shall be perfect, just as your Father in heaven is perfect.
6.1 "Be careful that you don\'t do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. ' "
6.8 Therefore don't be like them, for your Father knows what things you need, before you ask him. " "6.9 Pray like this: 'Our Father in heaven, may your name be kept holy. " 6.10 Let your kingdom come. Let your will be done, as in heaven, so on earth.
6.11 Give us today our daily bread.
6.12 Forgive us our debts, as we also forgive our debtors. ' "
6.13 Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' " 6.14 "For if you forgive men their trespasses, your heavenly Father will also forgive you. ' "
6.20 but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal; " "
6.26 See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? " "
6.33 But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. " 7.7 "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you.
7.11 If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! ' "
7.23 Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' " 10.6 Rather, go to the lost sheep of the house of Israel.
11.23 You, Capernaum, who are exalted to Heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day. 11.24 But I tell you that it will be more tolerable for the land of Sodom, on the day of judgment, than for you." 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. 11.26 Yes, Father, for so it was well-pleasing in your sight. 11.27 All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. ' "
13.13 Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. " 1
6.19 I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven."
18.15 "If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. ' "18.16 But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. " '18.17 If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 18.18 Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven. 18.19 Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20 For where two or three are gathered together in my name, there I am in the midst of them." 18.21 Then Peter came and said to him, "Lord, how often shall my brother sin against me, and I forgive him? Until seven times?" 18.22 Jesus said to him, "I don\'t tell you until seven times, but, until seventy times seven. 18.23 Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.24 When he had begun to reconcile, one was brought to him who owed him ten thousand talents. ' "18.25 But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. " "18.26 The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.' " '18.27 The lord of that servant, being moved with compassion, released him, and forgave him the debt. 18.28 "But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, \'Pay me what you owe!\ '18.29 "So his fellow servant fell down at his feet and begged him, saying, \'Have patience with me, and I will repay you.\ '18.30 He would not, but went and cast him into prison, until he should pay back that which was due. 18.31 So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done. ' "18.32 Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me. " "18.33 Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?' " '18.34 His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 18.35 So my heavenly Father will also do to you, if you don\'t each forgive your brother from your hearts for his misdeeds."
23.9 Call no man on the earth your father, for one is your Father, he who is in heaven.
2
5.31 "But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 2
5.32 Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 2
5.33 He will set the sheep on his right hand, but the goats on the left. ' "2
5.34 Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; " '2
5.35 for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; ' "2
5.36 naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' " '2
5.37 "Then the righteous will answer him, saying, \'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 2
5.38 When did we see you as a stranger, and take you in; or naked, and clothe you? ' "2
5.39 When did we see you sick, or in prison, and come to you?' " '25.40 "The King will answer them, \'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.\ "25.41 Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; " "25.42 for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; " "25.43 I was a stranger, and you didn't take me in; naked, and you didn't clothe me; sick, and in prison, and you didn't visit me.' " '2
5.44 "Then they will also answer, saying, \'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn\'t help you?\ '25.45 "Then he will answer them, saying, \'Most assuredly I tell you, inasmuch as you didn\'t do it to one of the least of these, you didn\'t do it to me.\ '25.46 These will go away into eternal punishment, but the righteous into eternal life."
28.20 teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen. ' ' None |
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75. Tacitus, Annals, 1.2, 1.11, 1.39, 1.79, 2.54, 2.73, 3.60, 3.66-3.69, 4.34, 13.5, 14.13, 15.19 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus (previously Octavian), builds temple of Mars,, relationship • Caracalla,, relationship • Claudius,, relationship • Commodus,, relationship • Didius Julianus,, relationship • Domitian,, relationship • Gaius (Caligula),, relationship • Germanicus, relationship with Tiberius • Germanicus, relationship with troops • Italia, relationship with Rome • Nero (emperor), relationship with Agrippina the Younger • Nero,, relationship • Senate, monarchy, relationship with • Tiberius, Senates relationship with • Tiberius,, relationship • adoption, mother - child relationship • armies, Roman, relationship with commanders • emperor,, relationship • oracles, relationship of cultic and prophetic functions at • patron-client relationship • plebs, people, relationship with, Perusia, battle of • relationship with Caesar’s forum
Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 85; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 122; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 181; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 230; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 43, 44; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 36, 71, 128, 162, 175, 184, 286; Talbert (1984), The Senate of Imperial Rome, 83, 118, 218, 255, 267, 350, 352, 410, 412, 472, 475, 488
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1.2 Interea manipuli ante coeptam seditionem Nauportum missi ob itinera et pontes et alios usus, postquam turbatum in castris accepere, vexilla convellunt direptisque proximis vicis ipsoque Nauporto, quod municipii instar erat, retinentis centuriones inrisu et contumeliis, postremo verberibus insectantur, praecipua in Aufidienum Rufum praefectum castrorum ira, quem dereptum vehiculo sarcinis gravant aguntque primo in agmine per ludibrium rogitantes an tam immensa onera, tam longa itinera libenter ferret. quippe Rufus diu manipularis, dein centurio, mox castris praefectus, antiquam duramque militiam revocabat, vetus operis ac laboris et eo inmitior quia toleraverat.
1.2 Postquam Bruto et Cassio caesis nulla iam publica arma, Pompeius apud Siciliam oppressus exutoque Lepido, interfecto Antonio ne Iulianis quidem partibus nisi Caesar dux reliquus, posito triumviri nomine consulem se ferens et ad tuendam plebem tribunicio iure contentum, ubi militem donis, populum annona, cunctos dulcedine otii pellexit, insurgere paulatim, munia senatus magistratuum legum in se trahere, nullo adversante, cum ferocissimi per acies aut proscriptione cecidissent, ceteri nobilium, quanto quis servitio promptior, opibus et honoribus extollerentur ac novis ex rebus aucti tuta et praesentia quam vetera et periculosa mallent. neque provinciae illum rerum statum abnuebant, suspecto senatus populique imperio ob certamina potentium et avaritiam magistratuum, invalido legum auxilio quae vi ambitu postremo pecunia turbabantur.
1.11 Versae inde ad Tiberium preces. et ille varie disserebat de magnitudine imperii sua modestia. solam divi Augusti mentem tantae molis capacem: se in partem curarum ab illo vocatum experiendo didicisse quam arduum, quam subiectum fortunae regendi cuncta onus. proinde in civitate tot inlustribus viris subnixa non ad unum omnia deferrent: plures facilius munia rei publicae sociatis laboribus exsecuturos. plus in oratione tali dignitatis quam fidei erat; Tiberioque etiam in rebus quas non occuleret, seu natura sive adsuetudine, suspensa semper et obscura verba: tunc vero nitenti ut sensus suos penitus abderet, in incertum et ambiguum magis implicabantur. at patres, quibus unus metus si intellegere viderentur, in questus lacrimas vota effundi; ad deos, ad effigiem Augusti, ad genua ipsius manus tendere, cum proferri libellum recitarique iussit. opes publicae continebantur, quantum civium sociorumque in armis, quot classes, regna, provinciae, tributa aut vectigalia, et necessitates ac largitiones. quae cuncta sua manu perscripserat Augustus addideratque consilium coercendi intra terminos imperii, incertum metu an per invidiam.
1.39 Interea legati ab senatu regressum iam apud aram Vbiorum Germanicum adeunt. duae ibi legiones, prima atque vicesima, veteranique nuper missi sub vexillo hiemabant. pavidos et conscientia vaecordes intrat metus venisse patrum iussu qui inrita facerent quae per seditionem expresserant. utque mos vulgo quamvis falsis reum subdere, Munatium Plancum consulatu functum, principem legationis, auctorem senatus consulti incusant; et nocte concubia vexillum in domo Germanici situm flagitare occipiunt, concursuque ad ianuam facto moliuntur foris, extra- ctum cubili Caesarem tradere vexillum intento mortis metu subigunt. mox vagi per vias obvios habuere legatos, audita consternatione ad Germanicum tendentis. ingerunt contumelias, caedem parant, Planco maxime, quem dignitas fuga impediverat; neque aliud periclitanti subsidium quam castra primae legionis. illic signa et aquilam amplexus religione sese tutabatur, ac ni aquilifer Calpurnius vim extremam arcuisset, rarum etiam inter hostis, legatus populi Romani Romanis in castris sanguine suo altaria deum commaculavisset. luce demum, postquam dux et miles et facta noscebantur, ingressus castra Germanicus perduci ad se Plancum imperat recepitque in tribunal. tum fatalem increpans rabiem, neque militum sed deum ira resurgere, cur venerint legati aperit; ius legationis atque ipsius Planci gravem et immeritum casum, simul quantum dedecoris adierit legio, facunde miseratur, attonitaque magis quam quieta contione legatos praesidio auxiliarium equitum dimittit.
1.79 Actum deinde in senatu ab Arruntio et Ateio an ob moderandas Tiberis exundationes verterentur flumina et lacus, per quos augescit; auditaeque municipiorum et coloniarum legationes, orantibus Florentinis ne Clanis solito alveo demotus in amnem Arnum transferretur idque ipsis perniciem adferret. congruentia his Interamnates disseruere: pessum ituros fecundissimos Italiae campos, si amnis Nar (id enim parabatur) in rivos diductus superstagnavisset. nec Reatini silebant, Velinum lacum, qua in Narem effunditur, obstrui recusantes, quippe in adiacentia erupturum; optume rebus mortalium consuluisse naturam, quae sua ora fluminibus, suos cursus utque originem, ita finis dederit; spectandas etiam religiones sociorum, qui sacra et lucos et aras patriis amnibus dicaverint: quin ipsum Tiberim nolle prorsus accolis fluviis orbatum minore gloria fluere. seu preces coloniarum seu difficultas operum sive superstitio valuit, ut in sententiam Pisonis concederetur, qui nil mutandum censuerat.
2.54 Petita inde Euboea tramisit Lesbum ubi Agrippina novissimo partu Iuliam edidit. tum extrema Asiae Perinthumque ac Byzantium, Thraecias urbes, mox Propontidis angustias et os Ponticum intrat, cupidine veteres locos et fama celebratos noscendi; pariterque provincias internis certaminibus aut magistratuum iniuriis fessas refovebat. atque illum in regressu sacra Samothracum visere nitentem obvii aquilones depulere. igitur adito Ilio quaeque ibi varietate fortunae et nostri origine veneranda, relegit Asiam adpellitque Colophona ut Clarii Apollinis oraculo uteretur. non femina illic, ut apud Delphos, sed certis e familiis et ferme Mileto accitus sacerdos numerum modo consultantium et nomina audit; tum in specum degressus, hausta fontis arcani aqua, ignarus plerumque litterarum et carminum edit responsa versibus compositis super rebus quas quis mente concepit. et ferebatur Germanico per ambages, ut mos oraculis, maturum exitum cecinisse.
2.73 Funus sine imaginibus et pompa per laudes ac memoriam virtutum eius celebre fuit. et erant qui formam, aetatem, genus mortis ob propinquitatem etiam locorum in quibus interiit, magni Alexandri fatis adaequarent. nam utrumque corpore decoro, genere insigni, haud multum triginta annos egressum, suorum insidiis externas inter gentis occidisse: sed hunc mitem erga amicos, modicum voluptatum, uno matrimonio, certis liberis egisse, neque minus proeliatorem, etiam si temeritas afuerit praepeditusque sit perculsas tot victoriis Germanias servitio premere. quod si solus arbiter rerum, si iure et nomine regio fuisset, tanto promptius adsecuturum gloriam militiae quantum clementia, temperantia, ceteris bonis artibus praestitisset. corpus antequam cremaretur nudatum in foro Antiochensium, qui locus sepulturae destinabatur, praetuleritne veneficii signa parum constitit; nam ut quis misericordia in Germanicum et praesumpta suspicione aut favore in Pisonem pronior, diversi interpretabantur.' 3.66 Paulatim dehinc ab indecoris ad infesta transgrediebantur. C. Silanum pro consule Asiae repetundarum a sociis postulatum Mamercus Scaurus e consularibus, Iunius Otho praetor, Bruttedius Niger aedilis simul corripiunt obiectantque violatum Augusti numen, spretam Tiberii maiestatem, Mamercus antiqua exempla iaciens, L. Cottam a Scipione Africano, Servium Galbam a Catone censorio, P. Rutilium a M. Scauro accusatos. videlicet Scipio et Cato talia ulciscebantur aut ille Scaurus, quem proavum suum obprobrium maiorum Mamercus infami opera dehonestabat. Iunio Othoni litterarium ludum exercere vetus ars fuit: mox Seiani potentia senator obscura initia impudentibus ausis propolluebat. Bruttedium artibus honestis copiosum et, si rectum iter pergeret, ad clarissima quaeque iturum festinatio extimulabat, dum aequalis, dein superiores, postremo suasmet ipse spes antire parat: quod multos etiam bonos pessum dedit, qui spretis quae tarda cum securitate praematura vel cum exitio properant. 3.67 Auxere numerum accusatorum Gellius Publicola et M. Paconius, ille quaestor Silani, hic legatus. nec dubium habebatur saevitiae captarumque pecuniarum teneri reum: sed multa adgerebantur etiam insontibus periculosa, cum super tot senatores adversos facundissimis totius Asiae eoque ad accusandum delectis responderet solus et orandi nescius, proprio in metu qui exercitam quoque eloquentiam debilitat, non temperante Tiberio quin premeret voce vultu, eo quod ipse creberrime interrogabat, neque refellere aut eludere dabatur, ac saepe etiam confitendum erat ne frustra quaesivisset. servos quoque Silani ut tormentis interrogarentur actor publicus mancipio acceperat. et ne quis necessariorum iuvaret periclitantem maiestatis crimina subdebantur, vinclum et necessitas silendi. igitur petito paucorum dierum interiectu defensionem sui deseruit, ausis ad Caesarem codicillis quibus invidiam et preces miscuerat. 3.68 Tiberius quae in Silanum parabat quo excusatius sub exemplo acciperentur, libellos divi Augusti de Voleso Messala eiusdem Asiae pro consule factumque in eum senatus consultum recitari iubet. tum L. Pisonem sententiam rogat. ille multum de clementia principis praefatus aqua atque igni Silano interdicendum censuit ipsumque in insulam Gyarum relegandum. eadem ceteri, nisi quod Cn. Lentulus separanda Silani materna bona, quippe Atia parente geniti, reddendaque filio dixit, adnuente Tiberio. 3.69 At Cornelius Dolabella dum adulationem longius sequitur increpitis C. Silani moribus addidit ne quis vita probrosus et opertus infamia provinciam sortiretur, idque princeps diiudicaret. nam a legibus delicta puniri: quanto fore mitius in ipsos, melius in socios, provideri ne peccaretur? adversum quae disseruit Caesar: non quidem sibi ignara quae de Silano vulgabantur, sed non ex rumore statuendum. multos in provinciis contra quam spes aut metus de illis fuerit egisse: excitari quosdam ad meliora magnitudine rerum, hebescere alios. neque posse principem sua scientia cuncta complecti neque expedire ut ambitione aliena trahatur. ideo leges in facta constitui quia futura in incerto sint. sic a maioribus institutum ut, si antissent delicta, poenae sequerentur. ne verterent sapienter reperta et semper placita: satis onerum principibus, satis etiam potentiae. minui iura quotiens gliscat potestas, nec utendum imperio ubi legibus agi possit. quanto rarior apud Tiberium popularitas tanto laetioribus animis accepta. atque ille prudens moderandi, si propria ira non impelleretur, addidit insulam Gyarum immitem et sine cultu hominum esse: darent Iuniae familiae et viro quondam ordinis eiusdem ut Cythnum potius concederet. id sororem quoque Silani Torquatam, priscae sanctimoniae virginem, expetere. in hanc sententiam facta discessio.' "
4.34 Cornelio Cosso Asinio Agrippa consulibus Cremutius Cordus postulatur novo ac tunc primum audito crimine, quod editis annalibus laudatoque M. Bruto C. Cassium Romanorum ultimum dixisset. accusabant Satrius Secundus et Pinarius Natta, Seiani clientes. id perniciabile reo et Caesar truci vultu defensionem accipiens, quam Cremutius relinquendae vitae certus in hunc modum exorsus est: 'verba mea, patres conscripti, arguuntur: adeo factorum innocens sum. sed neque haec in principem aut principis parentem, quos lex maiestatis amplectitur: Brutum et Cassium laudavisse dicor, quorum res gestas cum plurimi composuerint, nemo sine honore memoravit. Titus Livius, eloquentiae ac fidei praeclarus in primis, Cn. Pompeium tantis laudibus tulit ut Pompeianum eum Augustus appellaret; neque id amicitiae eorum offecit. Scipionem, Afranium, hunc ipsum Cassium, hunc Brutum nusquam latrones et parricidas, quae nunc vocabula imponuntur, saepe ut insignis viros nominat. Asinii Pollionis scripta egregiam eorundem memoriam tradunt; Messala Corvinus imperatorem suum Cassium praedicabat: et uterque opibusque atque honoribus perviguere. Marci Ciceronis libro quo Catonem caelo aequavit, quid aliud dictator Caesar quam rescripta oratione velut apud iudices respondit? Antonii epistulae Bruti contiones falsa quidem in Augustum probra set multa cum acerbitate habent; carmina Bibaculi et Catulli referta contumeliis Caesarum leguntur: sed ipse divus Iulius, ipse divus Augustus et tulere ista et reliquere, haud facile dixerim, moderatione magis an sapientia. namque spreta exolescunt: si irascare, adgnita videntur." 13.5 Eodem anno crebris populi flagitationibus immodestiam publicanorum arguentis dubitavit Nero an cuncta vectigalia omitti iuberet idque pulcherrimum donum generi mortalium daret. sed impetum eius, multum prius laudata magnitudine animi, attinuere senatores, dissolutionem imperii docendo, si fructus quibus res publica sustineretur deminuerentur: quippe sublatis portoriis sequens ut tributorum abolitio expostularetur. plerasque vectigalium societates a consulibus et tribunis plebei constitutas acri etiam tum populi Romani libertate; reliqua mox ita provisa ut ratio quaestuum et necessitas erogationum inter se congrueret. temperandas plane publicanorum cupidines, ne per tot annos sine querela tolerata novis acerbitatibus ad invidiam verterent.
13.5 Nec defuit fides, multaque arbitrio senatus constituta sunt: ne quis ad causam orandam mercede aut donis emeretur, ne designatis quaestoribus edendi gladiatores necessitas esset. quod quidem adversante Agrippina, tamquam acta Claudii subverterentur, obtinuere patres, qui in Palatium ob id vocabantur ut adstaret additis a tergo foribus velo discreta, quod visum arceret, auditus non adimeret. quin et legatis Armeniorum causam gentis apud Neronem orantibus escendere suggestum imperatoris et praesidere simul parabat, nisi ceteris pavore defixis Seneca admonuisset venienti matri occurreret. ita specie pietatis obviam itum dedecori.
14.13 Tamen cunctari in oppidis Campaniae, quonam modo urbem ingrederetur, an obsequium senatus, an studia plebis reperiret anxius: contra deterrimus quisque, quorum non alia regia fecundior extitit, invisum Agrippinae nomen et morte eius accensum populi favorem disserunt: iret intrepidus et venerationem sui coram experiretur; simul praegredi exposcunt. et promptiora quam promiserant inveniunt, obvias tribus, festo cultu senatum, coniugum ac liberorum agmina per sexum et aetatem disposita, extructos, qua incederet, spectaculorum gradus, quo modo triumphi visuntur. hinc superbus ac publici servitii victor Capitolium adiit, grates exolvit seque in omnis libidines effudit quas male coercitas qualiscumque matris reverentia tardaverat.'' None | sup>
1.2 \xa0When the killing of Brutus and Cassius had disarmed the Republic; when Pompey had been crushed in Sicily, and, with Lepidus thrown aside and Antony slain, even the Julian party was leaderless but for the Caesar; after laying down his triumviral title and proclaiming himself a simple consul content with tribunician authority to safeguard the commons, he first conciliated the army by gratuities, the populace by cheapened corn, the world by the amenities of peace, then step by step began to make his ascent and to unite in his own person the functions of the senate, the magistracy, and the legislature. Opposition there was none: the boldest spirits had succumbed on stricken fields or by proscription-lists; while the rest of the nobility found a cheerful acceptance of slavery the smoothest road to wealth and office, and, as they had thriven on revolution, stood now for the new order and safety in preference to the old order and adventure. Nor was the state of affairs unpopular in the provinces, where administration by the Senate and People had been discredited by the feuds of the magnates and the greed of the officials, against which there was but frail protection in a legal system for ever deranged by force, by favouritism, or (in the last resort) by gold. <
1.11 \xa0Then all prayers were directed towards Tiberius; who delivered a variety of reflections on the greatness of the empire and his own diffidence:â\x80\x94 "Only the mind of the deified Augustus was equal to such a burden: he himself had found, when called by the sovereign to share his anxieties, how arduous, how dependent upon fortune, was the task of ruling a world! He thought, then, that, in a state which had the support of so many eminent men, they ought not to devolve the entire duties on any one person; the business of government would be more easily carried out by the joint efforts of a\xa0number." A\xa0speech in this tenor was more dignified than convincing. Besides, the diction of Tiberius, by habit or by nature, was always indirect and obscure, even when he had no wish to conceal his thought; and now, in the effort to bury every trace of his sentiments, it became more intricate, uncertain, and equivocal than ever. But the Fathers, whose one dread was that they might seem to comprehend him, melted in plaints, tears, and prayers. They were stretching their hands to heaven, to the effigy of Augustus, to his own knees, when he gave orders for a document to be produced and read. It contained a statement of the national resources â\x80\x94 the strength of the burghers and allies under arms; the number of the fleets, protectorates, and provinces; the taxes direct and indirect; the needful disbursements and customary bounties catalogued by Augustus in his own hand, with a final clause (due to fear or jealousy?) advising the restriction of the empire within its present frontiers. <
1.39 \xa0Meanwhile the deputation from the senate found Germanicus, who had returned by then, at the Altar of the Ubians. Two legions were wintering there, the first and twentieth; also the veterans recently discharged and now with their colours. Nervous as they were and distraught with the consciousness of guilt, the fear came over them that a senatorial commission had arrived to revoke all the concessions extorted by their rebellion. With the common propensity of crowds to find a victim, however false the charge, they accused Munatius Plancus, an ex-consul who was at the head of the deputation, of initiating the decree. Before the night was far advanced, they began to shout for the colours kept in Germanicus\' quarters. There was a rush to the gate; they forced the door, and, dragging the prince from bed, compelled him on pain of death to hand over the ensign. A\xa0little later, while roving the streets, they lit on the envoys themselves, who had heard the disturbance and were hurrying to Germanicus. They loaded them with insults, and contemplated murder; especially in the case of Plancus, whose dignity had debarred him from flight. Nor in his extremity had he any refuge but the quarters of the first legion. There, clasping the standards and the eagle, he lay in sanctuary; and had not the eagle-bearer Calpurnius shielded him from the crowning violence, then â\x80\x94 by a crime almost unknown even between enemies â\x80\x94 an ambassador of the Roman people would in a Roman camp have defiled with his blood the altars of heaven. At last, when the dawn came and officer and private and the doings of the night were recognized for what they were, Germanicus entered the camp, ordered Plancus to be brought to him, and took him on to the tribunal. Then, rebuking the "fatal madness, rekindled not so much by their own anger as by that of heaven," he gave the reasons for the deputies\' arrival. He was plaintively eloquent upon the rights of ambassadors and the serious and undeserved outrage to Plancus, as also upon the deep disgrace contracted by the legion. Then, after reducing his hearers to stupor, if not to peace, he dismissed the deputies under a guard of auxiliary cavalry. <
1.79 \xa0Next, a discussion was opened in the senate by Arruntius and Ateius, whether the invasions of the Tiber should be checked by altering the course of the rivers and lakes swelling its volume. Deputations from the municipalities and colonies were heard. The Florentines pleaded that the Clanis should not be deflected from its old bed into the Arno, to bring ruin upon themselves. The Interamnates\' case was similar:â\x80\x94 "The most generous fields of Italy were doomed, if the Nar should overflow after this scheme had split it into rivulets." Nor were the Reatines silent:â\x80\x94 "They must protest against the Veline Lake being dammed at its outlet into the Nar, as it would simply break a road into the surrounding country. Nature had made the best provision for the interests of humanity, when she assigned to rivers their proper mouths â\x80\x94 their proper courses â\x80\x94 their limits as well as their origins. Consideration, too, should be paid to the faith of their fathers, who had hallowed rituals and groves and altars to their country streams. Besides, they were reluctant that Tiber himself, bereft of his tributary streams, should flow with diminished majesty." Whatever the deciding factor â\x80\x94 the prayers of the colonies, the difficulty of the work, or superstition â\x80\x94 the motion of Piso, "that nothing was to be changed," was agreed to. <
2.54 \xa0From Athens he visited Euboea, and crossed over to Lesbos; where Agrippina, in her last confinement, gave birth to Julia. Entering the outskirts of Asia, and the Thracian towns of Perinthus and Byzantium, he then struck through the straits of the Bosphorus and the mouth of the Euxine, eager to make the acquaintance of those ancient and storied regions, though simultaneously he brought relief to provinces outworn by internecine feud or official tyranny. On the return journey, he made an effort to visit the Samothracian Mysteries, but was met by northerly winds, and failed to make the shore. So, after an excursion to Troy and those venerable remains which attest the mutability of fortune and the origin of Rome, he skirted the Asian coast once more, and anchored off Colophon, in order to consult the oracle of the Clarian Apollo. Here it is not a prophetess, as at Delphi, but a male priest, chosen out of a restricted number of families, and in most cases imported from Miletus, who hears the number and the names of the consultants, but no more, then descends into a cavern, swallows a draught of water from a mysterious spring, and â\x80\x94 though ignorant generally of writing and of metre â\x80\x94\xa0delivers his response in set verses dealing with the subject each inquirer had in mind. Rumour said that he had predicted to Germanicus his hastening fate, though in the equivocal terms which oracles affect. <
2.73 \xa0His funeral, devoid of ancestral effigies or procession, was distinguished by eulogies and recollections of his virtues. There were those who, considering his personal appearance, his early age, and the circumstances of his death, â\x80\x94 to which they added the proximity of the region where he perished, â\x80\x94 compared his decease with that of Alexander the Great: â\x80\x94 "Each eminently handsome, of famous lineage, and in years not much exceeding thirty, had fallen among alien races by the treason of their countrymen. But the Roman had borne himself as one gentle to his friends, moderate in his pleasures, content with a single wife and the children of lawful wedlock. Nor was he less a man of the sword; though he lacked the other\'s temerity, and, when his numerous victories had beaten down the Germanies, was prohibited from making fast their bondage. But had he been the sole arbiter of affairs, of kingly authority and title, he would have overtaken the Greek in military fame with an ease proportioned to his superiority in clemency, self-command, and all other good qualities." The body, before cremation, was exposed in the forum of Antioch, the place destined for the final rites. Whether it bore marks of poisoning was disputable: for the indications were variously read, as pity and preconceived suspicion swayed the spectator to the side of Germanicus, or his predilections to that of Piso. <
3.60 \xa0Tiberius, however, while tightening his grasp on the solid power of the principate, vouchsafed to the senate a shadow of the past by submitting the claims of the provinces to the discussion of its members. For throughout the Greek cities there was a growing laxity, and impunity, in the creation of rights of asylum. The temples were filled with the dregs of the slave population; the same shelter was extended to the debtor against his creditor and to the man suspected of a capital offence; nor was any authority powerful enough to quell the factions of a race which protected human felony equally with divine worship. It was resolved, therefore, that the communities in question should send their charters and deputies to Rome. A\xa0few abandoned without a struggle the claims they had asserted without a title: many relied on hoary superstitions or on their services to the Roman nation. It was an impressive spectacle which that day afforded, when the senate scrutinized the benefactions of its predecessors, the constitutions of the provinces, even the decrees of kings whose power antedated the arms of Rome, and the rites of the deities themselves, with full liberty as of old to confirm or change. <' "
3.66 \xa0Then, step by step, they passed from the degrading to the brutal. Gaius Silanus, the proconsul of Asia, accused of extortion by the provincials, was attacked simultaneously by the ex-consul Mamercus Scaurus, the praetor Junius Otho, and the aedile Bruttedius Niger, who flung at him the charge of violating the godhead of Augustus and spurning the majesty of Tiberius, while Mamercus made play with the precedents of antiquity â\x80\x94 the indictment of Lucius Cotta by Scipio Africanus, of Servius Galba by Cato the Censor, of Publius Rutilius by Marcus Scaurus. Such, as all men know, were the crimes avenged by Scipio and Cato or the famous Scaurus, the great-grandsire of Mamercus, whom that reproach to his ancestors dishonoured by his infamous activity! Junius Otho's old profession had been to keep a school; afterwards, created a senator by the influence of Sejanus, by his effrontery and audacity he brought further ignominy, if possible, upon the meanness of his beginnings. Bruttedius, amply provided with liberal accomplishments, and bound, if he kept the straight road, to attain all distinctions, was goaded by a spirit of haste, which impelled him to outpace first his equals, then his superiors, and finally his own ambitions: an infirmity fatal to many, even of the good, who, disdaining the sure and slow, force a premature success, though destruction may accompany the prize. <" '3.67 \xa0The number of the accusers was swelled by Gellius Publicola and Marcus Paconius, the former the quaestor of Silanus, the latter his legate. No doubt was felt that the defendant was guilty on the counts of cruelty and malversation; but there were many additional circumstances, which would have imperilled even the innocent. Over and above the array of hostile senators were the most fluent advocates of all Asia, selected, as such, to press the charge; and to these was replying a solitary man, devoid of forensic knowledge, and beset by that personal fear which enfeebles even professional eloquence: for Tiberius did not scruple to injure his case, by word, by look, by the fact that he himself was most assiduous in his questions, which it was permissible neither to refute nor to elude, while often an admission had to be made, lest the sovereign should have asked in vain. Further, to allow the examination of his slaves under torture, they had been formally sold to the treasury-agent; and, lest a single friend should come to his help in the hour of peril, charges of treason were subjoined â\x80\x94 a\xa0binding and inevitable argument for silence. He requested, therefore, an interval of a\xa0few days, and threw up his defence, first hazarding a note to the Caesar in which he had mingled reproaches with petitions. <' "3.68 \xa0Tiberius, in order that the measures he was preparing against Silanus might come with the better grace through being supported by a precedent, ordered the bill in which the deified Augustus had indicted Volesus Messala, another proconsul of Asia, to be read aloud, together with the decree registered against him by the senate. He then asked Lucius Piso for his opinion. After a long preface devoted to the sovereign's clemency, he declared for the outlawry of Silanus from fire and water and his relegation to the isle of Gyarus. So, too, the others; with the exception of Gnaeus Lentulus, who moved that, so far as the property of Silanus had been derived from his mother, it should, as she came of the Atian house, be treated as distinct from the rest and restored to his son. <" '3.69 \xa0Tiberius approved; but Cornelius Dolabella, to pursue the sycophancy further, proposed, after an attack on Silanus\' character, that no man of scandalous life and bankrupt reputation should be eligible for a province, the decision in such cases to rest with the emperor. "For delinquencies were punished by the law; but how much more merciful to the delinquent, how much better for the provincial, to provide against all irregularities beforehand!" The Caesar spoke in opposition:â\x80\x94 "True, the reports with regard to Silanus were not unknown to him; but judgments could not be based on rumour. Many a man by his conduct in his province had reversed the hopes or fears entertained concerning him: some natures were roused to better things by great position, others became sluggish. It was neither possible for a prince to comprehend everything within his own knowledge, nor desirable that he should be influenced by the intrigues of others. The reason why laws were made retrospective towards the thing done was that things to be were indeterminable. It was on this principle their forefathers had ruled that, if an offence had preceded, punishment should follow; and they must not now overturn a system wisely invented and always observed. Princes had enough of burdens â\x80\x94 enough, even, of power: the rights of the subject shrank as autocracy grew; and, where it was possible to proceed by form of law, it was a mistake to employ the fiat of the sovereign." This democratic doctrines were hailed with a pleasure answering to their rarity on the lips of Tiberius. He himself, tactful and moderate when not swayed by personal anger, added that "Gyarus was a bleak and uninhabited island. Out of consideration for the Junian house and for a man once their peer, they might allow him to retire to Cythnus instead. This was also the desire of Silanus\' sister Torquata, a Vestal of old-world saintliness." The proposal was adopted without discussion. <
4.34 \xa0The consulate of Cornelius Cossus and Asinius Agrippa opened with the prosecution of Cremutius Cordus upon the novel and till then unheard-of charge of publishing a history, eulogizing Brutus, and styling Cassius the last of the Romans. The accusers were Satrius Secundus and Pinarius Natta, clients of Sejanus. That circumstance sealed the defendant\'s fate â\x80\x94 that and the lowering brows of the Caesar, as he bent his attention to the defence; which Cremutius, resolved to take his leave of life, began as follows:â\x80\x94 "Conscript Fathers, my words are brought to judgement â\x80\x94 so guiltless am\xa0I of deeds! Nor are they even words against the sole persons embraced by the law of treason, the sovereign or the parent of the sovereign: I\xa0am said to have praised Brutus and Cassius, whose acts so many pens have recorded, whom not one has mentioned save with honour. Livy, with a fame for eloquence and candour second to none, lavished such eulogies on Pompey that Augustus styled him \'the Pompeian\': yet it was without prejudice to their friendship. Scipio, Afranius, this very Cassius, this Brutus â\x80\x94 not once does he describe them by the now fashionable titles of brigand and parricide, but time and again in such terms as he might apply to any distinguished patriots. The works of Asinius Pollio transmit their character in noble colours; Messalla Corvinus gloried to have served under Cassius: and Pollio and Corvinus lived and died in the fulness of wealth and honour! When Cicero\'s book praised Cato to the skies, what did it elicit from the dictator Caesar but a written oration as though at the bar of public opinion? The letters of Antony, the speeches of Brutus, contain invectives against Augustus, false undoubtedly yet bitter in the extreme; the poems â\x80\x94 still read â\x80\x94 of Bibaculus and Catullus are packed with scurrilities upon the Caesars: yet even the deified Julius, the divine Augustus himself, tolerated them and left them in peace; and I\xa0hesitate whether to ascribe their action to forbearance or to wisdom. For things contemned are soon things forgotten: anger is read as recognition. <' "
13.5 \xa0Nor was the pledge dishonoured, and many regulations were framed by the free decision of the senate. No advocate was to sell his services as a pleader for either fee or bounty; quaestors designate were to be under no obligation to produce a gladiatorial spectacle. The latter point, though opposed by Agrippina as a subversion of the acts of Claudius, was carried by the Fathers, whose meetings were specially convened in the Palatium, so that she could station herself at a newly-added door in their rear, shut off by a curtain thick enough to conceal her from view but not to debar her from hearing. In fact, when an Armenian deputation was pleading the national cause before Nero, she was preparing to ascend the emperor's tribunal and to share his presidency, had not Seneca, while others stood aghast, admonished the sovereign to step down and meet his mother: an assumption of filial piety which averted a scandal. <" 14.13 \xa0And yet he dallied in the towns of Campania, anxious and doubtful how to make his entry into Rome. Would he find obedience in the senate? enthusiasm in the crowd? Against his timidity it was urged by every reprobate â\x80\x94 and a court more prolific of reprobates the world has not seen â\x80\x94 that the name of Agrippina was abhorred and that her death had won him the applause of the nation. Let him go without a qualm and experience on the spot the veneration felt for his position! At the same time, they demanded leave to precede him. They found, indeed, an alacrity which surpassed their promises: the tribes on the way to meet him; the senate in festal dress; troops of wives and of children disposed according to their sex and years, while along his route rose tiers of seats of the type used for viewing a triumph. Then, flushed with pride, victor over the national servility, he made his way to the Capitol, paid his grateful vows, and abandoned himself to all the vices, till now retarded, though scarcely repressed, by some sort of deference to his mother. <' ' None |
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76. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Teacher-student relationship • student-teacher relationship
Found in books: Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 232; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 78
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77. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • grace and divine patronage, and patronage relationships in North Africa • kinship language/terms • patronage relationships • power relationships • relationship • romantic relationships, Ovids giftless lover
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 333; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 156; Satlow (2013), The Gift in Antiquity, 91; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 56
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78. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • anger, relationship to courage • anger, relationship to philanthropia • courage, relationship to anger • courage, relationship to philanthropia • emperor,, relationship • philanthropia, relationship to courage • philanthropia, relationship to pity
Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 93; Talbert (1984), The Senate of Imperial Rome, 479
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79. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus (previously Octavian), builds temple of Mars,, relationship • Senate, monarchy, relationship with • identity, in context of family relationships • relationship with Caesar’s forum, and the summi viri • relationship with Caesar’s forum, caryatids in
Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 109, 110; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 43; Talbert (1984), The Senate of Imperial Rome, 298
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80. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Agrippa I (Jewish king), relationship to Gaius • Domitian,, relationship • senators absences,, relationship with emperor
Found in books: Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 132; Talbert (1984), The Senate of Imperial Rome, 16, 171
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81. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Divine-human relationships • Ephesians (letter), literary relationship with Gospel of John • First Clement, Relationship with Acts • Jew/Jewish, relationship to Christianity • Judaism, relationship to Christianity • Paul, relationship to greco-roman philosophy • Seer of Revelation,, communities and churches of Asia, relationship to • author’s relationship with audience • body, relationship to moral character • kinship, birth and renewal in the context of • kinship, convert’s legal status of • relation/relationship (between the Father, and the Son) • resurrection, relationship to salvation • spirit, relationship of charismatic and life-giving in Christian communities
Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 4; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 22; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 105; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 176; Esler (2000), The Early Christian World, 232; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 123; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 147; Levison (2009), Filled with the Spirit, 423; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 34, 40, 193; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 301, 302; deSilva (2022), Ephesians, 37; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 158
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82. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Pauline Epistles kinship language in • epitaphs, family relationships and
Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 181; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 127
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83. Anon., Marytrdom of Polycarp, 13.1 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Bar Kokhba Revolt, Relationship with Judaism • Judaism, relationship to Christianity
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 39; Esler (2000), The Early Christian World, 504
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13.1 1 These things then happened with so great speed, quicker than it takes to tell, and the crowd came together immediately, and prepared wood and faggots from the work-shops and baths and the Jews were extremely zealous, as is their custom, in assisting at this. '' None |
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84. Anon., Genesis Rabba, 39.14 (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Non-Jews, relationships with Jews • kinship
Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 109; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 77
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39.14 וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן (בראשית יב, ה), אָמַר רַבִּי אֶלְעָזָר בַּר זִמְרָא אִם מִתְכַּנְסִין כָּל בָּאֵי הָעוֹלָם לִבְרֹא אֲפִלּוּ יַתּוּשׁ אֶחָד אֵינָן יְכוֹלִין לִזְרֹק בּוֹ נְשָׁמָה, וְאַתְּ אָמַר וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ, אֶלָּא אֵלּוּ הַגֵּרִים שֶׁגִּיְּרוּ, וְאִם כֵּן שֶׁגִּיְּרוּ לָמָּה אֲשֶׁר עָשׂוּ, אֶלָּא לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁהוּא מְקָרֵב אֶת הָעוֹבֵד כּוֹכָבִים וּמְגַיְּרוֹ כְּאִלּוּ בְּרָאוֹ. וְיֹאמַר אֲשֶׁר עָשָׂה, לָמָּה נֶאֱמַר אֲשֶׁר עָשׂוּ, אָמַר רַב הוּנָא אַבְרָהָם הָיָה מְגַיֵּר אֶת הָאֲנָשִׁים וְשָׂרָה מְגַיֶּרֶת אֶת הַנָּשִׁים.'' None | sup>
39.14 "“And the souls that they had made in Haran.” Said Rabbi Elazar ben Zimra: Even if every creature on earth conspired to create (out of nothing) even one mosquito, they could not give it a soul--and you say “the souls that they had made.” Therefore (they must be) they must be those who lived with them and converted. And it it meant “converted” why did it say “made?” In order to teach you that each one who brings an idol worshipper and converts him, it is as though he created him. And why did it say “that they made” rather than “that he made?” Said Rav Huna: Abraham would convert the men, and Sarah would convert the women. ", '' None |
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85. Apuleius, The Golden Ass, 11.5-11.6, 11.15-11.16, 11.19, 11.21-11.22, 11.24-11.25 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Divine-human relationships • Germanicus, relationship with Tiberius • Intra-human (or social) relationships • ethical education, related/relationships between • family and kinship, fictive kinship • grace and divine patronage, and patronage relationships in North Africa • patronage relationships • power relationships • related/relationships between
Found in books: Damm (2018), Religions and Education in Antiquity, 5; Esler (2000), The Early Christian World, 70, 71; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 112, 113, 117, 120, 121, 130, 139, 140, 147, 148; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 108; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 56
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11.5 “Behold, Lucius, I have come! Your weeping and prayers have moved me to succor you. I am she who is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of powers divine, queen of heaven! I am the principal of the celestial gods, the light of the goddesses. At my will the planets of the heavens, the wholesome winds of the seas, and the silences of hell are disposed. My name and my divinity is adored throughout all the world in diverse manners. I am worshipped by various customs and by many names. The Phrygians call me the mother of the gods. The Athenians, Minerva. The Cyprians, Venus. The Cretans, Diana. The Sicilians, Proserpina. The Eleusians, Ceres. Some call me Juno, other Bellona, and yet others Hecate. And principally the Aethiopians who dwell in the Orient, and the Aegyptians who are excellent in all kind of ancient doctrine and by their proper ceremonies are accustomed to worship me, call me Queen Isis. Behold, I have come to take pity of your fortune and tribulation. Behold, I am present to favor and aid you. Leave off your weeping and lamentation, put away all your sorrow. For behold, the day which is ordained by my providence is at hand. Therefore be ready to attend to my command. This day which shall come after this night is dedicated to my service by an eternal religion. My priests and ministers are accustomed, after the tempests of the sea have ceased, to offer in my name a new ship as a first fruit of my navigation. I command you not to profane or despise the sacrifice in any way. 11.6 “The great priest shall carry this day, following in procession by my exhortation, a garland of roses next the rattle in his right hand. Follow my procession amongst the people and, when you come to the priest, make as though you would kiss his hand. But snatch at the roses, whereby I will put away the skin and shape of an ass. This kind of beast I have long abhorred and despised. But above all things beware that you do not doubt or fear any of those things as being hard and difficult to bring to pass. For in the same hour as I have come to you, I have commanded the priest, by a vision, of what he shall do. And all the people by my command shall be compelled to give you place and say nothing! Moreover, do not think that, amongst so fair and joyful ceremonies and in so good a company, any person shall abhor your ill-favored and deformed figure, or that any man shall be so hardy as to blame and reprove your sudden restoration to human shape. They will not conceive any sinister opinion about this deed. And know this for certain: for the rest of your life, until the hour of death, you shall be bound and subject to me! And think it not an injury to be always subject to me, since by my means and benefit you shall become a man. You shall live blessed in this world, you shall live gloriously by my guidance and protection. And when you descend to hell, you shall see me shine in that subterranean place, shining (as you see me now) in the darkness of Acheron, and reigning in the deep profundity of Styx. There you shall worship me as one who has been favorable to you. And if I perceive that you are obedient to my command, an adherent to my religion, and worthy my divine grace, know you that I will prolong your days above the time that the fates have appointed, and the celestial planets have ordained.”
11.15 “O my friend Lucius, after the enduring so many labors and escaping so many tempests of fortune, you have at length come to the port and haven of rest and mercy. Your noble linage, your dignity, your education, or any thing else did not avail you. But you have endured so many servile pleasures due to the folly of youth. Thusly you have had an unpleasant reward for your excessive curiosity. But however the blindness of Fortune has tormented you in various dangers, so it is now that, unbeknownst to her, you have come to this present felicity. Let Fortune go and fume with fury in another place. Let her find some other matter on which to execute her cruelty. Fortune has no power against those who serve and honor our goddess. What good did it do her that you endured thieves, savage beasts, great servitude, dangerous waits, long journeys, and fear of death every day? Know that now you are safe and under the protection of her who, by her clear light, brightens the other gods. Wherefore rejoice and take a countece appropriate to your white garment. Follow the parade of this devout and honorable procession so that those who do not worship the goddess may see and acknowledge their error. Behold Lucius, you are delivered from so great miseries by the providence of the goddess Isis. Rejoice therefore and triumph in the victory over fortune. And so that you may live more safe and sure, make yourself one of this holy order. Dedicate your mind to our religion and take upon yourself the voluntary yoke of ministry. And when you begin to serve and honor the goddess, then you shall feel the fruit of your liberty.” 11.16 After the great priest had prophesied in this manner, he, regaining his breath, made a conclusion of his words. Then I went amongst the rest of the company and followed the procession. Everyone of the people knew me and, pointing at me with their fingers, spoke in this way, “Behold him who was this day transformed into a man by the power of the sovereign goddess. Verily he is blessed and most blessed, who has merited such great grace from heaven both because of the innocence of his former life. He has been reborn in the service of the goddess. In the meantime, little by little we approached near to the sea cost, near that place where I lay the night before, still an ass. Thereafter the images and relics were disposed in order. The great priest was surrounded by various pictures according to the fashion of the Aegyptians. He dedicated and consecrated with certain prayers a fair ship made very cunningly, and purified it with a torch, an egg, and sulfur. The sail was of white linen cloth on which was written certain letters which testified that the navigation would be prosperous. The mast was of a great length, made of a pine tree, round and very excellent with a shining top. The cabin was covered over with coverings of gold, and the whole ship was made of citron tree, very fair. Then all the people, religious as well as profane, took a great number of baskets filled with odors and pleasant smells and threw them into the sea, mingled with milk, until the ship was filled with many gifts and prosperous devotions. Then, with a pleasant wind, the ship was launched out into the deep. But when they had lost the sight of the ship, every man carried again that he brought, and went toward the temple in like procession and order as they had come to the sea side.
11.19 After I had related to them of all my former miseries and present joys, I went before the face of the goddess and hired a house within the cloister of the temple so that I might continually be ready to serve of the goddess. I also wanted to be in continual contact with the company of the priests so that I could become wholly devoted to the goddess, and become an inseparable worshipper of her divine name. It happened that the goddess often appeared to me in the night, urging and commanding me to take the order of her religion. But I, though I greatly desired to do so, was held back because of fear. I considered her discipline was hard and difficult, the chastity of the priests intolerable, and the life austere and subject to many inconveniences. Being thus in doubt, I refrained from all those things as seeming impossible.
11.21 This done, I retired to the service of the goddess in hope of greater benefits. I considered that I had received a sign and token whereby my courage increased more and more each day to take up the orders and sacraments of the temple. Thus I often communed with the priest, desiring him greatly to give me the degree of the religion. But he, a man of gravity and well-renowned in the order of priesthood, deferred my desire from day to day. He comforted me and gave me better hope, just like as parents who commonly bridle the desires of their children when they attempt or endeavor any unprofitable thing. He said that the day when any one would be admitted into their order is appointed by the goddess. He said that the priest who would minister the sacrifice is chosen by her providence, and the necessary charges of the ceremonies is allotted by her command. Regarding all these things he urged me to attend with marvelous patience, and he told me that I should beware either of too much haste or too great slackness. He said that there was like danger if, being called, I should delay or, not being called. I should be hasty. Moreover he said that there were none in his company either of so desperate a mind or who were so rash and hardy that they would attempt anything without the command of the goddess. If anyone were to do so, he should commit a deadly offence, considering how it was in the power of the goddess to condemn and save all persons. And if anyone should be at the point of death and on the path to damnation, so that he might be capable of receiving the secrets of the goddess, it was in her power by divine providence to reduce him to the path of health, as though by a certain kind of regeneration. Finally he said that I must attend the celestial precept, although it was evident and plain that the goddess had already vouchsafed to call and appoint me to her ministry. He urged me to refrain from profane and unlawful foods just like those priests who had already been received. This was so that I might come more apt and clean to the knowledge of the secrets of religion. 11.22 I obeyed these words and, attentive with meek and laudable silence, I daily served at the temple. In the end the wholesome gentleness of the goddess did not deceive me, for in the night she appeared to me in a vision. She showed me that the day had come which I had wished for so long. She told me what provision and charges I should attend to, and how she had appointed her principal priest Mithras to be minister with me in my sacrifices.When I heard these divine commands I greatly rejoiced. I arose before dawn to speak with the great priest, whom I happened to see coming out of his chamber. Then I saluted him and thought that I should ask for his counsel with a bold courage. But as soon as he perceived me, he began first to say: “O Lucius, now I know well that you are most happy and blessed, whom the divine goddess accepts with such mercy. Why do you delay? Behold, it is the day which you desired, when you shall receive at my hands the order of religion and know the most pure secrets of the gods.” Whereupon the old man took me by the hand and led me to the gate of the great temple. Immediately upon entering he made a solemn celebration and, after morning sacrifice had ended, he brought books out of the secret place of the temple. These were partly written in unknown characters, and partly painted with figures of beasts declaring briefly every sentence. The heads and tails of some were turned in the shape of a wheel and were strange and impossible for profane people to read. There he interpreted to me such things as were necessary for the use and preparation of my order.
11.24 When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way: 11.25 “O holy and blessed lady, the perpetual comfort of humankind: you, by your bounty and grace, nourish all the world and listen with great affection to the adversities of the miserable. As a loving mother you take no rest, neither are you idle at any time in bestowing benefits and succoring all men on land as well as on the sea. You are she who puts away all storms and dangers from man’s life by your right hand. Whereby also you restrain the fatal dispositions, appease the great tempests of fortune, and keep back the course of the stars. The celestial gods honor you and the infernal gods keep you in reverence. You encompass all the world, you give light to the sun, you govern the world, you strike down the power of hell. Because of you the times return and the planets rejoice, and the elements serve you. At your command the winds blow, the clouds increase, the seeds prosper, and the fruits prevail. The birds of the air, the beasts of the hill, the serpents of the den, and the fishes of the sea tremble at your majesty. But my spirit is not able to give you sufficient praise, my patrimony is unable to satisfy your sacrifice, my voice has no power to utter that which I think. No, not if I had a thousand mouths and so many tongues. However, as a good religious person and, according to my estate, I will always keep you in remembrance and close you within my breast.” When I had ended my prayer, I went to embrace the great priest Mithras, my spiritual father, and to demand his pardon, since I was unable to recompense the good which he had done to me.' ' None |
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86. Cassius Dio, Roman History, 56.3, 59.26.1, 62.18.3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Caligula (Roman emperor), Senate, relationship with • adoption, mother - child relationship • emperor,, relationship • oracles, relationship with poetry • sexual relationships (non-marital), view of Augustus in Dio
Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 19; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 122; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 188; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 188; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 77; Talbert (1984), The Senate of Imperial Rome, 479
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62.18.3 \xa0There was no curse that the populace did not invoke upon Nero, though they did not mention his name, but simply cursed in general terms those who had set the city on fire. And they were disturbed above all by recalling the oracle which once in the time of Tiberius had been on everybody\'s lips. It ran thus: "Thrice three hundred years having run their course of fulfilment, Rome by the strife of her people shall perish."' ' None |
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87. Hippolytus, Refutation of All Heresies, 6.35.5-6.35.7 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Teacher-student relationship • resurrection, nature of (relationship to embodiment) • resurrection, relationship to true reality
Found in books: Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 136; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 9
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6.35.5 And this (Marcus), infusing (the aforesaid) mixture into a smaller cup, was in the habit of delivering it to a woman to offer up the Eucharistic prayer, while he himself stood by, and held (in his hand) another empty (chalice) larger than that. And after his female dupe had pronounced the sentence of Consecration, having received (the cup from her), he proceeded to infuse (its contents) into the larger (chalice), and, pouring them frequently from one cup to the other, was accustomed at the same time to utter the following invocation: Grant that the inconceivable and ineffable Grace which existed prior to the universe, may fill your inner man, and make to abound in you the knowledge of this (grace), as She disseminates the seed of the mustard-tree upon the good soil. And simultaneously pronouncing some such words as these, and astonishing both his female dupe and those that are present, he was regarded as one performing a miracle; while the larger was being filled from the smaller chalice, in such a way as that (the contents), being superabundant, flowed over. And the contrivance of this (juggler) we have likewise explained in the aforesaid (fourth) book, where we have proved that very many drugs, when mingled in this way with liquid substances, are endued with the quality of yielding augmentation, more particularly when diluted in wine. Now, when (one of these impostors) previously smears, in a clandestine manner, an empty cup with any one of these drugs, and shows it (to the spectators) as if it contained nothing, by infusing into it (the contents) from the other cup, and pouring them back again, the drug, as it is of a flatulent nature, is dissolved by being blended with the moist substance. And the effect of this was, that a superabundance of the mixture ensued, and was so far augmented, that what was infused was put in motion, such being the nature of the drug. And if one stow away (the chalice) when it has been filled, (what has been poured into it) will after no long time return to its natural dimensions, inasmuch as the potency of the drug becomes extinct by reason of the continuance of moisture. Wherefore he was in the habit of hurriedly presenting the cup to those present, to drink; but they, horrified at the same time, and eager (to taste the contents of the cup), proceeded to drink (the mixture), as if it were something divine, and devised by the Deity. 6.35.7 And this (Marcus), infusing (the aforesaid) mixture into a smaller cup, was in the habit of delivering it to a woman to offer up the Eucharistic prayer, while he himself stood by, and held (in his hand) another empty (chalice) larger than that. And after his female dupe had pronounced the sentence of Consecration, having received (the cup from her), he proceeded to infuse (its contents) into the larger (chalice), and, pouring them frequently from one cup to the other, was accustomed at the same time to utter the following invocation: Grant that the inconceivable and ineffable Grace which existed prior to the universe, may fill your inner man, and make to abound in you the knowledge of this (grace), as She disseminates the seed of the mustard-tree upon the good soil. And simultaneously pronouncing some such words as these, and astonishing both his female dupe and those that are present, he was regarded as one performing a miracle; while the larger was being filled from the smaller chalice, in such a way as that (the contents), being superabundant, flowed over. And the contrivance of this (juggler) we have likewise explained in the aforesaid (fourth) book, where we have proved that very many drugs, when mingled in this way with liquid substances, are endued with the quality of yielding augmentation, more particularly when diluted in wine. Now, when (one of these impostors) previously smears, in a clandestine manner, an empty cup with any one of these drugs, and shows it (to the spectators) as if it contained nothing, by infusing into it (the contents) from the other cup, and pouring them back again, the drug, as it is of a flatulent nature, is dissolved by being blended with the moist substance. And the effect of this was, that a superabundance of the mixture ensued, and was so far augmented, that what was infused was put in motion, such being the nature of the drug. And if one stow away (the chalice) when it has been filled, (what has been poured into it) will after no long time return to its natural dimensions, inasmuch as the potency of the drug becomes extinct by reason of the continuance of moisture. Wherefore he was in the habit of hurriedly presenting the cup to those present, to drink; but they, horrified at the same time, and eager (to taste the contents of the cup), proceeded to drink (the mixture), as if it were something divine, and devised by the Deity. '' None |
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88. Lucian, Alexander The False Prophet, 19 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Amphilochos, relationship to Mopsos • oracles, relationship of cultic and prophetic functions at
Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 86; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 320
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19 And now, at last, the object to which all this had led up, the giving of oracular answers to all applicants, could be attained. The cue was taken from Amphilochus in Cilicia1. After the death and disappearance at Thebes of his father Amphiaraus2, Amphilochus, driven from his home, made his way to Cilicia3, and there did not at all badly by prophesying to the Cilicians at the rate of three pence an oracle. After taking this cue4, Alexander proclaimed that on a stated day the God would give answers to all comers. Each person was to write down his wish and the object of his curiosity, fasten the packet with thread and seal it with wax, clay, or other such substance. He would receive these, and enter the holy place (by this time the temple was complete, and the scene all ready), whither the givers should be summoned in order by a herald and an acolyte; he would learn the God’s mind upon each, and return the packets with their seals intact and the answers attached, the God being ready to give a definite answer to any question that might be put. 1 Amphilochus in Cilicia | Succeeded his father Amphiaraus in the business of divination by dreams, for which both the oracles were famous.28); Cilicia is a province in southern Anatolia near Mesopotamia. 2 Amphiaraus | A legendary king of Argos, famously known as a seer and oracle. 3 Cilicia | Southern edge of Anatolia. 4 After taking this cue | Gr. Το ενδοσιμον λαζων. Updated English text to Franklin's language. An allusion to music when one finger takes up the words from another, as in catches.29)"" None |
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89. Pausanias, Description of Greece, 10.12.2-10.12.3, 10.12.6-10.12.7 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • oracles, relationship with poetry
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 188; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 188
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10.12.2 ἡ δὲ Ἡροφίλη νεωτέρα μὲν ἐκείνης, φαίνεται δὲ ὅμως πρὸ τοῦ πολέμου γεγονυῖα καὶ αὕτη τοῦ Τρωικοῦ, καὶ Ἑλένην τε προεδήλωσεν ἐν τοῖς χρησμοῖς, ὡς ἐπʼ ὀλέθρῳ τῆς Ἀσίας καὶ Εὐρώπης τραφήσοιτο ἐν Σπάρτῃ, καὶ ὡς Ἴλιον ἁλώσεται διʼ αὐτὴν ὑπὸ Ἑλλήνων. Δήλιοι δὲ καὶ ὕμνον μέμνηνται τῆς γυναικὸς ἐς Ἀπόλλωνα. καλεῖ δὲ οὐχ Ἡροφίλην μόνον ἀλλὰ καὶ Ἄρτεμιν ἐν τοῖς ἔπεσιν αὑτήν, καὶ Ἀπόλλωνος γυνὴ γαμετή, τοτὲ δὲ ἀδελφὴ καὶ αὖθις θυγάτηρ φησὶν εἶναι. 10.12.3 ταῦτα μὲν δὴ μαινομένη τε καὶ ἐκ τοῦ θεοῦ κάτοχος πεποίηκεν· ἑτέρωθι δὲ εἶπε τῶν χρησμῶν ὡς μητρὸς μὲν ἀθανάτης εἴη μιᾶς τῶν ἐν Ἴδῃ νυμφῶν, πατρὸς δὲ ἀνθρώπου, καὶ οὕτω λέγει τὰ ἔπη· εἰμὶ δʼ ἐγὼ γεγαυῖα μέσον θνητοῦ τε θεᾶς τε, νύμφης δʼ ἀθανάτης, πατρὸς δʼ αὖ κητοφάγοιο, μητρόθεν Ἰδογενής, πατρὶς δέ μοί ἐστιν ἐρυθρή Μάρπησσος, μητρὸς ἱερή, ποταμός τʼ Ἀιδωνεύς.
10.12.6 τὸ μέντοι χρεὼν αὐτὴν ἐπέλαβεν ἐν τῇ Τρῳάδι, καί οἱ τὸ μνῆμα ἐν τῷ ἄλσει τοῦ Σμινθέως ἐστὶ καὶ ἐλεγεῖον ἐπὶ τῆς στήλης· ἅδʼ ἐγὼ ἁ Φοίβοιο σαφηγορίς εἰμι Σίβυλλα τῷδʼ ὑπὸ λαϊνέῳ σάματι κευθομένα, παρθένος αὐδάεσσα τὸ πρίν, νῦν δʼ αἰὲν ἄναυδος, μοίρᾳ ὑπὸ στιβαρᾷ τάνδε λαχοῦσα πέδαν. ἀλλὰ πέλας Νύμφαισι καὶ Ἑρμῇ τῷδʼ ὑπόκειμαι, μοῖραν ἔχοισα κάτω τᾶς τότʼ ἀνακτορίας. ὁ μὲν δὴ παρὰ τὸ μνῆμα ἕστηκεν Ἑρμῆς λίθου τετράγωνον σχῆμα· ἐξ ἀριστερᾶς δὲ ὕδωρ τε κατερχόμενον ἐς κρήνην καὶ τῶν Νυμφῶν ἐστι τὰ ἀγάλματα. 10.12.7 Ἐρυθραῖοι δὲ—ἀμφισβητοῦσι γὰρ τῆς Ἡροφίλης προθυμότατα Ἑλλήνων—Κώρυκόν τε καλούμενον ὄρος καὶ ἐν τῷ ὄρει σπήλαιον ἀποφαίνουσι, τεχθῆναι τὴν Ἡροφίλην ἐν αὐτῷ λέγοντες, Θεοδώρου δὲ ἐπιχωρίου ποιμένος καὶ νύμφης παῖδα εἶναι· Ἰδαίαν δὲ ἐπίκλησιν γενέσθαι τῇ νύμφῃ κατʼ ἄλλο μὲν οὐδέν, τῶν δὲ χωρίων τὰ δασέα ὑπὸ τῶν ἀνθρώπων ἴδας τότε ὀνομάζεσθαι. τὸ δὲ ἔπος τὸ ἐς τὴν Μάρπησσον καὶ τὸν ποταμὸν τὸν Ἀϊδωνέα, τοῦτο οἱ Ἐρυθραῖοι τὸ ἔπος ἀφαιροῦσιν ἀπὸ τῶν χρησμῶν.'' None | sup>
10.12.2 Herophile was younger than she was, but nevertheless she too was clearly born before the Trojan war, as she foretold in her oracles that Helen would be brought up in Sparta to be the ruin of Asia and of Europe, and that for her sake the Greeks would capture Troy . The Delians remember also a hymn this woman composed to Apollo. In her poem she calls herself not only Herophile but also Artemis, and the wedded wife of Apollo, saying too sometimes that she is his sister, and sometimes that she is his daughter.' "10.12.3 These statements she made in her poetry when in a frenzy and possessed by the god. Elsewhere in her oracles she states that her mother was an immortal, one of the nymphs of Ida, while her father was a human. These are the verses:— I am by birth half mortal, half divine; An immortal nymph was my mother, my father an eater of corn; On my mother's side of Idaean birth, but my fatherland was red Marpessus, sacred to the Mother, and the river Aidoneus. " 10.12.6 However, death came upon her in the Troad, and her tomb is in the grove of the Sminthian with these elegiac verses inscribed upon the tomb-stone:— Here I am, the plain-speaking Sibyl of Phoebus, Hidden beneath this stone tomb. A maiden once gifted with voice, but now for ever voiceless, By hard fate doomed to this fetter. But I am buried near the nymphs and this Hermes, Enjoying in the world below a part of the kingdom I had then. The Hermes stands by the side of the tomb, a square-shaped figure of stone. On the left is water running down into a well, and the images of the nymphs. 10.12.7 The Erythraeans, who are more eager than any other Greeks to lay claim to Herophile, adduce as evidence a mountain called Mount Corycus with a cave in it, saying that Herophile was born in it, and that she was a daughter of Theodorus, a shepherd of the district, and of a nymph. They add that the surname Idaean was given to the nymph simply because the men of those days called idai places that were thickly wooded. The verse about Marpessus and the river Aidoneus is cut out of the oracles by the Erythraeans.'' None |
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90. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aelius Aristides, relationship with priests of Asclepius at Pergamum • Aelius Aristides, relationship with temple wardens • Patient-physician relationship
Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 59, 74; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 480, 490
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91. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Judaism, relationship to Christianity • relation/relationship (between the Father, and the Son)
Found in books: Esler (2000), The Early Christian World, 232; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 131
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92. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • kinship • relationship with God
Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 94; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 223
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93. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria, relationship between sects and philosophy • relationship with God
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 270, 271; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 232
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94. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Christianity, early, relationship between early Christian and Jewish feasting and feasting literature • Christianity, relationship to Rome • association dining, relationship with early Christian feasting
Found in books: Esler (2000), The Early Christian World, 243; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129
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95. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Mother, and son, relationships • Talmud, Babylonian, relationship of, to Armenian culture • Talmud, Babylonian, relationship of, to Christian Mesopotamian culture
Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 9; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 116
| 81b Sit properly and do not act in a revolting manner. Satan then said to him: Give me a cup. They gave him a cup. He coughed up his phlegm and spat it into the cup. They berated him for acting this way, at which point Satan pretended to sink down and die. They heard people around them saying: Peleimu killed a man! Peleimu killed a man! Peleimu fled and hid himself in the bathroom. Satan followed him and fell before him. Upon seeing that Peleimu was suffering, he revealed himself to him. Satan said to him: What is the reason that you spoke this way, provoking me by saying: An arrow in the eye of Satan? He replied: But what then should I say? Satan said to him: Let the Master, i.e., Peleimu, say: Let the Merciful One rebuke the Satan.,The Gemara relates: Rabbi Ḥiyya bar Ashi was accustomed to say, whenever he would fall on his face in prayer: May the Merciful One save us from the evil inclination. One day his wife heard him saying this prayer. She said: After all, it has been several years since he has withdrawn from engaging in intercourse with me due to his advanced years. What is the reason that he says this prayer, as there is no concern that he will engage in sinful sexual behavior?,One day, while he was studying in his garden, she adorned herself and repeatedly walked past him. He said: Who are you? She said: I am Ḥaruta, a well-known prostitute, returning from my day at work. He propositioned her. She said to him: Give me that pomegranate from the top of the tree as payment. He leapt up, went, and brought it to her, and they engaged in intercourse.,When he came home, his wife was lighting a fire in the oven. He went and sat inside it. She said to him: What is this? He said to her: Such and such an incident occurred; he told her that he engaged in intercourse with a prostitute. She said to him: It was I. He paid no attention to her, thinking she was merely trying to comfort him, until she gave him signs that it was indeed she. He said to her: I, in any event, intended to transgress. The Gemara relates: All the days of that righteous man he would fast for the transgression he intended to commit, until he died by that death in his misery.,The Gemara explains the source that one who intended to transgress is punished even though he did not actually sin. As it is taught in a baraita concerning a husband who nullified the vow of his wife: “Her husband has made them null; and the Lord will forgive her” (Numbers 30:13). With regard to what case is the verse speaking? Why would the woman require forgiveness if her husband has nullified her vow? It is referring to a woman who vowed to be a nazirite, and her husband heard and nullified her vow. And she did not know that her husband had nullified her vow, and she drank wine and contracted impurity from a corpse, violating her presumed vow.,The Gemara relates: When Rabbi Akiva came to this verse he would cry. He said: And if with regard to one who intended to eat pork, and kosher lamb came up in his hand, like this woman who intended to violate her vow but in fact did not, the Torah nevertheless says: She requires atonement and forgiveness, all the more so does one who intended to eat pork and pork came up in his hand require atonement and forgiveness.,In a similar manner, you can say that the same lesson can be derived from the verse: “Though he know it not, yet is he guilty, and shall bear his iniquity” (Leviticus 5:17). When Rabbi Akiva came to this verse he would cry. He said: And if with regard to one who intended to eat permitted fat, and forbidden fat mistakenly came up in his hand, the Torah states: “Though he know it not, yet is he guilty, and shall bear his iniquity,” all the more so is this true for one who intended to eat forbidden fat and forbidden fat came up in his hand. Isi ben Yehuda says with regard to the verse “Though he know it not, yet is he guilty, and shall bear his iniquity”: With regard to this matter all sufferers shall grieve, since the verse teaches that one is punished even for sinning unawares.,§ The mishna teaches that a man may be secluded with his mother. Rav Yehuda says that Rav Asi says: A man may be secluded with his sister, and live with his mother or with his daughter in a permanent arrangement, without concern. When he said this before Shmuel, the latter said: It is prohibited to be secluded with all those with whom relations are forbidden by the Torah, and even with an animal, as it is prohibited to engage in intercourse with an animal as well.,We learned in the mishna: A man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact, and this appears to be a conclusive refutation of the statement of Shmuel. The Gemara answers: Shmuel could have said to you: And according to your reasoning, how should one explain that which is taught in a baraita: With regard to his sister, and his mother-in-law, and all those with whom relations are forbidden, including his mother and daughter, one may be secluded with them only in the presence of witnesses, from which it can be inferred: In the presence of witnesses, yes; without the presence of witnesses, no. This baraita supports the opinion of Shmuel that one may not be secluded with his mother or sister.,Rather, it is a dispute between tanna’im as to whether one may be secluded with his mother or sister. As it is taught in a baraita: Rabbi Meir said: Be careful with me because of my daughter, i.e., make sure I am not left secluded with her. Similarly, Rabbi Tarfon said: Be careful with me because of my daughter-in-law. A certain student mocked him for being wary of the possibility of sinning with his daughter-in-law. Rabbi Abbahu said in the name of Rabbi Ḥanina ben Gamliel: Not many days passed until that student stumbled into sin with his mother-in-law.,The Gemara stated that according to Shmuel it is prohibited for one to be alone even with an animal. The Gemara relates: Abaye removed the animals from the entire field he was in. Rav Sheshet transferred the animals to the other side of the fence. Rav Ḥa from Neharde’a happened to come to Rav Kahana in Pum Nahara. He saw that he was sitting and studying, and an animal was standing before him. Rav Ḥa said to him: Doesn’t the Master hold that one may not be secluded even with an animal? Rav Kahana said to him: It did not enter my mind that an animal was before me.,Rava says: A man may be secluded with two sisters-in-law and with two rival wives, i.e., two women who share a husband; with a woman and her mother-in-law; and with a woman and her husband’s daughter. Since these women typically dislike each other, each fears that the other will publicize her sins, and they will be careful not to transgress. Similarly, a man may be secluded with a woman and a girl who knows the meaning of sexual intercourse, i.e., one who is old enough to understand the nature of intercourse, but is still young enough that she does not submit herself to intercourse, since she does not yet desire it. In such a situation, the woman is concerned that the child will reveal her behavior.,§ The mishna teaches that when one’s children have grown up, this one sleeps in his garment and that one sleeps in her garment, but they may share a bed. The Gemara asks: And how old must a child be to be considered grown up for the purposes of this halakha? Rav Adda bar Rav Azza says that Rav Asi says: A girl must reach the age of nine years and one day; a boy must reach the age of twelve years and one day. There are those who say: A girl must reach the age of twelve years and one day; a boy must reach the age of thirteen years and one day. And according to this and that, according to both opinions, the girl is considered a child until she has reached the stage of: “Your breasts were fashioned, and your hair was grown” (Ezekiel 16:7), meaning the onset of puberty.,Rafram bar Pappa says that Rav Ḥisda says: They taught that a man may sleep in close proximity to his minor daughter only if she is not ashamed to stand naked before him, but if she is ashamed to stand naked before him, it is prohibited for him to sleep close to her, regardless of her age. What is the reason? It is that the inclination has a hold upon her, as otherwise she would not be ashamed.,The Gemara relates: Rav Aḥa bar Abba arrived at the house of Rav Ḥisda, his son-in-law. He took his daughter’s daughter and placed her on his lap. Rav Ḥisda said to him: Doesn’t the Master think that she might already be betrothed? Rav Aḥa said to him: If that is true, you have transgressed the ruling of Rav, as Rav Yehuda says that Rav says, and some say it was said by Rabbi Elazar: It is prohibited for a man to betroth his daughter when she is a minor, until she grows up and says: I want to marry so-and-so, as otherwise she might reject the designated husband and ultimately sin by committing adultery. Rav Ḥisda replied: The Master has likewise transgressed the words of Shmuel. As Shmuel says: One may not make use of a woman, so how can you hold her on your lap? He said to him: I hold in accordance with another statement of Shmuel, as Shmuel says:'' None |
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96. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Babylonian rabbinic culture, relationship to wider Jewish population • social advancement, in relationship of Palestinian rabbis with non-Jews
Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 40; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 46
| 49b ואינו מתקבל:,תנו רבנן לעולם ימכור אדם כל מה שיש לו וישא בת תלמיד חכם לא מצא בת תלמיד חכם ישא בת גדולי הדור לא מצא בת גדולי הדור ישא בת ראשי כנסיות לא מצא בת ראשי כנסיות ישא בת גבאי צדקה לא מצא בת גבאי צדקה ישא בת מלמדי תינוקות ולא ישא בת עמי הארץ מפני שהן שקץ ונשותיהן שרץ ועל בנותיהן הוא אומר (דברים כז, כא) ארור שוכב עם כל בהמה,תניא ר' אומר עם הארץ אסור לאכול בשר (בהמה) שנאמר (ויקרא יא, מו) זאת תורת הבהמה והעוף כל העוסק בתורה מותר לאכול בשר בהמה ועוף וכל שאינו עוסק בתורה אסור לאכול בשר בהמה ועוף:,אמר רבי אלעזר עם הארץ מותר לנוחרו ביום הכיפורים שחל להיות בשבת אמרו לו תלמידיו ר' אמור לשוחטו אמר להן זה טעון ברכה וזה אינו טעון ברכה:,אמר רבי אלעזר עם הארץ אסור להתלוות עמו בדרך שנאמר (דברים ל, כ) כי היא חייך ואורך ימיך על חייו לא חס על חיי חבירו לא כל שכן,אמר רבי שמואל בר נחמני אמר רבי יוחנן עם הארץ מותר לקורעו כדג אמר רבי שמואל בר יצחק ומגבו:,תניא אמר רבי עקיבא כשהייתי עם הארץ אמרתי מי יתן לי תלמיד חכם ואנשכנו כחמור אמרו לו תלמידיו רבי אמור ככלב אמר להן זה נושך ושובר עצם וזה נושך ואינו שובר עצם:,תניא היה רבי מאיר אומר כל המשיא בתו לעם הארץ כאילו כופתה ומניחה לפני ארי מה ארי דורס ואוכל ואין לו בושת פנים אף עם הארץ מכה ובועל ואין לו בושת פנים:,תניא רבי אליעזר אומר אילמלא אנו צריכין להם למשא ומתן היו הורגין אותנו,תנא רבי חייא כל העוסק בתורה לפני עם הארץ כאילו בועל ארוסתו בפניו שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה אל תקרי מורשה אלא מאורסה,גדולה שנאה ששונאין עמי הארץ לתלמיד חכם יותר משנאה ששונאין עובדי כוכבים את ישראל ונשותיהן יותר מהן: תנא שנה ופירש יותר מכולן,תנו רבנן ששה דברים נאמרו בעמי הארץ אין מוסרין להן עדות ואין מקבלין ממנו עדות ואין מגלין להן סוד ואין ממנין אותן אפוטרופוס על היתומים ואין ממנין אותן אפוטרופוס על קופה של צדקה ואין מתלוין עמהן בדרך ויש אומרים אף אין מכריזין על אבידתו,ותנא קמא זמנין דנפיק מיניה זרעא מעליא ואכיל ליה שנאמר (איוב כז, יז) יכין וצדיק ילבש:,וכן מי שיצא וכו':,למימרא דרבי מאיר סבר כביצה הוא דחשיב ורבי יהודה סבר כזית נמי חשיב ורמינהי עד כמה הן מזמנין עד כזית ורבי יהודה אומר עד כביצה,אמר רבי יוחנן מוחלפת השיטה,אביי אמר לעולם לא תיפוך התם בקראי פליגי הכא בסברא פליגי התם בקראי פליגי רבי מאיר סבר (דברים ח, י) ואכלת זו אכילה ושבעת זו שתיה ואכילה בכזית ורבי יהודה סבר ואכלת ושבעת אכילה שיש בה שביעה ואיזו זו בכביצה,הכא בסברא פליגי דרבי מאיר סבר חזרתו כטומאתו מה טומאתו בכביצה אף חזרתו בכביצה ור' יהודה סבר חזרתו"" None | 49b and unacceptable.,The Sages taught: A person should always be willing to sell all he has in order to marry the daughter of a Torah scholar. If he cannot find the daughter of a Torah scholar, he should marry the daughter of one of the great people of the generation, who are pious although they are not Torah scholars. If he cannot find the daughter of one of the great people of the generation, he should marry the daughter of one of the heads of the congregations. If he cannot find the daughter of one of the heads of the congregations, he should marry the daughter of one of the charity collectors. If he cannot find the daughter of one of the charity collectors, he should marry the daughter of one of the schoolteachers. However, he should not marry the daughter of an ignoramus am ha’aretz because they are vermin and their wives are similar to a creeping animal, as their lifestyle involves the violation of numerous prohibitions. And with regard to their daughters the verse states: “Cursed is he who lies with an animal” (Deuteronomy 27:21), as they are similar to animals in that they lack any knowledge or moral sense.,The Gemara continues its discussion with regard to an ignoramus. It was taught in a baraita that Rabbi Yehuda HaNasi says: It is prohibited for an ignoramus to eat meat, as it is stated: “This is the law torah of the beast and of the fowl” (Leviticus 11:46). He expounds: Anyone who engages in Torah study is permitted to eat the meat of animals and fowl, and anyone who does not engage in Torah study is prohibited to eat the meat of animals or fowl.,The Gemara proceeds to mention some sharply negative statements of the Sages in which they overstated their negative sentiments with regard to ignoramuses, although these ignoramuses were wicked in addition to being boors (ge’onim). Rabbi Elazar said: It is permitted to stab an ignoramus to death on Yom Kippur that occurs on Shabbat. His students said to him: Master, at least say that it is permitted to slaughter him. He said to them: I intentionally used the word stab, as this term, slaughtering, requires a blessing when one slaughters an animal, and that term, stabbing, does not require a blessing in any context.,Rabbi Elazar said: It is prohibited to accompany an ignoramus while traveling on the road due to concern that the ignoramus might try to harm his traveling partner, as it is stated with regard to Torah: “For it is your life and the length of your days” (Deuteronomy 30:20). An ignoramus has not studied any Torah, indicating that he is not concerned about his own life; with regard to another’s life, all the more so.,Rabbi Shmuel bar Naḥmani said that Rabbi Yoḥa said: It is permitted to tear open an ignoramus like a fish. Rabbi Shmuel bar Yitzḥak said: And one may cut him open from his back and thereby cause his immediate death by piercing his spinal cord rather than his stomach.,It was taught in a baraita that Rabbi Akiva said: When I was an ignoramus I said: Who will give me a Torah scholar so that I will bite him like a donkey? His students said to him: Master, say that you would bite him like a dog! He said to them: I specifically used that wording, as this one, a donkey, bites and breaks bones, and that one, a dog, bites but does not break bones.,It was taught in a baraita that Rabbi Meir would say: Anyone who marries off his daughter to an ignoramus is considered as though he binds her and places her before a lion. Why is this so? Just as a lion mauls its prey and eats and has no shame, so too, an ignoramus strikes his wife and then engages in sexual relations with her without appeasing her first, and has no shame.,It was taught in a baraita that Rabbi Eliezer says: If we did not need the ignoramuses for business, they would kill us.,The Gemara shifts to a discussion of an ignoramus who has some degree of sensitivity (Me’iri). Rabbi Ḥiyya taught: Anyone who engages in Torah study in the presence of an ignoramus, causing the ignoramus embarrassment and anguish over his inability to study Torah, is considered as though he had sexual relations with the ignoramus’s betrothed bride in his presence, as it is stated: “Moses commanded us the Torah, an inheritance morasha for the congregation of Jacob” (Deuteronomy 33:4). Do not read it as inheritance morasha; rather, read it as betrothed me’orasa. The Torah is compared to the betrothed bride of the Jewish people until one studies it and thereby consummates his marriage with it.,Similarly, he said: The hatred which ignoramuses have for a Torah scholar is greater than the hatred that the nations of the world have for the Jewish people. And the wives of the ignoramuses hate Torah scholars more than the ignoramuses themselves. It was taught in the Tosefta that one who studied Torah and left his studies hates Torah scholars more than all of them.,The Sages taught: Six statements were made with regard to ignoramuses: One may not entrust them with testimony, i.e., one may not appoint them as witnesses to a particular event or transaction. Additionally, one may not accept testimony from them, as they are not considered trustworthy, and one should not reveal a secret to them, as they will reveal it. One may not appoint them as steward apotropos over an estate belonging to orphans, due to concern that they might make improper use of the orphans’ property. Likewise, one may not appoint them as guardian over a charity fund. Finally, one should not accompany them while traveling on the road, due to concern for one’s safety. And there are those who say: One does not even announce their lost items, meaning that if one finds a lost article from such a person, he is allowed to keep it without making an effort to locate the owner (Me’iri).,The Gemara asks: What is the reasoning of the first tanna, who holds that one must announce having found the lost article of an ignoramus? The Gemara explains: Sometimes upstanding offspring will come from him and will consume the property, as it is stated: “He may prepare it but the just shall put it on” (Job 27:17). It is possible for a wicked person to prepare something for himself that will later be used by a righteous person.,The Gemara returns to explaining the mishna. It was taught: And so too, one who left Jerusalem with sacrificial meat in his possession must return to Jerusalem to burn it, just as one is required to return in order to remove leaven from his possession. According to Rabbi Meir, this halakha applies with regard to an egg-bulk of sacrificial meat or leaven, whereas Rabbi Yehuda disagrees and says the minimum amount for both is an olive-bulk.,The Gemara asks: Is that to say that Rabbi Meir holds that an egg-bulk is the minimal amount that is considered significant, and Rabbi Yehuda holds that an olive-bulk is also considered significant? The Gemara raises a contradiction from a mishna in Berakhot: How much food must one eat in order to obligate those with whom he ate in a zimmun? An olive-bulk of food is sufficient according to the unattributed opinion in the mishna, which is generally that of Rabbi Meir. And Rabbi Yehuda says: An egg-bulk is the minimum measure to obligate those with whom one ate in a zimmun. This seems to contradict the opinions of Rabbi Meir and Rabbi Yehuda stated in the mishna here.,Rabbi Yoḥa said: The opinions are reversed in one of these sources, and must be emended.,Abaye said: Actually, do not reverse the opinions. There, they disagree with regard to the interpretation of verses, while here, they disagree with regard to logical reasoning. How so? There, with regard to zimmun, they disagree with regard to the interpretation of verses. Rabbi Meir holds that the verse: “And you shall eat and be satisfied and bless the Lord your God” (Deuteronomy 8:10) should be understood as follows: “And you shall eat,” that is eating; “and be satisfied,” that is drinking. The standard halakhic principle is that eating is defined as the consumption of an olive-bulk. And Rabbi Yehuda holds: “And you shall eat and you shall be satisfied” refers to eating that includes satisfaction. And what is considered eating with satisfaction? It is consumption of an egg-bulk.,However, here, in the cases of leaven and consecrated food, they disagree not with regard to the interpretation of verses but with regard to logical reasoning, as Rabbi Meir holds: The requirement to return consecrated food is analogous to its ritual impurity. Just as its susceptibility to ritual impurity is only when it is the size of an egg-bulk, so too, the requirement to return it is only when it is the size of an egg-bulk. And Rabbi Yehuda holds: The requirement to return consecrated food'' None |
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97. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Mother, and son, relationships • Talmud, Babylonian, relationship of, to Armenian culture • Talmud, Babylonian, relationship of, to Christian Mesopotamian culture
Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 9; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 116
| 81b תיב שפיר אמר ליה הבו לי כסא יהבו ליה כסא אכמר שדא ביה כיחו נחרו ביה שקא ומית שמעו דהוו קאמרי פלימו קטל גברא פלימו קטל גברא ערק וטשא נפשיה בבית הכסא אזיל בתריה נפל קמיה כי דחזייה דהוה מצטער גלי ליה נפשיה אמר ליה מאי טעמא אמרת הכי ואלא היכי אימא אמר ליה לימא מר רחמנא נגער ביה בשטן,רבי חייא בר אשי הוה רגיל כל עידן דהוה נפל לאפיה הוה אמר הרחמן יצילנו מיצר הרע יומא חד שמעתינהו דביתהו אמרה מכדי הא כמה שני דפריש ליה מינאי מאי טעמא קאמר הכי,יומא חדא הוה קא גריס בגינתיה קשטה נפשה חלפה ותנייה קמיה אמר לה מאן את אמרה אנא חרותא דהדרי מיומא תבעה אמרה ליה אייתי ניהליה להך רומנא דריש צוציתא שוור אזל אתייה ניהלה,כי אתא לביתיה הוה קא שגרא דביתהו תנורא סליק וקא יתיב בגויה אמרה ליה מאי האי אמר לה הכי והכי הוה מעשה אמרה ליה אנא הואי לא אשגח בה עד דיהבה ליה סימני אמר לה אנא מיהא לאיסורא איכווני כל ימיו של אותו צדיק היה מתענה עד שמת באותה מיתה,דתניא (במדבר ל, יג) אישה הפרם וה\' יסלח לה במה הכתוב מדבר באשה שנדרה בנזיר ושמע בעלה והפר לה והיא לא ידעה שהפר לה בעלה והיתה שותה יין ומטמאה למתים,רבי עקיבא כי הוה מטי להאי פסוקא הוה בכי אמר ומה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר טלה אמרה תורה צריכה כפרה וסליחה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר חזיר על אחת כמה וכמה,כיוצא בדבר אתה אומר (ויקרא ה, יז) ולא ידע ואשם ונשא עונו כשהיה רבי עקיבא מגיע לפסוק זה היה בוכה ומה מי שנתכוין לאכול שומן ועלה בידו חלב אמרה תורה ולא ידע ואשם ונשא עונו מי שנתכוין לאכול חלב ועלה בידו חלב על אחת כמה וכמה איסי בן יהודה אומר ולא ידע ואשם ונשא עונו על דבר זה ידוו כל הדווים,מתייחד אדם עם אמו אמר רב יהודה אמר רב אסי מתייחד אדם עם אחותו ודר עם אמו ועם בתו כי אמרה קמיה דשמואל אמר אסור להתייחד עם כל עריות שבתורה ואפילו עם בהמה,תנן מתייחד אדם עם אמו ועם בתו וישן עמהם בקירוב בשר ותיובתא דשמואל אמר לך שמואל וליטעמיך הא דתניא אחותו וחמותו ושאר כל עריות שבתורה אין מתייחד עמהם אלא בעדים בעדים אין שלא בעדים לא,אלא תנאי היא דתניא אמר רבי מאיר הזהרו בי מפני בתי אמר רבי טרפון הזהרו בי מפני כלתי ליגלג עליו אותו תלמיד אמר רבי אבהו משום רבי חנינא בן גמליאל לא היו ימים מועטים עד שנכשל אותו תלמיד בחמותו,אפילו עם בהמה אביי מכלליה מכולה דברא רב ששת מעבר ליה מצרא רב חנן מנהרדעא איקלע לרב כהנא לפום נהרא חזייה דיתיב וקא גרס וקיימא בהמה קמיה אמר ליה לא סבר לה מר אפילו עם בהמה אמר ליה לאו אדעתאי,אמר רבא מתייחד אדם עם שתי יבמות ועם שתי צרות עם אשה וחמותה עם אשה ובת בעלה עם אשה ותינוקת שיודעת טעם ביאה ואין מוסרת עצמה לביאה,הגדילו זה ישן בכסותו וכו\' וכמה אמר רב אדא בר רב עזא אמר רב אסי תינוקת בת תשע שנים ויום אחד תינוק בן שתים עשרה שנה ויום אחד איכא דאמרי תינוקת בת שתים עשרה שנה ויום אחד תינוק בן שלש עשרה ויום אחד וזה וזה כדי שיהיו (יחזקאל טז, ז) שדים נכונו ושערך צמח,אמר רפרם בר פפא א"ר חסדא לא שנו אלא שאינה בושה לעמוד לפניו ערום אבל בושה לעמוד לפניו ערום אסור מאי טעמא יצר אלבשה,רב אחא בר אבא איקלע לבי רב חסדא חתניה שקליה לבת ברתיה אותבוה בכנפיה אמר ליה לא סבר לה מר דמקדשא אמר ליה עברת לך אדרב דאמר רב יהודה אמר רב ואיתימא רבי אלעזר אסור לאדם שיקדש את בתו כשהיא קטנה עד שתגדיל ותאמר בפלוני אני רוצה מר נמי עבר ליה אדשמואל דאמר שמואל אין משתמשים באשה אמר ליה אנא כאידך דשמואל סבירא לי דאמר שמואל'' None | 81b Sit properly and do not act in a revolting manner. Satan then said to him: Give me a cup. They gave him a cup. He coughed up his phlegm and spat it into the cup. They berated him for acting this way, at which point Satan pretended to sink down and die. They heard people around them saying: Peleimu killed a man! Peleimu killed a man! Peleimu fled and hid himself in the bathroom. Satan followed him and fell before him. Upon seeing that Peleimu was suffering, he revealed himself to him. Satan said to him: What is the reason that you spoke this way, provoking me by saying: An arrow in the eye of Satan? He replied: But what then should I say? Satan said to him: Let the Master, i.e., Peleimu, say: Let the Merciful One rebuke the Satan.,The Gemara relates: Rabbi Ḥiyya bar Ashi was accustomed to say, whenever he would fall on his face in prayer: May the Merciful One save us from the evil inclination. One day his wife heard him saying this prayer. She said: After all, it has been several years since he has withdrawn from engaging in intercourse with me due to his advanced years. What is the reason that he says this prayer, as there is no concern that he will engage in sinful sexual behavior?,One day, while he was studying in his garden, she adorned herself and repeatedly walked past him. He said: Who are you? She said: I am Ḥaruta, a well-known prostitute, returning from my day at work. He propositioned her. She said to him: Give me that pomegranate from the top of the tree as payment. He leapt up, went, and brought it to her, and they engaged in intercourse.,When he came home, his wife was lighting a fire in the oven. He went and sat inside it. She said to him: What is this? He said to her: Such and such an incident occurred; he told her that he engaged in intercourse with a prostitute. She said to him: It was I. He paid no attention to her, thinking she was merely trying to comfort him, until she gave him signs that it was indeed she. He said to her: I, in any event, intended to transgress. The Gemara relates: All the days of that righteous man he would fast for the transgression he intended to commit, until he died by that death in his misery.,The Gemara explains the source that one who intended to transgress is punished even though he did not actually sin. As it is taught in a baraita concerning a husband who nullified the vow of his wife: “Her husband has made them null; and the Lord will forgive her” (Numbers 30:13). With regard to what case is the verse speaking? Why would the woman require forgiveness if her husband has nullified her vow? It is referring to a woman who vowed to be a nazirite, and her husband heard and nullified her vow. And she did not know that her husband had nullified her vow, and she drank wine and contracted impurity from a corpse, violating her presumed vow.,The Gemara relates: When Rabbi Akiva came to this verse he would cry. He said: And if with regard to one who intended to eat pork, and kosher lamb came up in his hand, like this woman who intended to violate her vow but in fact did not, the Torah nevertheless says: She requires atonement and forgiveness, all the more so does one who intended to eat pork and pork came up in his hand require atonement and forgiveness.,In a similar manner, you can say that the same lesson can be derived from the verse: “Though he know it not, yet is he guilty, and shall bear his iniquity” (Leviticus 5:17). When Rabbi Akiva came to this verse he would cry. He said: And if with regard to one who intended to eat permitted fat, and forbidden fat mistakenly came up in his hand, the Torah states: “Though he know it not, yet is he guilty, and shall bear his iniquity,” all the more so is this true for one who intended to eat forbidden fat and forbidden fat came up in his hand. Isi ben Yehuda says with regard to the verse “Though he know it not, yet is he guilty, and shall bear his iniquity”: With regard to this matter all sufferers shall grieve, since the verse teaches that one is punished even for sinning unawares.,§ The mishna teaches that a man may be secluded with his mother. Rav Yehuda says that Rav Asi says: A man may be secluded with his sister, and live with his mother or with his daughter in a permanent arrangement, without concern. When he said this before Shmuel, the latter said: It is prohibited to be secluded with all those with whom relations are forbidden by the Torah, and even with an animal, as it is prohibited to engage in intercourse with an animal as well.,We learned in the mishna: A man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact, and this appears to be a conclusive refutation of the statement of Shmuel. The Gemara answers: Shmuel could have said to you: And according to your reasoning, how should one explain that which is taught in a baraita: With regard to his sister, and his mother-in-law, and all those with whom relations are forbidden, including his mother and daughter, one may be secluded with them only in the presence of witnesses, from which it can be inferred: In the presence of witnesses, yes; without the presence of witnesses, no. This baraita supports the opinion of Shmuel that one may not be secluded with his mother or sister.,Rather, it is a dispute between tanna’im as to whether one may be secluded with his mother or sister. As it is taught in a baraita: Rabbi Meir said: Be careful with me because of my daughter, i.e., make sure I am not left secluded with her. Similarly, Rabbi Tarfon said: Be careful with me because of my daughter-in-law. A certain student mocked him for being wary of the possibility of sinning with his daughter-in-law. Rabbi Abbahu said in the name of Rabbi Ḥanina ben Gamliel: Not many days passed until that student stumbled into sin with his mother-in-law.,The Gemara stated that according to Shmuel it is prohibited for one to be alone even with an animal. The Gemara relates: Abaye removed the animals from the entire field he was in. Rav Sheshet transferred the animals to the other side of the fence. Rav Ḥa from Neharde’a happened to come to Rav Kahana in Pum Nahara. He saw that he was sitting and studying, and an animal was standing before him. Rav Ḥa said to him: Doesn’t the Master hold that one may not be secluded even with an animal? Rav Kahana said to him: It did not enter my mind that an animal was before me.,Rava says: A man may be secluded with two sisters-in-law and with two rival wives, i.e., two women who share a husband; with a woman and her mother-in-law; and with a woman and her husband’s daughter. Since these women typically dislike each other, each fears that the other will publicize her sins, and they will be careful not to transgress. Similarly, a man may be secluded with a woman and a girl who knows the meaning of sexual intercourse, i.e., one who is old enough to understand the nature of intercourse, but is still young enough that she does not submit herself to intercourse, since she does not yet desire it. In such a situation, the woman is concerned that the child will reveal her behavior.,§ The mishna teaches that when one’s children have grown up, this one sleeps in his garment and that one sleeps in her garment, but they may share a bed. The Gemara asks: And how old must a child be to be considered grown up for the purposes of this halakha? Rav Adda bar Rav Azza says that Rav Asi says: A girl must reach the age of nine years and one day; a boy must reach the age of twelve years and one day. There are those who say: A girl must reach the age of twelve years and one day; a boy must reach the age of thirteen years and one day. And according to this and that, according to both opinions, the girl is considered a child until she has reached the stage of: “Your breasts were fashioned, and your hair was grown” (Ezekiel 16:7), meaning the onset of puberty.,Rafram bar Pappa says that Rav Ḥisda says: They taught that a man may sleep in close proximity to his minor daughter only if she is not ashamed to stand naked before him, but if she is ashamed to stand naked before him, it is prohibited for him to sleep close to her, regardless of her age. What is the reason? It is that the inclination has a hold upon her, as otherwise she would not be ashamed.,The Gemara relates: Rav Aḥa bar Abba arrived at the house of Rav Ḥisda, his son-in-law. He took his daughter’s daughter and placed her on his lap. Rav Ḥisda said to him: Doesn’t the Master think that she might already be betrothed? Rav Aḥa said to him: If that is true, you have transgressed the ruling of Rav, as Rav Yehuda says that Rav says, and some say it was said by Rabbi Elazar: It is prohibited for a man to betroth his daughter when she is a minor, until she grows up and says: I want to marry so-and-so, as otherwise she might reject the designated husband and ultimately sin by committing adultery. Rav Ḥisda replied: The Master has likewise transgressed the words of Shmuel. As Shmuel says: One may not make use of a woman, so how can you hold her on your lap? He said to him: I hold in accordance with another statement of Shmuel, as Shmuel says:'' None |
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98. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Bible-reading heretics, non-Jews, Babylonian rabbis relationships with • Christians, rabbinic relationships with, evidence on disputations • Christians, rabbinic relationships with, historicity of portrayals • rabbinic accounts, relationship to Josephus works
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 155; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 71, 72
43a (ויקרא כד, כג) ובני ישראל עשו כאשר צוה ה\' את משה,אלא מעתה (ויקרא כד, כג) וירגמו אותו אבן מאי עבדי ליה ההוא מבעי ליה לכדתניא וירגמו אותו באבן אותו ולא בכסותו אבן שאם מת באבן אחת יצא,ואצטריך למיכתב אבן ואיצטריך למיכתב אבנים דאי כתב רחמנא אבן הוה אמינא היכא דלא מת בחדא לא ניתי אחריתי ומיקטליה כתב רחמנא אבנים ואי כתב רחמנא אבנים הוה אמינא מעיקרא נייתי תרתי כתב רחמנא אבן,והא האי תנא נאמר קאמר אילו לא נאמר קאמר וה"ק אילו לא נאמר קרא הייתי אומר גזירה שוה עכשיו שנאמר קרא גזירה שוה לא צריך,רב אשי אמר משה היכא הוה יתיב במחנה לוייה ואמר ליה רחמנא הוצא את המקלל חוץ למחנה לוייה אל מחוץ למחנה חוץ למחנה ישראל ויוציאו את המקלל לעשייה,עשייה בהדיא כתיב בהו ובני ישראל עשו כאשר צוה ה\' את משה ההוא מיבעי ליה חד לסמיכה וחד לדחייה,אמרו ליה רבנן לרב אשי לדידך כל הני הוציא דכתיבי בפרים הנשרפים מאי דרשת בהו קשיא:,אחד עומד כו\': אמר רב הונא פשיטא לי אחד אבן שנסקל בה ואחד עץ שנתלה בו ואחד סייף שנהרג בו ואחד סודר שנחנק בו כולן משל צבור מ"ט דמדידיה לא אמרינן ליה זיל וליתיה וליקטול נפשיה,בעי רב הונא סודר שמניפין בו וסוס שרץ ומעמידן משל מי הוא כיון דהצלה דידיה מדידיה הוא או דילמא כיון דבי דינא מחייבין למעבד בה הצלה מדידהו,ותו הא דאמר ר\' חייא בר רב אשי אמר רב חסדא היוצא ליהרג משקין אותו קורט של לבונה בכוס של יין כדי שתטרף דעתו שנאמר (משלי לא, ו) תנו שכר לאובד ויין למרי נפש ותניא נשים יקרות שבירושלים היו מתנדבות ומביאות אותן לא התנדבו נשים יקרות משל מי הא ודאי מסתברא משל צבור כיון דכתיב תנו מדידהו,בעא מיניה רב אחא בר הונא מרב ששת אמר אחד מן התלמידים יש לי ללמד עליו זכות ונשתתק מהו מנפח רב ששת בידיה נשתתק אפילו אחד בסוף העולם נמי התם לא קאמר הכא קאמר מאי,תא שמע דאמר רבי יוסי בר חנינא אחד מן התלמידים שזיכה ומת רואין אותו כאילו חי ועומד במקומו זיכה אין לא זיכה לא,זיכה פשיטא לי אמר תיבעי לך:,אפילו הוא כו\': ואפילו פעם ראשונה ושניה והתניא פעם ראשונה ושניה בין שיש ממש בדבריו בין שאין ממש בדבריו מחזירין אותו מכאן ואילך אם יש ממש בדבריו מחזירין אותו אין ממש בדבריו אין מחזירין אותו,אמר רב פפא תרגומה מפעם שניה ואילך,מנא ידעי אמר אביי דמסרינן ליה זוגא דרבנן אי איכא ממש בדבריו אין אי לא לא,ולימסר ליה מעיקרא אגב דבעית לא מצי אמר כל מאי דאית ליה:,| 43a “And the children of Israel did as the Lord commanded Moses.”,The Gemara asks: If that is so, what do they do with the words in the verse: “And they stoned him with a stone”? These words appear to be superfluous, as even without them we would know that God’s instructions to stone the blasphemer were implemented. What then do they serve to teach? The Gemara answers: That phrase is necessary for that which is taught in a baraita: The verse states: “And they stoned him with a stone.” The word “him” teaches that they stoned him alone, while he was naked, but not while he was in his clothing. The verse uses the singular term “stone aven” rather than the plural term stones avanim to teach that if the condemned man died after being struck with one stone, the court has fulfilled its obligation.,The Gemara notes: And it was necessary to write with regard to the blasphemer that “they stoned him with a stone,” in the singular, and it was necessary to write with regard to the man who gathered sticks on Shabbat that “they stoned him with stones” (Numbers 15:36), in the plural. As, had the Merciful One written only “stone,” I would say that where the condemned man did not die after being struck with one stone, they do not bring other stones and kill him with them. Therefore, the Merciful One writes “stones.” And had the Merciful One written only “stones,” I would say that from the outset they should bring two or more stones. Therefore, the Merciful One writes “stone.”,The Gemara raises an objection to Rav Pappa’s derivation: But this tanna of the baraita cited above said: It is stated here and it is stated elsewhere, thereby basing his derivation on a verbal analogy between the verse concerning the blasphemer and the verse concerning the bulls brought as sin-offerings that are burned. How, then, can Rav Pappa, an amora, disagree and derive the halakha directly from the verse dealing with the blasphemer? The Gemara answers: According to Rav Pappa, the tanna of the baraita said: Had it not been stated, and this is what he is saying: Had a verse not been stated from which it can be directly derived that the condemned man is stoned outside all three camps, I would have said that this can be learned by way of a verbal analogy. But now that such a verse has been stated, the verbal analogy is not needed.,Rav Ashi said: The location of the place of stoning can be directly derived from the verse discussing the blasphemer but in a slightly different manner. Where was Moses sitting when the matter of the blasphemer was brought before him? In the Levite camp. And the Merciful One said to him: “Take out him who has cursed” (Leviticus 24:14), indicating that he should be taken outside the Levite camp into the Israelite camp. And God continued in that verse: “Outside the camp,” which is an additional command that he should be removed even further, to outside the Israelite camp. And the later verse, which says: “And they brought him that had cursed out of the camp…and the children of Israel did as the Lord commanded Moses” (Leviticus 24:23), teaches us about the implementation of God’s instructions, i.e., that the children of Israel did in fact carry out His command.,The Gemara raises an objection: The implementation of God’s instructions is written explicitly in this context, as it is stated in the continuation of the verse: “And the children of Israel did as the Lord commanded Moses.” The Gemara answers: That verse is necessary to teach us that not only was the condemned man taken outside the three camps and stoned, but the rest of God’s instructions were also fulfilled. These instructions relate to the placing of the witnesses’ hands upon the head of the condemned man, as it is stated: “And let all that heard him place their hands upon his head” (Leviticus 24:14), and to the witnesses’ pushing of the condemned man from a platform the height of two stories.,The Sages said to Rav Ashi: According to you, that the expression “take out” by itself means outside the camp, and “outside the camp” means outside an additional camp, what do you learn from all those instances of “take out” that are written with regard to the bulls brought as sin-offerings that are burned? According to your explanation, there are many superfluous phrases in the verses. The Gemara comments: Indeed, this is difficult with regard to the opinion of Rav Ashi.,§ The mishna teaches that one man stands at the entrance to the court, with cloths in his hand, ready to signal to the court agents leading the condemned man to his execution that some doubt has been raised with respect to the latter’s guilt. Rav Huna says: It is obvious to me that the stone with which the condemned man is stoned and the tree on which his corpse is hung after his execution, or the sword with which he is killed, or the scarf with which he is strangled, all of these come from the property of the community. What is the reason for this? We do not tell the condemned man to go and bring these items from his own property and effectively kill himself.,Rav Huna raised a dilemma: With regard to the cloth that is waved and the horse that races off after the court agents to stop the latter from carrying out the execution, from whose property do they come, that of the condemned man or that of the community? The Gemara explains the two sides of the dilemma: Since they are needed to save the man being led to his execution, these items should be taken from his property. Or perhaps, since the court is obligated to take all possible measures to save him from death, they should be taken from them, i.e., the community.,And furthermore, another question is raised along similar lines: With regard to that which Rav Ḥiyya bar Ashi says that Rav Ḥisda says: The court gives one who is being led out to be killed a grain koret of frankincense in a cup of wine in order to confuse his mind and thereby minimize his suffering from the fear of his impending death, as it is stated: “Give strong drink to him that is ready to perish, and wine to the bitter in soul” (Proverbs 31:6). And it is taught in a baraita: The prominent women of Jerusalem would donate this drink and bring it to those being led out to be killed. The question is: If these prominent women did not donate this drink, from whom is it taken? The Gemara answers: With regard to this question, it is certainly reasonable that this drink should be taken from the community, as it is written: “Give tenu strong drink,” in the plural, indicating that it should come from them, the community.,§ Rav Aḥa bar Huna asked Rav Sheshet: If one of the students sitting before the judges said: I can teach a reason to acquit him, and he became mute and cannot explain himself, what is the halakha in such a case? Does the court take heed of his words, or do they disregard him? Rav Sheshet waved his hands in scorn and said: If the student became mute, the court certainly does not pay attention to him, as were the court to concern themselves with what he said, they would have to be concerned even that perhaps there is someone at the end of the world who can propose an argument in the condemned man’s favor. The Gemara rejects this argument: The cases are not similar. There, no one said that he had a reason to acquit the condemned man. Here, the student already said that he had a reason to acquit the condemned man. The question, therefore, is appropriate. What is the halakha in such a case?,The Gemara suggests: Come and hear an answer: As Rabbi Yosei bar Ḥanina says: In a case where there was one of the students who argued to acquit the defendant and then died, the court views him as if he were alive and standing in his place and voting to acquit the defendant. The implication is that if he argued to acquit the defendant and explained his reasoning, yes, the court counts his vote as if he were still alive. But if he did not actually argue to acquit the defendant, but only said that he wished to propose such an argument, his vote is not counted as though he were still alive.,The Gemara rejects this proof: If the student argued to acquit the defendant, it is obvious to me that he should be counted among those favoring acquittal. But if he only says that he wishes to propose such an argument, let the dilemma be raised whether or not he should be regarded as having presented a convincing argument in favor of acquittal. The question is left unresolved.,The mishna teaches: And even if he, the condemned man himself, says: I can teach a reason to acquit myself, he is returned to the courthouse even four or five times, provided that there is substance to his words. The Gemara asks: And is the halakha that there must be substance to his words even the first and second time that the condemned man says that he can teach a reason to acquit himself? But isn’t it taught in a baraita: The first and second times that he says that he can teach a reason to acquit himself, they return him to the courthouse and consider whether there is substance to his statement or there is no substance to his statement. From this point forward, if there is substance to his statement they return him to the courthouse, but if there is no substance to his statement, they do not return him. This appears to contradict the mishna.,Rav Pappa said: Explain that the mishna’s ruling applies only from after the second time forward, that from that point on we examine whether there is substance to his words.,The Gemara asks: How do we know whether or not there is substance to his words? Abaye said: If the condemned man has already been returned twice to the courthouse, we send a pair of rabbis with him to evaluate his claim. If they find that there is substance to his statement, yes, he is returned once again to the courthouse; if not, he is not returned.,The Gemara asks: But why not send a pair of rabbis with him from the outset, even the first time, and have them make an initial assessment of his claim? The Gemara answers: Since a man facing execution is frightened by the thought of his impending death, he is not able to say all that he has to say, and perhaps out of fear he will be confused and not provide a substantial reason to overturn his verdict. Therefore, the first two times he is returned to the courthouse without an initial examination of his arguments. Once he has already been returned on two occasions, the court allows for no further delay, and they send two rabbis to evaluate his claim before returning him a third time.,find a reason to acquit him, they acquit him and release him immediately. But if they do not find a reason to acquit him, he goes out to be stoned. And a crier goes out before him and publicly proclaims: So-and-so, son of so-and-so, is going out to be stoned because he committed such and such a transgression. And so-and-so and so-and-so are his witnesses. Anyone who knows of a reason to acquit him should come forward and teach it on his behalf.,Abaye says: And the crier must also publicly proclaim that the transgression was committed on such and such a day, at such and such an hour, and at such and such a place, as perhaps there are those who know that the witnesses could not have been in that place at that time, and they will come forward and render the witnesses conspiring witnesses.,The mishna teaches that a crier goes out before the condemned man. This indicates that it is only before him, i.e., while he is being led to his execution, that yes, the crier goes out, but from the outset, before the accused is convicted, he does not go out. The Gemara raises a difficulty: But isn’t it taught in a baraita: On Passover Eve they hung the corpse of Jesus the Nazarene after they killed him by way of stoning. And a crier went out before him for forty days, publicly proclaiming: Jesus the Nazarene is going out to be stoned because he practiced sorcery, incited people to idol worship, and led the Jewish people astray. Anyone who knows of a reason to acquit him should come forward and teach it on his behalf. And the court did not find a reason to acquit him, and so they stoned him and hung his corpse on Passover eve.,Ulla said: And how can you understand this proof? Was Jesus the Nazarene worthy of conducting a search for a reason to acquit him? He was an inciter to idol worship, and the Merciful One states with regard to an inciter to idol worship: “Neither shall you spare, neither shall you conceal him” (Deuteronomy 13:9). Rather, Jesus was different, as he had close ties with the government, and the gentile authorities were interested in his acquittal. Consequently, the court gave him every opportunity to clear himself, so that it could not be claimed that he was falsely convicted.,Apropos the trial of Jesus, the Gemara cites another baraita, where the Sages taught: Jesus the Nazarene had five disciples: Mattai, Nakai, Netzer, Buni, and Toda. They brought Mattai in to stand trial. Mattai said to the judges: Shall Mattai be executed? But isn’t it written: “When matai shall I come and appear before God?” (Psalms 42:3). Mattai claimed that this verse alludes to the fact he is righteous. They said to him: Yes, Mattai shall be executed, as it is written: “When matai shall he die, and his name perish?” (Psalms 41:6).,Then they brought Nakai in to stand trial. Nakai said to the judges: Shall Nakai be executed? But isn’t it written: “And the innocent naki and righteous you shall not slay” (Exodus 23:7)? They said to him: Yes, Nakai shall be executed, as it is written: “In secret places he kills the innocent naki” (Psalms 10:8).,Then they brought Netzer in to stand trial. He said to the judges: Shall Netzer be executed? But isn’t it written: “And a branch netzer shall grow out of his roots” (Isaiah 11:1)? They said to him: Yes, Netzer shall be executed, as it is written: “But you are cast out of your grave like an abhorred branch netzer” (Isaiah 14:19).,Then they brought Buni in to stand trial. Buni said to the judges: Shall Buni be executed? But isn’t it written: “My firstborn son beni is Israel” (Exodus 4:22)? They said to him: Yes, Buni shall be executed, as it is written: “Behold, I shall kill your firstborn son binkha” (Exodus 4:23).,Then they brought Toda in to stand trial. Toda said to the judges: Shall Toda be executed? But isn’t it written: “A psalm of thanksgiving toda” (Psalms 100:1)? They said to him: Yes, Toda shall be executed, as it is written: “Whoever slaughters a thanks-offering toda honors Me” (Psalms 50:23).'' None | |
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99. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • God–Israel relationship, Gods presence in exile • sages, hierarchical relationships
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 118; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 94
145b אלא לעדות אשה בלבד,איבעיא להו עד מפי עד לעדות בכור מהו רב אמי אסיר ורב אסי שרי,א"ל רב אמי לרב אסי והא תנא דבי מנשיא אין עד מפי עד כשר אלא לעדות אשה בלבד אימא לעדות שהאשה כשרה לה בלבד רב יימר אכשר עד מפי עד לבכור קרי עליה מרימר יימר שרי בוכרא והלכתא עד מפי עד כשר לבכור:,חלות דבש: כי אתא רב הושעיא מנהרדעא אתא ואייתי מתניתא בידיה זיתים וענבים שריסקן מע"ש ויצאו מעצמן אסורין ור"א ור"ש מתירין,אמר רב יוסף גברא יתירא אתא לאשמעינן א"ל אביי טובא קמ"ל דאי ממתניתין הוה אמינא התם הוא דמעיקרא אוכלא ולבסוף אוכלא אבל הכא דמעיקרא אוכלא ולבסוף משקה אימא לא קמ"ל:,| 145b only for testimony that a woman’s husband died, enabling her to remarry. Only in that case can a ruling rely on hearsay testimony, and that is specifically so the woman will be allowed to remarry.,A dilemma was raised before the Sages about a related matter: With regard to hearsay testimony in testimony permitting a priest to eat a firstborn animal, what is the halakha? After the destruction of the Temple, the Sages decreed that if a priest has the firstborn offspring of a kosher animal and it becomes blemished, he must bring witnesses to testify that he did not cause the blemish. Priests were suspected of violating the prohibition against inflicting a wound on firstborn animals to enable them to eat the animals. The question here pertains to a case in which there is no one available who can testify that he saw firsthand how the animal was blemished, but there is someone who heard from an eyewitness how the blemish was caused. Rav Ami prohibited accepting hearsay testimony in this case, and Rav Asi permitted doing so.,Rav Ami said to Rav Asi: Didn’t the school of Menashya teach that hearsay testimony is only valid in testimony enabling a woman to remarry, indicating that it is not accepted in the case of a firstborn animal? Rav Asi answered: Emend the previously cited ruling and say: Hearsay testimony is only valid in testimony for which the testimony of a woman is valid. A woman’s testimony is accepted with regard to the death of a man, enabling his wife to remarry, and it is also accepted with regard to a firstborn animal. Rav Yeimar deemed hearsay testimony valid in permitting the slaughter of a firstborn animal that developed a blemish. Mareimar called him: Yeimar who permits the firstborn; Mareimar was of the opinion that testimony of that kind is invalid and cannot provide the basis to allow the animal to be slaughtered. The Gemara concludes: And the halakha is that hearsay testimony is valid with regard to a firstborn animal.,We learned in the mishna that according to Rabbi Eliezer, honey that flows on its own from honeycombs is permitted on Shabbat. When Rav Hoshaya came from Neharde’a, he came and brought a baraita with him: With regard to olives and grapes that one crushed before Shabbat and their juices seeped out on their own on Shabbat, the juices are prohibited for use on Shabbat; and Rabbi Elazar and Rabbi Shimon permit using them.,Rav Yosef said rhetorically: Did he merely come to teach us an additional person? This opinion already appears in the mishna in the name of Rabbi Elazar. Did Rav Hoshaya cite the baraita merely to add the name of Rabbi Shimon? Abaye said to him: He is teaching us a great deal, as if we learned this matter from the mishna alone, I would have said: It is there that it is permitted, because initially it was food and ultimately it remained food, since it is possible to assert that the honey that seeped is a food rather than a liquid. However, here, with regard to olives and grapes, which initially were food and ultimately became liquid, say that it is not permitted even according to Rabbi Elazar. Therefore, he is teaching us that Rabbi Elazar rules leniently even in the case of olives and grapes.,Any salted food item that was already placed in hot water, i.e., cooked, before Shabbat, one may soak it in hot water even on Shabbat. And anything that was not placed in hot water before Shabbat, one may rinse it in hot water on Shabbat but may not soak it, with the exception of old salted fish and small salted fish and the kolyas ha’ispanin fish, for which rinsing with hot water itself is completion of the prohibited labor of cooking.,In what case would soaking in hot water be required after the item was already cooked? Rav Safra said: In the case of the chicken of Rabbi Abba, which for medical reasons was cooked so thoroughly that it completely dissolved. And Rav Safra said: One time I happened to come there and he fed me chicken prepared that way, and if not for the fact that Rabbi Abba gave me three-leaf-, i.e., year, old wine to drink, I would have been forced to vomit.,The Gemara relates that Rabbi Yoḥa would spit from the thought of Babylonian kutaḥ, because he found it so disgusting. Rav Yosef said: Then we should spit from the thought of Rabbi Abba’s chicken, which is even more disgusting to people from Babylonia. And furthermore, Rav Gaza said: On one occasion I happened to come there, to Eretz Yisrael, and I prepared Babylonian kutaḥ, and all of the sick people of the West, Eretz Yisrael, asked me for it. Apparently, not everyone in Eretz Yisrael found it disgusting.,We learned in the mishna: Anything that was not cooked in hot water before Shabbat, one may rinse it in hot water on Shabbat except for salted fish and kolyas ha’ispanin. The Gemara asks: If one unwittingly rinsed it, what is the halakha? Rav Yosef said: If one rinsed these foods, he is liable to bring a sin-offering for having performed the prohibited labor of cooking. Mar, son of Ravina, said: We, too, have also learned this ruling in the mishna, which states: Except for old salted fish and kolyas ha’ispanin, rinsing itself is completion of their prohibited labor of cooking. One who rinses these items is considered to have performed a prohibited labor. The Gemara concludes: Indeed, learn from this that this is the ruling.,Apropos relations between the Jews of Eretz Yisrael and Babylonia, the Gemara relates: Rabbi Ḥiyya bar Abba and Rabbi Asi were sitting before Rabbi Yoḥa, and Rabbi Yoḥa was sitting and dozing. In the meantime the two of them conversed. Rabbi Ḥiyya bar Abba said to Rabbi Asi: For what reason are the fowl in Babylonia fatter than those in Eretz Yisrael? He said to him: This is not at all the case; go to the desert of Gaza in Eretz Yisrael, and I will show you fowl that are fatter than them. Rabbi Ḥiyya bar Abba then asked: For what reason are Festivals in Babylonia more joyous than those in Eretz Yisrael? Rabbi Asi answered him: Because in Babylonia they are poor, and it is only on Festivals that they have a lot to eat, which causes them to rejoice. Rabbi Ḥiyya then asked: For what reason are Torah scholars in Babylonia distinguished by their special rabbinic garb? Rabbi Asi answered: Because they are not well-versed in Torah. If they would not distinguish themselves by dressing differently, they would not be respected for their Torah knowledge. He then asked: For what reason are gentiles ethically contaminated? He answered: Because they eat abominable creatures and crawling things, and that causes bad character traits.,Rabbi Yoḥa woke up due to their discussion and said to them: You children, did I not tell you this, that the verse “Say to wisdom: You are my sister, and call understanding your kin” (Proverbs 7:4) means that if the matter is as clear to you as the fact that your sister is forbidden to you, say it, and if not, do not say it; and these explanations that you offered are unfounded. They said to him: Then will the Master tell us the answers to some of them? He said to them: Why are the fowl in Babylonia fatter than those in Eretz Yisrael? Because they were not exiled, as it says: “Moab has been at ease since his youth and he has settled on his lees, and he was not emptied from vessel to vessel and did not go into captivity; therefore his taste remained in him and his scent did not change” (Jeremiah 48:11). Apparently, one who is not exiled retains his strength.,And here in Eretz Yisrael, from where do we derive that even the animals and birds were exiled? As it was taught in a baraita: Rabbi Yehuda says that no person passed through the land of Judea for fifty-two years, as it is stated: “I will raise crying and wailing for the mountains and a lamentation for the pastures of the wilderness, for they have been burned, with no person passing through, and they do not hear the voice of the cattle, from the bird of the heavens to the beast behema, spelled beit, heh, mem, heh, all have fled and gone” (Jeremiah 9:9). Behema has a numerical value of fifty-two, alluding to the fact that no one passed through for fifty-two years. From the verse cited in this baraita, it is clear that even the animals and birds were exiled, as it states: “All have fled and gone.”,Rabbi Ya’akov said that Rabbi Yoḥa said: They all returned except for the kolyas ha’ispanin, as Rav said: Those inclines of Babylonia return the water through underground watercourses to the spring of Eitam in Eretz Yisrael, and the fish also returned through these watercourses. And this fish, the kolyas, because its spine is not strong, it could not ascend these watercourses and did not return to Eretz Yisrael.,Rabbi Yoḥa continued to answer the questions of Rabbi Ḥiyya bar Abba and Rabbi Asi: For what reason are the Festivals in Babylonia more joyous than those in Eretz Yisrael? Because they were not included in that curse with which Eretz Yisrael was cursed, as it is written: “And I will cause all of her happiness to cease, her Festival, her New Moon, and her Shabbat and all her Festivals” (Hosea 2:13). And it is also written: “My soul hates your New Moons and your Festivals; they are a burden to Me; I am weary to bear them” (Isaiah 1:14). What is the meaning of the phrase: “They are a burden to me”? Rabbi Elazar said that the Holy One, Blessed be He, said: Is it not enough for the Jewish people that they sin before Me, that they also burden Me to know which harsh decree I will bring upon them? Rabbi Yitzḥak said: Because of this curse, there is not a single Festival on which troops did not come to Tzippori to conduct searches or to collect taxes. And Rabbi Ḥanina said: There is not a single Festival on which an egmon and a kamton and a branch bearer, Roman officials, did not come to Tiberias to collect taxes, thereby disrupting the festive celebrations.,For what reason are the Torah scholars in Babylonia distinguished by special garb? Because they are not native to that place and therefore require special dress to distinguish themselves, as people say in the folk expression: In my own city, I am honored for my name; in a place that is not my own city, I am honored for my clothing. The Gemara then praised the Sages of Babylonia by interpreting the verse “In days to come Jacob will take root, Israel will bud and blossom” (Isaiah 27:6). Rav Yosef taught: These are the Torah scholars in Babylonia, who add buds and blossoms to the Torah.,Rabbi Yoḥa then explained to them: Why are gentiles ethically contaminated? It is because they did not stand on Mount Sinai. As when'' None | |
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100. Diogenes Laertius, Lives of The Philosophers, 5.62, 7.129, 10.4 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aristotle, relationship to Diocles • Maecenas, relationship with Horace • Patient-physician relationship • Paul and Stoicism, relationship of • Satires (Horace), treatment of relationship with Maecenas • relationship • student-teacher relationship
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 223; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 328; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 228; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 73; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 167; van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 96
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5.62 The executors of this my will shall be Olympichus, Aristides, Mnesigenes, Hippocrates, Epicrates, Gorgylus, Diocles, Lyco, Athanes. I leave the school to Lyco, since of the rest some are too old and others too busy. But it would be well if the others would co-operate with him. I also give and bequeath to him all my books, except those of which I am the author, and all the furniture in the dining-hall, the cushions and the drinking-cups. The trustees shall give Epicrates 500 drachmas and one of the servants whom Arcesilaus shall approve.
7.129 Neither do they think that the divergence of opinion between philosophers is any reason for abandoning the study of philosophy, since at that rate we should have to give up life altogether: so Posidonius in his Exhortations. Chrysippus allows that the ordinary Greek education is serviceable.It is their doctrine that there can be no question of right as between man and the lower animals, because of their unlikeness. Thus Chrysippus in the first book of his treatise On Justice, and Posidonius in the first book of his De officio. Further, they say that the wise man will feel affection for the youths who by their countece show a natural endowment for virtue. So Zeno in his Republic, Chrysippus in book i. of his work On Modes of Life, and Apollodorus in his Ethics.' "
10.4 They are followed by Posidonius the Stoic and his school, and Nicolaus and Sotion in the twelfth book of his work entitled Dioclean Refutations, consisting of twenty-four books; also by Dionysius of Halicarnassus. They allege that he used to go round with his mother to cottages and read charms, and assist his father in his school for a pitiful fee; further, that one of his brothers was a pander and lived with Leontion the courtesan; that he put forward as his own the doctrines of Democritus about atoms and of Aristippus about pleasure; that he was not a genuine Athenian citizen, a charge brought by Timocrates and by Herodotus in a book On the Training of Epicurus as a Cadet; that he basely flattered Mithras, the minister of Lysimachus, bestowing on him in his letters Apollo's titles of Healer and Lord."' None |
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101. Eusebius of Caesarea, Ecclesiastical History, 3.25.3, 6.2 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Christianity, relationship to Rome • Johannine writings, reception relationship of • canon, canonization, relationship between Jewish and Christian.nan • student-teacher relationship
Found in books: Esler (2000), The Early Christian World, 245; Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 193; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 204; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 239
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3.25.3 Among the disputed writings, which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the whether they belong to the evangelist or to another person of the same name.' ' None |
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102. Origen, Against Celsus, 6.42 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Christianity, relationship to Rome according to Celsus • Dyad, relationship with soul
Found in books: Esler (2000), The Early Christian World, 860; O'Brien (2015), The Demiurge in Ancient Thought, 165
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6.42 After these matters, Celsus brings the following charges against us from another quarter: Certain most impious errors, he says, are committed by them, due to their extreme ignorance, in which they have wandered away from the meaning of the divine enigmas, creating an adversary to God, the devil, and naming him in the Hebrew tongue, Satan. Now, of a truth, such statements are altogether of mortal invention, and not even proper to be repeated, viz., that the mighty God, in His desire to confer good upon men, has yet one counterworking Him, and is helpless. The Son of God, it follows, is vanquished by the devil; and being punished by him, teaches us also to despise the punishments which he inflicts, telling us beforehand that Satan, after appearing to men as He Himself had done, will exhibit great and marvellous works, claiming for himself the glory of God, but that those who wish to keep him at a distance ought to pay no attention to these works of Satan, but to place their faith in Him alone. Such statements are manifestly the words of a deluder, planning and manœuvring against those who are opposed to his views, and who rank themselves against them. In the next place, desiring to point out the enigmas, our mistakes regarding which lead to the introduction of our views concerning Satan, he continues: The ancients allude obscurely to a certain war among the gods, Heraclitus speaking thus of it: 'If one must say that there is a general war and discord, and that all things are done and administered in strife.' Pherecydes, again, who is much older than Heraclitus, relates a myth of one army drawn up in hostile array against another, and names Kronos as the leader of the one, and Ophioneus of the other, and recounts their challenges and struggles, and mentions that agreements were entered into between them, to the end that whichever party should fall into the ocean should be held as vanquished, while those who had expelled and conquered them should have possession of heaven. The mysteries relating to the Titans and Giants also had some such (symbolic) meaning, as well as the Egyptian mysteries of Typhon, and Horus, and Osiris. After having made such statements, and not having got over the difficulty as to the way in which these accounts contain a higher view of things, while our accounts are erroneous copies of them, he continues his abuse of us, remarking that these are not like the stories which are related of a devil, or demon, or, as he remarks with more truth, of a man who is an impostor, who wishes to establish an opposite doctrine. And in the same way he understands Homer, as if he referred obscurely to matters similar to those mentioned by Heraclitus, and Pherecydes, and the originators of the mysteries about the Titans and Giants, in those words which Heph stus addresses to Hera as follows:- Once in your cause I felt his matchless might, Hurled headlong downward from the ethereal height. And in those of Zeus to Hera:- Have you forgot, when, bound and fix'd on high, From the vast concave of the spangled sky, I hung you trembling in a golden chain, And all the raging gods opposed in vain? Headlong I hurled them from the Olympian hall, Stunn'd in the whirl, and breathless with the fall. Interpreting, moreover, the words of Homer, he adds: The words of Zeus addressed to Hera are the words of God addressed to matter; and the words addressed to matter obscurely signify that the matter which at the beginning was in a state of discord (with God), was taken by Him, and bound together and arranged under laws, which may be analogically compared to chains; and that by way of chastising the demons who create disorder in it, he hurls them down headlong to this lower world. These words of Homer, he alleges, were so understood by Pherecydes, when he said that beneath that region is the region of Tartarus, which is guarded by the Harpies and Tempest, daughters of Boreas, and to which Zeus banishes any one of the gods who becomes disorderly. With the same ideas also are closely connected the peplos of Athena, which is beheld by all in the procession of the Panathen a. For it is manifest from this, he continues, that a motherless and unsullied demon has the mastery over the daring of the Giants. While accepting, moreover, the fictions of the Greeks, he continues to heap against us such accusations as the following, viz., that the Son of God is punished by the devil, and teaches us that we also, when punished by him, ought to endure it. Now these statements are altogether ridiculous. For it is the devil, I think, who ought rather to be punished, and those human beings who are calumniated by him ought not to be threatened with chastisement. "" None |
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103. None, None, nan (4th cent. CE - missingth cent. CE)
Tagged with subjects: • Christianity, early, and paganism, relationship in the fourth century ce • John Chrysostom, relationships with • John Chrysostom, relationships with, administrative officials • John Chrysostom, relationships with, ascetics • John Chrysostom, relationships with, ethnic groups • John Chrysostom, relationships with, laity • John Chrysostom, relationships with, various status groups
Found in books: Esler (2000), The Early Christian World, 1136, 1138, 1139, 1140, 1145; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 195
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104. Septuagint, 4 Maccabees, 5.8-5.11
Tagged with subjects: • Diaspora Judaism, relationship with the ambient culture • truth, and relationship to Torah
Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 110, 111; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 59
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5.8 Why, when nature has granted it to us, should you abhor eating the very excellent meat of this animal? 5.9 It is senseless not to enjoy delicious things that are not shameful, and wrong to spurn the gifts of nature. 5.10 It seems to me that you will do something even more senseless if, by holding a vain opinion concerning the truth, you continue to despise me to your own hurt. 5.11 Will you not awaken from your foolish philosophy, dispel your futile reasonings, adopt a mind appropriate to your years, philosophize according to the truth of what is beneficial,'' None |
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105. Vergil, Aeneis, 4.265-4.267
Tagged with subjects: • emotions, relationship with memory • marriage, and status of Dido-Aeneas relationship
Found in books: Galinsky (2016), Memory in Ancient Rome and Early Christianity, 71; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 155
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4.265 Continuo invadit: Tu nunc Karthaginis altae 4.266 fundamenta locas, pulchramque uxorius urbem 4.267 exstruis, heu regni rerumque oblite tuarum?'' None | sup>
4.265 but with the morn she takes her watchful throne 4.266 high on the housetops or on lofty towers, 4.267 to terrify the nations. She can cling '' None |
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106. None, None, nan
Tagged with subjects: • anger, relationship to courage • anger, relationship to pity • courage, relationship to anger • letter, kinship language • pity, relationship to anger
Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 242; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 88
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107. None, None, nan
Tagged with subjects: • Christianity, early, relationship between early Christian and Jewish feasting and feasting literature • family and kinship, attitude of Christian women to family
Found in books: Esler (2000), The Early Christian World, 439; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127
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