1. Hebrew Bible, Psalms, 85, 2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 121, 288 | 2. Do homage in purity, lest He be angry, and ye perish in the way, when suddenly His wrath is kindled. Happy are all they that take refuge in Him.,Serve the LORD with fear, and rejoice with trembling.,Then will He speak unto them in His wrath, and affright them in His sore displeasure:,Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter's vessel.',He that sitteth in heaven laugheth, the Lord hath them in derision.,The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:,Now therefore, O ye kings, be wise; be admonished, ye judges of the earth.,'Let us break their bands asunder, and cast away their cords from us.',I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee.,Ask of Me, and I will give the nations for thine inheritance, and the ends of the earth for thy possession.,'Truly it is I that have established My king upon Zion, My holy mountain.',Why are the nations in an uproar? And why do the peoples mutter in vain? |
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2. Hebrew Bible, Proverbs, 1.5-1.7, 2.3-2.7, 4.8, 4.10-4.21, 8.9, 10.19, 15.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law/law, and prophets •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 134; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 74, 185, 189, 191| 1.5. יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח וְנָבוֹן תַּחְבֻּלוֹת יִקְנֶה׃ 1.6. לְהָבִין מָשָׁל וּמְלִיצָה דִּבְרֵי חֲכָמִים וְחִידֹתָם׃ 1.7. יִרְאַת יְהוָה רֵאשִׁית דָּעַת חָכְמָה וּמוּסָר אֱוִילִים בָּזוּ׃ 2.3. כִּי אִם לַבִּינָה תִקְרָא לַתְּבוּנָה תִּתֵּן קוֹלֶךָ׃ 2.4. אִם־תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה׃ 2.5. אָז תָּבִין יִרְאַת יְהוָה וְדַעַת אֱלֹהִים תִּמְצָא׃ 2.6. כִּי־יְהוָה יִתֵּן חָכְמָה מִפִּיו דַּעַת וּתְבוּנָה׃ 2.7. וצפן [יִצְפֹּן] לַיְשָׁרִים תּוּשִׁיָּה מָגֵן לְהֹלְכֵי תֹם׃ 4.8. סַלְסְלֶהָ וּתְרוֹמְמֶךָּ תְּכַבֵּדְךָ כִּי תְחַבְּקֶנָּה׃ 4.11. בְּדֶרֶךְ חָכְמָה הֹרֵתִיךָ הִדְרַכְתִּיךָ בְּמַעְגְּלֵי־יֹשֶׁר׃ 4.12. בְּלֶכְתְּךָ לֹא־יֵצַר צַעֲדֶךָ וְאִם־תָּרוּץ לֹא תִכָּשֵׁל׃ 4.13. הַחֲזֵק בַּמּוּסָר אַל־תֶּרֶף נִצְּרֶהָ כִּי־הִיא חַיֶּיךָ׃ 4.14. בְּאֹרַח רְשָׁעִים אַל־תָּבֹא וְאַל־תְּאַשֵּׁר בְּדֶרֶךְ רָעִים׃ 4.15. פְּרָעֵהוּ אַל־תַּעֲבָר־בּוֹ שְׂטֵה מֵעָלָיו וַעֲבוֹר׃ 4.16. כִּי לֹא יִשְׁנוּ אִם־לֹא יָרֵעוּ וְנִגְזְלָה שְׁנָתָם אִם־לֹא יכשולו [יַכְשִׁילוּ׃] 4.17. כִּי לָחֲמוּ לֶחֶם רֶשַׁע וְיֵין חֲמָסִים יִשְׁתּוּ׃ 4.18. וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד־נְכוֹן הַיּוֹם׃ 4.19. דֶּרֶךְ רְשָׁעִים כָּאֲפֵלָה לֹא יָדְעוּ בַּמֶּה יִכָּשֵׁלוּ׃ 4.21. אַל־יַלִּיזוּ מֵעֵינֶיךָ שָׁמְרֵם בְּתוֹךְ לְבָבֶךָ׃ 8.9. כֻּלָּם נְכֹחִים לַמֵּבִין וִישָׁרִים לְמֹצְאֵי דָעַת׃ 10.19. בְּרֹב דְּבָרִים לֹא יֶחְדַּל־פָּשַׁע וְחֹשֵׂךְ שְׂפָתָיו מַשְׂכִּיל׃ 15.17. טוֹב אֲרֻחַת יָרָק וְאַהֲבָה־שָׁם מִשּׁוֹר אָבוּס וְשִׂנְאָה־בוֹ׃ | 1.5. That the wise man may hear, and increase in learning, And the man of understanding may attain unto wise counsels; 1.6. To understand a proverb, and a figure; The words of the wise, and their dark sayings. 1.7. The fear of the LORD is the beginning of knowledge; But the foolish despise wisdom and discipline. 2.3. Yea, if thou call for understanding, And lift up thy voice for discernment; 2.4. If thou seek her as silver, And search for her as for hid treasures; 2.5. Then shalt thou understand the fear of the LORD, And find the knowledge of God. 2.6. For the LORD giveth wisdom, Out of His mouth cometh knowledge and discernment; 2.7. He layeth up sound wisdom for the upright, He is a shield to them that walk in integrity; 4.8. Extol her, and she will exalt thee; She will bring thee to honour, when thou dost embrace her. 4.10. Hear, O my son, and receive my sayings; And the years of thy life shall be many. 4.11. I have taught thee in the way of wisdom; I have led thee in paths of uprightness. 4.12. When thou goest, thy step shall not be straitened; And if thou runnest, thou shalt not stumble. 4.13. Take fast hold of instruction, let her not go; Keep her, for she is thy life. 4.14. Enter not into the path of the wicked, And walk not in the way of evil men. 4.15. Avoid it, pass not by it; Turn from it, and pass on. 4.16. For they sleep not, except they have done evil; And their sleep is taken away, unless they cause some to fall. 4.17. For they eat the bread of wickedness, And drink the wine of violence. 4.18. But the path of the righteous is as the light of dawn, That shineth more and more unto the perfect day. 4.19. The way of the wicked is as darkness; They know not at what they stumble. 4.20. My son, attend to my words; Incline thine ear unto my sayings. 4.21. Let them not depart from thine eyes; Keep them in the midst of thy heart. 8.9. They are all plain to him that understandeth, And right to them that find knowledge. 10.19. In the multitude of words there wanteth not transgression; But he that refraineth his lips is wise. 15.17. Better is a dinner of herbs where love is, Than a stalled ox and hatred therewith. |
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3. Hebrew Bible, Genesis, 18.22, 22.3-22.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law and prophets •law/law, and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 344; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 73| 18.22. וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי יְהוָה׃ 22.3. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃ 22.4. בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃ | 18.22. And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD. 22.3. And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him. 22.4. On the third day Abraham lifted up his eyes, and saw the place afar off. |
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4. Hebrew Bible, Exodus, 2.13-2.14, 17.8-17.13, 20.21, 21.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law and prophets •law/law, and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 281, 288; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 73| 2.13. וַיֵּצֵא בַּיּוֹם הַשֵּׁנִי וְהִנֵּה שְׁנֵי־אֲנָשִׁים עִבְרִים נִצִּים וַיֹּאמֶר לָרָשָׁע לָמָּה תַכֶּה רֵעֶךָ׃ 2.14. וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת־הַמִּצְרִי וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר׃ 17.8. וַיָּבֹא עֲמָלֵק וַיִּלָּחֶם עִם־יִשְׂרָאֵל בִּרְפִידִם׃ 17.9. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוֹשֻׁעַ בְּחַר־לָנוּ אֲנָשִׁים וְצֵא הִלָּחֵם בַּעֲמָלֵק מָחָר אָנֹכִי נִצָּב עַל־רֹאשׁ הַגִּבְעָה וּמַטֵּה הָאֱלֹהִים בְּיָדִי׃ 17.11. וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל וְכַאֲשֶׁר יָנִיחַ יָדוֹ וְגָבַר עֲמָלֵק׃ 17.12. וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ־אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד־בֹּא הַשָּׁמֶשׁ׃ 17.13. וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת־עֲמָלֵק וְאֶת־עַמּוֹ לְפִי־חָרֶב׃ 20.21. מִזְבַּח אֲדָמָה תַּעֲשֶׂה־לִּי וְזָבַחְתָּ עָלָיו אֶת־עֹלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ אֶת־צֹאנְךָ וְאֶת־בְּקָרֶךָ בְּכָל־הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת־שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ׃ 21.24. עַיִן תַּחַת עַיִן שֵׁן תַּחַת שֵׁן יָד תַּחַת יָד רֶגֶל תַּחַת רָגֶל׃ | 2.13. And he went out the second day, and, behold, two men of the Hebrews were striving together; and he said to him that did the wrong: ‘Wherefore smitest thou thy fellow?’ 2.14. And he said: ‘Who made thee a ruler and a judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?’ And Moses feared, and said: ‘Surely the thing is known.’ 17.8. Then came Amalek, and fought with Israel in Rephidim. 17.9. And Moses said unto Joshua: ‘Choose us out men, and go out, fight with Amalek; tomorrow I will stand on the top of the hill with the rod of God in my hand.’ 17.10. So Joshua did as Moses had said to him, and fought with Amalek; and Moses, Aaron, and Hur went up to the top of the hill. 17.11. And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed. 17.12. But Moses’hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun. 17.13. And Joshua discomfited Amalek and his people with the edge of the sword. 20.21. An altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee. 21.24. eye for eye, tooth for tooth, hand for hand, foot for foot, |
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5. Hebrew Bible, Deuteronomy, 6.4, 24.1, 30.11-30.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gospels, and law (and prophets) •law/law, and prophets •law/law, prophets and gospel •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 281; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 305, 309| 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 24.1. כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃ 24.1. כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃ 30.11. כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ | 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 24.1. When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house, 30.11. For this commandment which I command thee this day, it is not too hard for thee, neither is it far off. 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’ 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’ 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. |
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6. Hebrew Bible, Isaiah, 45.5-45.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 327| 45.5. אֲנִי יְהוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי׃ 45.6. לְמַעַן יֵדְעוּ מִמִּזְרַח־שֶׁמֶשׁ וּמִמַּעֲרָבָהּ כִּי־אֶפֶס בִּלְעָדָי אֲנִי יְהוָה וְאֵין עוֹד׃ | 45.5. I am the LORD, and there is none else, beside Me there is no God; I have girded thee, though thou hast not known Me; 45.6. That they may know from the rising of the sun, and from the west, that there is none beside Me; I am the LORD; and there is none else; |
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7. Hebrew Bible, Habakkuk, 2.4 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 253| 2.4. הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃ | 2.4. Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith. |
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| 8. Heraclitus of Ephesus, Fragments, 22b, 33, 32 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 309 |
9. Hebrew Bible, Ezekiel, 20.5 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 122| 20.5. וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה בְּיוֹם בָּחֳרִי בְיִשְׂרָאֵל וָאֶשָּׂא יָדִי לְזֶרַע בֵּית יַעֲקֹב וָאִוָּדַע לָהֶם בְּאֶרֶץ מִצְרָיִם וָאֶשָּׂא יָדִי לָהֶם לֵאמֹר אֲנִי יְהוָה אֱלֹהֵיכֶם׃ | 20.5. and say unto them: Thus saith the Lord GOD: In the day when I chose Israel, and lifted up My hand unto the seed of the house of Jacob, and made Myself known unto them in the land of Egypt, when I lifted up My hand unto them, saying: I am the LORD your God; |
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10. Plato, Cratylus, 396b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gospels, and law (and prophets) •law/law, prophets and gospel Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 309| 396b. διʼ ὃν ζῆν ἀεὶ πᾶσι τοῖς ζῶσιν ὑπάρχει· διείληπται δὲ δίχα, ὥσπερ λέγω, ἓν ὂν τὸ ὄνομα, τῷ Διὶ καὶ τῷ Ζηνί. τοῦτον δὲ Κρόνου ὑὸν ὑβριστικὸν μὲν ἄν τις δόξειεν εἶναι ἀκούσαντι ἐξαίφνης, εὔλογον δὲ μεγάλης τινὸς διανοίας ἔκγονον εἶναι τὸν Δία· κόρον γὰρ σημαίνει οὐ παῖδα, ἀλλὰ τὸ καθαρὸν αὐτοῦ καὶ ἀκήρατον τοῦ νοῦ . ἔστι δὲ οὗτος Οὐρανοῦ ὑός, ὡς λόγος· ἡ δὲ αὖ ἐς τὸ ἄνω ὄψις καλῶς ἔχει τοῦτο τὸ ὄνομα καλεῖσθαι, | 396b. διʼ ὅν ) all living beings have the gift of life ( ζῆν ). But, as I say, the name is divided, though it is one name, into the two parts, Dia and Zena . And it might seem, at first hearing, highly irreverent to call him the son of Cronus and reasonable to say that Zeus is the offspring of some great intellect; and so he is, for κόρος (for Κρόνος ) signifies not child, but the purity ( καθαρόν ) and unblemished nature of his mind. And Cronus, according to tradition, is the son of Uranus ; but the upward gaze is rightly called by the name urania ( οὐρανία ), |
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| 11. Plato, Phaedrus, 278d, 245cd (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 309 |
12. Sophocles, Antigone, 450 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •law/law, and prophets Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 10 | 450. ANTIGONE: Yes; for it was not Zeus that had published me that edict; not such are the laws set among men by the justice who dwells with the gods below; nor deemed I that thy decrees were of such force, that a mortal could override the unwritten and unfailing statutes of heaven. For their life is not of today or yesterday, but from all time, and no man knows when they were first put forth. Not through dread of any human pride could I answer to the gods for breaking these. Die I must,-I knew that well (how should I: not?)-even without thy edicts. But if I am to die before my time, I: count that a gain: for when any one lives, as I do, compassed about with evils, can such an one find aught but gain in death? So for me to meet this doom is trifling grief; but if I had suffered my mother's son to lie in death an unburied corpse, that would have grieved me; for this, I am not grieved. And if my present deeds are foolish in thy sight, it may be that a foolish judge arraigns my folly. LEADER OF THE CHORUS: The maid shows herself passionate child of passionate sire, and knows not how to bend before troubles. 450. Yes, since it was not Zeus that published me that edict, and since not of that kind are the laws which Justice who dwells with the gods below established among men. Nor did I think that your decrees were of such force, that a mortal could override the unwritten |
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13. Plato, Timaeus, 48c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gospels, and law (and prophets) •law/law, prophets and gospel Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 308| 48c. εἴδεσιν μόνον εἰκότως ὑπὸ τοῦ καὶ βραχὺ φρονοῦντος ἀπεικασθῆναι. νῦν δὲ οὖν τό γε παρʼ ἡμῶν ὧδε ἐχέτω· τὴν μὲν περὶ ἁπάντων εἴτε ἀρχὴν εἴτε ἀρχὰς εἴτε ὅπῃ δοκεῖ τούτων πέρι τὸ νῦν οὐ ῥητέον, διʼ ἄλλο μὲν οὐδέν, διὰ δὲ τὸ χαλεπὸν εἶναι κατὰ τὸν παρόντα τρόπον τῆς διεξόδου δηλῶσαι τὰ δοκοῦντα, μήτʼ οὖν ὑμεῖς οἴεσθε δεῖν ἐμὲ λέγειν, οὔτʼ αὐτὸς αὖ πείθειν ἐμαυτὸν εἴην ἂν δυνατὸς ὡς ὀρθῶς ἐγχειροῖμʼ | 48c. by the man who has even a grain of sense, to the class of syllables. For the present, however, let our procedure be as follows. We shall not now expound the principle of all things—or their principles, or whatever term we use concerning them; and that solely for this reason, that it is difficult for us to explain our views while keeping to our present method of exposition. You, therefore, ought not to suppose that I should expound them, while as for me—I should never be able to convince myself that I should be right in attempting to undertake so great a task. Strictly adhering, then, |
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| 14. Chaeremon Tragicus, Fragments, 2, 12 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 59 |
| 15. Hebrew Bible, Baruch, 2 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 344 |
16. Hebrew Bible, Daniel, 2.34-2.35 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 288| 2.34. חָזֵה הֲוַיְתָ עַד דִּי הִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וּמְחָת לְצַלְמָא עַל־רַגְלוֹהִי דִּי פַרְזְלָא וְחַסְפָּא וְהַדֵּקֶת הִמּוֹן׃ 2.35. בֵּאדַיִן דָּקוּ כַחֲדָה פַּרְזְלָא חַסְפָּא נְחָשָׁא כַּסְפָּא וְדַהֲבָא וַהֲווֹ כְּעוּר מִן־אִדְּרֵי־קַיִט וּנְשָׂא הִמּוֹן רוּחָא וְכָל־אֲתַר לָא־הִשְׁתֲּכַח לְהוֹן וְאַבְנָא דִּי־מְחָת לְצַלְמָא הֲוָת לְטוּר רַב וּמְלָת כָּל־אַרְעָא׃ | 2.34. Thou sawest till that a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and broke them to pieces. 2.35. Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, so that no place was found for them; and the stone that smote the image became a great mountain, and filled the whole earth. |
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| 17. Philo of Alexandria, Allegorical Interpretation, 3.23 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 344 |
18. Philo of Alexandria, On The Life of Abraham, 24-25 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 344 | 25. For if one may speak the plain truth, that wealth which is not blind, but which is clear-sighted, is the abundance of virtues, which we must at once conclude to be the genuine and legitimate predomice of good in comparison of all other bastard and falsely named powers, and to be the just and lawful superior of them all. |
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19. New Testament, 2 Corinthians, 4.4, 12.2-12.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law/law, and prophets Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 73| 4.4. ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ. 12.2. οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, —εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. 12.3. καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον,—εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος [οὐκ οἶδα,] ὁ θεὸς οἶδεν, 12.4. —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. | |
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20. New Testament, Acts, 6.5, 17.24-17.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law and prophets •law/law, and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 31; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 73| 6.5. καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους, καὶ ἐξελέξαντο Στέφανον, ἄνδρα πλήρη πίστεως καὶ πνεύματος ἁγίου, καὶ Φίλιππον καὶ Πρόχορον καὶ Νικάνορα καὶ Τίμωνα καὶ Παρμενᾶν καὶ Νικόλαον προσήλυτον Ἀντιοχέα, 17.24. ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ 17.25. οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· | 6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. |
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21. New Testament, Apocalypse, 1.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 72| 1.16. καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά, καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη, καὶ ἡ ὄψις αὐτοῦ ὡςὁ ἥλιοςφαίνειἐν τῇ δυνάμει αὐτοῦ. | 1.16. He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest. |
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22. New Testament, Colossians, 1.9-1.11, 1.15-1.16, 1.25-1.27, 3.12-3.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law/law, and prophets •gospels, and law (and prophets) •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 134, 189; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 73, 330| 1.9. Διὰ τοῦτο καὶ ἡμεῖς, ἀφʼ ἧς ἡμέρας ἠκούσαμεν, οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, 1.10. περιπατῆσαι ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρεσκίαν ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ θεοῦ, 1.11. ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς, 1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, 1.16. ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 1.25. ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ, 1.26. τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, — νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, 1.27. οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης· 3.12. Ἐνδύσασθε οὖν ὡς ἐκλεκτοὶ τοῦ θεοῦ, ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν, 3.13. ἀνεχόμενοι ἀλλήλων καὶ χαριζόμενοι ἑαυτοῖς ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ κύριος ἐχαρίσατο ὑμῖν οὕτως καὶ ὑμεῖς· 3.14. ἐπὶ πᾶσι δὲ τούτοις τὴν ἀγάπην, ὅ ἐστιν σύνδεσμος τῆς τελειότητος. 3.15. καὶ ἡ εἰρήνη τοῦ χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν [ἑνὶ] σώματι· καὶ εὐχάριστοι γίνεσθε. | 1.9. For this cause, we also, since the day we heard this, don't cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, 1.10. that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God; 1.11. strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy; 1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.25. of which I was made a servant, according to the stewardship of God which was given me toward you, to fulfill the word of God, 1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, 1.27. to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; 3.12. Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; 3.13. bearing with one another, and forgiving each other, if any man has a complaint against any; even as Christ forgave you, so you also do. 3.14. Above all these things, walk in love, which is the bond of perfection. 3.15. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. |
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23. New Testament, Ephesians, 1.4, 1.18, 2.15, 3.3-3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gospels, and law (and prophets) •law/law, and prophets •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 406; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 73, 328| 1.4. καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 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, 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, 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, | 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; 1.18. 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, 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; 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; |
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24. New Testament, 1 John, 2.7, 5.16-5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gospels, and law (and prophets) •law/law, and prophets •law/law, prophets and gospel Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 305, 307, 308, 309, 310, 313| 2.7. Ἀγαπητοί, οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, ἀλλʼ ἐντολὴν παλαιὰν ἣν εἴχετε ἀπʼ ἀρχῆς· ἡ ἐντολὴ ἡ παλαιά ἐστιν ὁ λόγος ὃν ἠκούσατε. 5.16. Ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον, αἰτήσει, καὶ δώσει αὐτῷ ζωήν, τοῖς ἁμαρτάνουσιν μὴ πρὸς θάνατον. ἔστιν ἁμαρτία πρὸς θάνατον· οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ. 5.17. πᾶσα ἀδικία ἁμαρτία ἐστίν, καὶ ἔστιν ἁμαρτία οὐ πρὸς θάνατον. | 2.7. Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. 5.16. If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this. 5.17. All unrighteousness is sin, and there is a sin not leading to death. |
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25. New Testament, Galatians, 1.8, 1.14, 2.4, 2.16, 2.18, 3.11, 3.24, 4.5, 5.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law and prophets •gospels, and law (and prophets) •law/law, and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 74, 189, 253; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 142, 330| 1.8. ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίσηται [ὑμῖν] παρʼ ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω. 1.14. καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. 2.4. διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσουσιν, 2.16. εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Χριστοῦ Ἰησοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σάρξ. 2.18. εἰ γὰρ ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω. 3.11. ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ θεῷ δῆλον, ὅτιὉ δίκαιος ἐκ πίστεως ζήσεται, 3.24. ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν· 4.5. ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. 5.1. Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε.— | 1.8. But even though we, or an angelfrom heaven, should preach to you any gospel other than that which wepreached to you, let him be cursed. 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. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith." 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 5.1. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. |
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26. Anon., Epistle of Barnabas, 12.2, 15.8-15.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 288, 406| 12.2. λέγει δὲ πάλιν τῷ Μωῡσῇ, tw=| *mwush=| NC, e)n tw=| *mwush=| GL in Moses i.e. in the Pentateuch shich sas spoken of as Moses. πολεμουμένου τοῦ Ἰσραὴλ ὑπὸ τῶν ἀλλοφύλων, καὶ ἵνα ὑπομνήσῃ αὐτοὺς πολεμουμένους, ὅτι διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθησαν εἰς θάνατον: λέγει εἰς τὴν καρδίαν Μωϋσέως τὸ πνεῦμα, ἵνα ποιήσῃ τύπον σταυροῦ καὶ τοῦ μέλλοντος πάσχειν, ὅτι, ἐὰν μή, φησίν, ἐλπίσωσιν ἐπ̓ αὐτῷ, εἰς τὸν αἰῶνα πολεμηθήσονται. τίθησιν οὖν Μωϋσῆς ἓν ἐφ̓ ἓν ὅπλον ἐν μέσῳ τῆς πυγμῆς, καὶ ὑψηλότερος σταθεὶς πάντων ἐξέτεινεν τὰς χεῖρας, καὶ οὕτως πάλιν ἐνίκα ὁ Ἰσραήλ. εἶτα, ὁπόταν καθεῖλεν, ἐθανατοῦντο. 15.8. πέρας γέ τοι λέγει αὐτοῖς: Τὰς νεομηνίας ὑμῶν καὶ τὰ σάββατα οὐκ ἀνέχομαι. ὁρᾶτε, πῶς λέγει; οὐ τὰ νῦν σάββατα ἐμοὶ δεκτά, ἀλλὰ ὃ πεποίηκα, ἐν ᾧ καταπαύσας τὰ πάντα ἀρχὴν ἡμέρας ὀγδόης ποιήσω, ὅ ἐστιν ἄλλου κόσμου ἀρχήν. 15.9. διὸ καὶ ἄγομεν τὴν ἡμέραν τὴν ὀγδόην εἰς εὐφροσύνην, ἐν ᾗ καὶ ὁ Ἰησοῦς ἀνέστη ἐκ νεκρῶν καὶ φανερωθεὶς ἀνέβη εἰς οὐρανούς. | 12.2. And He saith again in Moses, when war was waged against Israel by men of another nation, and that He might remind them when the war was waged against them that for their sins they were delivered unto death; the Spirit saith to the heart of Moses, that he should make a type of the cross and of Him that was to suffer, that unless, saith He, they shall set their hope on Him, war shall be waged against them for ever. Moses therefore pileth arms one upon another in the midst of the encounter, and standing on higher ground than any he stretched out his hands, and so Israel was again victorious. Then, whenever he lowered them, they were slain with the sword. 12.2. 15.8. Finally He saith to them; Your new moons and your Sabbaths I cannot away with. Ye see what is His meaning ; it is not your present Sabbaths that are acceptable [unto Me], but the Sabbath which I have made, in the which, when I have set all things at rest, I will make the beginning of the eighth day which is the beginning of another world. 15.8. 15.9. Wherefore also we keep the eighth day for rejoicing, in the which also Jesus rose from the dead, and having been manifested ascended into the heavens. 15.9. |
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27. New Testament, Hebrews, 11.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 330| 11.13. Κατὰ πίστιν ἀπέθανον οὗτοι πάντες, μὴ κομισάμενοι τὰς ἐπαγγελίας, ἀλλὰ πόρρωθεν αὐτὰς ἰδόντες καὶ ἀσπασάμενοι, καὶ ὁμολογήσαντες ὅτιξένοι καὶ παρεπίδημοίεἰσινἐπὶ τῆς γῆς· | 11.13. These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. |
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28. New Testament, Romans, 1.17, 3.24, 7.14-7.25, 8.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 253; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330| 1.17. δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπταιὉ δὲ δίκαιος ἐκ πίστεως ζήσεται. 3.24. δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ· 7.14. οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν· ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν. 7.15. ὃ γὰρ κατεργάζομαι οὐ γινώσκω· οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλʼ ὃ μισῶ τοῦτο ποιῶ. 7.16. εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, σύνφημι τῷ νόμῳ ὅτι καλός. 7.17. Νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ ἐνοικοῦσα ἐν ἐμοὶ ἁμαρτία. 7.18. οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ· 7.19. οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω. 7.20. εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία. 7.21. Εὑρίσκω ἄρα τὸν νόμον τῷ θέλοντι ἐμοὶ ποιεῖν τὸ καλὸν ὅτι ἐμοὶ τὸ κακὸν παράκειται· 7.22. συνήδομαι γὰρ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπον, 7.23. βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με [ἐν] τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου. 7.24. ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; 7.25. χάρις [δὲ] τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ἄρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοῒ δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας. 8.15. οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν | 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith." 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.16. But if what I don't desire, that I do, I consent to the law that it is good. 7.17. So now it is no more I that do it, but sin which dwells in me. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 7.20. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. 7.21. I find then the law, that, to me, while I desire to do good, evil is present. 7.22. For I delight in God's law after the inward man, 7.23. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!" 12. , 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. , 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. , 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. , For even as we have many members in one body, and all the members don't have the same function, , so we, who are many, are one body in Christ, and individually members one of another. , Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; , or service, let us give ourselves to service; or he who teaches, to his teaching; , or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. , Let love be without hypocrisy. Abhor that which is evil. Cling to that which is good. , In love of the brothers be tenderly affectionate one to another; in honor preferring one another; , not lagging in diligence; fervent in spirit; serving the Lord; , rejoicing in hope; enduring in troubles; continuing steadfastly in prayer; , contributing to the needs of the saints; given to hospitality. , Bless those who persecute you; bless, and don't curse. , Rejoice with those who rejoice. Weep with those who weep. , Be of the same mind one toward another. Don't set your mind on high things, but associate with the humble. Don't be wise in your own conceits. , Repay no one evil for evil. Respect what is honorable in the sight of all men. , If it is possible, as much as it is up to you, be at peace with all men. , Don't seek revenge yourselves, beloved, but give place to God's wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord.", Therefore "If your enemy is hungry, feed him. If he is thirsty, give him a drink. For in doing so, you will heap coals of fire on his head.", Don't be overcome by evil, but overcome evil with good. |
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29. New Testament, John, 14.6-14.7, 17.24-17.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 74, 330| 14.6. λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ. 14.7. εἰ ἐγνώκειτέ με, καὶ τὸν πατέρα μου ἂν ἤδειτε· ἀπʼ ἄρτι γινώσκετε αὐτὸν καὶ ἑωράκατε. 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. | 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.7. If you had known me, you would have known my Father also. From now on, you know him, and have seen him." 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." 1. , In the beginning was the Word, and the Word was with God, and the Word was God. , The same was in the beginning with God. , All things were made through him. Without him was not anything made that has been made. , In him was life, and the life was the light of men. , The light shines in the darkness, and the darkness hasn't overcome it. , There came a man, sent from God, whose name was John. , The same came as a witness, that he might testify about the light, that all might believe through him. , He was not the light, but was sent that he might testify about the light. , The true light that enlightens everyone was coming into the world. , He was in the world, and the world was made through him, and the world didn't recognize him. , He came to his own, and those who were his own didn't receive him. , But as many as received him, to them he gave the right to become God's children, to those who believe in his name: , who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. , The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. , John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.'", From his fullness we all received grace upon grace. , For the law was given through Moses. Grace and truth came through Jesus Christ. , No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. , This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?", He confessed, and didn't deny, but he confessed, "I am not the Christ.", They asked him, "What then? Are you Elijah?"He said, "I am not.""Are you the Prophet?"He answered, "No.", They said therefore to him, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?", He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said.", The ones who had been sent were from the Pharisees. , They asked him, "Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet?", John answered them, "I baptize in water, but among you stands one whom you don't know. , He is the one who comes after me, who has come to be before me, whose sandal strap I'm not worthy to untie.", These things were done in Bethany beyond the Jordan, where John was baptizing. , The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! , This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.' , I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel.", John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. , I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' , I have seen, and have testified that this is the Son of God.", Again, the next day, John was standing with two of his disciples, , and he looked at Jesus as he walked, and said, "Behold, the Lamb of God!", The two disciples heard him speak, and they followed Jesus. , Jesus turned, and saw them following, and said to them, "What are you looking for?"They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying?", He said to them, "Come, and see."They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour. , One of the two who heard John, and followed him, was Andrew, Simon Peter's brother. , He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). , He brought him to Jesus. Jesus looked at him, and said, "You are Simon the son of Jonah. You shall be called Cephas" (which is by interpretation, Peter). , On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, "Follow me.", Now Philip was from Bethsaida, of the city of Andrew and Peter. , Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph.", Nathanael said to him, "Can any good thing come out of Nazareth?"Philip said to him, "Come and see.", Jesus saw Nathanael coming to him, and said about him, "Behold, an Israelite indeed, in whom is no deceit!", Nathanael said to him, "How do you know me?"Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you.", Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!", Jesus answered him, "Because I told you, 'I saw you underneath the fig tree,' do you believe? You will see greater things than these!", He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man." |
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30. New Testament, Luke, 4.24, 4.27, 4.33-4.37, 5.36-5.39, 6.20-6.36, 6.43, 9.20-9.21, 9.41, 12.13-12.14, 12.51, 16.1-16.13, 16.16-16.18, 17.20-17.21, 18.23-18.24, 18.31-18.33, 18.35-18.43, 20.36, 23.2-23.3, 23.34-23.44, 24.37-24.40 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 74, 122, 123, 134, 191, 211, 215, 217, 227, 281, 406| 4.24. εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4.27. καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 4.33. καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξεν φωνῇ μεγάλῃ 4.34. Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; 4.35. οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἀπʼ αὐτοῦ. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξῆλθεν ἀπʼ αὐτοῦ μηδὲν βλάψαν αὐτόν. 4.36. καὶ ἐγένετο θάμβος ἐπὶ πάντας, καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες Τίς ὁ λόγος οὗτος ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν, 4.37. καὶ ἐξέρχονται; Καὶ ἐξεπορεύετο ἦχος περὶ αὐτοῦ εἰς πάντα τόπον τῆς περιχώρου. 5.36. Ἔλεγεν δὲ καὶ παραβολὴν πρὸς αὐτοὺς ὅτι Οὐδεὶς ἐπίβλημα ἀπὸ ἱματίου καινοῦ σχίσας ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μήγε, καὶ τὸ καινὸν σχίσει καὶ τῷ παλαιῷ οὐ συμφωνήσει τὸ ἐπίβλημα τὸ ἀπὸ τοῦ καινοῦ. 5.37. καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μήγε, ῥήξει ὁ οἶνος ὁ νέος τοὺς ἀσκούς, καὶ αὐτὸς ἐκχυθήσεται καὶ οἱ ἀσκοὶ ἀπολοῦνται· 5.38. ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινοὺς βλητέον. 5.39. [Οὐδεὶς πιὼν παλαιὸν θέλει νέον· λέγει γάρ Ὁ παλαιὸς χρηστός ἐστιν.] 6.20. Καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς αὐτοῦ ἔλεγεν Μακάριοι οἱ πτωχοί, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ θεοῦ. 6.21. μακάριοι οἱ πεινῶντες νῦν, ὅτι χορτασθήσεσθε. μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσετε. 6.22. μακάριοί ἐστε ὅταν μισήσωσιν ὑμᾶς οἱ ἄνθρωποι, καὶ ὅταν ἀφορίσωσιν ὑμᾶς καὶ ὀνειδίσωσιν καὶ ἐκβάλωσιν τὸ ὄνομα ὑμῶν ὡς πονηρὸν ἕνεκα τοῦ υἱοῦ τοῦ ἀνθρώπου· 6.23. χάρητε ἐν ἐκείνῃ τῇ ἡμέρᾳ καὶ σκιρτήσατε, ἰδοὺ γὰρ ὁ μισθὸς ὑμῶν πολὺς ἐν τῷ οὐρανῷ· κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς προφήταις οἱ πατέρες αὐτῶν. 6.24. Πλὴν οὐαὶ ὑμῖν τοῖς πλουσίοις, ὅτι ἀπέχετε τὴν παράκλησιν ὑμῶν. 6.25. οὐαὶ ὑμῖν, οἱ ἐμπεπλησμένοι νῦν, ὅτι πεινάσετε. οὐαί, οἱ γελῶντες νῦν, ὅτι πενθήσετε καὶ κλαύσετε. 6.26. οὐαὶ ὅταν καλῶς ὑμᾶς εἴπωσιν πάντες οἱ ἄνθρωποι, κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς ψευδοπροφήταις οἱ πατέρες αὐτῶν. 6.27. Ἀλλὰ ὑμῖν λέγω τοῖς ἀκούουσιν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς, 6.28. εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, προσεύχεσθε περὶ τῶν ἐπηρεαζόντων ὑμᾶς. 6.29. τῷ τύπτοντί σε ἐπὶ τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην, καὶ ἀπὸ τοῦ αἴροντός σου τὸ ἱμάτιον καὶ τὸν χιτῶνα μὴ κωλύσῃς. 6.30. παντὶ αἰτοῦντί σε δίδου, καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει. 6.31. καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ποιεῖτε αὐτοῖς ὁμοίως. 6.32. καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ γὰρ οἱ ἁμαρτωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσιν. 6.33. καὶ [γὰρ] ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσιν. 6.34. καὶ ἐὰν δανίσητε παρʼ ὧν ἐλπίζετε λαβεῖν, ποία ὑμῖν χάρις [ἐστίν]; καὶ ἁμαρτωλοὶ ἁμαρτωλοῖς δανίζουσιν ἵνα ἀπολάβωσιν τὰ ἴσα. 6.35. πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ Ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς. 6.36. Γίνεσθε οἰκτίρμονες καθὼς ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν· 6.43. Οὐ γὰρ ἔστιν δένδρον καλὸν ποιοῦν καρπὸν σαπρόν, οὐδὲ πάλιν δένδρον σαπρὸν ποιοῦν καρπὸν καλόν. ἕκαστον γὰρ δένδρον ἐκ τοῦ ἰδίου καρποῦ γινώσκεται· 9.20. εἶπεν δὲ αὐτοῖς Ὑμεῖς δὲ τίνα με λέγετε εἶναι; Πέτρος δὲ ἀποκριθεὶς εἶπεν Τὸν χριστὸν τοῦ θεοῦ. 9.21. ὁ δὲ ἐπιτιμήσας αὐτοῖς παρήγγειλεν μηδενὶ λέγειν τοῦτο, 9.41. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν; προσάγαγε ὧδε τὸν υἱόν σου. 12.13. Εἶπεν δέ τις ἐκ τοῦ ὄχλου αὐτῷ Διδάσκαλε, εἰπὲ τῷ ἀδελφῷ μου μερίσασθαι μετʼ ἐμοῦ τὴν κληρονομίαν. 12.14. ὁ δὲ εἶπεν αὐτῷ Ἄνθρωπε, τίς με κατέστησεν κριτὴν ἢ μεριστὴν ἐφʼ ὑμᾶς; 12.51. δοκεῖτε ὅτι εἰρήνην παρεγενόμην δοῦναι ἐν τῇ γῇ; οὐχί, λέγω ὑμῖν, ἀλλʼ ἢ διαμερισμόν. 16.1. Ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητὰς Ἄνθρωπός τις ἦν πλούσιος ὃς εἶχεν οἰκονόμον, καὶ οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ. 16.2. καὶ φωνήσας αὐτὸν εἶπεν αὐτῷ Τί τοῦτο ἀκούω περὶ σοῦ; ἀπόδος τὸν λόγον τῆς οἰκονομίας σου, οὐ γὰρ δύνῃ ἔτι οἰκονομεῖν. 16.3. εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος Τί ποιήσω ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπʼ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι· 16.4. ἔγνων τί ποιήσω, ἵνα ὅταν μετασταθῶ ἐκ τῆς οἰκονομίας δέξωνταί με εἰς τοὺς οἴκους ἑαυτῶν. 16.5. καὶ προσκαλεσάμενος ἕνα ἕκαστον τῶν χρεοφιλετῶν τοῦ κυρίου ἑαυτοῦ ἔλεγεν τῷ πρώτῳ Πόσον ὀφείλεις τῷ κυρίῳ μου; 16.6. ὁ δὲ εἶπεν Ἑκατὸν βάτους ἐλαίου· ὁ δὲ εἶπεν αὐτῷ Δέξαι σου τὰ γράμματα καὶ καθίσας ταχέως γράψον πεντήκοντα. 16.7. ἔπειτα ἑτέρῳ εἶπεν Σὺ δὲ πόσον ὀφείλεις; ὁ δὲ εἶπεν Ἑκατὸν κόρους σίτου· λέγει αὐτῷ Δέξαι σου τὰ γράμματα καὶ γράψον ὀγδοήκοντα. 16.8. καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν· ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσίν. 16.9. Καὶ ἐγὼ ὑμῖν λέγω, ἑαυτοῖς ποιήσατε φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνα ὅταν ἐκλίπῃ δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. 16.10. ὁ πιστὸς ἐν ἐλαχίστῳ καὶ ἐν πολλῷ πιστός ἐστιν, καὶ ὁ ἐν ἐλαχίστῳ ἄδικος καὶ ἐν πολλῷ ἄδικός ἐστιν. 16.11. εἰ οὖν ἐν τῷ ἀδίκῳ μαμωνᾷ πιστοὶ οὐκ ἐγένεσθε, τὸ ἀληθινὸν τίς ὑμῖν πιστεύσει; 16.12. καὶ εἰ ἐν τῷ ἀλλοτρίῳ πιστοὶ οὐκ ἐγένεσθε, τὸ ἡμέτερον τίς δώσει ὑμῖν; 16.13. Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ. 16.16. Ὁ νόμος καὶ οἱ προφῆται μέχρι Ἰωάνου· ἀπὸ τότε ἡ βασιλεία τοῦ θεοῦ εὐαγγελίζεται καὶ πᾶς εἰς αὐτὴν βιάζεται. 16.17. Εὐκοπώτερον δέ ἐστιν τὸν οὐρανὸν καὶ τὴν γῆν παρελθεῖν ἢ τοῦ νόμου μίαν κερέαν πεσεῖν. 16.18. Πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ καὶ γαμῶν ἑτέραν μοιχεύει, καὶ ὁ ἀπολελυμένην ἀπὸ ἀνδρὸς γαμῶν μοιχεύει. 17.20. Ἐπερωτηθεὶς δὲ ὑπὸ τῶν Φαρισαίων πότε ἔρχεται ἡ βασιλεία τοῦ θεοῦ ἀπεκρίθη αὐτοῖς καὶ εἶπεν Οὐκ ἔρχεται ἡ βασιλεία τοῦ θεοῦ μετὰ παρατηρήσεως, 17.21. οὐδὲ ἐροῦσιν Ἰδοὺ ὧδε ἤ Ἐκεῖ· ἰδοὺ γὰρ ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστίν. 18.23. ὁ δὲ ἀκούσας ταῦτα περίλυπος ἐγενηθη, ἦν γὰρ πλούσιος σφόδρα. 18.24. Ἰδὼν δὲ αὐτὸν [ὁ] Ἰησοῦς εἶπεν Πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσπορεύονται· 18.31. Παραλαβὼν δὲ τοὺς δώδεκα εἶπεν πρὸς αὐτούς Ἰδοὺ ἀναβαίνομεν εἰς Ἰερουσαλήμ, καὶ τελεσθήσεται πάντα τὰ γεγραμμένα διὰ τῶν προφητῶν τῷ υἱῷ τοῦ ἀνθρώπου· 18.32. παραδοθήσεται γὰρ τοῖς ἔθνεσιν καὶ ἐμπαιχθήσεται καὶ ὑβρισθήσεται καὶ ἐμπτυσθήσεται, 18.33. καὶ μαστιγώσαντες ἀποκτενοῦσιν αὐτόν, καὶ τῇ ἡμέρᾳ τῇ τρίτῃ ἀναστήσεται. 18.35. Ἐγένετο δὲ ἐν τῷ ἐγγίζειν αὐτὸν εἰς Ἰερειχὼ τυφλός τις ἐκάθητο παρὰ τὴν ὁδὸν ἐπαιτῶν. 18.36. ἀκούσας δὲ ὄχλου διαπορευομένου ἐπυνθάνετο τί εἴη τοῦτο· 18.37. ἀπήγγειλαν δὲ αὐτῷ ὅτι Ἰησοῦς ὁ Ναζωραῖος παρέρχεται. 18.38. καὶ ἐβόησεν λέγων Ἰησοῦ υἱὲ Δαυείδ, ἐλέησόν με. 18.39. καὶ οἱ προάγοντες ἐπετίμων αὐτῷ ἵνα σιγήσῃ· αὐτὸς δὲ πολλῷ μᾶλλον ἔκραζεν Υἱὲ Δαυείδ, ἐλέησόν με. 18.40. σταθεὶς δὲ Ἰησοῦς ἐκέλευσεν αὐτὸν ἀχθῆναι πρὸς αὐτόν. ἐγγίσαντος δὲ αὐτοῦ ἐπηρώτησεν αὐτόν 18.41. Τί σοι θέλεις ποιήσω; ὁ δὲ εἶπεν Κύριε, ἵνα ἀναβλέψω. 18.42. καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἀνάβλεψον· ἡ πίστις σου σέσωκέν σε. 18.43. καὶ παραχρῆμα ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ δοξάζων τὸν θεόν. Καὶ πᾶς ὁ λαὸς ἰδὼν ἔδωκεν αἶνον τῷ θεῷ. 20.36. οὐδὲ γὰρ ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν, καὶ υἱοί εἰσιν θεοῦ τῆς ἀναστάσεως υἱοὶ ὄντες. 23.2. ἤρξαντο δὲ κατηγορεῖν αὐτοῦ λέγοντες Τοῦτον εὕραμεν διαστρέφοντα τὸ ἔθνος ἡμῶν καὶ κωλύοντα φόρους Καίσαρι διδόναι καὶ λέγοντα ἑαυτὸν χριστὸν βασιλέα εἶναι. 23.3. ὁ δὲ Πειλᾶτος ἠρώτησεν αὐτὸν λέγων Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; ὁ δὲ ἀποκριθεὶς αὐτῷ ἔφη Σὺ λέγεις. 23.34. ⟦ὁ δὲ Ἰησοῦς ἔλεγεν Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.⟧ διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλῆρον. 23.35. καὶ ἱστήκει ὁ λαὸς θεωρῶν. ἐξεμυκτήριζον δὲ καὶ οἱ ἄρχοντες λέγοντες Ἄλλους ἔσωσεν, σωσάτω ἑαυτόν, εἰ οὗτός ἐστιν ὁ χριστὸς τοῦ θεοῦ, ὁ ἐκλεκτός. 23.36. ἐνέπαιξαν δὲ αὐτῷ καὶ οἱ στρατιῶται προσερχόμενοι, ὄξος προσφέροντες αὐτῷ 23.37. καὶ λέγοντες Εἰ σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων, σῶσον σεαυτόν. 23.38. ἦν δὲ καὶ ἐπιγραφὴ ἐπʼ αὐτῷ Ο ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΑΙΩΝ ΟΥΤΟΣ. 23.39. Εἷς δὲ τῶν κρεμασθέντων κακούργων ἐβλασφήμει αὐτόν Οὐχὶ σὺ εἶ ὁ χριστός; σῶσον σεαυτὸν καὶ ἡμᾶς. 23.40. ἀποκριθεὶς δὲ ὁ ἕτερος ἐπιτιμῶν αὐτῷ ἔφη Οὐδὲ φοβῇ σὺ τὸν θεόν, ὅτι ἐν τῷ αὐτῷ κρίματι εἶ; καὶ ἡμεῖς μὲν δικαίως, 23.41. ἄξια γὰρ ὧν ἐπράξαμεν ἀπολαμβάνομεν· οὗτος δὲ οὐδὲν ἄτοπον ἔπραξεν. 23.42. καὶ ἔλεγεν Ἰησοῦ, μνήσθητί μου ὅταν ἔλθῃς εἰς τὴν βασιλείαν σου. 23.43. καὶ εἶπεν αὐτῷ Ἀμήν σοι λέγω, σήμερον μετʼ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ. 23.44. Καὶ ἦν ἤδη ὡσεὶ ὥρα ἕκτη καὶ σκότος ἐγένετο ἐφʼ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης 24.37. πτοηθέντες δὲ καὶ ἔμφοβοι γενόμενοι ἐδόκουν πνεῦμα θεωρεῖν. 24.38. καὶ εἶπεν αὐτοῖς Τί τεταραγμένοι ἐστέ, καὶ διὰ τί διαλογισμοὶ ἀναβαίνουσιν ἐν τῇ καρδίᾳ ὑμῶν; 24.39. ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου ὅτι ἐγώ εἰμι αὐτός· ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει καθὼς ἐμὲ θεωρεῖτε ἔχοντα. 24.40. ⟦καὶ τοῦτο εἰπὼν ἔδειξεν αὐτοῖς τὰς χεῖρας καὶ τοὺς πόδας.⟧ | 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian." 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice, 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God!" 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out!" 4.37. News about him went out into every place of the surrounding region. 5.36. He also told a parable to them. "No one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old. 5.37. No one puts new wine into old wineskins, or else the new wine will burst the skins, and it will be spilled, and the skins will be destroyed. 5.38. But new wine must be put into fresh wineskins, and both are preserved. 5.39. No man having drunk old wine immediately desires new, for he says, 'The old is better.'" 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. "But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 6.27. "But I tell you who hear: love your enemies, do good to those who hate you, 6.28. bless those who curse you, and pray for those who insult you. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 6.31. "As you would like people to do to you, do exactly so to them. 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 6.36. Therefore be merciful, Even as your Father is also merciful. 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 9.20. He said to them, "But who do you say that I am?"Peter answered, "The Christ of God." 9.21. But he warned them, and commanded them to tell this to no one, 9.41. Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here." 12.13. One of the multitude said to him, "Teacher, tell my brother to divide the inheritance with me." 12.14. But he said to him, "Man, who made me a judge or an arbitrator over you?" 12.51. Do you think that I have come to give peace in the earth? I tell you, no, but rather division. 16.1. He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. 16.2. He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' 16.3. "The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg. 16.4. I know what I will do, so that when I am removed from management, they may receive me into their houses.' 16.5. Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?' 16.6. He said, 'A hundred batos of oil.' He said to him, 'Take your bill, and sit down quickly and write fifty.' 16.7. Then said he to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.' 16.8. "His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. 16.9. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 16.10. He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. 16.11. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 16.12. If you have not been faithful in that which is another's, who will give you that which is your own? 16.13. No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon." 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 16.17. But it is easier for heaven and earth to pass away, than for one tiny stroke of a pen in the law to fall. 16.18. Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery. 17.20. Being asked by the Pharisees when the Kingdom of God would come, he answered them, "The Kingdom of God doesn't come with observation; 17.21. neither will they say, 'Look, here!' or, 'Look, there!' for behold, the Kingdom of God is within you." 18.23. But when he heard these things, he became very sad, for he was very rich. 18.24. Jesus, seeing that he became very sad, said, "How hard it is for those who have riches to enter into the Kingdom of God! 18.31. He took the twelve aside, and said to them, "Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed. 18.32. For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on. 18.33. They will scourge and kill him. On the third day, he will rise again." 18.35. It happened, as he came near Jericho, a certain blind man sat by the road, begging. 18.36. Hearing a multitude going by, he asked what this meant. 18.37. They told him that Jesus of Nazareth was passing by. 18.38. He cried out, "Jesus, you son of David, have mercy on me!" 18.39. Those who led the way rebuked him, that he should be quiet; but he cried out all the more, "You son of David, have mercy on me!" 18.40. Standing still, Jesus commanded him to be brought to him. When he had come near, he asked him, 18.41. "What do you want me to do?"He said, "Lord, that I may see again." 18.42. Jesus said to him, "Receive your sight. Your faith has healed you." 18.43. Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God. 20.36. For they can't die any more, for they are like the angels, and are sons of God, being sons of the resurrection. 23.2. They began to accuse him, saying, "We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king." 23.3. Pilate asked him, "Are you the King of the Jews?"He answered him, "So you say." 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 23.35. The people stood watching. The rulers with them also scoffed at him, saying, "He saved others. Let him save himself, if this is the Christ of God, his chosen one!" 23.36. The soldiers also mocked him, coming to him and offering him vinegar, 23.37. and saying, "If you are the King of the Jews, save yourself!" 23.38. An inscription was also written over him in letters of Greek, Latin, and Hebrew: "THIS IS THE KING OF THE JEWS." 23.39. One of the criminals who was hanged insulted him, saying, "If you are the Christ, save yourself and us!" 23.40. But the other answered, and rebuking him said, "Don't you even fear God, seeing you are under the same condemnation? 23.41. And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong." 23.42. He said to Jesus, "Lord, remember me when you come into your kingdom." 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise." 23.44. It was now about the sixth hour, and darkness came over the whole land until the ninth hour. 24.37. But they were terrified and filled with fear, and supposed that they had seen a spirit. 24.38. He said to them, "Why are you troubled? Why do doubts arise in your hearts? 24.39. See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have." 24.40. When he had said this, he showed them his hands and his feet. |
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31. New Testament, Mark, 1.1, 1.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law and prophets •law/law, and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 406; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 72| 1.1. ΑΡΧΗ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ . 1.7. καὶ ἐκήρυσσεν λέγων Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω [μου], οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· | 1.1. The beginning of the gospel of Jesus Christ, the Son of God. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. |
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32. New Testament, Matthew, 5.17, 5.27-5.37, 5.45, 7.7, 10.34, 11.13, 11.27, 13.34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law and prophets •law/law, and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 40, 191, 327; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 10, 11, 72, 74| 5.17. Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι· 5.27. Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 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. 5.31. Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι[, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται]. 5.33. Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.34. Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.35. μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἰεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως· 5.36. μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 5.37. ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. 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. 7.7. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 10.34. Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν. 11.13. πάντες γὰρ οἱ προφῆται καὶ ὁ νόμος ἕως Ἰωάνου ἐπροφήτευσαν· 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. 13.34. Ταῦτα πάντα ἐλάλησεν ὁ Ἰησοῦς ἐν παραβολαῖς τοῖς ὄχλοις, καὶ χωρὶς παραβολῆς οὐδὲν ἐλάλει αὐτοῖς· | 5.17. "Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.27. "You have heard that it was said, 'You shall not commit adultery;' 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. 5.31. "It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. "Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 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. 7.7. "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 10.34. "Don't think that I came to send peace on the earth. I didn't come to send peace, but a sword. 11.13. For all the prophets and the law prophesied until John. 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. 13.34. Jesus spoke all these things in parables to the multitudes; and without a parable, he didn't speak to them, 13. , On that day Jesus went out of the house, and sat by the seaside. , Great multitudes gathered to him, so that he entered into a boat, and sat, and all the multitude stood on the beach. , He spoke to them many things in parables, saying, "Behold, a farmer went out to sow. , As he sowed, some seeds fell by the roadside, and the birds came and devoured them. , Others fell on rocky ground, where they didn't have much soil, and immediately they sprang up, because they had no depth of earth. , When the sun had risen, they were scorched. Because they had no root, they withered away. , Others fell among thorns. The thorns grew up and choked them: , and others fell on good soil, and yielded fruit: some one hundred times as much, some sixty, and some thirty. , He who has ears to hear, let him hear.", The disciples came, and said to him, "Why do you speak to them in parables?", He answered them, "To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. , For whoever has, to him will be given, and he will have abundance, but whoever doesn't have, from him will be taken away even that which he has. , Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. , In them the prophecy of Isaiah is fulfilled, which says, 'By hearing you will hear, And will in no way understand; Seeing you will see, And will in no way perceive: , For this people's heart has grown callous, Their ears are dull of hearing, They have closed their eyes; Or else perhaps they might perceive with their eyes, Hear with their ears, Understand with their heart, And should turn again; And I would heal them.' , "But blessed are your eyes, for they see; and your ears, for they hear. , For most assuredly I tell you that many prophets and righteous men desired to see the things which you see, and didn't see them; and to hear the things which you hear, and didn't hear them. , "Hear, then, the parable of the farmer. , When anyone hears the word of the kingdom, and doesn't understand it, the evil one comes, and snatches away that which has been sown in his heart. This is what was sown by the roadside. , What was sown on the rocky places, this is he who hears the word, and immediately with joy receives it; , yet he has no root in himself, but endures for a while. When oppression or persecution arises because of the word, immediately he stumbles. , What was sown among the thorns, this is he who hears the word, but the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. , What was sown on the good ground, this is he who hears the word, and understands it, who most assuredly bears fruit, and brings forth, some one hundred times as much, some sixty, and some thirty.", He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field, , but while people slept, his enemy came and sowed darnel also among the wheat, and went away. , But when the blade sprang up and brought forth fruit, then the darnel appeared also. , The servants of the householder came and said to him, 'Sir, didn't you sow good seed in your field? Where did this darnel come from?' , "He said to them, 'An enemy has done this.' "The servants asked him, 'Do you want us to go and gather them up?' , "But he said, 'No, lest perhaps while you gather up the darnel, you root up the wheat with them. , Let both grow together until the harvest, and in the harvest time I will tell the reapers, "First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn."'", He set another parable before them, saying, "The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field; , which indeed is smaller than all seeds. But when it is grown, it is greater than the herbs, and becomes a tree, so that the birds of the air come and lodge in its branches.", He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened.", Jesus spoke all these things in parables to the multitudes; and without a parable, he didn't speak to them, , that it might be fulfilled which was spoken through the prophet, saying, "I will open my mouth in parables; I will utter things hidden from the foundation of the world.", Then Jesus sent the multitudes away, and went into the house. His disciples came to him, saying, "Explain to us the parable of the darnel of the field.", He answered them, "He who sows the good seed is the Son of Man, , the field is the world; and the good seed, these are the sons of the kingdom; and the darnel are the sons of the evil one. , The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. , As therefore the darnel is gathered up and burned with fire; so will it be at the end of this age. , The Son of Man will send out his angels, and they will gather out of his kingdom all things that cause stumbling, and those who do iniquity, , and will cast them into the furnace of fire. There will be weeping and the gnashing of teeth. , Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear. , "The Kingdom of Heaven is like a treasure hidden in the field, which a man found, and hid. In his joy, he goes and sells all that he has, and buys that field. , "Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls, , who having found one pearl of great price, he went and sold all that he had, and bought it. , "Again, the Kingdom of Heaven is like a dragnet, that was cast into the sea, and gathered some fish of every kind, , which, when it was filled, they drew up on the beach. They sat down, and gathered the good into containers, but the bad they threw away. , So will it be in the end of the world. The angels will come forth, and separate the wicked from among the righteous, , and will cast them into the furnace of fire. There will be the weeping and the gnashing of teeth.", Jesus said to them, "Have you understood all these things?"They answered him, "Yes, Lord.", He said to them, "Therefore, every scribe who has been made a disciple in the Kingdom of Heaven is like a man who is a householder, who brings out of his treasure new and old things.", It happened that when Jesus had finished these parables, he departed from there. , Coming into his own country, he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom, and these mighty works? , Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? , Aren't all of his sisters with us? Where then did this man get all of these things?", They were offended by him. But Jesus said to them, "A prophet is not without honor, except in his own country, and in his own house.", He didn't do many mighty works there because of their unbelief. |
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33. New Testament, 1 Corinthians, 13.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 145, 330 | 12. Now concerning spiritual gifts, brothers, I don't want you tobe ignorant.,You know that when you were heathen, you were ledaway to those mute idols, however you might be led.,Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit.,Now there are various kinds of gifts, but the same Spirit.,There are various kinds of service, and the same Lord.,There are various kinds of workings, but the same God, who works allthings in all.,But to each one is given the manifestation of theSpirit for the profit of all.,For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit;,to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit;,and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages.,But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires.,For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ.,For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit.,For the body is not one member, but many.,If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body.,If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body.,If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be?,But now God has set the members, each one ofthem, in the body, just as he desired.,If they were all onemember, where would the body be?,But now they are many members,but one body.,The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you.",No, much rather, those members of the body which seem to be weaker arenecessary.,Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety;,whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part,,thatthere should be no division in the body, but that the members shouldhave the same care for one another.,When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it.,Now you are the body of Christ, and members individually.,God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages.,Are allapostles? Are all prophets? Are all teachers? Are all miracle workers?,Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret?,But earnestly desire the bestgifts. Moreover, I show a most excellent way to you. |
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| 34. New Testament, 1 Peter, 1 Pet. 1.17.2.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 330 |
| 35. Clement of Alexandria, Excerpts From Theodotus, 33.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330 |
| 36. Clement of Alexandria, Christ The Educator, 1.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gospels, and law (and prophets) •law/law, prophets and gospel •law/law, and prophets Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94, 185, 310 |
| 37. Tertullian, Against The Jews, 9.18, 9.22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 72, 404 |
38. Justin, First Apology, 12.7-12.10, 26.5, 58.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gospels, and law (and prophets) •law/law, and prophets •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 324; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94 | 5. Why, then, should this be? In our case, who pledge ourselves to do no wickedness, nor to hold these atheistic opinions, you do not examine the charges made against us; but, yielding to unreasoning passion, and to the instigation of evil demons, you punish us without consideration or judgment. For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself. And when Socrates endeavoured, by true reason and examination, to bring these things to light, and deliver men from the demons, then the demons themselves, by means of men who rejoiced in iniquity, compassed his death, as an atheist and a profane person, on the charge that he was introducing new divinities; and in our case they display a similar activity. For not only among the Greeks did reason (Logos) prevail to condemn these things through Socrates, but also among the Barbarians were they condemned by Reason (or the Word, the Logos) Himself, who took shape, and became man, and was called Jesus Christ; and in obedience to Him, we not only deny that they who did such things as these are gods, but assert that they are wicked and impious demons, whose actions will not bear comparison with those even of men desirous of virtue. |
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| 39. Irenaeus, Refutation of All Heresies, 1.3.5, 1.25, 1.26, 1.27.2, 1.27, 1.27.1, 2.1.2, 2.3.1, 3.12.12, 3.25.5, 3.25.4, 3.25.3, 4.1.2, 4.4.4, 4.4.7, 4.4.6, 4.4.5, 4.8.2-13.4, 4.9.3, 4.13.1, 4.20.5, 4.33.15, 4.34, 28-29. (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 327 |
40. Justin, Dialogue With Trypho, 35.5-35.6, 90.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 35, 288, 324| 35.5. Ἄλλοι γὰρ κατ᾿ ἄλλον τρόπον βλασφημεῖν τὸν ποιητὴν τῶν ὅλων καὶ τὸν ὑπ᾿ αὐτοῦ προφητευόμενον ἐλεύσεσθαι Χριστὸν καὶ τὸν θεὸν Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ διδάσκουσιν· ὧν οὐδενὶ κοινωνοῦμεν, οἱ γνωρίζοντες ἀθέους καὶ ἀσεβεῖς καὶ ἀδίκους καὶ ἀνόμους αὐτοὺς ὑπάρχοντας, καὶ ἀντὶ τοῦ τὸν Ἰησοῦν σέβειν ὀνόματι μόνον ὁμολογεῖν. 35.6. Καὶ Χριστιανοὺς ἑαυτοὺς λέγουσιν, ὃν τρόπον οἱ ἐν τοῖς ἔθνεσι τὸ ὄνομα τοῦ θεοῦ ἐπιγράφουσι τοῖς χειροποιήτοις [fol. 85], καὶ ἀνόμοις καὶ ἀθέοις τελεταῖς κοινωνοῦσι. Καί εἰσιν αὐτῶν οἱ μέν τινες καλούμενοι Μαρκιανοί. οἱ δὲ Οὐαλεντινιανοί, οἱ δὲ Βασιλειδιανοί, οἱ δὲ Σατορνιλιανοί, καὶ ἄλλοι ἄλλῳ ὀνόματι. ἀπὸ τοῦ ἀρχηγέτου τῆς γνώμης ἕκαστος ὀνομαζόμενος, ὃν τρόπον καὶ ἕκαστος τῶν φιλοσοφεῖν νομιζόντων, ὡς ἐν ἀρχῇ προεῖπον, ἀπὸ τοῦ πατρὸς τοῦ λόγου τὸ ὄνομα ἧς φιλοσοφεῖ φιλοσοφίας ἡγεῖται φέρειν. 90.4. Ὅτε ὁ λαός, φημί, ἐπολέμει τῷ Ἀμαλὴκ καὶ ὁ τοῦ Ναυῆ υἱός, ὁ ἐπονομασθεὶς τῷ Ἰησοῦ ὀνόματι, τῆς μάχης ἦρχεν, αὐτὸς Μωσῆς ηὔχετο τῷ θεῷ τὰς χεῖρας ἑκατέρως ἐκπετάσας, Ὢρ δὲ καὶ Ἀαρὼν ὑπεβάσταζον αὐτὰς πανῆμαρ, ἵνα μὴ κοπωθέντος αὐτοῦ χαλασθῶσιν. Εἰ γὰρ ἐνεδεδώκει τι τοῦ σχήματος τούτου τοῦ τὸν σταυρὸν μιμουμένου, ὡς γέγραπται ἐν ταῖς Μωσέως γραφαῖς [cf. Ex., XVII, 9 suiv.] ὁ λαὸς ἡττᾶτο· εἰ δὲ ἐν τῇ τάξει ἔμενε ταύτῃ, Ἀμαλὴκ ἐνικᾶτο τοσοῦτον, καὶ ἰσχύων διὰ τοῦ σταυροῦ ἴσχυεν. | |
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41. Hippolytus, Refutation of All Heresies, 7.30.1, 7.31.6, 7.37.1-7.37.2, 7.38, 8.1-8.16, 9.18, 10.19.1-10.19.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 93, 94 | 9.18. But to those who wish to become disciples of the sect, they do not immediately deliver their rules, unless they have previously tried them. Now for the space of a year they set before (the candidates) the same food, while the latter continue to live in a different house outside the Essenes' own place of meeting. And they give (to the probationists) a hatchet and the linen girdle, and a white robe. When, at the expiration of this period, one affords proof of self-control, he approaches nearer to the sect's method of living, and he is washed more purely than before. Not as yet, however, does he partake of food along with the Essenes. For, after having furnished evidence as to whether he is able to acquire self-control - but for two years the habit of a person of this description is on trial - and when he has appeared deserving, he is thus reckoned among the members of the sect. Previous, however, to his being allowed to partake of a repast along with them, he is bound under fearful oaths. First, that he will worship the Divinity; next, that he will observe just dealings with men, and that he will in no way injure any one, and that he will not hate a person who injures him, or is hostile to him, but pray for them. He likewise swears that he will always aid the just, and keep faith with all, especially those who are rulers. For, they argue, a position of authority does not happen to any one without God. And if the Essene himself be a ruler, he swears that he will not conduct himself at any time arrogantly in the exercise of power, nor be prodigal, nor resort to any adornment, or a greater state of magnificence than the usage permits. He likewise swears, however, to be a lover of truth, and to reprove him that is guilty of falsehood, neither to steal, nor pollute his conscience for the sake of iniquitous gain, nor conceal anything from those that are members of his sect, and to divulge nothing to others, though one should be tortured even unto death. And in addition to the foregoing promises, he swears to impart to no one a knowledge of the doctrines in a different manner from that in which he has received them himself. |
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| 42. Clement of Alexandria, Exhortation To The Greeks, 1.7.6, 1.10.1, 6.71.3, 7.75.1, 8.77.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gospels, and law (and prophets) •law/law, and prophets Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94, 142, 143 |
| 43. Clement of Alexandria, Miscellanies, 1.11.51, 1.21.101-1.21.129, 2.8.39, 2.11.49, 2.16.72, 2.20.116, 3.6.7, 3.7.57, 4.6.39, 4.6.41, 4.8.66, 4.9.71-4.9.72, 4.18.113-4.18.114, 4.21.134, 5.1.4, 5.1.7, 5.1.11, 5.4.19-5.4.21, 5.6.38-5.6.40, 5.9.56, 5.14.115, 6.7.60-6.7.61, 6.15.124-6.15.126, 6.16.134-6.16.136, 7.13.82, 7.14, 7.16.95, 7.17.106, 8.1.1-8.1.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310 |
| 44. Clemens Alexandrinus, Adumbrationes, 3.2.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •law/law, and prophets •gospels, and law (and prophets) •law/law, prophets and gospel Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 305, 307, 308, 309, 310, 313 |
| 45. Tertullian, On The Veiling of Virgins, 1.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 72 |
| 46. Tertullian, On The Resurrection of The Flesh, 50.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 74 |
| 47. Tertullian, Prescription Against Heretics, 19, 23 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 283 |
| 48. Justin, Second Apology, 13.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gospels, and law (and prophets) •law/law, and prophets Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94 |
49. Tertullian, On The Flesh of Christ, 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 215 | 7. But whenever a dispute arises about the nativity, all who reject it as creating a presumption in favour of the reality of Christ's flesh, wilfully deny that God Himself was born, on the ground that He asked, Who is my mother, and who are my brethren? Let, therefore, Apelles hear what was our answer to Marcion in that little work, in which we challenged his own (favourite) gospel to the proof, even that the material circumstances of that remark (of the Lord's) should be considered. First of all, nobody would have told Him that His mother and brethren were standing outside, if he were not certain both that He had a mother and brethren, and that they were the very persons whom he was then announcing - who had either been known to him before, or were then and there discovered by him; although heretics have removed this passage from the gospel, because those who were admiring His doctrine said that His supposed father, Joseph the carpenter, and His mother Mary, and His brethren, and His sisters, were very well known to them. But it was with the view of tempting Him, that they had mentioned to Him a mother and brethren which He did not possess. The Scripture says nothing of this, although it is not in other instances silent when anything was done against Him by way of temptation. Behold, it says, a certain lawyer stood up, and tempted Him. Luke 10:25 And in another passage: The Pharisees also came unto Him, tempting Him. Who was to prevent its being in this place also indicated that this was done with the view of tempting Him? I do not admit what you advance of your own apart from Scripture. Then there ought to be suggested some occasion for the temptation. What could they have thought to be in Him which required temptation? The question, to be sure, whether He had been born or not? For if this point were denied in His answer, it might come out on the announcement of a temptation. And yet no temptation, when aiming at the discovery of the point which prompts the temptation by its doubtfulness, falls upon one so abruptly, as not to be preceded by the question which compels the temptation while raising the doubt. Now, since the nativity of Christ had never come into question, how can you contend that they meant by their temptation to inquire about a point on which they had never raised a doubt? Besides, if He had to be tempted about His birth, this of course was not the proper way of doing it - by announcing those persons who, even on the supposition of His birth, might possibly not have been in existence. We have all been born, and yet all of us have not either brothers or mother. He might with more probability have had even a father than a mother, and uncles more likely than brothers. Thus is the temptation about His birth unsuitable, for it might have been contrived without any mention of either His mother or His brethren. It is clearly more credible that, being certain that He had both a mother and brothers, they tested His divinity rather than His nativity, whether, when within, He knew what was without; being tried by the untrue announcement of the presence of persons who were not present. But the artifice of a temptation might have been thwarted thus: it might have happened that He knew that those whom they were announcing to be standing without, were in fact absent by the stress either of sickness, or of business, or a journey which He was at the time aware of. No one tempts (another) in a way in which he knows that he may have himself to bear the shame of the temptation. There being, then, no suitable occasion for a temptation, the announcement that His mother and His brethren had actually turned up recovers its naturalness. But there is some ground for thinking that Christ's answer denies His mother and brethren for the present, as even Apelles might learn. The Lord's brethren had not yet believed in Him. John 7:5 So is it contained in the Gospel which was published before Marcion's time; while there is at the same time a want of evidence of His mother's adherence to Him, although the Marthas and the other Marys were in constant attendance on Him. In this very passage indeed, their unbelief is evident. Jesus was teaching the way of life, preaching the kingdom of God and actively engaged in healing infirmities of body and soul; but all the while, while strangers were intent on Him, His very nearest relatives were absent. By and by they turn up, and keep outside; but they do not go in, because, forsooth, they set small store on that which was doing within; nor do they even wait, as if they had something which they could contribute more necessary than that which He was so earnestly doing; but they prefer to interrupt Him, and wish to call Him away from His great work. Now, I ask you, Apelles, or will you Marcion, please (to tell me), if you happened to be at a stage play, or had laid a wager on a foot race or a chariot race, and were called away by such a message, would you not have exclaimed, What are mother and brothers to me? And did not Christ, while preaching and manifesting God, fulfilling the law and the prophets, and scattering the darkness of the long preceding age, justly employ this same form of words, in order to strike the unbelief of those who stood outside, or to shake off the importunity of those who would call Him away from His work? If, however, He had meant to deny His own nativity, He would have found place, time, and means for expressing Himself very differently, and not in words which might be uttered by one who had both a mother and brothers. When denying one's parents in indignation, one does not deny their existence, but censures their faults. Besides, He gave others the preference; and since He shows their title to this favour - even because they listened to the word (of God) - He points out in what sense He denied His mother and His brethren. For in whatever sense He adopted as His own those who adhered to Him, in that did He deny as His those who kept aloof from Him. Christ also is wont to do to the utmost that which He enjoins on others. How strange, then, would it certainly have been, if, while he was teaching others not to esteem mother, or father, or brothers, as highly as the word of God, He were Himself to leave the word of God as soon as His mother and brethren were announced to Him! He denied His parents, then, in the sense in which He has taught us to deny ours - for God's work. But there is also another view of the case: in the abjured mother there is a figure of the synagogue, as well as of the Jews in the unbelieving brethren. In their person Israel remained outside, while the new disciples who kept close to Christ within, hearing and believing, represented the Church, which He called mother in a preferable sense and a worthier brotherhood, with the repudiation of the carnal relationship. It was in just the same sense, indeed, that He also replied to that exclamation (of a certain woman), not denying His mother's womb and paps, but designating those as more blessed who hear the word of God. |
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| 50. Tertullian, On Baptism, 8.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 415 |
51. Tertullian, Against Marcion, 1.6.1, 1.8-1.10, 1.8.1, 1.19.1, 1.20.1, 1.25.3, 1.29.9, 2.28.3, 3.14.3, 3.16.4, 3.22.3, 3.24.1, 4.1.3, 4.2-4.3, 4.2.2, 4.3.1-4.3.2, 4.4.1, 4.4.4, 4.5.1-4.5.3, 4.5.6, 4.6, 4.6.3, 4.7.1-4.7.4, 4.7.7-4.7.11, 4.8.5-4.8.8, 4.9.3-4.9.5, 4.12.5-4.12.8, 4.15.2, 4.16.2, 4.19.5, 4.20.11-4.20.14, 4.21.7, 4.23.1-4.23.2, 4.25.18, 4.28.9-4.28.10, 4.29.14, 4.33.1-4.33.2, 4.33.4, 4.33.8-4.33.9, 4.34.1, 4.34.3, 4.34.11-4.34.14, 4.34.17, 4.35.12-4.35.14, 4.36.13, 4.38.5-4.38.8, 4.42.5, 4.43.6-4.43.8, 5.2.2-5.2.4, 5.3.1-5.3.2, 5.3.5, 5.3.8, 5.4.1, 5.4.9, 5.11.4-5.11.5, 5.14.7-5.14.9, 5.15.1, 5.17.15, 5.19.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 69, 72, 74, 185, 189, 191, 211, 215, 217, 227, 253, 281, 283, 327, 330, 344, 404, 406, 415 | 1.9. Now I know full well by what perceptive faculty they boast of their new god; even their knowledge. It is, however, this very discovery of a novel thing - so striking to common minds - as well as the natural gratification which is inherent in novelty, that I wanted to refute, and thence further to challenge a proof of this unknown god. For him whom by their knowledge they present to us as new, they prove to have been unknown previous to that knowledge. Let us keep within the strict limits and measure of our argument. Convince me there could have been an unknown god. I find, no doubt, that altars have been lavished on unknown gods; that, however, is the idolatry of Athens. And on uncertain gods; but that, too, is only Roman superstition. Furthermore, uncertain gods are not well known, because no certainty about them exists; and because of this uncertainty they are therefore unknown. Now, which of these two titles shall we carve for Marcion's god? Both, I suppose, as for a being who is still uncertain, and was formerly unknown. For inasmuch as the Creator, being a known God, caused him to be unknown; so, as being a certain God, he made him to be uncertain. But I will not go so far out of my way, as to say: If God was unknown and concealed, He was overshadowed in such a region of darkness, as must have been itself new and unknown, and be even now likewise uncertain - some immense region indeed, one undoubtedly greater than the God whom it concealed. But I will briefly state my subject, and afterwards most fully pursue it, promising that God neither could have been, nor ought to have been, unknown. Could not have been, because of His greatness; ought not to have been, because of His goodness, especially as He is (supposed, by Marcion) more excellent in both these attributes than our Creator. Since, however, I observe that in some points the proof of every new and heretofore unknown god ought, for its test, to be compared to the form of the Creator, it will be my duty first of all to show that this very course is adopted by me in a settled plan, such as I might with greater confidence use in support of my argument. Before every other consideration, (let me ask) how it happens that you, who acknowledge the Creator to be God, and from your knowledge confess Him to be prior in existence, do not know that the other god should be examined by you in exactly the same course of investigation which has taught you how to find out a god in the first case? Every prior thing has furnished the rule for the latter. In the present question two gods are propounded, the unknown and the known. Concerning the known there is no question. It is plain that He exists, else He would not be known. The dispute is concerning the unknown god. Possibly he has no existence; because, if he had, he would have been known. Now that which, so long as it is unknown, is an object to be questioned, is an uncertainty so long as it remains thus questionable; and all the while it is in this state of uncertainty, it possibly has no existence at all. You have a god who is so far certain, as he is known; and uncertain, as unknown. This being the case, does it appear to you to be justly defensible, that uncertainties should be submitted for proof to the rule, and form, and standard of certainties? Now, if to the subject before us, which is in itself full of uncertainty thus far, there be applied also arguments derived from uncertainties, we shall be involved in such a series of questions arising out of our treatment of these same uncertain arguments, as shall by reason of their uncertainty be dangerous to the faith, and we shall drift into those insoluble questions which the apostle has no affection for. If, again, in things wherein there is found a diversity of condition, they shall prejudge, as no doubt they will, uncertain, doubtful, and intricate points, by the certain, undoubted, and clear sides of their rule, it will probably happen that (those points) will not be submitted to the standard of certainties for determination, as being freed by the diversity of their essential condition from the application of such a standard in all other respects. As, therefore, it is two gods which are the subject of our proposition, their essential condition must be the same in both. For, as concerns their divinity, they are both unbegotten, unmade, eternal. This will be their essential condition. All other points Marcion himself seems to have made light of, for he has placed them in a different category. They are subsequent in the order of treatment; indeed, they will not have to be brought into the discussion, since on the essential condition there is no dispute. Now there is this absence of our dispute, because they are both of them gods. Those things, therefore, whose community of condition is evident, will, when brought to a test on the ground of that common condition, have to be submitted, although they are uncertain, to the standard of those certainties with which they are classed in the community of their essential condition, so as on this account to share also in their manner of proof. I shall therefore contend with the greatest confidence that he is not God who is today uncertain, because he has been hitherto unknown; for of whomsoever it is evident that he is God, from this very fact it is (equally) evident, that he never has been unknown, and therefore never uncertain. 4.2. You have now our answer to the Antitheses compendiously indicated by us. I pass on to give a proof of the Gospel - not, to be sure, of Jewry, but of Pontus- having become meanwhile adulterated; and this shall indicate the order by which we proceed. We lay it down as our first position, that the evangelical Testament has apostles for its authors, to whom was assigned by the Lord Himself this office of publishing the gospel. Since, however, there are apostolic men also, they are yet not alone, but appear with apostles and after apostles; because the preaching of disciples might be open to the suspicion of an affectation of glory, if there did not accompany it the authority of the masters, which means that of Christ, for it was that which made the apostles their masters. of the apostles, therefore, John and Matthew first instil faith into us; while of apostolic men, Luke and Mark renew it afterwards. These all start with the same principles of the faith, so far as relates to the one only God the Creator and His Christ, how that He was born of the Virgin, and came to fulfil the law and the prophets. Never mind if there does occur some variation in the order of their narratives, provided that there be agreement in the essential matter of the faith, in which there is disagreement with Marcion. Marcion, on the other hand, you must know, ascribes no author to his Gospel, as if it could not be allowed him to affix a title to that from which it was no crime (in his eyes) to subvert the very body. And here I might now make a stand, and contend that a work ought not to be recognised, which holds not its head erect, which exhibits no consistency, which gives no promise of credibility from the fullness of its title and the just profession of its author. But we prefer to join issue on every point; nor shall we leave unnoticed what may fairly be understood to be on our side. Now, of the authors whom we possess, Marcion seems to have singled out Luke for his mutilating process. Luke, however, was not an apostle, but only an apostolic man; not a master, but a disciple, and so inferior to a master - at least as far subsequent to him as the apostle whom he followed (and that, no doubt, was Paul ) was subsequent to the others; so that, had Marcion even published his Gospel in the name of St. Paul himself, the single authority of the document, destitute of all support from preceding authorities, would not be a sufficient basis for our faith. There would be still wanted that Gospel which St. Paul found in existence, to which he yielded his belief, and with which he so earnestly wished his own to agree, that he actually on that account went up to Jerusalem to know and consult the apostles, lest he should run, or had been running in vain; Galatians 2:2 in other words, that the faith which he had learned, and the gospel which he was preaching, might be in accordance with theirs. Then, at last, having conferred with the (primitive) authors, and having agreed with them touching the rule of faith, they joined their hands in fellowship, and divided their labours thenceforth in the office of preaching the gospel, so that they were to go to the Jews, and St. Paul to the Jews and the Gentiles. Inasmuch, therefore, as the enlightener of St. Luke himself desired the authority of his predecessors for both his own faith and preaching, how much more may not I require for Luke's Gospel that which was necessary for the Gospel of his master. 4.3. In the scheme of Marcion, on the contrary, the mystery of the Christian religion begins from the discipleship of Luke. Since, however, it was on its course previous to that point, it must have had its own authentic materials, by means of which it found its own way down to St. Luke; and by the assistance of the testimony which it bore, Luke himself becomes admissible. Well, but Marcion, finding the Epistle of Paul to the Galatians (wherein he rebukes even apostles ) for not walking uprightly according to the truth of the gospel, as well as accuses certain false apostles of perverting the gospel of Christ), labours very hard to destroy the character of those Gospels which are published as genuine and under the name of apostles, in order, forsooth, to secure for his own Gospel the credit which he takes away from them. But then, even if he censures Peter and John and James, who were thought to be pillars, it is for a manifest reason. They seemed to be changing their company from respect of persons. And yet as Paul himself became all things to all men, 1 Corinthians 9:22 that he might gain all, it was possible that Peter also might have betaken himself to the same plan of practising somewhat different from what he taught. And, in like manner, if false apostles also crept in, their character too showed itself in their insisting upon circumcision and the Jewish ceremonies. So that it was not on account of their preaching, but of their conversation, that they were marked by St. Paul, who would with equal impartiality have marked them with censure, if they had erred at all with respect to God the Creator or His Christ. Each several case will therefore have to be distinguished. When Marcion complains that apostles are suspected (for their prevarication and dissimulation) of having even depraved the gospel, he thereby accuses Christ, by accusing those whom Christ chose. If, then, the apostles, who are censured simply for inconsistency of walk, composed the Gospel in a pure form, but false apostles interpolated their true record; and if our own copies have been made from these, where will that genuine text of the apostle's writings be found which has not suffered adulteration? Which was it that enlightened Paul, and through him Luke? It is either completely blotted out, as if by some deluge - being obliterated by the inundation of falsifiers - in which case even Marcion does not possess the true Gospel; or else, is that very edition which Marcion alone possesses the true one, that is, of the apostles? How, then, does that agree with ours, which is said not to be (the work) of apostles, but of Luke? Or else, again, if that which Marcion uses is not to be attributed to Luke simply because it does agree with ours (which, of course, is, also adulterated in its title), then it is the work of apostles. Our Gospel, therefore, which is in agreement with it, is equally the work of apostles, but also adulterated in its title. |
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| 52. Tertullian, On Prayer, 1.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 72, 404 |
| 53. Origen, Homilies On Luke, 16.4, 18.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 139 |
| 54. Nag Hammadi, The Gospel of Philip, 53.3-53.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 330 |
| 55. Origen, On First Principles, praf. 4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gospels, and law (and prophets) •law/law, prophets and gospel Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310 |
56. Origen, Against Celsus, 2.27 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 121 | 2.27. After this he says, that certain of the Christian believers, like persons who in a fit of drunkenness lay violent hands upon themselves, have corrupted the Gospel from its original integrity, to a threefold, and fourfold, and many-fold degree, and have remodelled it, so that they might be able to answer objections. Now I know of no others who have altered the Gospel, save the followers of Marcion, and those of Valentinus, and, I think, also those of Lucian. But such an allegation is no charge against the Christian system, but against those who dared so to trifle with the Gospels. And as it is no ground of accusation against philosophy, that there exist Sophists, or Epicureans, or Peripatetics, or any others, whoever they may be, who hold false opinions; so neither is it against genuine Christianity that there are some who corrupt the Gospel histories, and who introduce heresies opposed to the meaning of the doctrine of Jesus. |
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| 57. Origen, Commentary On Romans, 1.21.15-1.21.34, 2.9.460-2.9.466, 2.10.116-2.10.120, 3.7.3-3.7.5, 3.8.16-3.8.17, 4.10.44-4.10.48, 4.12.5-4.12.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 139 |
| 58. Origen, Commentary On Romans, 1.21.15-1.21.34, 2.9.460-2.9.466, 2.10.116-2.10.120, 3.7.3-3.7.5, 3.8.16-3.8.17, 4.10.44-4.10.48, 4.12.5-4.12.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 139 |
| 59. Origen, Commentary On John, 1.13, 6.22.120 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 406, 415 |
| 60. Origen, Commentary On Romans, 1.21.15-1.21.34, 2.9.460-2.9.466, 2.10.116-2.10.120, 3.7.3-3.7.5, 3.8.16-3.8.17, 4.10.44-4.10.48, 4.12.5-4.12.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 139 |
| 61. Ephrem, Prose Refutations, 2.95.40-96.12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 327 |
| 62. Epiphanius, Panarion, 42.10.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 185 |
| 63. John Chrysostom, Homilies On Matthew, 26.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 281 |
| 64. Ephrem, Commentary On The Diatessaron, 21.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 217 |
| 65. Anon., Pesahim, 2.15-2.22 Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 281 |
| 66. Naevius, Agitatoria, 3.1.9 Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 139 |
| 68. Simeon Metaphrastes, Pg, a b c\n0 44-45. 44 44 Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 94 |
| 69. Adamantius, Dialogue of Adamantius, 4.16, 4.17, 4.18, 4.19, 4.20, 6.1, 6.2, 6.3, 6.4, 6.5, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.18, 22.1, 24.12, 24.13, 28.10, 34.10-36.2, 38.20, 38.21, 38.22, 38.23, 38.24, 38.25, 38.26, 38.27, 38.28, 38.29, 42.29-44.1, 44.1, 44.2, 44.3, 44.4, 44.5, 44.6, 44.7, 44.8, 44.9, 44.10, 46.1-50.8, 46.1, 46.2, 46.3, 46.4, 46.5, 46.6, 46.7, 46.8, 46.9, 46.10, 46.11, 48.1, 48.2, 48.3, 48.4, 48.5, 48.6, 48.7, 48.8, 48.9, 50.9, 50.10, 50.11, 50.12, 50.13, 50.14, 56.14, 56.15, 56.16, 56.17, 60.12, 68.12, 68.13, 68.14, 68.15, 68.16, 68.17, 72.17-74.23, 76.7, 76.8, 76.11, 76.14-80.6, 80.6, 80.7, 80.8, 80.9, 80.10, 80.11, 80.12, 80.13, 80.14, 80.15, 80.16, 80.17, 80.18, 80.19, 80.20, 80.21, 80.22, 80.23, 80.24, 80.25, 80.26, 80.27, 80.28, 80.29, 80.30, 80.31, 80.32, 80.33, 84.1, 84.2, 84.3, 84.4, 84.5, 84.6, 88.31, 88.32, 88.33, 90.5, 90.6, 90.7, 90.8, 90.9, 90.10, 98.2, 104.6, 114.5, 114.6, 114.7, 114.8, 114.9, 114.10, 114.11, 114.12, 114.13, 114.14, 114.15, 114.16, 114.17, 114.18, 114.19, 114.20 Tagged with subjects: •nan Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 288 |
| 70. Anon., Epistle To Diognetus, 5.5 Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 330 |
| 71. Chaeremon of Alexandria, Fragments, 2, 12 Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 59 |
| 72. Papyri, P.Col.Zen., 20 Tagged with subjects: •law and prophets Found in books: Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 344 |
