1. Septuagint, Tobit, 4.10-4.11 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 372 | 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High. |
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2. Hebrew Bible, Deuteronomy, 4.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •likeness to god Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 196, 197| 4.32. "כִּי שְׁאַל־נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר־הָיוּ לְפָנֶיךָ לְמִן־הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם עַל־הָאָרֶץ וּלְמִקְצֵה הַשָּׁמַיִם וְעַד־קְצֵה הַשָּׁמָיִם הֲנִהְיָה כַּדָּבָר הַגָּדוֹל הַזֶּה אוֹ הֲנִשְׁמַע כָּמֹהוּ׃", | 4.32. "For ask now of the days past, which were before thee, since the day that God created man upon the earth, and from the one end of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it?", |
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3. Hebrew Bible, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 125| 19.18. "לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃", | 19.18. "Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.", |
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4. Hebrew Bible, Proverbs, 3.27, 22.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 369, 372| 3.27. "אַל־תִּמְנַע־טוֹב מִבְּעָלָיו בִּהְיוֹת לְאֵל ידיך [יָדְךָ] לַעֲשׂוֹת׃" 22.9. "טוֹב־עַיִן הוּא יְבֹרָךְ כִּי־נָתַן מִלַּחְמוֹ לַדָּל׃", | 3.27. "Withhold not good from him to whom it is due, When it is in the power of thy hand to do it." 22.9. "He that hath a bountiful eye shall be blessed; For he giveth of his bread to the poor.", |
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5. Hebrew Bible, Psalms, 8.5, 139.17-139.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 193, 205| 8.5. "מָה־אֱנוֹשׁ כִּי־תִזְכְּרֶנּוּ וּבֶן־אָדָם כִּי תִפְקְדֶנּוּ׃", 139.17. "וְלִי מַה־יָּקְרוּ רֵעֶיךָ אֵל מֶה עָצְמוּ רָאשֵׁיהֶם׃", 139.18. "אֶסְפְּרֵם מֵחוֹל יִרְבּוּן הֱקִיצֹתִי וְעוֹדִי עִמָּךְ׃", | 8.5. "What is man, that Thou art mindful of him? And the son of man, that Thou thinkest of him?", 139.17. "How weighty also are Thy thoughts unto me, O God! How great is the sum of them!", 139.18. "If I would count them, they are more in number than the sand; Were I to come to the end of them, I would still be with Thee.", |
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6. Hebrew Bible, Genesis, 1.26-1.27, 5.1, 6.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •likeness to god Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 184, 193, 205, 208| 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 5.1. "זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃", 5.1. "וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃", 6.6. "וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃", | 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 5.1. "This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;", 6.6. "And it repented the LORD that He had made man on the earth, and it grieved Him at His heart.", |
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| 7. Homer, Odyssey, 5.139 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •likeness to god (πρός θεόν όμοίωσις) Found in books: Schibli (2002), Hierocles of Alexandria, 275 |
| 8. Hebrew Bible, 2 Kings, 1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •likeness to god Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 193 |
| 9. Aesop, Fables, 56.3 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 216 |
10. Aeschylus, Prometheus Bound, 936 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •likeness to god (πρός θεόν όμοίωσις) Found in books: Schibli (2002), Hierocles of Alexandria, 276| 936. οἱ προσκυνοῦντες τὴν Ἀδράστειαν σοφοί. Προμηθεύς | 936. Wise are they who do homage to Necessity. Prometheus |
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11. Xenophon, Memoirs, 1.6.10 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 87| 1.6.10. ἔοικας, ὦ Ἀντιφῶν, τὴν εὐδαιμονίαν οἰομένῳ τρυφὴν καὶ πολυτέλειαν εἶναι· ἐγὼ δὲ νομίζω τὸ μὲν μηδενὸς δεῖσθαι θεῖον εἶναι, τὸ δʼ ὡς ἐλαχίστων ἐγγυτάτω τοῦ θείου, καὶ τὸ μὲν θεῖον κράτιστον, τὸ δʼ ἐγγυτάτω τοῦ θείου ἐγγυτάτω τοῦ κρατίστου. | 1.6.10. You seem, Antiphon, to imagine that happiness consists in luxury and extravagance. But my belief is that to have no wants is divine; Cyropaedia VIII. iii. 40. to have as few as possible comes next to the divine; and as that which is divine is supreme, so that which approaches nearest to its nature is nearest to the supreme. |
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12. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wilson (2012), The Sentences of Sextus, 85| 273e. τὰς φύσεις διαριθμήσηται, καὶ κατʼ εἴδη τε διαιρεῖσθαι τὰ ὄντα καὶ μιᾷ ἰδέᾳ δυνατὸς ᾖ καθʼ ἓν ἕκαστον περιλαμβάνειν, οὔ ποτʼ ἔσται τεχνικὸς λόγων πέρι καθʼ ὅσον δυνατὸν ἀνθρώπῳ. ταῦτα δὲ οὐ μή ποτε κτήσηται ἄνευ πολλῆς πραγματείας· ἣν οὐχ ἕνεκα τοῦ λέγειν καὶ πράττειν πρὸς ἀνθρώπους δεῖ διαπονεῖσθαι τὸν σώφρονα, ἀλλὰ τοῦ θεοῖς κεχαρισμένα μὲν λέγειν δύνασθαι, κεχαρισμένως δὲ πράττειν τὸ πᾶν εἰς δύναμιν. ΣΩ. οὐ γὰρ δὴ ἄρα, ὦ Τεισία, φασὶν οἱ σοφώτεροι ἡμῶν, ὁμοδούλοις δεῖ χαρίζεσθαι | 273e. and is able to divide things by classes and to comprehend particulars under a general idea, he will never attain the highest human perfection in the art of speech. But this ability he will not gain without much diligent toil, which a wise man ought not to undergo for the sake of speaking and acting before men, but that he may be able to speak and to do everything, so far as possible, |
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| 13. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •likeness to god (πρός θεόν όμοίωσις) Found in books: Schibli (2002), Hierocles of Alexandria, 171 |
| 14. Euripides, Rhesus, 343, 342 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 276 |
| 15. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 276 |
| 16. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •likeness to god (πρός θεόν όμοίωσις) Found in books: Schibli (2002), Hierocles of Alexandria, 276 |
| 17. Xenophon, Apology, 14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 90 |
| 18. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 271 |
19. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wilson (2012), The Sentences of Sextus, 81| 176a. λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ . ΘΕΟ. εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμέ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. ΣΩ. ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατόν, ὦ Θεόδωρε— ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη—οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε | 176a. THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can; |
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| 20. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 275 |
21. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wilson (2012), The Sentences of Sextus, 199| 863c. ΑΘ. τρίτον μὴν ἄγνοιαν λέγων ἄν τις τῶν ἁμαρτημάτων αἰτίαν οὐκ ἂν ψεύδοιτο· διχῇ μὴν διελόμενος αὐτὸ ὁ νομοθέτης ἂν βελτίων εἴη, τὸ μὲν ἁπλοῦν αὐτοῦ κούφων ἁμαρτημάτων αἴτιον ἡγούμενος, τὸ δὲ διπλοῦν, ὅταν ἀμαθαίνῃ τις μὴ μόνον ἀγνοίᾳ συνεχόμενος ἀλλὰ καὶ δόξῃ σοφίας, ὡς εἰδὼς παντελῶς περὶ ἃ μηδαμῶς οἶδεν, μετὰ μὲν ἰσχύος καὶ ῥώμης ἑπομένης μεγάλων καὶ ἀμούσων ἁμαρτημάτων τιθεὶς | 863c. Ath. Nor would it be untrue to say that the third cause of sins is ignorance. This cause, however, the lawgiver would do well to subdivide into two, counting ignorance in its simple form to be the cause of minor sins, and in its double form—where the folly is due to the man being gripped not by ignorance only, but also by a conceit of wisdom, as though he had full knowledge of things he knows nothing at all about,—counting this to be the cause of great and brutal sins when it is joined with strength and might, |
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22. Septuagint, Tobit, 4.10-4.11 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 372 | 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High. |
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| 23. Aeschines, Against Ctesiphon, 249 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 201 |
| 24. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 276 |
| 25. Crates, Letters, 11.1 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 87 |
| 26. Aristotle, Eudemian Ethics, 1.7.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 166 |
| 27. Menander, Monostichoi, 198, 383, 478 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Wilson (2012), The Sentences of Sextus, 369 |
| 28. Plautus, Curculio, 11, 17, 19, 28, 34, 7-9, 13 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Wilson (2012), The Sentences of Sextus, 166, 169 |
29. Cicero, On The Nature of The Gods, 3.78, 8.14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 175, 418 | 3.78. similarly, if men abuse the faculty of ra, bestowed on them with a good intention by the immortal gods, by employing it to cheat and wrong their fellows, it would have been better for it than to be bestowed upon the human race than to be bestowed. Just as, supposing a doctor to know that a patient for whom he prescribes wine will be certain to drink it with too little water and will die on the spot, that doctor would be greatly to blame, so your Stoic providence is to be censured for bestowing reason upon those whom it knew to be going to use it wrongly and evilly. Unless perhaps you say that providence did not know. I only wish you would! but you will not dare to, for I am well aware how highly you esteem its name. |
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30. Septuagint, Ecclesiasticus (Siracides), 16.6, 17.22-17.23 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 142, 372 | 16.6. In an assembly of sinners a fire will be kindled,and in a disobedient nation wrath was kindled. 17.22. A mans almsgiving is like a signet with the Lord and he will keep a persons kindness like the apple of his eye. 17.23. Afterward he will arise and requite them,and he will bring their recompense on their heads. |
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31. Philo of Alexandria, On The Migration of Abraham, 128 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 269 | 128. And this is the end which is celebrated among those who study philosophy in the best manner, namely, to live in accordance with nature. And this takes place when the mind, entering into the path of virtue, treads in the steps of right reason, and follows God, remembering his commandments, and at all times and in all places confirming them both by word and deed;" |
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32. Philo of Alexandria, On The Creation of The World, 143-144 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Wilson (2012), The Sentences of Sextus, 86 | 144. And who could these have been but rational divine natures, some of them incorporeal and perceptible only by intellect, and others not destitute of bodily substance, such in fact as the stars? And he who associated with and lived among them was naturally living in a state of unmixed happiness. And being akin and nearly related to the ruler of all, inasmuch as a great deal of the divine spirit had flowed into him, he was eager both to say and to do everything which might please his father and his king, following him step by step in the paths which the virtues prepare and make plain, as those in which those souls alone are permitted to proceed who consider the attaining a likeness to God who made them as the proper end of their existence. LI. |
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33. Philo of Alexandria, On Dreams, 1.124 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 155 | 1.124. Now no such person as this is a pupil of the sacred word, but those only are the disciples of that who are real genuine men, lovers of temperance, and orderliness, and modesty, men who have laid down continence, and frugality, and fortitude, as a kind of base and foundation for the whole of life; and safe stations for the soul, in which it may anchor without danger and without changeableness: for being superior to money, and pleasure, and glory, they look down upon meats and drinks, and everything of that sort, beyond what is necessary to ward off hunger: being thoroughly ready to undergo hunger, and thirst, and heat, and cold, and all other things, however hard they may be to be borne, for the sake of the acquisition of virtue. And being admirers of whatever is most easily provided, so as to not be ashamed of ever such cheap or shabby clothes, think rather, on the other hand, that sumptuous apparel is a reproach and great scandal to life. |
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| 34. Philo of Alexandria, Allegorical Interpretation, 2.1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 81 |
35. Philo of Alexandria, On The Cherubim, 86 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 166 | 86. And the doctrine is this: God alone keeps festival in reality, for he alone rejoices, he alone is delighted, he alone feels cheerfulness, and to him alone is it given, to pass an existence of perfect peace unmixed with war. He is free from all pain, and free from all fear; he has no participation in any evils, he yields to no one, he suffers no sorrow, he knows no fatigue, he is full of unalloyed happiness; his nature is entirely perfect, or rather God is himself the perfection, and completion, and boundary of happiness, partaking of nothing else by which he can be rendered better, but giving to every individual thing a portion of what is suited to it, from the fountain of good, namely, from himself; for the beautiful things in the world would never have been such as they are, if they had not been made after an archetypal pattern, which was really beautiful, the uncreate, and blessed, and imperishable model of all things. XXVI. 86. For an oath is the calling of God to give his testimony concerning the matters which are in doubt; and it is a most impious thing to invoke God to be witness to a lie. Come now, if you please, and with your reason look into the mind of the man who is about to swear to a falsehood; and you will see that it is not tranquil, but full of disorder and confusion, accusing itself, and enduring all kinds of insolence and evil speaking; |
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| 36. Philo of Alexandria, On The Decalogue, 73 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 175 |
| 37. Philo of Alexandria, Questions On Genesis, 1.7 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 385 |
| 38. Epictetus, Discourses, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Wilson (2012), The Sentences of Sextus, 219 |
39. New Testament, Matthew, 5.7, 6.19-6.20, 10.8, 19.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia, likeness to angels or likeness to god? •likeness to god Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391; Wilson (2012), The Sentences of Sextus, 165, 269| 5.7. μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. 6.19. Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν· 6.20. θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν· 10.8. ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε. 19.21. ἔφη αὐτῷ ὁ Ἰησοῦς Εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι. | 5.7. Blessed are the merciful, For they shall obtain mercy. 6.19. "Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; 6.20. but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal; 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 19.21. Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me." |
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40. New Testament, Luke, 20.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia, likeness to angels or likeness to god? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387| 20.36. οὐδὲ γὰρ ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν, καὶ υἱοί εἰσιν θεοῦ τῆς ἀναστάσεως υἱοὶ ὄντες. | 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. |
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41. New Testament, Philippians, 4.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 135| 4.11. οὐχ ὅτι καθʼ ὑστέρησιν λέγω, ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὶ αὐτάρκης εἶναι· οἶδα καὶ ταπεινοῦσθαι, | 4.11. Not that I speak in respect to lack, for I have learned in whatever state I am, to be content in it. |
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42. New Testament, Ephesians, 4.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 219| 4.24. καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. | 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. |
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43. New Testament, 1 Peter, 4.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 219| 4.6. εἰς τοῦτο γὰρ καὶ νεκροῖς εὐηγγελίσθη ἵνα κριθῶσι μὲν κατὰ ἀνθρώπους σαρκὶ ζῶσι δὲ κατὰ θεὸν πνεύματι. | 4.6. For to this end was the gospel preached even to the dead, that they might be judged indeed as men in the flesh, but live as to God in the spirit. |
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44. New Testament, 1 John, 4.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 418| 4.16. Καὶ ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν τὴν ἀγάπην ἣν ἔχει ὁ θεὸς ἐν ἡμῖν. Ὁ θεὸς ἀγάπη ἐστίν, καὶ ὁ μένων ἐν τῇ ἀγάπῃ ἐν τῷ θεῷ μένει καὶ ὁ θεὸς ἐν αὐτῷ [μένει]. | 4.16. We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him. |
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| 45. Anon., Didache, 11.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 418 |
46. Mishnah, Sanhedrin, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •likeness to god Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 175, 197| 4.5. "כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה: \n", | 4.5. "How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]", |
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47. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •likeness to god Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 196| 2.1. "אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: \n", | 2.1. "They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.", |
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| 48. Seneca The Younger, Letters, 31.11, 41.4, 79.14, 79.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 48, 93 |
49. Josephus Flavius, Jewish Antiquities, 1.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 166 | 1.14. Upon the whole, a man that will peruse this history, may principally learn from it, that all events succeed well, even to an incredible degree, and the reward of felicity is proposed by God; but then it is to those that follow his will, and do not venture to break his excellent laws: and that so far as men any way apostatize from the accurate observation of them, what was practicable before becomes impracticable; and whatsoever they set about as a good thing is converted into an incurable calamity. |
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50. Ignatius, To The Ephesians, 8.1, 14.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 216, 219 | 8.1. Let no one therefore deceive you, as indeed ye are not deceived, seeing that ye belong wholly to God. For when no lust is established in you, which hath power to torment you, then truly ye live after God. I devote myself for you, and I dedicate myself as an offering for the church of you Ephesians which is famous unto all the ages. 14.2. No man professing faith sinneth, and no man possessing love hateth. The tree is manifest from its fruit; so they that profess to be Christ's shall be seen through their actions. For the Work is not a thing of profession now, but is seen then when one is found in the power of faith unto the end. |
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| 51. Josephus Flavius, Life, 80 (1st cent. CE - 1st cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 90 |
52. Tosefta, Sanhedrin, 8.2-8.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •likeness to god Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 175| 8.2. "כיצד אומר שמא תאמר ראינוהו שרץ אחר חברו וסייף בידו נכנס מפניו לחנות נכנס אחריו לחנות ונכנסנו אחריו ומצאנהו הרוג וסייף ביד הרוצח ומטונף דם שמא תאמרו אם לאו מי הרגו אמר שמעון בן שטח אראה בנחמה אם לא ראיתי אחד שרץ אחר חברו וסייף בידו נכנס מפניו לחורבה ונכנס אחריו ונכנסתי אחריו ומצאתיהו הרוג והסייף ביד הרוצח והטיף דם נמתי לו רשע מי הרגו לזה אראה בנחמה אם לא או אני או אתה הרגנוהו אבל מה אעשה לך דאין דינך מסור בידי שהרי אמרה תורה (דברים י״ט:ט״ו) על פי שני עדים או על פי שלשה עדים יומת המת אלא יודע מחשבות הוא יפרע מאותו האיש לא זז משם עד שנשכו נחש ומת.", 8.3. "אדם נברא יחידי בעולם ולמה נברא יחידי בעולם שלא יהו צדיקים אומרים אנו בניו של צדיק ושלא יהו רשעים אומרים אנו בניו של רשע ד\"א למה נברא יחידי שלא יהו משפחות מתגרות זו בזו ומה עכשיו שנברא יחידי מתגרות זו בזו אילו נברא שנים על אחת כמה וכמה ד\"א למה נברא יחידי מפני הגזלנין והחמסנין ומה עכשיו שנברא יחידי גזלנין וחמסנין אילו נברא שנים על אחת כמה וכמה דבר אחר למה נברא יחידי להגיד גדולתו של מלך מלכי המלכים הקב\"ה שבחותם אחד ברא את כל העולם כולו ומחותם אחד יצאו חותמות הרבה שנאמר (איוב ל״ח:י״ד) תתהפך כחומר חותם וגו' מפני מה אין פרצופותיהן דומות זו לזו מפני הרמאים שלא יהא כל אחד ואחד קופץ בתוך שדה חבירו ובא על אשת איש שנאמר (שם) וימנע מרשעים אורם וגו' רבי מאיר אומר שינה מקום מראה פנים דעת וקול מראה פנים ודעת מפני החמסנין והגזלנין קול מפני הערוה.", 8.4. "אדם נברא בע\"ש ולמה נברא באחרונה שאם תזוח דעתו עליו אומר לו יתוש קדמך במעשה בראשית דבר אחר כדי שיכנס למצוה מיד דבר אחר כדי שיכנס לסעודה מיד משלו משל למה הדבר דומה למלך בשר ודם שבנה פלטרין וחצבה והתקין סעודה ואח\"כ זימן האורחים וכה\"א (משלי ט׳:א׳) חכמת נשים בנתה ביתה חצבה עמודיה שבעה חכמת נשים בנתה ביתה זהו מלך מלכי המלכים הקב\"ה שבנה כל העולם כולו בחכמה חצבה עמודיה שבעה אלו ז' ימי בראשית טבחה טבחה מסכה יינה אלו ימים ונהרות ומדברות ושאר כל צרכי עולם ואח\"כ שלחה נערותיה תקרא זה אדם וחוה. ", | 8.4. "... should a person/adam be overbearing, they say to him, the mosquito preceded you.\n", |
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| 53. Plutarch, Sayings of Kings And Commanders, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 90 |
54. Plutarch, Whether An Old Man Should Engage In Public Affairs, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 390 | 786d. Those have a frantic, unsteady titillation mixed with convulsive throbbing, but the pleasures given by noble works, such as those of which the man who rightly serves the State is the author, not like the golden wings of Euripides but like those heavenly Platonic pinions, bear the soul on high as it acquires greatness and lofty spirit mingled with joy. And recall to your mind stories you have often heard. For Epameinondas, when asked what was the pleasantest thing that had happened to him, replied that it was winning the battle of Leuctra while his father and mother were still living. And Sulla, |
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| 55. Clement of Alexandria, Exhortation To The Greeks, 10.105.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 87 |
| 56. Maximus of Tyre, Dialexeis, 8.3, 14.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 90, 125 |
| 57. Hippolytus, Refutation of All Heresies, 1.19.17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 175 |
| 58. Clement of Alexandria, Miscellanies, a b c d\n0 7.3(13.2) 7.3(13.2) 7 3(13 \n1 6.9(75.1) 6.9(75.1) 6 9(75 \n2 6.9(73) 6.9(73) 6 9(73) \n3 6.9(72.1) 6.9(72.1) 6 9(72 \n4 7.14(88.4-7) 7.14(88.4 7 14(88 \n5 3.5(42.1) 3.5(42.1) 3 5(42 \n6 7.11(62) 7.11(62) 7 11(62)\n7 2.20(118.7-119.2) 2.20(118.7 2 20(118\n8 2.20(126.3) 2.20(126.3) 2 20(126\n9 3.7(57.1-2) 3.7(57.1 3 7(57 \n10 4.22(138.1) 4.22(138.1) 4 22(138\n11 6.9 6.9 6 9 \n12 6.9(71-4) 6.9(71 6 9(71 \n13 6.9(74.2) 6.9(74.2) 6 9(74 \n14 7.3(14.3) 7.3(14.3) 7 3(14 \n15 7.10 7.10 7 10 \n16 7.11 7.11 7 11 \n17 7.14 7.14 7 14 \n18 7.14(84.2) 7.14(84.2) 7 14(84 \n19 2.20(120-2) 2.20(120 2 20(120\n20 2.20(103.1) 2.20(103.1) 2 20(103\n21 4.6(11-15) 4.6(11 4 6(11 \n22 2.15(96-8);2.16 2.15(96 2 15(96 \n23 7.3.14.1 7.3.14.1 7 3 \n24 2.18.80.5-81.1 2.18.80.5 2 18 \n25 1.6.35.2 1.6.35.2 1 6 \n26 1.12.55.2 1.12.55.2 1 12 \n27 2.19.97.1 2.19.97.1 2 19 \n28 2.19.100.3 2.19.100.3 2 19 \n29 7.1.3.5 7.1.3.5 7 1 \n30 3.5.43.1 3.5.43.1 3 5 \n31 3.9.64.1 3.9.64.1 3 9 \n32 7.1.3.6 7.1.3.6 7 1 \n33 7.7.40.1 7.7.40.1 7 7 \n34 2.15.70.5 2.15.70.5 2 15 \n35 2.19.102.2 2.19.102.2 2 19 \n36 7.7.40.2 7.7.40.2 7 7 \n37 7.2.10.1 7.2.10.1 7 2 \n38 6.7.60.3 6.7.60.3 6 7 \n39 6.7.60.2 6.7.60.2 6 7 \n40 2.19.97.2 2.19.97.2 2 19 \n41 7.1.3.4 7.1.3.4 7 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 388 |
| 59. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 12.1, 21.1, 28.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387; Wilson (2012), The Sentences of Sextus, 142 |
| 60. Minucius Felix, Octavius, 32 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 83, 85 |
| 61. Anon., Acts of Philip, 111 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 169 |
62. Anon., Genesis Rabba, 8.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •likeness to god Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 205, 206, 208| 8.1. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ (בראשית א, כו), רַבִּי יוֹחָנָן פָּתַח (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב (בראשית ה, ב): זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר (שמות כו, כ): וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו'. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן גֹּלֶם בְּרָאוֹ, וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוא דִכְתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וגו'. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר מְלֹא כָל הָעוֹלָם בְּרָאוֹ, מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו'. מִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַּיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (תהלים קלט, טז): וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּמָה דְּאַתְּ אָמַר (איוב יג, כא): כַּפְּךָ מֵעָלַי הַרְחַק. אָמַר רַבִּי אֶלְעָזָר, אָחוֹר לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן. הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר רַבִּי אֶלְעָזָר (בראשית א, כד): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, זֶה רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָחוֹר לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, הוּא דַעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ (בראשית א, ב): וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיךְ מָה דְּאַתְּ אָמֵר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ. אָמַר רַב נַחְמָן אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל עֳנָשִׁין. אָמַר רַבִּי שְׁמוּאֵל אַף בְּקִלּוּס אֵינוֹ בָּא אֶלָּא בָּאַחֲרוֹנָה, הֲדָא הוּא דִכְתִיב (תהלים קמח, א): הַלְּלוּ אֶת ה' מִן הַשָּׁמַיִם וגו', וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ (תהלים קמח, ז): הַלְּלוּ אֶת ה' מִן הָאָרֶץ וגו' וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ אוֹמֵר (תהלים קמח, יא): מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים (תהלים קמח, יב): בַּחוּרִים וְגַם בְּתוּלוֹת. אָמַר רַבִּי שִׂמְלָאי כְּשֵׁם שֶׁקִּלּוּסוֹ אֵינָהּ אֶלָא אַחַר בְּהֵמָה חַיָּה וְעוֹף, כָּךְ בְּרִיָּתוֹ אֵינָהּ אֶלָּא אַחַר בְּהֵמָה חַיָּה וָעוֹף, מַה טַּעְמֵיהּ, שֶׁנֶּאֱמַר (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְאַחַר כָּךְ (בראשית א, כד): וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ וגו', וְאַחַר כָּךְ (בראשית א, כו): וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם וגו'. 8.1. אָמַר רַבִּי הוֹשַׁעְיָא, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן טָעוּ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מָשָׁל לְמֶלֶךְ וְאִפַּרְכוֹס שֶׁהָיוּ בְּקָרוּכִין, וְהָיוּ בְּנֵי הַמְדִינָה מְבַקְּשִׁין לוֹמַר לַמֶּלֶךְ דּוֹמִינוֹ, וְלֹא הָיוּ יוֹדְעִין אֵיזֶהוּ, מֶה עָשָׂה הַמֶּלֶךְ דְּחָפוֹ וְהוֹצִיאוֹ חוּץ לַקָּרוּכִין, וְיָדְעוּ הַכֹּל שֶׁהוּא אִפַּרְכוֹס. כָּךְ בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, טָעוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִפִּיל עָלָיו תַּרְדֵּמָה וְיָדְעוּ הַכֹּל שֶׁהוּא אָדָם. הֲדָא הוּא דִּכְתִיב (ישעיה ב, כב): חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַּמֶּה נֶחְשָׁב הוּא. | 8.1. "... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created [for] him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back [t]here, as it is said, “Back/achor and before/qedem You formed me” [Ps 139:5]. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” [Gn 2:21]! He said to them: [It means] “[one] of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” [Ex 26:20], which they translate [in Aramaic] “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” [Ps 139:16]. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]...", |
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| 63. Clement of Alexandria, Christ The Educator, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 87, 155, 383, 421 |
64. Porphyry, Letter To Marcella, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 275 | 1. I chose thee as my wife, Marcella, though thou wert the mother of five daughters and two sons, some of whom were still little children, and the others approaching a marriageable age; nor was I deterred by the multitude of things which would be needful for their maintece. And it was not for the sake of having children that I wedded thee, deeming that the lovers of true wisdom were my children, and that thy children too would be mine, if ever these should attain to right philosophy, when educated by us. Nor yet was it because a superfluity of riches had fallen either to thy lot or mine. For such necessaries as are ours must suffice us who are poor. Neither did I expect that thou wouldst afford me any ease through thy ministrations as I advanced in years, for thy frame is delicate, and more in need of care from others than fitted to succour or watch over them. Nor yet |28 did I desire other housewifely care from thee, nor sought I after honour and praise from those who would not willingly have undertaken such a burden for the mere sake of doing good. Nay, it was far otherwise, for through the folly of thy fellow-citizens, and their envy towards thee and thine, I encountered much ill-speaking, and contrary to all expectation I fell into danger of death at their hands on your behalf. |
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| 65. Origen, Commentary On Romans, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
| 66. Origen, Commentary On Romans, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
| 67. Origen, Commentary On John, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
| 68. Nag Hammadi, The Teachings of Silvanus, 108.18-108.30 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 45 |
69. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •likeness to god Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 175, 196| 38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש | 38b. b his torso /b was fashioned from dust taken b from Babylonia, and his head /b was fashioned from dust taken b from Eretz Yisrael, /b the most important land, b and his limbs /b were fashioned from dust taken b from the rest of the lands /b in the world. With regard to b his buttocks, Rav Aḥa says: /b They were fashioned from dust taken b from Akra De’agma, /b on the outskirts of Babylonia., b Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours /b long, and the day Adam the first man was created was divided as follows: In the b first hour /b of the day, b his dust was gathered. /b In the b second, /b an undefined b figure was fashioned. /b In the b third, his limbs were extended. /b In the b fourth, a soul was cast into him. /b In the b fifth, he stood on his legs. /b In the b sixth, he called /b the creatures by the b names /b he gave them. In the b seventh, Eve was paired with him. /b In the b eighth, they arose to the bed two, and descended four, /b i.e., Cain and Abel were immediately born. In the b ninth, he was commanded not to eat of the Tree /b of Knowledge. In the b tenth, he sinned. /b In the b eleventh, he was judged. /b In the b twelfth, he was expelled and left /b the Garden of Eden, b as it is stated: “But man abides not in honor; /b he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., b Rami bar Ḥama says /b in explanation of the end of that verse: b A wild animal does not have power over a person unless /b that person b seems to /b the wild animal b like an animal, as it is stated: “He is like the beasts that perish.” /b ,The Gemara presents b a mnemonic /b for the statements that follow: b At the time, to the end, Aramaic. Rav Yehuda says /b that b Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: /b If b you agree, let us fashion a person in our image. /b The angels b said before him: Master of the Universe, what are the actions of /b this person You suggest to create? God b said to them: His actions are such and such, /b according to human nature.,The angels b said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” /b (Psalms 8:5), i.e., a creature such as this is not worth creating. God b outstretched His small finger among them and burned them /b with fire. b And the same /b occurred with b a second group /b of angels. The b third group /b of angels that He asked b said before Him: Master of the Universe, the first /b two groups b who spoke /b their mind b before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. /b God then created the first person., b When /b history b arrived at /b the time of b the people of the generation of the flood and the people of the generation of the dispersion, /b i.e., the Tower of Babel, b whose actions were ruinous, /b the angels b said before God: Master of the Universe, didn’t the /b first set of angels b speak appropriately before You, /b that human beings are not worthy of having been created? God b said to them /b concerning humanity: b “Even to your old age I am the same; and even to hoar hairs will I suffer you; /b I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., b Rav Yehuda says /b that b Rav says: Adam the first /b man spanned b from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” /b (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” /b (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., b Rabbi Elazar says: /b The height of b Adam the first /b man b was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” /b Adam stood “upon the earth” and rose to the end of the heavens. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me /b and laid Your hand upon me.” The Gemara asks: The interpretations of b the verses contradict each other. /b The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: b This and that, /b from one end of the world to another and from the earth until the heavens, b are one measure, /b i.e., the same distance., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b spoke in the language of Aramaic, as it is stated /b in the chapter of Psalms speaking in the voice of Adam: b “How weighty also are Your thoughts to me, O God” /b (Psalms 139:17)., b And this, /b i.e., that the verse in Psalms is stated by Adam, is what b Reish Lakish says: What /b is the meaning of that b which is written: “This is the book of the generations of Adam” /b (Genesis 5:1)? This verse b teaches that the Holy One, Blessed be He, showed /b Adam b every generation and its /b Torah b interpreters, every generation and its wise ones. When he arrived at /b his vision of b the generation of Rabbi Akiva, /b Adam b was gladdened by his Torah, and saddened by his /b manner of b death. He said: “How weighty also are Your thoughts to me, O God,” /b i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? /b (Genesis 3:9), meaning, to b where has your heart turned, /b indicating that Adam turned from the path of truth. b Rabbi Yitzḥak says: He was /b one who b drew his foreskin /b forward, so as to remove any indication that he was circumcised. It b is written here: “And they like men [ i adam /i ] have transgressed the covet” /b (Hosea 6:7), b and /b it b is written there: /b “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; b he has broken My covet” /b (Genesis 17:14)., b Rav Naḥman says: He was a denier of the fundamental principle /b of belief in God. It b is written here: /b “And they like men [ i adam /i ] b have transgressed the covet,” and /b it b is written there: “He has broken My covet,” /b and it is written in a third verse: b “And then they shall answer: Because they have forsaken the covet of the Lord their God /b and worshipped other gods and served them” (Jeremiah 22:9).,§ b We learned /b in a mishna b there /b (Avot 2:14): b Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ i la’apikoros /i ]. Rabbi Yoḥa says: /b This was b taught only /b with regard to b a gentile heretic, but /b not with regard to b a Jewish heretic, /b as one should not respond to him. b All the more so, /b if one does respond b he will become more heretical. /b His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., b Rabbi Yoḥa says: Any place /b in the Bible from b where the heretics /b attempt to b prove their heresy, /b i.e., that there is more than one god, b the response to their /b claim is b alongside them, /b i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b “Let us make man in our image” /b (Genesis 1:26), employing the plural, b but it /b then b states: “And God created man in His image” /b (Genesis 1:27), employing the singular. The verse states that God said: b “Come, let us go down and there confound their language” /b (Genesis 11:7), but it also states: b “And the Lord came down to see the city and the tower” /b (Genesis 11:5). The verse states in the plural: b “There God was revealed [ i niglu /i ] to him /b when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b “To God Who answers [ i haoneh /i ] me in the day of my distress” /b (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” /b (Deuteronomy 4:7), where the term “near” is written in plural, i kerovim /i , but the term “upon Him” is written in singular. Another verse states: b “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” /b (II Samuel 7:23), where the term “went” is written in plural, i halekhu /i , but the term “Himself” is written in singular. Another verse states: “I beheld b till thrones were placed, and one that was ancient of days did sit” /b (Daniel 7:9); where the term “thrones” is written in plural, i kharsavan /i , but the term “sit” is written in singular.,The Gemara asks: b Why do I /b need b these /b instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is b in accordance with /b the statement b of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, /b i.e., the angels, b as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” /b (Daniel 4:14).,The Gemara clarifies: This b works out well for /b almost b all /b the verses, as they describe an action taken by God, but b what is there to say /b concerning the verse: “I beheld b till thrones were placed”? /b The Gemara answers: b One /b throne is b for Him and one /b throne is b for David, /b i.e., the messiah, b as it is taught /b in a i baraita /i : b One /b throne is b for Him and one /b throne is b for David; /b this is b the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence /b by equating God with a person? b Rather, /b the correct interpretation is that both thrones are for God, as b one /b throne is b for judgment and one /b throne is b for righteousness. /b ,The Gemara asks: Did Rabbi Akiva b accept /b this explanation b from /b Rabbi Yosei b or /b did he b not accept it from him? /b The Gemara suggests: b Come /b and b hear /b a proof to the matter from what was taught in another i baraita /i , b as it is taught /b in a i baraita /i : b One /b throne is b for judgment and one /b throne is b for righteousness; /b this is b the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, /b i.e., discussing, matters of b i aggada /i ? Go near /b tractates b i Nega’im /i and i Oholot /i , /b which examine the complex i halakhot /i of ritual purity, where your knowledge is unparalleled. b Rather, /b the correct interpretation is that while both thrones are for God, b one /b is b for a throne and one /b is b for a stool. /b There is b a throne for God to sit upon, and a stool /b that serves b as His footstool. /b , b Rav Naḥman says: This one, /b i.e., any person, b who knows /b how b to respond to the heretics /b as effectively b as Rav Idit should respond /b to them, b but if /b he does b not /b know, he b should not respond /b to them. The Gemara relates: b A certain heretic said to Rav Idit: /b It b is written /b in the verse concerning God: b “And to Moses He said: Come up to the Lord” /b (Exodus 24:1). The heretic raised a question: b It should have /b stated: b Come up to Me. /b Rav Idit b said to him: This /b term, “the Lord,” in that verse b is /b referring to the angel b Metatron, whose name is like the name of his Master, as it is written: /b “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, b for My name is in him” /b (Exodus 23:20–21).,The heretic said to him: b If so, /b if this angel is equated with God, b we should worship him /b as we worship God. Rav Idit said to him: It b is written: “Do not defy [ i tammer /i ] him,” /b which alludes to: b Do not replace Me [ i temireni /i ] with him. /b The heretic said to him: b If so, why do I /b need the clause b “For he will not pardon your transgression”? /b Rav Idit b said to him: We believe that we did not accept /b the angel b even as a guide [ i befarvanka /i ] /b for the journey, b as it is written: “And he said to him: If Your Presence go not with me /b raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: b A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: /b It b is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord /b out of heaven” (Genesis 19:24). The heretic raised the question: b It should have /b stated: b From Him /b out of heaven. b A certain launderer said to /b Rabbi Yishmael: b Leave him be; I will respond to him. /b This is b as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, /b hearken to my speech” (Genesis 4:23). One can raise the question: b It should have /b been written: b My wives, /b and not: “Wives of Lemech.” b Rather, it is /b the style of b the verse /b to b speak in this /b manner. b Here too, it is /b the style of b the verse /b to b speak in this /b manner. Rabbi Yishmael b said to /b the launderer: b From where did you /b hear b this /b interpretation? The launderer b said to him: I heard it at the lecture of Rabbi Meir. /b ,The Gemara comments: This is b as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third i halakha /i , one-third i aggada /i , /b and b one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, /b i.e., taught, b three hundred parables of foxes, and we have only three. /b |
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| 70. Plotinus, Enneads, 1.4.10, 2.9.9, 3.9.9, 4.4.13 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 271, 291 |
71. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 385| 18a. ואין מברכין עליו ואין מזמנין עליו ופטור מקריאת שמע ומן התפלה ומן התפילין ומכל מצות האמורות בתורה ובשבת מיסב ואוכל בשר ושותה יין ומברך ומזמן ומברכין עליו ומזמנין עליו וחייב בכל המצות האמורות בתורה. רשב"ג אומר מתוך שנתחייב באלו נתחייב בכולן,וא"ר יוחנן מאי בינייהו תשמיש המטה איכא בינייהו,קתני מיהת פטור מקריאת שמע ומן התפלה ומן התפילין ומכל מצות האמורות בתורה אמר רב פפא תרגמא אמחזיר פניו ואוכל רב אשי אמר כיון שמוטל עליו לקוברו כמוטל לפניו דמי שנאמר (בראשית כג, ג) ויקם אברהם מעל פני מתו ונאמר ואקברה מתי מלפני כל זמן שמוטל עליו לקוברו כמוטל לפניו דמי,מתו אין אבל משמרו לא,והתניא המשמר את המת אע"פ שאינו מתו פטור מק"ש ומן התפלה ומן התפילין ומכל מצות האמורות בתורה משמרו אע"פ שאינו מתו מתו אע"פ שאינו משמרו,מתו ומשמרו אין אבל מהלך בבית הקברות לא והתניא לא יהלך אדם בבית הקברות ותפילין בראשו וספר תורה בזרועו וקורא ואם עושה כן עובר משום (משלי יז, ה) לועג לרש חרף עושהו,התם תוך ארבע [אמות] הוא דאסור חוץ לארבע אמות חייב דאמר מר מת תופס ד' אמות לק"ש הכא חוץ לד' אמות נמי פטור:,גופא המשמר את המת אע"פ שאינו מתו פטור מקריאת שמע ומן התפלה ומן התפילין ומכל מצות האמורות בתורה היו שנים זה משמר וזה קורא וזה משמר וזה קורא בן עזאי אומר היו באים בספינה מניחו בזוית זו ומתפללין שניהם בזוית אחרת,מאי בינייהו אמר רבינא חוששין לעכברים איכא בינייהו מר סבר חיישינן ומר סבר לא חיישינן:,ת"ר המוליך עצמות ממקום למקום הרי זה לא יתנם בדסקיא ויתנם על גבי חמור וירכב עליהם מפני שנוהג בהם מנהג בזיון ואם היה מתירא מפני נכרים ומפני לסטים מותר וכדרך שאמרו בעצמות כך אמרו בספר תורה,אהייא אילימא ארישא פשיטא מי גרע ספר תורה מעצמות אלא אסיפא:,אמר רחבה אמר רב יהודה כל הרואה המת ואינו מלוהו עובר משום לועג לרש חרף עושהו ואם הלוהו מה שכרו אמר רב אסי עליו הכתוב אומר (משלי יט, יז) מלוה ה' חונן דל (משלי יד, לא) ומכבדו חונן אביון:,רבי חייא ורבי יונתן הוו שקלי ואזלי בבית הקברות הוה קשדיא תכלתא דרבי יונתן אמר ליה רבי חייא דלייה כדי שלא יאמרו למחר באין אצלנו ועכשיו מחרפין אותנו,אמר ליה ומי ידעי כולי האי והא כתיב (קהלת ט, ה) והמתים אינם יודעים מאומה אמר ליה אם קרית לא שנית אם שנית לא שלשת אם שלשת לא פירשו לך (קהלת ט, ה) כי החיים יודעים שימותו אלו צדיקים שבמיתתן נקראו חיים שנאמר (שמואל ב כג, כ) ובניהו בן יהוידע בן איש חי רב פעלים מקבצאל הוא הכה את שני אריאל מואב והוא ירד והכה את הארי בתוך הבור ביום השלג | 18a. b And /b there is no need for others b to recite a blessing /b beforehand b on his behalf, nor do others invite him /b to join in Grace after Meals, as he cannot be a member of the quorum of three required to recite the formula. b He is exempt from the recitation of i Shema /i , from /b the i Amida /i b prayer and from phylacteries, and from all mitzvot mentioned in the Torah. On Shabbat, /b however, b he reclines /b at the meal as per his custom, b and eats meat and drinks wine, and recites blessings and /b recites the formula to b invite /b the participants in the meal to join together in the Grace after Meals, b and others may recite blessings on his behalf and invite him /b to join in Grace after Meals, b and he is obligated in all mitzvot mentioned in the Torah. Rabban Shimon ben Gamliel says: Just as he is obligated /b on Shabbat b to /b fulfill b these /b mitzvot associated with Shabbat meals, b he is obligated to /b fulfill b all /b mitzvot., b Rabbi Yoḥa said: What is /b the practical difference b between /b the apparently identical statements of Rabban Shimon ben Gamliel and the first i tanna /i ? b The /b practical difference b between them is /b with regard to b conjugal relations. /b The first i tanna /i holds that although there is no mourning on Shabbat, since refraining from addressing his wife’s conjugal rights would not be a public display of mourning, conjugal relations are prohibited. Rabban Shimon ben Gamliel holds that since there is no mourning on Shabbat, he must fulfill the mitzva of addressing his wife’s conjugal rights., b In any event, /b the i baraita /i b teaches /b that b one is exempt from the recitation of i Shema /i , from /b the i Amida /i b prayer and from phylacteries, and from all mitzvot mentioned in the Torah. /b This is an apparent contradiction of our mishna which states that one is exempt only when the deceased is laid before him. To resolve this contradiction, b Rav Pappa said: Explain /b the i baraita /i as applicable only to the particular case when b one turns his face /b away b and eats, /b with the deceased laid out before him. In the other cases, when he is in a different room, he is obligated in all mitzvot. b Rav Ashi says: /b The phrase: The deceased is laid out before him, is not to be taken literally, but rather, b since it is incumbent upon him to bury the deceased, /b and he is not yet buried, it is b as if he is laid out before him, as it is stated: “And Abraham rose up from before his dead” /b (Genesis 23:3), b and /b when Abraham speaks with the Hittites, b it is stated: “So that I may bury my dead from before me” /b (Genesis 23:4). b As long as it is incumbent upon him to bury him, /b it is b as he is laid out before him. /b ,From the mishna one can infer that when b his deceased /b relative is laid out before him, b yes, /b he is exempt from mitzvot. b But, /b if it is not his relative and he is only b watching over /b the deceased, b no, /b he is not exempt.,The Gemara challenges: b Wasn’t it taught /b in a i baraita /i : b One who watches over the deceased, even if it is not his deceased /b relative, b is exempt from the recitation of i Shema /i , from prayer and from phylacteries, and from all mitzvot mentioned in the Torah? /b The Gemara responds that these two sources should not be understood as contradictory, but as complementary. In both the cases, he is exempt; where b one watches over /b the deceased, b but it is not his deceased /b relative, as well as the case where b it is his deceased /b relative, b but he is not watching over /b the deceased.,The Gemara further challenges: We concluded that, in both cases, if it is b his deceased /b relative or if he was b watching over /b the unrelated deceased, b he is /b exempt from mitzvot. b However, one walking in a cemetery is not /b exempt. b Wasn’t it taught /b explicitly in a i baraita /i : b One may not walk in a cemetery with phylacteries on his head and a Torah scroll in his arm and read /b from it? b If one does so he commits /b a transgression b due to /b the verse: b “He who mocks the poor blasphemes his Creator” /b (Proverbs 17:5). As the deceased is incapable of fulfilling mitzvot, fulfilling a mitzva in his presence is seen as mocking him.,The Gemara answers: b There, /b when one walks in a cemetery, b within four cubits /b of a grave, b that is prohibited. /b However, b beyond four cubits /b from a grave, b one is obligated /b in prayer and phylacteries. b As the Master said: The deceased occupies four cubits /b with regard to the exemption from the b recitation of i Shema /i . /b One who walks within four cubits of the deceased is exempt. b Here, /b however, in the case where it is either his deceased relative or he is watching over an unrelated deceased, b beyond four cubits he is also exempt. /b ,The Gemara discusses the b matter /b of the i baraita /i b itself. /b It was taught in the i baraita /i : b One who watches over the deceased, even though it is not his dead /b relative, b is exempt from the recitation of i Shema /i , from /b the i Amida /i b prayer and from phylacteries, and from all mitzvot mentioned in the Torah. /b The i baraita /i continues: If b two /b individuals b were /b watching over the deceased, b this /b one b watches and that /b one b recites /b i Shema /i , and then b that /b one b watches and this /b one b recites /b i Shema /i . b Ben Azzai says: /b If b they were traveling /b with the deceased b on a boat, they /b are permitted b to set /b the deceased b down in this corner /b of the boat b and both pray in another corner /b of the boat.,The Gemara asks: b What is /b the practical difference b between these /b two opinions? b Ravina said: /b The practical difference b between them is /b whether or not one need be b concerned about mice /b even inside the boat. b The /b first b Sage holds that we are concerned /b about mice everywhere, and it is therefore inappropriate to leave the deceased unguarded, even on a boat, lest he be eaten by mice. b The /b other b Sage, /b ben Azzai, b maintains that we are not concerned about mice /b on a boat.,The Gemara discusses other issues concerning the dignity of the deceased. b The Sages taught: One who transports bones from place to place may not place them in a saddlebag [ i disakaya /i ] and place them on the donkey’s back and ride on them, as /b in doing so b he treats /b the remains b disgracefully. However, if he is afraid of gentiles /b or b highwaymen /b and therefore must move quickly, b he is permitted /b to do so. b And just as they said with regard to bones, so they said with regard to a Torah scroll. /b ,With regard to this last statement, the Gemara asks: b To what /b section of the i baraita /i does the parallel to a Torah scroll refer? b If you say /b that this refers to b the first clause /b of the i baraita /i , this is b obvious. Is a Torah scroll less /b important b than bones /b of the dead? Certainly one may not treat a Torah disgracefully. Rather, this statement must refer b to the latter clause /b of the i baraita /i , that in a dangerous situation, one is permitted to ride on a Torah scroll as well., b Raḥava said /b that b Rav Yehuda said: One who sees the deceased /b taken to burial b and does not escort him has committed a transgression due to /b the verse: b “He who mocks the poor blasphemes his Creator.” And if he does escort him, what is his reward? Rav Asi said: The verse says about him: “He who gives to the poor gives a loan to the Lord, /b and the Lord will repay him” (Proverbs 19:17), and: “He who oppresses the poor blasphemes his Creator, b but he who is gracious to the poor honors Him” /b (Proverbs 14:31).,The Gemara relates that b Rabbi Ḥiyya and Rabbi Yonatan were walking in a cemetery and the sky-blue string /b of b Rabbi Yonatan’s /b ritual fringes b was cast /b to the ground and dragging across the graves. b Rabbi Ḥiyya said /b to him: b Lift it, so /b the dead b will not say: Tomorrow, /b when their day comes, they will b come to /b be buried with b us, and now /b they are b insulting us. /b ,Rabbi Yonatan b said to him: Do /b the dead b know so much? Isn’t it stated: “And the dead know nothing” /b (Ecclesiastes 9:5)? Rabbi Ḥiyya b said to him: If you read /b the verse, b you did not /b read it b a second time, and if you /b read it b a second time, you did not /b read it b a third time, and if you /b read it b a third time, they did not explain it to you /b properly. The meaning of the verse: “For the living know that they will die, and the dead know nothing and have no more reward, for their memory has been forgotten” (Ecclesiastes 9:5): b For the living know that they will die, these are the righteous, who even in their death are called living. /b An allusion to this is b as it is stated: “And Benayahu, son of Yehoyada, son of a valiant man of Kabze’el, who had done mighty deeds, he smote the two altar-hearths of Moab; he went down also and slew a lion in the midst of a pit in time of snow” /b (II Samuel 23:20). |
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| 72. Origen, Commentary On Matthew, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
73. Origen, Against Celsus, 7.15, 8.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 165, 418 | 7.15. After assuming that some things were foretold which are impossible in themselves, and inconsistent with the character of God, he says: If these things were predicted of the Most High God, are we bound to believe them of God simply because they were predicted? And thus he thinks he proves, that although the prophets may have foretold truly such things of the Son of God, yet it is impossible for us to believe in those prophecies declaring that He would do or suffer such things. To this our answer is that the supposition is absurd, for it combines two lines of reasoning which are opposed to each other, and therefore mutually destructive. This may be shown as follows. The one argument is: If any true prophets of the Most High say that God will become a slave, or suffer sickness, or die, these things will come to God; for it is impossible that the prophets of the great God should utter lies. The other is: If even true prophets of the Most High God say that these same things shall come to pass, seeing that these things foretold are by the nature of things impossible, the prophecies are not true, and therefore those things which have been foretold will not happen to God. When, then, we find two processes of reasoning in both of which the major premiss is the same, leading to two contradictory conclusions, we use the form of argument called the theorem of two propositions, to prove that the major premiss is false, which in the case before us is this, that the prophets have foretold that the great God should become a slave, suffer sickness, or die. We conclude, then, that the prophets never foretold such things; and the argument is formally expressed as follows: 1st, of two things, if the first is true, the second is true; 2d, if the first is true, the second is not true, therefore the first is not true. The concrete example which the Stoics give to illustrate this form of argument is the following: 1st, If you know that you are dead, you are dead; 2d, if you know that you are dead, you are not dead. And the conclusion is - you do not know that you are dead. These propositions are worked out as follows: If you know that you are dead, that which you know is certain; therefore you are dead. Again, if you know that you are dead, your death is an object of knowledge; but as the dead know nothing, your knowing this proves that you are not dead. Accordingly, by joining the two arguments together, you arrive at the conclusion - you do not know that you are dead. Now the hypothesis of Celsus which we have given above is much of the same kind. 8.17. Celsus then proceeds to say that we shrink from raising altars, statues, and temples; and this, he thinks, has been agreed upon among us as the badge or distinctive mark of a secret and forbidden society. He does not perceive that we regard the spirit of every good man as an altar from which arises an incense which is truly and spiritually sweet-smelling, namely, the prayers ascending from a pure conscience. Therefore it is said by John in the Revelation, The odours are the prayers of saints; and by the Psalmist, Let my prayer come up before You as incense. And the statues and gifts which are fit offerings to God are the work of no common mechanics, but are wrought and fashioned in us by the Word of God, to wit, the virtues in which we imitate the First-born of all creation, who has set us an example of justice, of temperance, of courage, of wisdom, of piety, and of the other virtues. In all those, then, who plant and cultivate within their souls, according to the divine word, temperance, justice, wisdom, piety, and other virtues, these excellences are their statues they raise, in which we are persuaded that it is becoming for us to honour the model and prototype of all statues: the image of the invisible God, God the Only-begotten. And again, they who put off the old man with his deeds, and put on the new man, which is renewed in knowledge after the image of Him that has created him, in taking upon them the image of Him who has created them, do raise within themselves a statue like to what the Most High God Himself desires. And as among statuaries there are some who are marvellously perfect in their art, as for example Pheidias and Polycleitus, and among painters, Zeuxis and Apelles, while others make inferior statues, and others, again, are inferior to the second-rate artists - so that, taking all together, there is a wide difference in the execution of statues and pictures - in the same way there are some who form images of the Most High in a better manner and with a more perfect skill; so that there is no comparison even between the Olympian Jupiter of Pheidias and the man who has been fashioned according to the image of God the Creator. But by far the most excellent of all these throughout the whole creation is that image in our Saviour who said, My Father is in Me. |
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| 74. Origen, On Prayer, 20.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 283 |
75. Origen, On First Principles, 1.3.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia, likeness to angels or likeness to god? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 388 | 1.3.8. Having made these declarations regarding the Unity of the Father, and of the Son, and of the Holy Spirit, let us return to the order in which we began the discussion. God the Father bestows upon all, existence; and participation in Christ, in respect of His being the word of reason, renders them rational beings. From which it follows that they are deserving either of praise or blame, because capable of virtue and vice. On this account, therefore, is the grace of the Holy Ghost present, that those beings which are not holy in their essence may be rendered holy by participating in it. Seeing, then, that firstly, they derive their existence from God the Father; secondly, their rational nature from the Word; thirdly, their holiness from the Holy Spirit — those who have been previously sanctified by the Holy Spirit are again made capable of receiving Christ, in respect that He is the righteousness of God; and those who have earned advancement to this grade by the sanctification of the Holy Spirit, will nevertheless obtain the gift of wisdom according to the power and working of the Spirit of God. And this I consider is Paul's meaning, when he says that to some is given the word of wisdom, to others the word of knowledge, according to the same Spirit. And while pointing out the individual distinction of gifts, he refers the whole of them to the source of all things, in the words, There are diversities of operations, but one God who works all in all. Whence also the working of the Father, which confers existence upon all things, is found to be more glorious and magnificent, while each one, by participation in Christ, as being wisdom, and knowledge, and sanctification, makes progress, and advances to higher degrees of perfection; and seeing it is by partaking of the Holy Spirit that any one is made purer and holier, he obtains, when he is made worthy, the grace of wisdom and knowledge, in order that, after all stains of pollution and ignorance are cleansed and taken away, he may make so great an advance in holiness and purity, that the nature which he received from God may become such as is worthy of Him who gave it to be pure and perfect, so that the being which exists may be as worthy as He who called it into existence. For, in this way, he who is such as his Creator wished him to be, will receive from God power always to exist, and to abide forever. That this may be the case, and that those whom He has created may be unceasingly and inseparably present with Him, Who IS, it is the business of wisdom to instruct and train them, and to bring them to perfection by confirmation of His Holy Spirit and unceasing sanctification, by which alone are they capable of receiving God. In this way, then, by the renewal of the ceaseless working of Father, Son, and Holy Spirit in us, in its various stages of progress, shall we be able at some future time perhaps, although with difficulty, to behold the holy and the blessed life, in which (as it is only after many struggles that we are able to reach it) we ought so to continue, that no satiety of that blessedness should ever seize us; but the more we perceive its blessedness, the more should be increased and intensified within us the longing for the same, while we ever more eagerly and freely receive and hold fast the Father, and the Son, and the Holy Spirit. But if satiety should ever take hold of any one of those who stand on the highest and perfect summit of attainment, I do not think that such an one would suddenly be deposed from his position and fall away, but that he must decline gradually and little by little, so that it may sometimes happen that if a brief lapsus take place, and the individual quickly repent and return to himself, he may not utterly fall away, but may retrace his steps, and return to his former place, and again make good that which had been lost by his negligence. |
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| 76. Origen, Homilies On Numbers, 11.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 85 |
| 77. Porphyry, On Abstinence, 1.37.4, 2.34.2-2.34.3, 2.45.4, 4.21.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 83, 87, 385 |
| 78. Origen, On Jeremiah (Homilies 1-11), 14.12.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 165 |
| 79. Iamblichus, Life of Pythagoras, 33.24, 33.229 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 125 |
| 80. Iamblichus, Concerning The Mysteries, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 275 |
81. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •likeness to god Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 196, 197| 12a. השתא דנפקא ליה מלמקצה השמים ועד קצה השמים למן היום אשר ברא אלהים אדם על הארץ למה לי,כדר' אלעזר דאמר רבי אלעזר אדם הראשון מן הארץ עד לרקיע שנאמר למן היום אשר ברא אלהים אדם על הארץ וכיון שסרח הניח הקב"ה ידיו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפך,אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר ותשת עלי כפך,אי הכי קשו קראי אהדדי אידי ואידי חד שיעורא הוא,ואמר רב יהודה אמר רב עשרה דברים נבראו ביום ראשון ואלו הן שמים וארץ תהו ובהו אור וחשך רוח ומים מדת יום ומדת לילה,שמים וארץ דכתיב (בראשית א, א) בראשית ברא אלהים את השמים ואת הארץ תהו ובהו דכתיב (בראשית א, ב) והארץ היתה תהו ובהו אור וחשך חשך דכתיב (בראשית א, ב) וחשך על פני תהום אור דכתיב (בראשית א, ג) ויאמר אלהים יהי אור רוח ומים דכתיב (בראשית א, ב) ורוח אלהים מרחפת על פני המים מדת יום ומדת לילה דכתיב (בראשית א, ה) ויהי ערב ויהי בקר יום אחד,תנא תהו קו ירוק שמקיף את כל העולם כולו שממנו יצא חשך שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו בהו אלו אבנים המפולמות המשוקעות בתהום שמהן יוצאין מים שנאמר (ישעיהו לד, יא) ונטה עליה קו תהו ואבני בהו,ואור ביום ראשון איברי והכתיב ויתן אותם אלהים ברקיע השמים וכתיב ויהי ערב ויהי בקר יום רביעי,כדר' אלעזר דא"ר אלעזר אור שברא הקב"ה ביום ראשון אדם צופה בו מסוף העולם ועד סופו כיון שנסתכל הקב"ה בדור המבול ובדור הפלגה וראה שמעשיהם מקולקלים עמד וגנזו מהן שנאמר (איוב לח, טו) וימנע מרשעים אורם,ולמי גנזו לצדיקים לעתיד לבא שנאמר וירא אלהים את האור כי טוב ואין טוב אלא צדיק שנאמר (ישעיהו ג, י) אמרו צדיק כי טוב,כיון שראה אור שגנזו לצדיקים שמח שנאמר (משלי יג, ט) אור צדיקים ישמח,כתנאי אור שברא הקב"ה ביום ראשון אדם צופה ומביט בו מסוף העולם ועד סופו דברי רבי יעקב וחכ"א הן הן מאורות שנבראו ביום ראשון ולא נתלו עד יום רביעי,אמר רב זוטרא בר טוביא אמר רב בעשרה דברים נברא העולם בחכמה ובתבונה ובדעת ובכח ובגערה ובגבורה בצדק ובמשפט בחסד וברחמים,בחכמה ובתבונה דכתיב (משלי ג, יט) ה' בחכמה יסד ארץ כונן שמים בתבונה בדעת דכתיב (משלי ג, כ) בדעתו תהומות נבקעו בכח וגבורה דכתיב (תהלים סה, ז) מכין הרים בכחו נאזר בגבורה בגערה דכתיב (איוב כו, יא) עמודי שמים ירופפו ויתמהו מגערתו בצדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך בחסד ורחמים דכתיב (תהלים כה, ו) זכר רחמיך ה' וחסדיך כי מעולם המה,ואמר רב יהודה אמר רב בשעה שברא הקב"ה את העולם היה מרחיב והולך כשתי פקעיות של שתי עד שגער בו הקב"ה והעמידו שנאמר עמודי שמים ירופפו ויתמהו מגערתו והיינו דאמר ר"ל מאי דכתיב (בראשית לה, יא) אני אל שדי אני הוא שאמרתי לעולם די אמר ר"ל בשעה שברא הקב"ה את הים היה מרחיב והולך עד שגער בו הקב"ה ויבשו שנאמר (נחום א, ד) גוער בים ויבשהו וכל הנהרות החריב,ת"ר ב"ש אומרים שמים נבראו תחלה ואח"כ נבראת הארץ שנאמר בראשית ברא אלהים את השמים ואת הארץ וב"ה אומרים ארץ נבראת תחלה ואח"כ שמים שנאמר (בראשית ב, ד) ביום עשות ה' אלהים ארץ ושמים,אמר להם ב"ה לב"ש לדבריכם אדם בונה עלייה ואח"כ בונה בית שנאמר (עמוס ט, ו) הבונה בשמים מעלותיו ואגודתו על ארץ יסדה אמר להם ב"ש לב"ה לדבריכם אדם עושה שרפרף ואח"כ עושה כסא שנאמר (ישעיהו סו, א) כה אמר ה' השמים כסאי והארץ הדום רגלי וחכ"א זה וזה כאחת נבראו שנאמר (ישעיהו מח, יג) אף ידי יסדה ארץ וימיני טפחה שמים קורא אני אליהם יעמדו יחדו,ואידך מאי יחדו דלא משתלפי מהדדי קשו קראי אהדדי אמר ר"ל כשנבראו ברא שמים ואח"כ ברא הארץ וכשנטה נטה הארץ ואחר כך נטה שמים,מאי שמים א"ר יוסי בר חנינא ששם מים במתניתא תנא אש ומים מלמד שהביאן הקב"ה וטרפן זה בזה ועשה מהן רקיע,שאל רבי ישמעאל את ר"ע כשהיו מהלכין בדרך א"ל אתה ששימשת את נחום איש גם זו כ"ב שנה שהיה דורש כל אתין שבתורה את השמים ואת הארץ מה היה דורש בהן א"ל אילו נאמר שמים וארץ הייתי אומר שמים שמו של הקב"ה עכשיו שנאמר את השמים ואת הארץ שמים שמים ממש ארץ ארץ ממש | 12a. The Gemara poses a question: b Now that it is derived from /b the phrase b “from one end of the heavens to the other,” why do I /b need the phrase b “since the day that God created man upon the earth”? /b ,The Gemara answers that this phrase teaches us something else, b according to Rabbi Elazar. /b As b Rabbi Elazar said: /b The height of b Adam the first man /b reached b from the ground to the skies, as it is stated: “Since the day that God created man upon the earth, /b and from one end of the heavens” (Deuteronomy 4:32). b When he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it is stated: “You fashioned me behind and before, and laid Your hand upon me” /b (Psalms 139:5)., b Rav Yehuda said /b that b Rav said: The /b size of b Adam the first man was from one end of the world to the other, as it is stated: “Since the day that God created man upon the earth, and from one end of the heavens to the other,” /b which indicates that he spanned the entire length of the world. b Once he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it states: “And laid Your hand upon me.” /b ,The Gemara asks: b If so, the /b two parts of the b verse contradict each other, /b since one indicates that his height reached the heavens while the other says it reached the end of the earth. The Gemara answers: Both b this and that are one, /b the same, b measure. /b ,§ The Gemara continues to discuss Creation: b Rav Yehuda said /b that b Rav said: Ten things were created on the first day /b of Creation, b and they are /b as follows: b Heaven and earth; i tohu /i and i vohu /i , /b i.e., unformed and void; b light and darkness; wind and water; the length of day and the length of night. /b ,All of these are derived from the Torah: b Heaven and earth, as it is written: “In the beginning God created the heaven and the earth” /b (Genesis 1:1). b i Tohu /i and i vohu /i , as it is written: “And the earth was unformed and void [ i tohu vavohu /i ]” /b (Genesis 1:2). b Light and darkness; darkness, as it is written: “And darkness was upon the face of the deep” /b (Genesis 1:2); b light, as it is written: “And God said: Let there be light” /b (Genesis 1:3). b Wind and water, as it is written: “And the wind of God hovered over the face of the waters” /b (Genesis 1:2). b The length of day and the length of night, as it is written: “And there was evening, and there was morning, one day” /b (Genesis 1:5)., b It was taught /b in the i Tosefta /i : b i Tohu /i /b is b a green line that encompasses the entire world, and from which darkness emerges, as it is stated: “He made darkness His hiding place round about Him” /b (Psalms 18:12), indicating that a line of darkness surrounds the world. b i Vohu /i ; these are damp stones submerged in the depths, from which water emerges, as it is stated: “And He shall stretch over it the line of i tohu /i and stones of i vohu /i ” /b (Isaiah 34:11), which demonstrates that i tohu /i is a line and that i vohu /i is referring to stones.,The Gemara poses a question: b And /b was b light created on the first day? But isn’t it written: “And God set them in the firmament of the heaven” /b (Genesis 1:17), b and it is /b also b written: “And there was evening, and there was morning, a fourth day” /b (Genesis 1:19), indicating that light was created on the fourth day.,The Gemara answers: This should be understood b in accordance with Rabbi Elazar, as Rabbi Elazar said: /b The b light that the Holy One, Blessed be He, created on the first day /b was not that of the sun but a different kind of light, b through which man could observe from one end of the world to the other. But when the Holy One, Blessed be He, looked upon the generation of the Flood and the generation of the Dispersion and saw that their ways were corrupt /b and that they might misuse this light for evil, b He arose and concealed it from them, as it is stated: “And from the wicked their light is withheld” /b (Job 38:15)., b And for whom did He conceal it? For the righteous people in the future, as it is stated: “And God saw the light, that it was good” /b (Genesis 1:4), b and “good” is referring to none /b other than the b righteous, as it is stated: “Say /b of b the righteous that it shall be good /b for them, for they shall eat the fruit of their actions” (Isaiah 3:10)., b When the light saw that it had been concealed for the righteous, it rejoiced, as it is stated: “The light for the righteous shall rejoice” /b (Proverbs 13:9).,The Gemara comments: This is b like /b a dispute between b i tanna’im /i : /b The b light that the Holy One, Blessed be He, created on /b the b first day /b was so profound that b man could observe through it from one end of the world to the other; /b this is b the statement of Rabbi Ya’akov. And the Rabbis say: /b This light b is the very same as the lights created on the first day, but they were not suspended /b in their designated places in the firmament b until the fourth day. /b ,§ b Rav Zutra bar Tuvya said /b that b Rav said: The world was created through ten attributes: Through wisdom, through understanding, through knowledge, through strength, through rebuke, through might, through righteousness, through justice, through kindness, and through mercy. /b ,Scriptural proof is provided for this statement as follows: It was created b through wisdom and through understanding, as it is written: “The Lord founded earth with wisdom, and established the heavens with understanding” /b (Proverbs 3:19); b through knowledge, as it is written: “With His knowledge the depths were broken up” /b (Proverbs 3:20); b through strength and through might, as it is written: “Who by Your strength sets fast the mountains, who is girded about with might” /b (Psalms 65:7); b through rebuke, as it is written: “The pillars of heaven tremble and are astonished at His rebuke” /b (Job 26:11); b through righteousness and justice, as it is written: “Righteousness and justice are the foundation of Your throne” /b (Psalms 89:15); b through kindness and mercy, as it is written: “Remember Your mercies, O Lord, and Your kindnesses, for they are from times of old” /b (Psalms 25:6)., b And Rav Yehuda said /b that b Rav said, /b with regard to the same matter: b When the Holy One, Blessed be He, created the world, it continued to expand like two balls of a warp, /b whose cord lengthens as they unravel, b until the Holy One, Blessed be He, rebuked it and made it stand still, as it is stated: “The pillars of heaven tremble and are astonished at His rebuke” /b (Job 26:11). b And this is /b the same as that which b Reish Lakish said: What is /b the meaning of that b which is written: “I am the Almighty God /b [ b i El Shaddai /i /b ]” (Genesis 17:1)? It means: b I am He Who said to the world “enough [dai],” /b instructing it to stop expanding. Similarly, b Reish Lakish said: When the Holy One, Blessed be He, created the sea, it continued to expand until the Holy One, Blessed be He, rebuked it and made it dry, as it is stated: “He rebukes the sea and makes it dry, and desiccates all the rivers” /b (Nahum 1:4).,§ Beit Shammai and Beit Hillel dispute the order of Creation, as b the Sages taught: Beit Shammai say: The heavens were created first and afterward the earth was created, as it is stated: “In the beginning God created the heaven and the earth” /b (Genesis 1:1), which indicates that heaven came first. b And Beit Hillel say: /b The b earth was created first, and heaven after it, as it is stated: “On the day that the Lord God made earth and heaven” /b (Genesis 2:4)., b Beit Hillel said to Beit Shammai: According to your words, /b does b a person build a second floor and build /b the first floor of b the house afterward? As it is stated: “It is He Who builds His upper chambers in the heaven, and has founded His vault upon the earth” /b (Amos 9:6), indicating that the upper floor, heaven, was built above the earth. b Beit Shammai said to Beit Hillel: According to your words, /b does b a person make a stool /b for his feet, b and make a seat afterward? As it is stated: “So said the Lord: The heavens are My seat, and the earth My footstool” /b (Isaiah 66:1). b But the Rabbis say: /b Both b this and that were created as one, for it is stated: “Indeed, My hand has laid the foundation of the earth, and My right hand has spread out the heavens; when I call to them, they stand up together” /b (Isaiah 48:13), implying that they were created as one.,The Gemara asks: b And the others, /b Beit Shammai and Beit Hillel, b what, /b in their opinion, b is /b the meaning of b “together”? /b The Gemara responds: It means b that they do not separate from each other. /b In other words, the term “together” is referring not to the moment of their creation but to the manner of their positioning. The Gemara comments: In any case, b the verses contradict each other, /b as heaven is sometimes mentioned first, while on other occasions earth is listed beforehand. b Reish Lakish said: When they were created, He /b first b created /b the b heavens and afterward created the earth, but when He spread them /b out and fixed them in their places, b He spread /b out b the earth and afterward He spread /b out b the heavens. /b ,Incidental to the above, the Gemara asks: b What is /b the meaning and source of the word b “heaven” [ i shamayim /i ]? Rabbi Yosei bar Ḥanina said: /b It is an acronym, b i shesham mayim /i , /b meaning: That water is there. b It was taught in a i baraita /i : /b i Shamayim /i means b i esh umayim /i , /b fire and water, which b teaches that the Holy One, Blessed be He, brought them /b both b and combined them together, and made /b the b firmament from them. /b ,§ The Gemara relates: b Rabbi Yishmael asked Rabbi Akiva /b a question b when they were walking along the way. He said to him: You who served Naḥum of Gam Zu for twenty-two years, who would expound /b and learn that b every /b appearance of the word b i et /i in the Torah /b is meant to teach something, b what would he expound from /b the phrase: b “The heaven and the earth” /b [ b i et hashamayim ve’et ha’aretz /i /b ] (Genesis 1:1)? b He said to him: /b These words should be expounded as follows: b Had it stated: /b In the beginning God created i hashamayim veha’aretz /i , i.e., the heaven and the earth, without the word i et /i , b I would have said: i Shamayim /i is the name of the Holy One, Blessed be He, /b and the same goes for i aretz /i , and the verse would sound as if it meant that God, whose name is i Shamayim /i and i Aretz /i , created the world. b Since it states “ i et hashamayim ve’et ha’aretz /i ,” /b it is clear that these are created objects and that b i shamayim /i /b means the b actual heaven /b and b i aretz /i /b is the b actual earth. /b It is for this reason that the word i et /i is necessary. |
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| 82. Origen, Commentary On Romans, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
| 83. Sallustius, On The Gods, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 340 |
| 84. Evagrius Ponticus, Praktikos, 24, 35, 38, 43, 50, 56, 58, 60, 81, 84, 86, 89, 91 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 395 |
| 85. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 15-162, 161, 17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 276 |
| 86. Basil of Caesarea, Letters, 140, 2, 269, 28, 300-302, 6, 62, 5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391, 395 |
| 87. Basil of Caesarea, Letters, 140, 2, 28, 300-302, 5-6, 62, 269 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391, 395 |
| 88. Gregory of Nyssa, Dialogus De Anima Et Resurrectione, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia, likeness to angels or likeness to god? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 388 |
| 89. Evagrius Ponticus, Chapters On Prayer, 53 (4th cent. CE - 4th cent. CE) Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 283 |
| 90. Proclus, In Platonis Timaeum Commentarii, 3.164 (5th cent. CE - 5th cent. CE) Tagged with subjects: •likeness to god (πρός θεόν όμοίωσις) Found in books: Schibli (2002), Hierocles of Alexandria, 191 |
| 91. Stobaeus, Anthology, 2.69, 3.5.31 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 247; Wilson (2012), The Sentences of Sextus, 299 |
| 92. Proclus, Theologia Platonica ( ), None (5th cent. CE - 5th cent. CE) Tagged with subjects: •likeness to god (πρός θεόν όμοίωσις) Found in books: Schibli (2002), Hierocles of Alexandria, 276 |
| 93. Damaskios, De Principiis, 3.161 (5th cent. CE - 6th cent. CE) Tagged with subjects: •likeness to god (πρός θεόν όμοίωσις) Found in books: Schibli (2002), Hierocles of Alexandria, 276 |
| 94. Simplicius of Cilicia, In Epictetum Commentaria, None (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 200 |
| 95. Stoic School, Stoicor. Veter. Fragm., 3.86, 3.337 Tagged with subjects: •likeness to god (πρός θεόν όμοίωσις) Found in books: Schibli (2002), Hierocles of Alexandria, 247, 266 |
| 96. Anon., Acta Apollonii, 44 Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 85 |
| 97. Anon., Chaldean Oracles, 46 Tagged with subjects: •likeness to god (πρός θεόν όμοίωσις) Found in books: Schibli (2002), Hierocles of Alexandria, 275 |
| 98. Origen, Commentary On Joshua, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
| 99. Cleitarchus, Sententiae, 11, 134, 15, 4, 45, 48, 5, 50, 63, 105 (missingth cent. CE - Unknownth cent. CE) Tagged with subjects: •nan Found in books: Wilson (2012), The Sentences of Sextus, 299 |
| 100. Proclus, El. Theol, 140 Tagged with subjects: •likeness to god (πρός θεόν όμοίωσις) Found in books: Schibli (2002), Hierocles of Alexandria, 291 |
| 101. Fratres Arvales, Carmen Arvale, 281 Tagged with subjects: •likeness to god Found in books: Wilson (2012), The Sentences of Sextus, 201 |
| 102. Basil of Caesarea, Ascetic Sermons, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391 |
| 104. Basil of Caesarea, On The Eucharist, None Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia, likeness to angels or likeness to god? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391 |
| 105. Pseudo‐Nilus =Evagrius, Sentences To The Monks, None Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia, likeness to angels or likeness to god? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 395 |
| 107. Gregory of Nyssa, Commentary On The Song of Songs (Pg 44), None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 388 |
| 108. Proclus, Protr., None Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 276 |
| 109. Proclus, Vp, 31, 30 Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 282 |
| 110. Proclus Arabus, Works, 75-77, 23 Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 200 |
| 111. Iamblichus Arabus, Works, 88-89, 87 Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 271 |
| 112. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 29, 43, 28 Tagged with subjects: •nan Found in books: Wilson (2012), The Sentences of Sextus, 369 |
