1. Hebrew Bible, Psalms, 115.3, 135.15f., 115.4, 41, 116.15, 113(114).1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198, 199| 115.3. וֵאלֹהֵינוּ בַשָּׁמָיִם כֹּל אֲשֶׁר־חָפֵץ עָשָׂה׃ | 115.3. But our God is in the heavens; Whatsoever pleased Him He hath done. |
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2. Hebrew Bible, Deuteronomy, 6.4, 27.15, 12.3, 13.16ff., 6.4f., 11.27f., 17.3, 4.19, 6.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198| 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ | 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. |
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3. Hebrew Bible, Exodus, 15.3, 20.2, 20.5, 20.22, 32.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •martyr and martyrdom, x–xi, tertullian on •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, origen on Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 3, 186, 187, 199| 15.3. יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃ 20.2. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2. לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 20.22. וְאִם־מִזְבַּח אֲבָנִים תַּעֲשֶׂה־לִּי לֹא־תִבְנֶה אֶתְהֶן גָּזִית כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ וַתְּחַלְלֶהָ׃ 32.8. סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיִּשְׁתַּחֲווּ־לוֹ וַיִּזְבְּחוּ־לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ | 15.3. The LORD is a man of war, The LORD is His name. 20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage. 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me; 20.22. And if thou make Me an altar of stone, thou shalt not build it of hewn stones; for if thou lift up thy tool upon it, thou hast profaned it. 32.8. they have turned aside quickly out of the way which I commanded them; they have made them a molten calf, and have worshipped it, and have sacrificed unto it, and said: This is thy god, O Israel, which brought thee up out of the land of Egypt.’ |
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4. Hebrew Bible, Leviticus, 19.4, 25.2-25.3, 25.55, 26.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, origen on •martyr and martyrdom, x–xi, tertullian on Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 187, 199| 19.4. אַל־תִּפְנוּ אֶל־הָאֱלִילִים וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 25.2. וְכִי תֹאמְרוּ מַה־נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת הֵן לֹא נִזְרָע וְלֹא נֶאֱסֹף אֶת־תְּבוּאָתֵנוּ׃ 25.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל־הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַיהוָה׃ 25.3. שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ וְאָסַפְתָּ אֶת־תְּבוּאָתָהּ׃ 25.3. וְאִם לֹא־יִגָּאֵל עַד־מְלֹאת לוֹ שָׁנָה תְמִימָה וְקָם הַבַּיִת אֲשֶׁר־בָּעִיר אֲשֶׁר־לא [לוֹ] חֹמָה לַצְּמִיתֻת לַקֹּנֶה אֹתוֹ לְדֹרֹתָיו לֹא יֵצֵא בַּיֹּבֵל׃ 25.55. כִּי־לִי בְנֵי־יִשְׂרָאֵל עֲבָדִים עֲבָדַי הֵם אֲשֶׁר־הוֹצֵאתִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 26.1. לֹא־תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא־תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲוֺת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 26.1. וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִיאוּ׃ | 19.4. Turn ye not unto the idols, nor make to yourselves molten gods: I am the LORD your God. 25.2. Speak unto the children of Israel, and say unto them: When ye come into the land which I give you, then shall the land keep a sabbath unto the LORD. 25.3. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the produce thereof. 25.55. For unto Me the children of Israel are servants; they are My servants whom I brought forth out of the land of Egypt: I am the LORD your God. 26.1. Ye shall make you no idols, neither shall ye rear you up a graven image, or a pillar, neither shall ye place any figured stone in your land, to bow down unto it; for I am the LORD your God. |
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5. Hebrew Bible, Numbers, 12.8, 25.2-25.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, origen on •martyr and martyrdom, x–xi, tertullian on Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 199, 202| 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 25.2. וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן וַיֹּאכַל הָעָם וַיִּשְׁתַּחֲוּוּ לֵאלֹהֵיהֶן׃ 25.3. וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל׃ | 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’ 25.2. And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods. 25.3. And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel. |
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6. Hebrew Bible, Micah, 7.5-7.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •martyrs and martyrdom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 179| 7.5. אַל־תַּאֲמִינוּ בְרֵעַ אַל־תִּבְטְחוּ בְּאַלּוּף מִשֹּׁכֶבֶת חֵיקֶךָ שְׁמֹר פִּתְחֵי־פִיךָ׃ 7.6. כִּי־בֵן מְנַבֵּל אָב בַּת קָמָה בְאִמָּהּ כַּלָּה בַּחֲמֹתָהּ אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ׃ | 7.5. Trust ye not in a friend, Put ye not confidence in a familiar friend; Keep the doors of thy mouth from her that lieth in thy bosom. . 7.6. For the son dishonoureth the father, The daughter riseth up against her mother, The daughter-in-law against her mother-in-law; A man’s enemies are the men of his own house. |
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7. Hebrew Bible, Proverbs, 9.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, tertullian on Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 185| 9.2. טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃ | 9.2. She hath prepared her meat, she hath mingled her wine; she hath also furnished her table. |
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8. Hebrew Bible, 1 Kings, 8.33 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 188| 8.33. בְּהִנָּגֵף עַמְּךָ יִשְׂרָאֵל לִפְנֵי אוֹיֵב אֲשֶׁר יֶחֶטְאוּ־לָךְ וְשָׁבוּ אֵלֶיךָ וְהוֹדוּ אֶת־שְׁמֶךָ וְהִתְפַּלְלוּ וְהִתְחַנְּנוּ אֵלֶיךָ בַּבַּיִת הַזֶּה׃ | 8.33. When Thy people Israel are smitten down before the enemy, when they do sin against Thee, if they turn again to Thee, and confess Thy name, and pray and make supplication unto Thee in this house; |
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9. Hebrew Bible, Isaiah, 28.9-28.11, 53.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 130, 195, 197| 28.9. אֶת־מִי יוֹרֶה דֵעָה וְאֶת־מִי יָבִין שְׁמוּעָה גְּמוּלֵי מֵחָלָב עַתִּיקֵי מִשָּׁדָיִם׃ 28.11. כִּי בְּלַעֲגֵי שָׂפָה וּבְלָשׁוֹן אַחֶרֶת יְדַבֵּר אֶל־הָעָם הַזֶּה׃ 53.7. נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו׃ | 28.9. Whom shall one teach knowledge? And whom shall one make to understand the message? Them that are weaned from the milk, Them that are drawn from the breasts? 28.10. For it is precept by precept, precept by precept, Line by line, line by line; Here a little, there a little. 28.11. For with stammering lips and with a strange tongue Shall it be spoken to this people; 53.7. He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth. |
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| 10. Homer, Iliad, 8.267 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •martyr and martyrdom, x–xi Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 238 |
| 11. Hebrew Bible, Ezekiel, a b c d\n0 21.31(36) 21.31(36) 21 31(36) (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •martyr and martyrdom, x–xi Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 239 |
12. Xenophon, Memoirs, 4.8.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •martyrs and martyrdom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 192| 4.8.3. καὶ πῶς ἄν τις κάλλιον ἢ οὕτως ἀποθάνοι; ἢ ποῖος ἂν εἴη θάνατος καλλίων ἢ ὃν κάλλιστά τις ἀποθάνοι; ποῖος δʼ ἂν γένοιτο θάνατος εὐδαιμονέστερος τοῦ καλλίστου; ἢ ποῖος θεοφιλέστερος τοῦ εὐδαιμονεστάτου; | 4.8.3. How, then, could man die more nobly? Or what death could be nobler than the death most nobly faced? What death more blessed than the noblest? Or what dearer to the gods than the most blessed? 4.8.3. How, then, could man die more nobly? Or what death could be nobler than the death most nobly faced? What death more blessed than the noblest? Or what dearer to the gods than the most blessed? |
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13. Hebrew Bible, 2 Chronicles, 24.17-24.25 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, maccabean •martyr and martyrdom, x–xi, cry of Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 130, 131| 24.17. וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם׃ 24.18. וַיַּעַזְבוּ אֶת־בֵּית יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיַּעַבְדוּ אֶת־הָאֲשֵׁרִים וְאֶת־הָעֲצַבִּים וַיְהִי־קֶצֶף עַל־יְהוּדָה וִירוּשָׁלִַם בְּאַשְׁמָתָם זֹאת׃ 24.19. וַיִּשְׁלַח בָּהֶם נְבִאִים לַהֲשִׁיבָם אֶל־יְהוָה וַיָּעִידוּ בָם וְלֹא הֶאֱזִינוּ׃ 24.21. וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמֻהוּ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ בַּחֲצַר בֵּית יְהוָה׃ 24.22. וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃ 24.23. וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם וַיָּבֹאוּ אֶל־יְהוּדָה וִירוּשָׁלִַם וַיַּשְׁחִיתוּ אֶת־כָּל־שָׂרֵי הָעָם מֵעָם וְכָל־שְׁלָלָם שִׁלְּחוּ לְמֶלֶךְ דַּרְמָשֶׂק׃ 24.24. כִּי בְמִצְעַר אֲנָשִׁים בָּאוּ חֵיל אֲרָם וַיהוָה נָתַן בְּיָדָם חַיִל לָרֹב מְאֹד כִּי עָזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וְאֶת־יוֹאָשׁ עָשׂוּ שְׁפָטִים׃ 24.25. וּבְלֶכְתָּם מִמֶּנּוּ כִּי־עָזְבוּ אֹתוֹ במחליים [בְּמַחֲלוּיִם] רַבִּים הִתְקַשְּׁרוּ עָלָיו עֲבָדָיו בִּדְמֵי בְּנֵי יְהוֹיָדָע הַכֹּהֵן וַיַּהַרְגֻהוּ עַל־מִטָּתוֹ וַיָּמֹת וַיִּקְבְּרֻהוּ בְּעִיר דָּוִיד וְלֹא קְבָרֻהוּ בְּקִבְרוֹת הַמְּלָכִים׃ | 24.17. Now after the death of Jehoiada came the princes of Judah, and prostrated themselves before the king. Then the king hearkened unto them. 24.18. And they forsook the house of the LORD, the God of their fathers, and served the Asherim and the idols; and wrath came upon Judah and Jerusalem for this their guiltiness. 24.19. Yet He sent prophets to them, to bring them back unto the LORD; and they admonished them, but they would not give ear. 24.20. And the spirit of God clothed Zechariah the son of Jehoiada the priest; and he stood above the people, and said unto them: ‘Thus saith God: Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, He hath also forsaken you.’ 24.21. And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD. 24.22. Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said: ‘The LORD look upon it, and require it.’ 24.23. And it came to pass, when the year was come about, that the army of the Arameans came up against him; and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus. 24.24. For the army of the Arameans came with a small company of men; and the LORD delivered a very great host into their hand, because they had forsaken the LORD, the God of their fathers. So they executed judgment upon Joash. 24.25. And when they were departed from him—for they left him in great diseases—his own servants conspired against him for the blood of the sons of Jehoiada the priest, and slew him on his bed, and he died; and they buried him in the city of David, but they buried him not in the sepulchres of the kings. |
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14. Herodotus, Histories, 2.57 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •martyr and martyrdom, x–xi Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 238| 2.57. πελειάδες δέ μοι δοκέουσι κληθῆναι πρὸς Δωδωναίων ἐπὶ τοῦδε αἱ γυναῖκες, διότι βάρβαροι ἦσαν, ἐδόκεον δέ σφι ὁμοίως ὄρνισι φθέγγεσθαι· μετὰ δὲ χρόνον τὴν πελειάδα ἀνθρωπηίῃ φωνῇ αὐδάξασθαι λέγουσι, ἐπείτε συνετά σφι ηὔδα ἡ γυνή· ἕως δὲ ἐβαρβάριζε, ὄρνιθος τρόπον ἐδόκεέ σφι φθέγγεσθαι, ἐπεὶ τέῳ ἂν τρόπῳ πελειάς γε ἀνθρωπηίῃ φωνῇ φθέγξαιτο; μέλαιναν δὲ λέγοντες εἶναι τὴν πελειάδα σημαίνουσι ὅτι Αἰγυπτίη ἡ γυνὴ ἦν. ἡ δὲ μαντηίη ἥ τε ἐν Θήβῃσι τῇσι Αἰγυπτίῃσι καὶ ἐν Δωδώνῃ παραπλήσιαι ἀλλήλῃσι τυγχάνουσι ἐοῦσαι. ἔστι δὲ καὶ τῶν ἱρῶν ἡ μαντικὴ ἀπʼ Αἰγύπτου ἀπιγμένη. | 2.57. I expect that these women were called “doves” by the people of Dodona because they spoke a strange language, and the people thought it like the cries of birds; ,then the woman spoke what they could understand, and that is why they say that the dove uttered human speech; as long as she spoke in a foreign tongue, they thought her voice was like the voice of a bird. For how could a dove utter the speech of men? The tale that the dove was black signifies that the woman was Egyptian . ,The fashions of divination at Thebes of Egypt and at Dodona are like one another; moreover, the practice of divining from the sacrificed victim has also come from Egypt . |
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| 15. Philochorus, Fragments, 1.1 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •martyr and martyrdom, x–xi Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 72 |
| 16. Cicero, On Invention, 2.40.116, 2.52 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 181 |
17. Septuagint, Wisdom of Solomon, 2.19-2.20, 3.10-3.19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 129, 130 | 2.19. Thou hast wiped out their memorial from the earth. God is a righteous judge, And He is no respecter of persons. 2.19. Let us test him with insult and torture,that we may find out how gentle he is,and make trial of his forbearance. 2.20. For the nations reproached Jerusalem, trampling it down; Her beauty was dragged down from the throne of glory. 2.20. Let us condemn him to a shameful death,for, according to what he says, he will be protected. 3.10. And the Lord counteth guiltless every pious man and his house. 3.10. But the ungodly will be punished as their reasoning deserves,who disregarded the righteous man and rebelled against the Lord; 3.11. The sinner stumbleth and curseth his life, The day when he was begotten, and his mother’s travail. 3.11. for whoever despises wisdom and instruction is miserable. Their hope is vain, their labors are unprofitable,and their works are useless. 3.12. He addeth sins to sins, while he liveth (?); 3.12. Their wives are foolish, and their children evil; 3.13. He falleth -verily grievous is his fall- and riseth no more. The destruction of the sinner is for ever, 3.13. their offspring are accursed. For blessed is the barren woman who is undefiled,who has not entered into a sinful union;she will have fruit when God examines souls. 3.14. And he shall not be remembered, when the righteous is visited. 3.14. Blessed also is the eunuch whose hands have done no lawless deed,and who has not devised wicked things against the Lord;for special favor will be shown him for his faithfulness,and a place of great delight in the temple of the Lord. 3.15. This is the portion of sinners for ever. 3.15. For the fruit of good labors is renowned,and the root of understanding does not fail. 3.16. But they that fear the Lord shall rise to life eternal, And their life (shall be) in the light of the Lord, and shall come to an end no more. 3.16. But children of adulterers will not come to maturity,and the offspring of an unlawful union will perish. 3.17. Even if they live long they will be held of no account,and finally their old age will be without honor. 3.18. If they die young, they will have no hope and no consolation in the day of decision. 3.19. For the end of an unrighteous generation is grievous. |
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18. Septuagint, 2 Maccabees, 2.21, 4.9-4.15, 6.1-6.11, 6.18, 6.21-6.28, 7.1-7.17, 7.19, 7.21-7.40, 7.42, 9.1-9.29, 10.4, 13.9, 15.2-15.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 130, 209, 239, 242, 243, 244, 245, 246, 247, 250, 251 | 2.21. and the appearances which came from heaven to those who strove zealously on behalf of Judaism, so that though few in number they seized the whole land and pursued the barbarian hordes,' 4.9. In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.' 4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.' 4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life. 11 He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law. 12 For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat. 13 There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest, 14 that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus, 15 disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige. 16 For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them. 17 For it is no light thing to show irreverence to the divine laws — a fact which later events will make clear. 18 When the quadrennial games were being held at Tyre and the king was present, 19 the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose. 4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.' 4.12. For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.' 4.13. There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,' 4.14. that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,' 4.15. disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige." 6.1. Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,' 6.1. Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God, 2 and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Garizin the temple of Zeus Xenios, as did the people who dwelt in that place. 3 Harsh and utterly grievous was the onslaught of evil. 4 For the temple was filled with debauchery and reveling by the Gentiles, who dallied with harlots and had intercourse with women within the sacred precincts, and besides brought in things for sacrifice that were unfit. 5 The altar was covered with abominable offerings which were forbidden by the laws. 6 A man could neither keep the sabbath, nor observe the feasts of his fathers, nor so much as confess himself to be a Jew. 7 On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy. 8 At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices, 9 and should slay those who did not choose to change over to Greek customs. One could see, therefore, the misery that had come upon them. 6.2. and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.' 6.3. Harsh and utterly grievous was the onslaught of evil." 6.4. For the temple was filled with debauchery and reveling by the Gentiles, who dallied with harlots and had intercourse with women within the sacred precincts, and besides brought in things for sacrifice that were unfit.' 6.5. The altar was covered with abominable offerings which were forbidden by the laws." 6.6. A man could neither keep the sabbath, nor observe the feasts of his fathers, nor so much as confess himself to be a Jew.' 6.7. On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.' 6.8. At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,' 6.9. and should slay those who did not choose to change over to Greek customs. One could see, therefore, the misery that had come upon them.' 6.10. For example, two women were brought in for having circumcised their children. These women they publicly paraded about the city, with their babies hung at their breasts, then hurled them down headlong from the wall.' 6.10. For example, two women were brought in for having circumcised their children. These women they publicly paraded about the city, with their babies hung at their breasts, then hurled them down headlong from the wall. 11 Others who had assembled in the caves near by, to observe the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of their regard for that most holy day. 12 Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people. 13 In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness. 14 For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us, 15 in order that he may not take vengeance on us afterward when our sins have reached their height. 16 Therefore he never withdraws his mercy from us. Though he disciplines us with calamities, he does not forsake his own people. 17 Let what we have said serve as a reminder; we must go on briefly with the story. 18 Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh. 19 But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh, 6.11. Others who had assembled in the caves near by, to observe the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of their regard for that most holy day.' 6.18. Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.' 6.21. Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,' 6.22. o that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.' 6.23. But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.' 6.24. Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,' 6.25. and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.' 6.26. For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.' 6.27. Therefore, by manfully giving up my life now, I will show myself worthy of my old age' 6.28. and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.' 7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.' 7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh. 2 One of them, acting as their spokesman, said, "What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers." 3 The king fell into a rage, and gave orders that pans and caldrons be heated. 4 These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on. 5 When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying, 6 "The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.'" 7 After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, "Will you eat rather than have your body punished limb by limb?" 8 He replied in the language of his fathers, and said to them, "No." Therefore he in turn underwent tortures as the first brother had done. 9 And when he was at his last breath, he said, "You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws." 7.2. One of them, acting as their spokesman, said, 'What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers.' 7.3. The king fell into a rage, and gave orders that pans and caldrons be heated.' 7.4. These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on.' 7.5. When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying,' 7.6. The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.'' 7.7. After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, 'Will you eat rather than have your body punished limb by limb?' 7.8. He replied in the language of his fathers, and said to them, 'No.'Therefore he in turn underwent tortures as the first brother had done.' 7.9. And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.' 7.10. After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,' 7.10. After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands, 11 and said nobly, "I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again." 12 As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing. 13 When he too had died, they maltreated and tortured the fourth in the same way. 14 And when he was near death, he said, "One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!" 15 Next they brought forward the fifth and maltreated him. 16 But he looked at the king, and said, "Because you have authority among men, mortal though you are, you do what you please. But do not think that God has forsaken our people. 17 Keep on, and see how his mighty power will torture you and your descendants!" 18 After him they brought forward the sixth. And when he was about to die, he said, "Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened. 19 But do not think that you will go unpunished for having tried to fight against God!" 7.11. and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.' 7.12. As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing.' 7.13. When he too had died, they maltreated and tortured the fourth in the same way.' 7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!' 7.15. Next they brought forward the fifth and maltreated him." 7.16. But he looked at the king, and said, 'Because you have authority among men, mortal though you are, you do what you please. But do not think that God has forsaken our people.' 7.17. Keep on, and see how his mighty power will torture you and your descendants!' 7.19. But do not think that you will go unpunished for having tried to fight against God!' 7.21. She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them,' 7.22. I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.' 7.23. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.' 7.24. Antiochus felt that he was being treated with contempt, and he was suspicious of her reproachful tone. The youngest brother being still alive, Antiochus not only appealed to him in words, but promised with oaths that he would make him rich and enviable if he would turn from the ways of his fathers, and that he would take him for his friend and entrust him with public affairs.' 7.25. Since the young man would not listen to him at all, the king called the mother to him and urged her to advise the youth to save himself.' 7.26. After much urging on his part, she undertook to persuade her son.' 7.27. But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: 'My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.' 7.28. I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.' 7.29. Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.' 7.30. While she was still speaking, the young man said, 'What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.' 7.30. While she was still speaking, the young man said, "What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses. 31 But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God. 32 For we are suffering because of our own sins. 33 And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants. 34 But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven. 35 You have not yet escaped the judgment of the almighty, all-seeing God. 36 For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance. 37 I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God, 38 and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation." 39 The king fell into a rage, and handled him worse than the others, being exasperated at his scorn. 40 So he died in his integrity, putting his whole trust in the Lord. 41 Last of all, the mother died, after her sons. 42 Let this be enough, then, about the eating of sacrifices and the extreme tortures. 7.31. But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.' 7.32. For we are suffering because of our own sins." 7.33. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.' 7.34. But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven.' 7.35. You have not yet escaped the judgment of the almighty, all-seeing God.' 7.36. For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.' 7.37. I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,' 7.38. and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.' 7.39. The king fell into a rage, and handled him worse than the others, being exasperated at his scorn.' 7.40. So he died in his integrity, putting his whole trust in the Lord.' 7.42. Let this be enough, then, about the eating of sacrifices and the extreme tortures.' 9.1. About that time, as it happened, Antiochus had retreated in disorder from the region of Persia.' 9.1. About that time, as it happened, Antiochus had retreated in disorder from the region of Persia. 2 For he had entered the city called Persepolis, and attempted to rob the temples and control the city. Therefore the people rushed to the rescue with arms, and Antiochus and his men were defeated, with the result that Antiochus was put to flight by the inhabitants and beat a shameful retreat. 3 While he was in Ecbatana, news came to him of what had happened to Nicanor and the forces of Timothy. 4 Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, "When I get there I will make Jerusalem a cemetery of Jews." 5 But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures — 6 and that very justly, for he had tortured the bowels of others with many and strange inflictions. 7 Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body. 8 Thus he who had just been thinking that he could command the waves of the sea, in his superhuman arrogance, and imagining that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all. 9 And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay. 9.2. For he had entered the city called Persepolis, and attempted to rob the temples and control the city. Therefore the people rushed to the rescue with arms, and Antiochus and his men were defeated, with the result that Antiochus was put to flight by the inhabitants and beat a shameful retreat.' 9.3. While he was in Ecbatana, news came to him of what had happened to Nicanor and the forces of Timothy.' 9.4. Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.' 9.5. But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures --' 9.6. and that very justly, for he had tortured the bowels of others with many and strange inflictions.' 9.7. Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.' 9.8. Thus he who had just been thinking that he could command the waves of the sea, in his superhuman arrogance, and imagining that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all.' 9.9. And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.' 9.10. Because of his intolerable stench no one was able to carry the man who a little while before had thought that he could touch the stars of heaven." 9.10. Because of his intolerable stench no one was able to carry the man who a little while before had thought that he could touch the stars of heaven. 11 Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment. 12 And when he could not endure his own stench, he uttered these words: "It is right to be subject to God, and no mortal should think that he is equal to God." 13 Then the abominable fellow made a vow to the Lord, who would no longer have mercy on him, stating 14 that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free; 15 and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens; 16 and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues; 17 and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God. 18 But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content: 19 "To his worthy Jewish citizens, Antiochus their king and general sends hearty greetings and good wishes for their health and prosperity. 9.11. Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment.' 9.12. And when he could not endure his own stench, he uttered these words: 'It is right to be subject to God, and no mortal should think that he is equal to God.' 9.13. Then the abominable fellow made a vow to the Lord, who would no longer have mercy on him, stating' 9.14. that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free;' 9.15. and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;' 9.16. and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;' 9.17. and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God." 9.18. But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content:' 9.19. To his worthy Jewish citizens, Antiochus their king and general sends hearty greetings and good wishes for their health and prosperity.' 9.20. If you and your children are well and your affairs are as you wish, I am glad. As my hope is in heaven,' 9.20. If you and your children are well and your affairs are as you wish, I am glad. As my hope is in heaven, 21 I remember with affection your esteem and good will. On my way back from the region of Persia I suffered an annoying illness, and I have deemed it necessary to take thought for the general security of all. 22 I do not despair of my condition, for I have good hope of recovering from my illness, 23 but I observed that my father, on the occasions when he made expeditions into the upper country, appointed his successor, 24 so that, if anything unexpected happened or any unwelcome news came, the people throughout the realm would not be troubled, for they would know to whom the government was left. 25 Moreover, I understand how the princes along the borders and the neighbors to my kingdom keep watching for opportunities and waiting to see what will happen. So I have appointed my son Antiochus to be king, whom I have often entrusted and commended to most of you when I hastened off to the upper provinces; and I have written to him what is written here. 26 I therefore urge and beseech you to remember the public and private services rendered to you and to maintain your present good will, each of you, toward me and my son. 27 For I am sure that he will follow my policy and will treat you with moderation and kindness." 28 So the murderer and blasphemer, having endured the more intense suffering, such as he had inflicted on others, came to the end of his life by a most pitiable fate, among the mountains in a strange land. 29 And Philip, one of his courtiers, took his body home; then, fearing the son of Antiochus, he betook himself to Ptolemy Philometor in Egypt. 9.21. I remember with affection your esteem and good will. On my way back from the region of Persia I suffered an annoying illness, and I have deemed it necessary to take thought for the general security of all.' 9.22. I do not despair of my condition, for I have good hope of recovering from my illness,' 9.23. but I observed that my father, on the occasions when he made expeditions into the upper country, appointed his successor,' 9.24. o that, if anything unexpected happened or any unwelcome news came, the people throughout the realm would not be troubled, for they would know to whom the government was left.' 9.25. Moreover, I understand how the princes along the borders and the neighbors to my kingdom keep watching for opportunities and waiting to see what will happen. So I have appointed my son Antiochus to be king, whom I have often entrusted and commended to most of you when I hastened off to the upper provinces; and I have written to him what is written here.' 9.26. I therefore urge and beseech you to remember the public and private services rendered to you and to maintain your present good will, each of you, toward me and my son.' 9.27. For I am sure that he will follow my policy and will treat you with moderation and kindness.' 9.28. So the murderer and blasphemer, having endured the more intense suffering, such as he had inflicted on others, came to the end of his life by a most pitiable fate, among the mountains in a strange land.' 9.29. And Philip, one of his courtiers, took his body home; then, fearing the son of Antiochus, he betook himself to Ptolemy Philometor in Egypt.' 10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.' 13.9. The king with barbarous arrogance was coming to show the Jews things far worse than those that had been done in his father's time." 15.2. And when the Jews who were compelled to follow him said, 'Do not destroy so savagely and barbarously, but show respect for the day which he who sees all things has honored and hallowed above other days,' 15.3. the thrice-accursed wretch asked if there were a sovereign in heaven who had commanded the keeping of the sabbath day." |
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19. Hebrew Bible, Daniel, 3.13-3.18, 12.2-12.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209, 236, 246, 247| 3.13. בֵּאדַיִן נְבוּכַדְנֶצַּר בִּרְגַז וַחֲמָה אֲמַר לְהַיְתָיָה לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ הֵיתָיוּ קֳדָם מַלְכָּא׃ 3.14. עָנֵה נְבֻכַדְנֶצַּר וְאָמַר לְהוֹן הַצְדָּא שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ לֵאלָהַי לָא אִיתֵיכוֹן פָּלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימֶת לָא סָגְדִין׃ 3.15. כְּעַן הֵן אִיתֵיכוֹן עֲתִידִין דִּי בְעִדָּנָא דִּי־תִשְׁמְעוּן קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְּסַנְתֵּרִין וְסוּמְפֹּנְיָה וְכֹל זְנֵי זְמָרָא תִּפְּלוּן וְתִסְגְּדוּן לְצַלְמָא דִי־עַבְדֵת וְהֵן לָא תִסְגְּדוּן בַּהּ־שַׁעֲתָה תִתְרְמוֹן לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא וּמַן־הוּא אֱלָהּ דֵּי יְשֵׁיזְבִנְכוֹן מִן־יְדָי׃ 3.16. עֲנוֹ שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ וְאָמְרִין לְמַלְכָּא נְבוּכַדְנֶצַּר לָא־חַשְׁחִין אֲנַחְנָה עַל־דְּנָה פִּתְגָם לַהֲתָבוּתָךְ׃ 3.17. הֵן אִיתַי אֱלָהַנָא דִּי־אֲנַחְנָא פָלְחִין יָכִל לְשֵׁיזָבוּתַנָא מִן־אַתּוּן נוּרָא יָקִדְתָּא וּמִן־יְדָךְ מַלְכָּא יְשֵׁיזִב׃ 3.18. וְהֵן לָא יְדִיעַ לֶהֱוֵא־לָךְ מַלְכָּא דִּי לאלהיך [לֵאלָהָךְ] לָא־איתינא [אִיתַנָא] פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא נִסְגֻּד׃ 12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃ | 3.13. Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then were these men brought before the king. 3.14. Nebuchadnezzar spoke and said unto them: ‘Is it true, O Shadrach, Meshach, and Abed-nego, that ye serve not my gods, nor worship the golden image which I have set up? 3.15. Now if ye be ready that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, ye fall down and worship the image which I have made, well; but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is the god that shall deliver you out of my hands?’ 3.16. Shadrach, Meshach, and Abed-nego, answered and said to the king: ‘O Nebuchadnezzar, we have no need to answer thee in this matter. 3.17. If our God whom we serve is able to deliver us, He will deliver us from the burning fiery furnace, and out of thy hand, O king. 3.18. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.’ 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence. 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever. 3. They spoke and said to Nebuchadnezzar the king: ‘O king, live for ever!,Then was Nebuchadnezzar filled with fury, and the form of his visage was changed, against Shadrach, Meshach, and Abed-nego; he spoke, and commanded that they should heat the furnace seven times more than it was wont to be heated.,Then Nebuchadnezzar the king sent to gather together the satraps, the prefects, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.,How great are His signs! And how mighty are His wonders! His kingdom is an everlasting kingdom, And His dominion is from generation to generation.,‘Nebuchadnezzar the king, unto all peoples, nations, and languages, that dwell in all the earth; peace be multiplied unto you.,And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace.,Thou, O king, hast made a decree, that every man that shall hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, shall fall down and worship the golden image;,It hath seemed good unto me to declare the signs and wonders that God Most High hath wrought toward me.,Therefore at that time, when all the peoples heard the sound of the horn, pipe, harp, trigon, psaltery, and all kinds of music, all the peoples, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up.,Then Nebuchadnezzar the king was alarmed, and rose up in haste; he spoke and said unto his ministers: ‘Did not we cast three men bound into the midst of the fire?’ They answered and said unto the king: ‘True, O king.’,Wherefore at that time certain Chaldeans came near, and brought accusation against the Jews.,Now if ye be ready that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, ye fall down and worship the image which I have made, well; but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is the god that shall deliver you out of my hands?’,Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon.,that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, bagpipe, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up;,Therefore because the king’s commandment was peremptory, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego.,and whoso falleth not down and worshippeth shall be cast into the midst of a burning fiery furnace.,Shadrach, Meshach, and Abed-nego, answered and said to the king: ‘O Nebuchadnezzar, we have no need to answer thee in this matter.,And the herald cried aloud: ‘To you it is commanded, O peoples, nations, and languages,,Then Nebuchadnezzar came near to the mouth of the burning fiery furnace; he spoke and said: ‘Shadrach, Meshach, and Abed-nego, ye servants of God Most High, come forth, and come hither.’ Then Shadrach, Meshach, and Abed-nego, came forth out of the midst of the fire.,He answered and said: ‘Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of the gods.’,Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then were these men brought before the king.,If our God whom we serve is able to deliver us, He will deliver us from the burning fiery furnace, and out of thy hand, O king.,Therefore I make a decree, that every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other god that is able to deliver after this sort.’,Nebuchadnezzar spoke and said: ‘Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent His angel, and delivered His servants that trusted in Him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own God.,Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits; he set it up in the plain of Dura, in the province of Babylon.,And he commanded certain mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace.,and whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.’,There are certain Jews whom thou hast appointed over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.’,Then these men were bound in their cloaks, their tunics, and their robes, and their other garments, and were cast into the midst of the burning fiery furnace.,Then the satraps, the prefects, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up.,Nebuchadnezzar spoke and said unto them: ‘Is it true, O Shadrach, Meshach, and Abed-nego, that ye serve not my gods, nor worship the golden image which I have set up?,But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.’,And the satraps, the prefects, and the governors, and the king’s ministers, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed, neither were their cloaks changed, nor had the smell of fire passed on them. |
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20. Septuagint, 3 Maccabees, 3.24 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •martyr and martyrdom, x–xi Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 239 | 3.24. Therefore, fully convinced by these indications that they are ill-disposed toward us in every way, we have taken precautions lest, if a sudden disorder should later arise against us, we should have these impious people behind our backs as traitors and barbarous enemies. |
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| 21. Anon., Testament of Moses, 9.1-9.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi, jewish •martyr and martyrdom, x–xi, maccabean Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209 |
22. Septuagint, 4 Maccabees, 5, 6.1, 6.5, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 8.1-9.9, 9.9, 9.24, 9.32, 10.11, 10.16, 10.21, 11.3, 11.23, 12.12, 14.12, 14.18, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 18.5, 18.22 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 235 | 17.15. Reverence for God was victor and gave the crown to its own athletes. |
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23. Philo of Alexandria, On The Change of Names, 36 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 239 | 36. Are there not even to the present day some of those persons who have attained to perfection in philosophy, who say that there is no such thing as wisdom in the world, since there is also no such thing as a wise man? for that from the very beginning of the creation of mankind up to the present moment, there has never been any one who could be considered entirely blameless, for that it is impossible for a man who is bound up in a mortal body to be entirely and altogether happy. |
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24. Philo of Alexandria, On The Creation of The World, 128 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 239 | 128. These things, and more still are said in a philosophical spirit about the number seven, on account of which it has received the highest honours, in the highest nature. And it is honoured by those of the highest reputation among both Greeks and barbarians, who devote themselves to mathematical sciences. It was also greatly honoured by Moses, a man much attached to excellence of all sorts, who described its beauty on the most holy pillars of the law, and wrote it in the hearts of all those who were subject to him, commanding them at the end of each period of six days to keep the seventh holy; abstaining from all other works which are done in the seeking after and providing the means of life, devoting that day to the single object of philosophizing with a view to the improvement of their morals, and the examination of their consciences: for conscience being seated in the soul as a judge, is not afraid to reprove men, sometimes employing pretty vehement threats; at other times by milder admonitions, using threats in regard to matters where men appear to be disobedient, of deliberate purpose, and admonitions when their offences seem involuntary, through want of foresight, in order to prevent their hereafter offending in a similar manner. XLIV. |
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25. Anon., Sibylline Oracles, 3.36-3.74, 3.516, 3.528, 5.28-5.34, 5.96, 5.132 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 216, 238, 240 | 3.36. But vainly go astray and bow the knee 3.37. To serpents, and make offering to cats, 3.38. And idols, and stone images of men, 3.39. And sit before the doors of godless temples; 3.40. 40 Ye guard him who is God, who keeps all things, 3.41. And merry with the wickedness of stone 3.42. Forget the judgment of the immortal Saviour 3.43. Who made the heaven and earth. Alas! a race 3.44. That has delight in blood, deceitful, vile, 3.45. 45 Ungodly, of false, double-tongued, immoral men, 3.46. Adulterous, idolous, designing fraud, 3.47. An evil madness raving in their hearts, 3.48. For themselves plundering, having shameless soul; 3.49. For no one who has riches will impart 3.50. 50 To another, but dire wickedness shall be 3.51. Among all mortals, and for sake of gain 3.52. Will many widows not at all keep faith, 3.53. But secretly love others, and the bond 3.54. of life those who have husbands do not keep. 3.55. 55 But when Rome shall o'er Egypt also rule 3.56. Governing always, then shall there appear 3.57. The greatest kingdom of the immortal King 3.58. Over men. And a holy Lord shall come 3.59. To hold the scepter over every land 3.60. 60 Unto all ages of fast-hastening time. 3.61. And then shall come inexorable wrath 3.62. On Latin men; three shall by piteous fate 3.63. Endamage Rome. And perish shall all men, 3.64. With their own houses, when from heaven shall flow 3.65. 65 A fiery cataract. Ah, wretched me! 3.66. When shall that day and when shall judgment come 3.67. of the immortal God, the mighty King? 3.68. But just now, O ye cities, ye are built 3.69. And all adorned with temples and race-grounds, 3.70. 70 Markets, and images of wood, of gold, 3.71. of silver and of stone, that ye may come 3.72. Unto the bitter day. For it shall come, 3.73. When there shall pass among all men a stench 3.74. of brimstone. Yet each thing will I declare, 3.516. O Ilium, I pity thee; for there shall bloom 3.528. Shall call himself a Chian and shall write 5.28. But after a long time shall he transmit 5.29. His power unto another, who shall have 5.30. 30 Three hundred for his first initial sign, 5.31. And of a river the beloved name, 5.32. And the Persians he shall rule and Babylon; 5.33. And then shall he smite Medians with his spear. 5.34. Then shall one rule who has the initial sign 5.96. And didst urge evil forward on good men, 5.132. Be very weary. Falling on the earth |
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| 26. Livy, Per., 4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •martyrdom of montanus and lucius and their companions martyrs death Found in books: Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 47 |
27. Livy, History, 1.3-1.8 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, jewish Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 231 | 1.3. His son Ascanius was not old enough to assume the government but his throne remained secure throughout his minority. During that interval — such was Lavinia's force of character — though a woman was regent, the Latin State, and the kingdom of his father and grandfather, were preserved unimpaired for her son. [2] I will not discuss the question — for who could speak decisively about a matter of such extreme antiquity ? — whether the man whom the Julian house claim, under the name of Iulus, as the founder of their name, was this Ascanius or an older one than he, born of Creusa, whilst Ilium was still intact, and after its fall a sharer in his father's fortunes., This Ascanius, wherever born, or of whatever mother — it is generally agreed in any case that he was the son of Aeneas — left to his mother (or his stepmother) the city of Lavinium, which was for those days a prosperous and wealthy city, with a superabundant population, and built a new city at the foot of the Alban hills, which from its position, stretching along the side of the hill, was called ‘Alba Longa.’ [4] An interval of thirty years elapsed between the foundation of Lavinium and the colonisation of Alba Longa. Such had been the growth of the Latin power, mainly through the defeat of the Etruscans, that neither at the death of Aeneas, nor during the regency of Lavinia, nor during the immature years [5] of the reign of Ascanius, did either Mezentius and the Etruscans or any other of their neighbours venture to attack them., When terms of peace were being arranged, the river Albula, now called the Tiber, had been fixed as the boundary between the Etruscans and the Latins. [7] Ascanius was succeeded by his son Silvius, who by some chance had been born in the forest. He became the father of Aeneas Silvius, who in his turn had a son, Latinus Silvius. [8] He planted a number of colonies: the colonists were called Prisci Latini. The cognomen of Silvius was common to all the remaining kings of Alba, each of whom succeeded his father., Their names are Alba, Atys, Capys, Capetus, Tiberinus, who was drowned in crossing the Albula, and his name transferred to the river, which became henceforth the famous Tiber. Then came his son Agrippa, after him his son Romulus Silvius. He was struck by lightning and left the crown to his son Aventinus, whose shrine was on the hill which bears his name and is now a part of the city of Rome. [10] He was succeeded by Proca, who had two sons, Numitor and Amulius. To Numitor, the elder, he bequeathed the ancient throne of the Silvian house. Violence, however, proved stronger than either the father's will or the respect due to the brother's seniority; for Amulius expelled his brother and seized the crown. [11] Adding crime to crime, he murdered his brother's sons and made the daughter, Rea Silvia, a Vestal virgin; thus, under the pretence of honouring her, depriving her of all hopes of issue. 1.4. But the Fates had, I believe, already decreed the origin of this great city and the foundation of the mightiest empire under heaven. [2] The Vestal was forcibly violated and gave birth to twins. She named Mars as their father, either because she really believed it, or because the fault might appear less heinous if a deity were the cause of it., But neither gods nor men sheltered her or her babes from the king's cruelty; the priestess was thrown into prison, the boys were ordered to be thrown into the river. [4] By a heaven-sent chance it happened that the Tiber was then overflowing its banks, and stretches of standing water prevented any approach to the main channel. Those who were carrying the children expected that this stagt water would be sufficient to drown them, so under the impression that they were carrying out the king's orders they [5] exposed the boys at the nearest point of the overflow, where the Ficus Ruminalis (said to have been formerly called Romularis) now stands. The locality was then a wild solitude., The tradition goes on to say that after the floating cradle in which the boys had been exposed had been left by the retreating water on dry land, a thirsty she-wolf from the surrounding hills, attracted by the crying of the children, came to them, gave them her teats to suck and was so gentle towards them that the king's flock-master found her licking the boys with her tongue. According to the story his name was Faustulus. [7] He took the children to his hut and gave them to his wife Larentia to bring up. Some writers think that Larentia, from her unchaste life, had got the nickname of ‘She-wolf’ amongst the shepherds, and that this was the origin of the marvellous story. [8] As soon as the boys, thus born and thus brought up, grew to be young men they did not neglect their pastoral duties but their special delight was roaming through the woods on hunting expeditions., As their strength and courage were thus developed, they used not only to lie in wait for fierce beasts of prey, but they even attacked brigands when loaded with plunder. They distributed what they took amongst the shepherds, with whom, surrounded by a continually increasing body of young men, they associated themselves in their serious undertakings and in their sports and pastimes. 1.5. It is said that the festival of the Lupercalia, which is still observed, was even in those days celebrated on the Palatine hill. [2] This hill was originally called Pallantium from a city of the same name in Arcadia; the name was afterwards changed to Palatium. Evander, an Arcadian, had held that territory many ages before, and had introduced an annual festival from Arcadia in which young men ran about naked for sport and wantonness, in honour of the Lycaean Pan, whom the Romans afterwards called Inuus., The existence of this festival was widely recognised, and it was while the two brothers were engaged in it that the brigands, enraged at losing their plunder, ambushed them. Romulus successfully defended himself, but Remus was taken prisoner and brought before Amulius, his captors impudently accusing him of their own crimes. [4] The principal charge brought against them was that of invading Numitor's lands with a body of young men whom they had got together, and carrying off plunder as though in regular warfare. [5] Remus accordingly was handed over to Numitor for punishment. Faustulus had from the beginning suspected that it was royal offspring that he was bringing up, for he was aware that the boys had been exposed at the king's command and the time at which he had taken them away exactly corresponded with that of their exposure. He had, however, refused to divulge the matter prematurely, until either a fitting opportunity occurred or necessity demanded its disclosure. The necessity came first., Alarmed for the safety of Remus he revealed the state of the case to Romulus. It so happened that Numitor also, who had Remus in his custody, on hearing that he and his brother were twins, and comparing their ages, and the character and bearing so unlike that of one in a servile condition, began to recall the memory of his grandchildren, and further inquiries brought him to the same conclusion as Faustulus; nothing was wanting to the recognition of Remus. So the king Amulius was being enmeshed on all sides by hostile purposes. [7] Romulus shrunk from a direct attack with his body of shepherds, for he was no match for the king in open fight. They were instructed to approach the palace by different routes and meet there at a given time, whilst from Numitor's house Remus lent his assistance with a second band he had collected. The attack succeeded and the king was killed. 1.6. At the beginning of the fray, Numitor gave out that an enemy had entered the City and was attacking the palace, in order to draw off the Alban soldiery to the citadel, to defend it. When he saw the young men coming to congratulate him after the assassination, he at once called a council of his people and explained his brother's infamous conduct towards him, the story of his grandsons, their parentage and bringing up, and how he recognised them. Then he proceeded to inform them of the tyrant's death and his responsibility for it. [2] The young men marched in order through the midst of the assembly and saluted their grandfather as king; their action was approved by the whole population, who with one voice ratified the title and sovereignty of the king., After the government of Alba was thus transferred to Numitor, Romulus and Remus were seized with the desire of building a city in the locality where they had been exposed. There was the superfluous population of the Alban and Latin towns, to these were added the shepherds: it was natural to hope that with all these Alba would be small and Lavinium small in comparison with the city which was to be founded. [4] These pleasant anticipations were disturbed by the ancestral curse — ambition — which led to a deplorable quarrel over what was at first a trivial matter. As they were twins and no claim to precedence could be based on seniority, they decided to consult the tutelary deities of the place by means of augury as to who was to give his name to the new city, and who was to rule it after it had been founded. Romulus accordingly selected the Palatine as his station for observation, Remus the Aventine. 1.7. Remus is said to have been the first to receive an omen: six vultures appeared to him. The augury had just been announced to Romulus when double the number appeared to him. Each was saluted as king by his own party. [2] The one side based their claim on the priority of the appearance, the other on the number of the birds. Then followed an angry altercation; heated passions led to bloodshed; in the tumult Remus was killed. The more common report is that Remus contemptuously jumped over the newly raised walls and was forthwith killed by the enraged Romulus, who exclaimed, ‘So shall it be henceforth with every one who leaps over my walls.’, Romulus thus became sole ruler, and the city was called after him, its founder. His first work was to fortify the Palatine hill where he had been brought up. The worship of the other deities he conducted according to the use of Alba, but that of Hercules in accordance with the Greek rites as they had been instituted by Evander. [4] It was into this neighbourhood, according to the tradition, that Hercules, after he had killed Geryon, drove his oxen, which were of marvellous beauty. He swam across the Tiber, driving the oxen before him, and wearied with his journey, lay down in a grassy place near the river to rest himself and the oxen, who enjoyed the rich pasture. [5] When sleep had overtaken him, as he was heavy with food and wine, a shepherd living near, called Cacus, presuming on his strength, and captivated by the beauty of the oxen, determined to secure them. If he drove them before him into the cave, their hoof-marks would have led their owner in his search for them in the same direction, so he dragged the finest of them backwards by their tails into his cave. At the first streak of dawn Hercules awoke, and on surveying his herd and saw that some were missing., He proceeded towards the nearest cave, to see if any tracks pointed in that direction, but he found that every hoof-mark led from the cave and none towards it. Perplexed and bewildered he began to drive the herd away from so dangerous a neighbourhood. Some of the cattle, missing those which were left behind, lowed as they often do, and an answering low sounded from the cave. [7] Hercules turned in that direction, and as Cacus tried to prevent him by force from entering the cave, he was killed by a blow from Hercules' club, after vainly appealing for help to his comrades. The king of the country at that time was Evander, a refugee from Peloponnesus, who ruled more by personal ascendancy than by the exercise of power. [8] He was looked up to with reverence for his knowledge of letters — a new and marvellous thing for uncivilized men — but he was still more revered because of his mother, who was believed to be a divine being and regarded with wonder, by all as an interpreter of Fate, in the days before the arrival of the Sibyl in Italy., This Evander, alarmed by the crowd of excited shepherds standing round a stranger whom they accused of open murder, ascertained from them the nature of his act and what led to it. As he observed the bearing and stature of the man to be more than human in greatness and august dignity, he asked who he was. [10] When he heard his name, and learnt his father and his country, he said, ‘Hercules, son of Jupiter, hail! My mother, who speaks truth in the name of the gods, has prophesied that thou shalt join the company of the gods, and that here a shrine shall be dedicated to thee, which in ages to come the most powerful nation in all the world shall call their Ara Maxima and honour with thine own special worship.’ [11] Hercules grasped Evander's right hand and said that he took the omen to himself and would fulfil the prophecy by building and consecrating the altar., Then a heifer of conspicuous beauty was taken from the herd, and the first sacrifice was offered; the Potitii and Pinarii, the two principal families in those parts, were invited by Hercules to assist in the sacrifice and at the feast which followed. [13] It so happened that the Potitii were present at the appointed time and the entrails were placed before them; the Pinarii arrived after these were consumed and came in for the rest of the banquet. [14] It became a permanent institution from that time that as long as the family of the Pinarii survived they should not eat of the entrails of the victims. The Potitii, after being instructed by Evander, presided over that rite for many ages, until they handed over this ministerial office to public servants after which the whole race of the Potitii perished., This, out of all foreign rites, was the only one which Romulus adopted, as though he felt that an immortality won through courage, of which this was the memorial, would one day be his own reward. 1.8. After the claims of religion had been duly acknowledged, Romulus called his people to a council. As nothing could unite them into one political body but the observance of common laws and customs, he gave them [2] a body of laws, which he thought would only be respected by a rude and uncivilised race of men if he inspired them with awe by assuming the outward symbols of power. He surrounded himself with greater state, and in particular he called into his service twelve lictors., Some think that he fixed upon this number from the number of the birds who foretold his sovereignty; but I am inclined to agree with those who think that as this class of public officers was borrowed from the same people from whom the ‘sella curulis’9 and the ‘toga praetexta’ 10 were adopted — their neighbours, the Etruscans — so the number itself also was taken from them. Its use amongst the Etruscans is traced to the custom of the twelve sovereign cities of Etruria, when jointly electing a king furnishing him each with one lictor. [4] Meantime the City was growing by the extension of its walls in various directions an increase due rather to the anticipation of its future population than to any present overcrowding. His next care was to secure an addition to the population that the size of the City might not be a source of weakness. [5] It had been the ancient policy of the founders of cities to get together a multitude of people of obscure and low origin and then to spread the fiction that they were the children of the soil. In accordance with this policy, Romulus opened a place of refuge on the spot where, as you go down from the Capitol, you find an enclosed space between two groves., A promiscuous crowd of freemen and slaves, eager for change, fled thither from the neighbouring states. This was the first accession of strength to the nascent greatness of the city. [7] When he was satisfied as to its strength, his next step was to provide for that strength being wisely directed. He created a hundred senators; either, because that number was adequate, or because there were only a hundred heads of houses who could be created. In any case they were called the ‘Patres’ in virtue of their rank, and their descendants were called ‘Patricians.’ |
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28. Josephus Flavius, Jewish Antiquities, 1.107, 4.12, 9.169, 15.30, 15.136, 17.148-17.164 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, maccabean •martyr and martyrdom, x–xi, cry of •martyr and martyrdom, x–xi, jesus as Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 130, 239, 252| 1.107. μαρτυροῦσι δέ μου τῷ λόγῳ πάντες οἱ παρ' ̔́Ελλησι καὶ βαρβάροις συγγραψάμενοι τὰς ἀρχαιολογίας: καὶ γὰρ καὶ Μανέθων ὁ τὴν Αἰγυπτίων ποιησάμενος ἀναγραφὴν καὶ Βηρωσὸς ὁ τὰ Χαλδαϊκὰ συναγαγὼν καὶ Μῶχός τε καὶ ̔Εστιαῖος καὶ πρὸς τούτοις ὁ Αἰγύπτιος ̔Ιερώνυμος οἱ τὰ Φοινικικὰ συγγραψάμενοι συμφωνοῦσι τοῖς ὑπ' ἐμοῦ λεγομένοις, 4.12. στάσις οὖν αὐτοὺς οἵαν ἴσμεν οὔτε παρ' ̔́Ελλησιν οὔτε παρὰ βαρβάροις γενομένην κατέλαβεν, ὑφ' ἧς ἅπαντας ἀπολέσθαι κινδυνεύσαντας ἔσωσε Μωυσῆς οὐ μνησικακῶν, ὅτι παρ' ὀλίγον ἦλθε καταλευσθεὶς ὑπ' αὐτῶν ἀποθανεῖν. 4.12. ἐγὼ δὲ μέμνημαι μὲν ὧντε καὶ σὺ καὶ Μαδιηνῖται δεηθέντες ἐνταυθοῖ με προθύμως ἠγάγετε καὶ δι' ἃ τὴν ἄφιξιν ἐποιησάμην, ἦν τέ μοι δι' εὐχῆς μηδὲν ἀδικῆσαί σου τὴν ἐπιθυμίαν. 9.169. ὅτι τοῦ θεοῦ προφητεύειν αὐτὸν ἀποδείξαντος στὰς ἐν μέσῳ τῷ πλήθει συνεβούλευεν αὐτῷ τε καὶ τῷ βασιλεῖ τὰ δίκαια πράττειν καὶ τιμωρίαν ὅτι μεγάλην ὑφέξουσι μὴ πειθόμενοι προύλεγε. τελευτῶν μέντοι Ζαχαρίας μάρτυρα καὶ δικαστὴν ὧν ἔπασχε τὸν θεὸν ἐποιεῖτο ἀντὶ χρηστῆς συμβουλίας καὶ ὧν ὁ πατὴρ αὐτοῦ παρέσχεν ̓Ιωάσῳ πικρῶς καὶ βιαίως ἀπολλύμενος. 15.136. ἃ γὰρ ὁμολογεῖται παρανομώτατα τοῖς τε ̔́Ελλησιν καὶ τοῖς βαρβάροις, ταῦτα ἔπραξαν εἰς τοὺς ἡμετέρους πρέσβεις ἀποσφάξαντες αὐτούς, τῶν μὲν ̔Ελλήνων ἱεροὺς καὶ ἀσύλους εἶναι φαμένων τοὺς κήρυκας, ἡμῶν δὲ τὰ κάλλιστα τῶν δογμάτων καὶ τὰ ὁσιώτατα τῶν ἐν τοῖς νόμοις δι' ἀγγέλων παρὰ τοῦ θεοῦ μαθόντων: τοῦτο γὰρ τὸ ὄνομα καὶ ἀνθρώποις θεὸν εἰς ἐμφάνειαν ἄγει καὶ πολεμίους πολεμίοις διαλλάττειν δύναται. 17.148. ἀπεγνωκὼς δὲ περιοίσειν, καὶ γὰρ περὶ ἔτος ἑβδομηκοστὸν ἦν, ἐξηγρίωσεν ἀκράτῳ τῇ ὀργῇ καὶ πικρίᾳ εἰς πάντα χρώμενος: αἴτιον δὲ ἦν δόξα τοῦ καταφρονεῖσθαι καὶ ἡδονῇ τὰς τύχας αὐτοῦ τὸ ἔθνος φέρειν: ἄλλως τ' ἐπειδή τινες τῶν δημοτικωτέρων ἀνθρώπων καὶ ἐπανέστησαν αὐτῷ διὰ τοιαύτην αἰτίαν. 17.149. ̓͂Ην ̓Ιούδας ὁ Σαριφαίου καὶ Ματθίας ὁ Μεργαλώθου ̓Ιουδαίων λογιώτατοι καὶ παρ' οὕστινας ἐξηγηταὶ τῶν πατρίων νόμων, ἄνδρες καὶ δήμῳ προσφιλεῖς διὰ παιδείαν τοῦ νεωτέρου: ὁσημέραι γὰρ διημέρευον αὐτοῖς πάντες οἷς προσποίησις ἀρετῆς ἐπετετήδευτο. 17.151. ἦν γὰρ τῷ ̔Ηρώδῃ τινὰ πραγματευθέντα παρὰ τὸν νόμον, ἃ δὴ ἐπεκάλουν οἱ περὶ τὸν ̓Ιούδαν καὶ Ματθίαν. κατεσκευάκει δὲ ὁ βασιλεὺς ὑπὲρ τοῦ μεγάλου πυλῶνος τοῦ ναοῦ ἀνάθημα καὶ λίαν πολυτελές, ἀετὸν χρύσεον μέγαν: κωλύει δὲ ὁ νόμος εἰκόνων τε ἀναστάσεις ἐπινοεῖν καί τινων ζῴων ἀναθέσεις ἐπιτηδεύεσθαι τοῖς βιοῦν κατ' αὐτὸν προῃρημένοις. 17.152. ὥστε ἐκέλευον οἱ σοφισταὶ τὸν ἀετὸν κατασπᾶν: καὶ γὰρ εἴ τις γένοιτο κίνδυνος τῷ εἰς θάνατον ἀνακειμένῳ, πολὺ τῆς ἐν τῷ ζῆν ἡδονῆς λυσιτελεστέραν φαίνεσθαι τὴν προστιθεμένην ἀρετὴν ὑπ' αὐτοῦ τοῖς ἐπὶ σωτηρίᾳ καὶ φυλακῇ τοῦ πατρίου μελλήσουσι τελευτᾶν διὰ τὸ ἀίδιον τοῦ ἐπαινεῖσθαι φήμην κατασκευασαμένους ἔν τε τοῖς νῦν ἐπαινεθήσεσθαι καὶ τοῖς ἐσομένοις ἀειμνημόνευτον καταλείπειν τὸν βίον. 17.153. καίτοι γε καὶ τοῖς ἀκινδύνως διαιτωμένοις ἄφυκτον εἶναι τὴν συμφοράν, ὥστε καλῶς ἔχειν τοῖς ἀρετῆς ὀριγνωμένοις τὸ κατεψηφισμένον αὐτοῦ μετ' ἐπαίνων καὶ τιμῶν δεχομένοις ἀπιέναι τοῦ βίου. 17.154. φέρειν γὰρ κούφισιν πολλὴν τὸ ἐπὶ καλοῖς ἔργοις ὧν μνηστῆρα τὸν κίνδυνον εἶναι τελευτᾶν, καὶ ἅμα υἱέσι τῶν αὐτῶν καὶ ὁπόσοι τοῦ συγγενοῦς καταλείποιντο ἄνδρες γυναῖκες καὶ τοῖσδε περιποιῆσαι ὄφελος εὐκλείᾳ τῇ ἀπ' αὐτῶν. 17.155. Καὶ οἱ μὲν τοιούτοις λόγοις ἐξῆραν τοὺς νέους. ἀφικνεῖται δὲ λόγος εἰς αὐτοὺς τεθνάναι φράζων τὸν βασιλέα καὶ συνέπραττε τοῖς σοφισταῖς. καὶ μέσης ἡμέρας ἀνελθόντες κατέσπων τε καὶ πελέκεσιν ἐξέκοψαν τὸν ἀετὸν πολλῶν ἐν τῷ ἱερῷ διατριβόντων. 17.156. καὶ ὁ στρατηγὸς τοῦ βασιλέως, ἀγγέλλεται γὰρ ἡ ἐπιχείρησις πρὸς αὐτόν, ἀπὸ μείζονος διανοίας ἢ ἐπράσσετο ὑπολαβὼν ἄνεισι χεῖρα πολλὴν ἀγόμενος, ὁπόσοι ἀνθέξοιεν τῷ πλήθει τῶν πειρωμένων καθαιρεῖν τὸ ἀνάθημα, ἐπιπεσών τε μὴ προσδεχομένοις, ἀλλ' ὁποῖα ὄχλος φιλεῖ δόξῃ μᾶλλον ἀμαθεῖ ἢ προνοίᾳ ἀσφαλεῖ τετολμηκότας, ἀσυντάκτοις τε καὶ μηδὲν τοῦ ὀνήσοντος προανεσκοπημένοις, 17.157. τῶν τε νέων οὐκ ἐλάσσους τεσσαράκοντα ἀνδρῶν, οἳ θάρσει ἔμενον ἐπιόντα ἐς φυγὴν τοῦ λοιποῦ πλήθους καταστάντος, λαμβάνει καὶ τοὺς εἰσηγητὰς τοῦ τολμήματος ̓Ιούδαν καὶ Ματθίαν ἄδοξον ἡγουμένους ὑποχωρεῖν τὴν ἔφοδον αὐτοῦ, καὶ ἀνήγαγεν ἐπὶ τὸν βασιλέα. 17.158. ἐρομένου δὲ ἐπεὶ ἀφίκοντο ἐπ' αὐτὸν τοῦ βασιλέως, εἰ τολμήσειαν αὐτοῦ τὸ ἀνάθημα καθελεῖν, “ἀλλὰ καὶ πεφρόνηταί γε ἡμῖν τὰ φρονηθέντα καὶ πέπρακται τὰ πεπραγμένα μετ' ἀρετῆς ἀνδράσι πρεπωδεστάτης: τοῦ τε γὰρ θείου τῇ ἀξιώσει βεβοήθηται ὑφ' ἡμῶν καὶ τοῦ νόμου ἠκρόατο τὸ σῶφρον, 17.159. θαυμαστόν τε οὐδέν, εἰ τῶν σῶν δογμάτων ἀξιωτέρους τετηρῆσθαι ἡγησάμεθα νόμους, οὓς Μωσῆς ὑπαγορεύσει καὶ διδαχῇ τοῦ θεοῦ γραψάμενος κατέλιπεν. ἡδονῇ τε τὸν θάνατον οἴσομεν καὶ τιμωρίαν ἥντινα ἐπιβάλοις διὰ τὸ μὴ ἐπ' ἀδίκοις ἔργοις, ἀλλὰ φιλίᾳ τοῦ εὐσεβοῦς μέλλειν συνείσεσθαι τὸ ἐφομιλῆσον αὐτοῦ.” 17.161. καὶ παραγενομένων ἐξεκλησίασεν εἰς τὸ αὐτὸ θέατρον ἐπὶ κλινιδίου κείμενος ἀδυναμίᾳ τοῦ στῆναι, γωνεῖστων τε ἐφόσον αἵτινες ἦσαν ἐπ' αὐτοὺς γεγονυῖαι ἀνηριθμεῖτο, 17.162. καὶ τοῦ ναοῦ τὴν κατασκευὴν ὡς μεγάλοις τέλεσι τοῖς αὐτοῦ γένοιτο μὴ δυνηθέντων ἔτεσιν ἑκατὸν εἰκοσιπέντε τῶν ̓Ασαμωναίου ἐν οἷς ἐβασίλευον τοιόνδε τι ἐπὶ τιμῇ πρᾶξαι τοῦ θεοῦ, κοσμῆσαι δὲ καὶ ἀναθήμασιν ἀξιολόγοις. 17.163. ἀνθ' ὧν ἐλπίδα μὲν αὐτῷ γενέσθαι κἂν μεθὸ θάνοι καταλελείψεσθαι μνήμην τε αὐτοῦ καὶ εὔκλειαν. κατεβόα τε ἤδη, διότι μηδὲ ζῶντα ὑβρίζειν ἀπόσχοιντο εἰς αὐτόν, ἀλλ' ἡμέρας τε καὶ ἐν ὄψει τῆς πληθύος ὕβρει χρωμένους ἅψασθαι τῶν ὑπ' αὐτοῦ ἀνακειμένων καὶ καθαίρεσιν ὑβρίζοντάς τε ποιεῖσθαι, λόγῳ μὲν εἰς αὐτόν, ἀλήθειαν δὲ εἴ τις ἐξετάζοι τοῦ γεγονότος ἱεροσυλοῦντας. 17.164. Οἱ δὲ διὰ τὴν ὠμότητα αὐτοῦ, μὴ δὴ καὶ κατ' αὐτῶν ἐξαγριώσας εἰσπράττοιτο τιμωρίαν, οὔτε γνώμῃ ἔφασαν αὐτὰ πεπρᾶχθαι τῇ αὐτῶν, φαίνεσθαί τε αὐτοῖς οὐκ ἀπηλλαγμένα κολάσεως αὐτὰ εἶναι. ὁ δὲ τοῖς μὲν ἄλλοις πραϋτέρως ἔσχεν, Ματθίαν δὲ τὸν ἀρχιερέα παύσας ἱερᾶσθαι ὡς αἴτιον τοῦ μέρους τούτων γεγονότα καθίστα ̓Ιωάζαρον ἀρχιερέα, ἀδελφὸν γυναικὸς τῆς αὐτοῦ. | 1.107. Now I have for witnesses to what I have said, all those that have written Antiquities, both among the Greeks and barbarians; for even Manetho, who wrote the Egyptian History, and Berosus, who collected the Chaldean Monuments, and Mochus, and Hestieus, and, besides these, Hieronymus the Egyptian, and those who composed the Phoenician History, agree to what I here say: 4.12. Such a sedition overtook them, as we have not the like example either among the Greeks or the Barbarians, by which they were in danger of being all destroyed, but were notwithstanding saved by Moses, who would not remember that he had been almost stoned to death by them. 9.169. for when God had appointed him to prophesy, he stood in the midst of the multitude, and gave this counsel to them and to the king: That they should act righteously; and foretold to them, that if they would not hearken to his admonitions, they should suffer a heavy punishment. But as Zechariah was ready to die, he appealed to God as a witness of what he suffered for the good counsel he had given them, and how he perished after a most severe and violent manner for the good deeds his father had done to Jehoash. 15.30. He therefore wrote back to him, that if this boy should only go out of the country, all would be in a state of war and uproar, because the Jews were in hopes of a change in the government, and to have another king over them. 15.136. for these Arabians have done what both the Greeks and barbarians own to be an instance of the grossest wickedness, with regard to our ambassadors, which they have beheaded, while the Greeks declare that such ambassadors are sacred and inviolable. And for ourselves, we have learned from God the most excellent of our doctrines, and the most holy part of our law, by angels or ambassadors; for this name brings God to the knowledge of mankind, and is sufficient to reconcile enemies one to another. 17.148. and as he despaired of recovering, for he was about the seventieth year of his age, he grew fierce, and indulged the bitterest anger upon all occasions; the cause whereof was this, that he thought himself despised, and that the nation was pleased with his misfortunes; besides which, he resented a sedition which some of the lower sort of men excited against him, the occasion of which was as follows. 17.149. 2. There was one Judas, the son of Saripheus, and Matthias, the son of Margalothus, two of the most eloquent men among the Jews, and the most celebrated interpreters of the Jewish laws, and men wellbeloved by the people, because of their education of their youth; for all those that were studious of virtue frequented their lectures every day. 17.151. for Herod had caused such things to be made which were contrary to the law, of which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose to live according to it, to erect images or representations of any living creature. 17.152. So these wise men persuaded [their scholars] to pull down the golden eagle; alleging, that although they should incur any danger, which might bring them to their deaths, the virtue of the action now proposed to them would appear much more advantageous to them than the pleasures of life; since they would die for the preservation and observation of the law of their fathers; since they would also acquire an everlasting fame and commendation; since they would be both commended by the present generation, and leave an example of life that would never be forgotten to posterity; 17.153. ince that common calamity of dying cannot be avoided by our living so as to escape any such dangers; that therefore it is a right thing for those who are in love with a virtuous conduct, to wait for that fatal hour by such behavior as may carry them out of the world with praise and honor; 17.154. and that this will alleviate death to a great degree, thus to come at it by the performance of brave actions, which bring us into danger of it; and at the same time to leave that reputation behind them to their children, and to all their relations, whether they be men or women, which will be of great advantage to them afterward. 17.155. 3. And with such discourses as this did these men excite the young men to this action; and a report being come to them that the king was dead, this was an addition to the wise men’s persuasions; so, in the very middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while a great number of the people were in the temple. 17.156. And now the king’s captain, upon hearing what the undertaking was, and supposing it was a thing of a higher nature than it proved to be, came up thither, having a great band of soldiers with him, such as was sufficient to put a stop to the multitude of those who pulled down what was dedicated to God; so he fell upon them unexpectedly, and as they were upon this bold attempt, in a foolish presumption rather than a cautious circumspection, as is usual with the multitude, and while they were in disorder, and incautious of what was for their advantage; 17.157. o he caught no fewer than forty of the young men, who had the courage to stay behind when the rest ran away, together with the authors of this bold attempt, Judas and Matthias, who thought it an ignominious thing to retire upon his approach, and led them to the king. 17.158. And when they were come to the king, and he asked them if they had been so bold as to pull down what he had dedicated to God, “Yes, (said they,) what was contrived we contrived, and what hath been performed we performed it, and that with such a virtuous courage as becomes men; for we have given our assistance to those things which were dedicated to the majesty of God, 17.159. and we have provided for what we have learned by hearing the law; and it ought not to be wondered at, if we esteem those laws which Moses had suggested to him, and were taught him by God, and which he wrote and left behind him, more worthy of observation than thy commands. Accordingly we will undergo death, and all sorts of punishments which thou canst inflict upon us, with pleasure, since we are conscious to ourselves that we shall die, not for any unrighteous actions, but for our love to religion.” 17.161. and when they were come, he made them assemble in the theater, and because he could not himself stand, he lay upon a couch, and enumerated the many labors that he had long endured on their account, 17.162. and his building of the temple, and what a vast charge that was to him; while the Asamoneans, during the hundred and twenty-five years of their government, had not been able to perform any so great a work for the honor of God as that was; 17.163. that he had also adorned it with very valuable donations, on which account he hoped that he had left himself a memorial, and procured himself a reputation after his death. He then cried out, that these men had not abstained from affronting him, even in his lifetime, but that in the very day time, and in the sight of the multitude, they had abused him to that degree, as to fall upon what he had dedicated, and in that way of abuse had pulled it down to the ground. They pretended, indeed, that they did it to affront him; but if any one consider the thing truly, they will find that they were guilty of sacrilege against God therein. 17.164. 4. But the people, on account of Herod’s barbarous temper, and for fear he should be so cruel and to inflict punishment on them, said what was done was done without their approbation, and that it seemed to them that the actors might well be punished for what they had done. But as for Herod, he dealt more mildly with others [of the assembly] but he deprived Matthias of the high priesthood, as in part an occasion of this action, and made Joazar, who was Matthias’s wife’s brother, high priest in his stead. |
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29. Josephus Flavius, Jewish War, 1.648-1.655, 2.5-2.7, 7.132-7.157 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, jesus as Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 63, 252| 1.648. Γίνεται δ' ἐν ταῖς συμφοραῖς αὐτῷ καὶ δημοτική τις ἐπανάστασις. δύο ἦσαν σοφισταὶ κατὰ τὴν πόλιν μάλιστα δοκοῦντες ἀκριβοῦν τὰ πάτρια καὶ διὰ τοῦτο ἐν παντὶ τῷ ἔθνει μεγίστης ἠξιωμένοι δόξης, ̓Ιούδας τε υἱὸς Σεπφεραίου καὶ Ματθίας ἕτερος Μαργάλου. 1.649. τούτοις οὐκ ὀλίγοι προσῄεσαν τῶν νέων ἐξηγουμένοις τοὺς νόμους, καὶ συνεῖχον ὁσημέραι τῶν ἡβώντων στρατόπεδον. οἳ τότε τὸν βασιλέα πυνθανόμενοι ταῖς ἀθυμίαις ὑπορρέοντα καὶ τῇ νόσῳ λόγον καθίεσαν εἰς τοὺς γνωρίμους, ὡς ἄρα καιρὸς ἐπιτηδειότατος εἴη τιμωρεῖν ἤδη τῷ θεῷ καὶ τὰ κατασκευασθέντα παρὰ τοὺς πατρίους νόμους ἔργα κατασπᾶν. 1.651. ̔́Αμα δὲ τοῖς ἐκείνων λόγοις διεφημίσθη καὶ θνήσκειν ὁ βασιλεύς, ὥστε θαρραλεώτερον ἥπτοντο τῆς ἐπιχειρήσεως οἱ νέοι. μέσης γοῦν ἡμέρας καὶ πολλῶν κατὰ τὸ ἱερὸν ἀναστρεφομένων σχοίνοις παχείαις καθιμήσαντες σφᾶς αὐτοὺς ἀπὸ τοῦ τέγους τὸν χρυσοῦν ἀετὸν ἐξέκοπτον πελέκεσιν. 1.652. ἠγγέλθη δ' εὐθέως τῷ βασιλέως στρατηγῷ, κἀκεῖνος μετὰ χειρὸς οὐκ ὀλίγης ἀναδραμὼν περὶ τεσσαράκοντα νεανίας συλλαμβάνει καὶ κατήγαγεν πρὸς βασιλέα. 1.653. πυνθανομένῳ δ' αὐτῷ πρῶτον, εἰ τολμήσειαν τὸν χρυσοῦν ἀετὸν ἐκκόπτειν, ὡμολόγουν. ἔπειτα, τίνος κελεύσαντος, ἀπεκρίναντο τοῦ πατρίου νόμου. τί δ' οὕτως γεγήθασιν διερωτήσαντος, ἀναιρεῖσθαι μέλλοντες ἔλεγον, ὅτι πλειόνων ἀγαθῶν ἀπολαύσουσιν μετὰ τὴν τελευτήν. 1.654. ̓Επὶ τούτοις ὁ βασιλεὺς δι' ὑπερβολὴν ὀργῆς κρείττων τῆς νόσου γενόμενος πρόεισιν εἰς ἐκκλησίαν, καὶ πολλὰ τῶν ἀνδρῶν κατηγορήσας ὡς ἱεροσύλων καὶ προφάσει τοῦ νόμου πειραζόντων τι μεῖζον ἠξίου κολάζειν ὡς ἀσεβεῖς. 1.655. ὁ δὲ δῆμος δείσας μὴ διὰ πολλῶν ὁ ἔλεγχος ἔλθῃ, παρεκάλει πρῶτον μὲν τοὺς ὑποθεμένους τὴν πρᾶξιν, ἔπειτα τοὺς ἐν αὐτῇ συλληφθέντας κολάσαντα τοῖς λοιποῖς τὴν ὀργὴν ἀφιέναι. πείθεται μόλις ὁ βασιλεύς, καὶ τοὺς μὲν καθιμήσαντας ἑαυτοὺς ἅμα τοῖς σοφισταῖς κατέκαυσε ζῶντας, τοὺς λοιποὺς δὲ τῶν συλληφθέντων παρέδωκεν τοῖς ὑπηρέταις ἀνελεῖν. 2.5. ἔπειτα θύσας ἐν εὐωχίᾳ μετὰ τῶν φίλων ἦν. ἔνθα δὴ περὶ δείλην ἀθροισθέντες οὐκ ὀλίγοι τῶν νεωτερίζειν προῃρημένων ἤρξαντο ἰδίου πένθους, ὅτε τὸ κοινὸν ἐπὶ τῷ βασιλεῖ πέπαυτο, κατολοφυρόμενοι τοὺς κολασθέντας ὑπὸ ̔Ηρώδου διὰ τὸν ἐκκοπέντα χρυσοῦν ἀετὸν τῆς πύλης τοῦ ναοῦ. 2.5. ὅσοι δὲ καθερπύσαντες ἀπὸ τῶν τειχῶν ᾖξαν εἰς τοὺς ̔Ρωμαίους εὐμεταχείριστοι διὰ τὴν ἔκπληξιν ἦσαν. καὶ τῶν μὲν ἀπολωλότων, τῶν δ' ὑπὸ τοῦ δέους σκεδασθέντων ἐρήμῳ τῷ τοῦ θεοῦ θησαυρῷ προσπεσόντες οἱ στρατιῶται περὶ τετρακόσια τάλαντα διήρπασαν, ὧν ὅσα μὴ διεκλάπη Σαβῖνος ἤθροισεν. 2.5. ἀναλαβὼν δὲ ἀπὸ τῆς ̓Αντιοχείας τὸ μὲν δωδέκατον τάγμα πλῆρες, ἀπὸ δὲ τῶν λοιπῶν ἀνὰ δισχιλίους ἐπιλέκτους, πεζῶν τε ἓξ σπείρας καὶ τέσσαρας ἴλας ἱππέων, πρὸς αἷς τὰς παρὰ τῶν βασιλέων συμμαχίας, ̓Αντιόχου μὲν δισχιλίους ἱππεῖς καὶ πεζοὺς τρισχιλίους τοξότας πάντας, ̓Αγρίππα δὲ πεζοὺς μὲν τοὺς ἴσους ἱππεῖς δὲ δισχιλίων ἐλάττους, 2.6. ἦν δὲ τὸ πένθος οὐχ ὑπεσταλμένον, ἀλλ' οἰμωγαὶ διαπρύσιοι καὶ θρῆνος ἐγκέλευστος κοπετοί τε περιηχοῦντες ὅλην τὴν πόλιν ὡς ἂν ἐπ' ἀνδράσιν, οὓς ἔφασκον ὑπὲρ τῶν πατρίων νόμων καὶ τοῦ ναοῦ πυρὶ παραπολέσθαι. 2.6. Τότε καὶ ποιμήν τις ἀντιποιηθῆναι βασιλείας ἐτόλμησεν: ̓Αθρογγαῖος ἐκαλεῖτο, προυξένει δ' αὐτῷ τὴν ἐλπίδα σώματος ἰσχὺς καὶ ψυχὴ θανάτου καταφρονοῦσα, πρὸς δὲ τούτοις ἀδελφοὶ τέσσαρες ὅμοιοι. 2.6. οἱ μὲν οὖν φίλοι καὶ σωματοφύλακες τοῦ ̓Ιωσήπου καταπλαγέντες τὴν ὁρμὴν τοῦ πλήθους ἔφυγον πλὴν τεσσάρων πάντες, αὐτὸς δὲ κοιμώμενος ἤδη προσφερομένου τοῦ πυρὸς διανίσταται, 2.7. τιμωρεῖν δ' αὐτοῖς ἀνεβόων ἐκ τῶν ὑφ' ̔Ηρώδου τετιμημένων χρῆναι καὶ πρῶτον τὸν ὑπ' ἐκείνου κατασταθέντα παύειν ἀρχιερέα: προσήκειν γὰρ αὐτοῖς εὐσεβέστερον αἱρεῖσθαι καὶ καθαρώτερον. 2.7. ἔνθεν εἰς Σαπφὼ πρόεισιν κώμην ἑτέραν ἐρυμνήν, ἣν ὁμοίως διήρπασαν τάς τε προσόρους πάσας ὅσαις ἐπετύγχανον. πυρὸς δὲ καὶ φόνου πεπλήρωτο πάντα καὶ πρὸς τὰς ἁρπαγὰς τῶν ̓Αράβων οὐδὲν ἀντεῖχεν. 7.132. ̓Αμήχανον δὲ κατὰ τὴν ἀξίαν εἰπεῖν τῶν θεαμάτων ἐκείνων τὸ πλῆθος καὶ τὴν μεγαλοπρέπειαν ἐν ἅπασιν οἷς ἄν τις ἐπινοήσειεν ἢ τεχνῶν ἔργοις ἢ πλούτου μέρεσιν ἢ φύσεως σπανιότησιν: 7.133. σχεδὸν γὰρ ὅσα τοῖς πώποτε ἀνθρώποις εὐδαιμονήσασιν ἐκτήθη κατὰ μέρος ἄλλα παρ' ἄλλοις θαυμαστὰ καὶ πολυτελῆ, ταῦτα ἐπὶ τῆς ἡμέρας ἐκείνης ἀθρόα τῆς ̔Ρωμαίων ἡγεμονίας ἔδειξε τὸ μέγεθος. 7.134. ἀργύρου γὰρ καὶ χρυσοῦ καὶ ἐλέφαντος ἐν παντοίαις ἰδέαις κατασκευασμάτων ἦν ὁρᾶν οὐχ ὥσπερ ἐν πομπῇ κομιζόμενον πλῆθος, ἀλλ' ὡς ἂν εἴποι τις ῥέοντα ποταμόν, καὶ τὰ μὲν ἐκ πορφύρας ὑφάσματα τῆς σπανιωτάτης φερόμενα, τὰ δ' εἰς ἀκριβῆ ζωγραφίαν πεποικιλμένα τῇ Βαβυλωνίων τέχνῃ: 7.135. λίθοι τε διαφανεῖς, οἱ μὲν χρυσοῖς ἐμπεπλεγμένοι στεφάνοις, οἱ δὲ κατ' ἄλλας ποιήσεις, τοσοῦτοι παρηνέχθησαν, ὥστε μαθεῖν ὅτι μάτην εἶναί τι τούτων σπάνιον ὑπειλήφαμεν. 7.136. ἐφέρετο δὲ καὶ θεῶν ἀγάλματα τῶν παρ' αὐτοῖς μεγέθεσι θαυμαστὰ καὶ κατὰ τὴν τέχνην οὐ παρέργως πεποιημένα, καὶ τούτων οὐδέν, ὅ τι μὴ τῆς ὕλης τῆς πολυτελοῦς, ζῴων τε πολλαὶ φύσεις παρήγοντο κόσμον οἰκεῖον ἁπάντων περικειμένων. 7.137. ἦν δὲ καὶ τὸ κομίζον ἕκαστα τούτων πλῆθος ἀνθρώπων ἁλουργαῖς ἐσθῆσι καὶ διαχρύσοις κεκοσμημένον, οἵ τ' εἰς αὐτὸ τὸ πομπεύειν διακριθέντες ἐξαίρετον εἶχον καὶ καταπληκτικὴν περὶ αὐτοὺς τοῦ κόσμου τὴν πολυτέλειαν. 7.138. ἐπὶ τούτοις οὐδὲ τὸν αἰχμάλωτον ἦν ἰδεῖν ὄχλον ἀκόσμητον, ἀλλ' ἡ τῶν ἐσθήτων ποικιλία καὶ τὸ κάλλος αὐτοῖς τὴν ἀπὸ τῆς κακώσεως τῶν σωμάτων ἀηδίαν ἔκλεπτε τῆς ὄψεως. 7.139. θαῦμα δ' ἐν τοῖς μάλιστα παρεῖχεν ἡ τῶν φερομένων πηγμάτων κατασκευή: καὶ γὰρ διὰ μέγεθος ἦν δεῖσαι τῷ βεβαίῳ τῆς φορᾶς ἀπιστήσαντα, 7.141. καὶ γὰρ ὑφάσματα πολλοῖς διάχρυσα περιβέβλητο, καὶ χρυσὸς καὶ ἐλέφας οὐκ ἀποίητος πᾶσι περιεπεπήγει. 7.142. διὰ πολλῶν δὲ μιμημάτων ὁ πόλεμος ἄλλος εἰς ἄλλα μεμερισμένος ἐναργεστάτην ὄψιν αὑτοῦ παρεῖχεν: 7.143. ἦν γὰρ ὁρᾶν χώραν μὲν εὐδαίμονα δῃουμένην, ὅλας δὲ φάλαγγας κτεινομένας πολεμίων, καὶ τοὺς μὲν φεύγοντας τοὺς δ' εἰς αἰχμαλωσίαν ἀγομένους, τείχη δ' ὑπερβάλλοντα μεγέθει μηχαναῖς ἐρειπόμενα καὶ φρουρίων ἁλισκομένας ὀχυρότητας καὶ πόλεων πολυανθρώπους περιβόλους κατ' ἄκρας ἐχομένους, 7.144. καὶ στρατιὰν ἔνδον τειχῶν εἰσχεομένην, καὶ πάντα φόνου πλήθοντα τόπον, καὶ τῶν ἀδυνάτων χεῖρας ἀνταίρειν ἱκεσίας, πῦρ τε ἐνιέμενον ἱεροῖς καὶ κατασκαφὰς οἴκων ἐπὶ τοῖς δεσπόταις, 7.145. καὶ μετὰ πολλὴν ἐρημίαν καὶ κατήφειαν ποταμοὺς ῥέοντας οὐκ ἐπὶ γῆν γεωργουμένην, οὐδὲ ποτὸν ἀνθρώποις ἢ βοσκήμασιν, ἀλλὰ διὰ τῆς ἐπιπανταχόθεν φλεγομένης: ταῦτα γὰρ ̓Ιουδαῖοι πεισομένους αὑτοὺς τῷ πολέμῳ παρέδοσαν. 7.146. ἡ τέχνη δὲ καὶ τῶν κατασκευασμάτων ἡ μεγαλουργία τοῖς οὐκ ἰδοῦσι γινόμενα τότ' ἐδείκνυεν ὡς παροῦσι. 7.147. τέτακτο δ' ἐφ' ἑκάστῳ τῶν πηγμάτων ὁ τῆς ἁλισκομένης πόλεως στρατηγὸς ὃν τρόπον ἐλήφθη. 7.148. πολλαὶ δὲ καὶ νῆες εἵποντο. λάφυρα δὲ τὰ μὲν ἄλλα χύδην ἐφέρετο, διέπρεπε δὲ πάντων τὰ ἐγκαταληφθέντα τῷ ἐν ̔Ιεροσολύμοις ἱερῷ, χρυσῆ τε τράπεζα τὴν ὁλκὴν πολυτάλαντος καὶ λυχνία χρυσῆ μὲν ὁμοίως πεποιημένη, τὸ δ' ἔργον ἐξήλλακτο τῆς κατὰ τὴν ἡμετέραν χρῆσιν συνηθείας. 7.149. ὁ μὲν γὰρ μέσος ἦν κίων ἐκ τῆς βάσεως πεπηγώς, λεπτοὶ δ' ἀπ' αὐτοῦ μεμήκυντο καυλίσκοι τριαίνης σχήματι παραπλησίαν τὴν θέσιν ἔχοντες, λύχνον ἕκαστος αὐτῶν ἐπ' ἄκρον κεχαλκευμένος: ἑπτὰ δ' ἦσαν οὗτοι τῆς παρὰ τοῖς ̓Ιουδαίοις ἑβδομάδος τὴν τιμὴν ἐμφανίζοντες. 7.151. ἐπὶ τούτοις παρῄεσαν πολλοὶ Νίκης ἀγάλματα κομίζοντες: ἐξ ἐλέφαντος δ' ἦν πάντων καὶ χρυσοῦ ἡ κατασκευή. 7.152. μεθ' ἃ Οὐεσπασιανὸς ἤλαυνε πρῶτος καὶ Τίτος εἵπετο, Δομετιανὸς δὲ παρίππευεν, αὐτός τε διαπρεπῶς κεκοσμημένος καὶ τὸν ἵππον παρέχων θέας ἄξιον. 7.153. ̓͂Ην δὲ τῆς πομπῆς τὸ τέλος ἐπὶ τὸν νεὼ τοῦ Καπετωλίου Διός, ἐφ' ὃν ἐλθόντες ἔστησαν: ἦν γὰρ παλαιὸν πάτριον περιμένειν, μέχρις ἂν τὸν τοῦ στρατηγοῦ τῶν πολεμίων θάνατον ἀπαγγείλῃ τις. 7.154. Σίμων οὗτος ἦν ὁ Γιώρα, τότε πεπομπευκὼς ἐν τοῖς αἰχμαλώτοις, βρόχῳ δὲ περιβληθεὶς εἰς τὸν ἐπὶ τῆς ἀγορᾶς ἐσύρετο τόπον αἰκιζομένων αὐτὸν ἅμα τῶν ἀγόντων: νόμος δ' ἐστὶ ̔Ρωμαίοις ἐκεῖ κτείνειν τοὺς ἐπὶ κακουργίᾳ θάνατον κατεγνωσμένους. 7.155. ἐπεὶ δ' ἀπηγγέλθη τέλος ἔχων καὶ πάντες εὐφήμησαν, ἤρχοντο τῶν θυσιῶν, ἃς ἐπὶ ταῖς νομιζομέναις καλλιερήσαντες εὐχαῖς ἀπῄεσαν εἰς τὸ βασίλειον. 7.156. καὶ τοὺς μὲν αὐτοὶ πρὸς εὐωχίαν ὑπεδέχοντο, τοῖς δ' ἄλλοις ἅπασιν εὐτρεπεῖς κατὰ τὸ οἰκεῖον αἱ τῆς ἑστιάσεως ἦσαν παρασκευαί. 7.157. ταύτην γὰρ τὴν ἡμέραν ἡ ̔Ρωμαίων πόλις ἑώρταζεν ἐπινίκιον μὲν τῆς κατὰ τῶν πολεμίων στρατείας, πέρας δὲ τῶν ἐμφυλίων κακῶν, ἀρχὴν δὲ τῶν ὑπὲρ τῆς εὐδαιμονίας ἐλπίδων. | 1.648. 2. There also now happened to him, among his other calamities, a certain popular sedition. There were two men of learning in the city [Jerusalem], who were thought the most skillful in the laws of their country, and were on that account held in very great esteem all over the nation; they were, the one Judas, the son of Sepphoris, and the other Matthias, the son of Margalus. 1.649. There was a great concourse of the young men to these men when they expounded the laws, and there got together every day a kind of an army of such as were growing up to be men. Now when these men were informed that the king was wearing away with melancholy, and with a distemper, they dropped words to their acquaintance, how it was now a very proper time to defend the cause of God, and to pull down what had been erected contrary to the laws of their country; 1.650. for it was unlawful there should be any such thing in the temple as images, or faces, or the like representation of any animal whatsoever. Now the king had put up a golden eagle over the great gate of the temple, which these learned men exhorted them to cut down; and told them, that if there should any danger arise, it was a glorious thing to die for the laws of their country; because that the soul was immortal, and that an eternal enjoyment of happiness did await such as died on that account; while the mean-spirited, and those that were not wise enough to show a right love of their souls, preferred death by a disease, before that which is the result of a virtuous behavior. 1.651. 3. At the same time that these men made this speech to their disciples, a rumor was spread abroad that the king was dying, which made the young men set about the work with greater boldness; they therefore let themselves down from the top of the temple with thick cords, and this at midday, and while a great number of people were in the temple, and cut down that golden eagle with axes. 1.652. This was presently told to the king’s captain of the temple, who came running with a great body of soldiers, and caught about forty of the young men, and brought them to the king. 1.653. And when he asked them, first of all, whether they had been so hardy as to cut down the golden eagle, they confessed they had done so; and when he asked them by whose command they had done it, they replied, at the command of the law of their country; and when he further asked them how they could be so joyful when they were to be put to death, they replied, because they should enjoy greater happiness after they were dead. 1.654. 4. At this the king was in such an extravagant passion, that he overcame his disease [for the time], and went out and spake to the people; wherein he made a terrible accusation against those men, as being guilty of sacrilege, and as making greater attempts under pretense of their law, and he thought they deserved to be punished as impious persons. 1.655. Whereupon the people were afraid lest a great number should be found guilty and desired that when he had first punished those that put them upon this work, and then those that were caught in it, he would leave off his anger as to the rest. With this the king complied, though not without difficulty, and ordered those that had let themselves down, together with their Rabbins, to be burnt alive, but delivered the rest that were caught to the proper officers to be put to death by them. 2.5. And here it was that a great many of those that desired innovations came in crowds towards the evening, and began then to mourn on their own account, when the public mourning for the king was over. These lamented those that were put to death by Herod, because they had cut down the golden eagle that had been over the gate of the temple. 2.6. Nor was this mourning of a private nature, but the lamentations were very great, the mourning solemn, and the weeping such as was loudly heard all over the city, as being for those men who had perished for the laws of their country, and for the temple. 2.7. They cried out that a punishment ought to be inflicted for these men upon those that were honored by Herod; and that, in the first place, the man whom he had made high priest should be deprived; and that it was fit to choose a person of greater piety and purity than he was. 7.132. 5. Now it is impossible to describe the multitude of the shows as they deserve, and the magnificence of them all; such indeed as a man could not easily think of as performed, either by the labor of workmen, or the variety of riches, or the rarities of nature; 7.133. for almost all such curiosities as the most happy men ever get by piecemeal were here one heaped on another, and those both admirable and costly in their nature; and all brought together on that day demonstrated the vastness of the dominions of the Romans; 7.134. for there was here to be seen a mighty quantity of silver, and gold, and ivory, contrived into all sorts of things, and did not appear as carried along in pompous show only, but, as a man may say, running along like a river. Some parts were composed of the rarest purple hangings, and so carried along; and others accurately represented to the life what was embroidered by the arts of the Babylonians. 7.135. There were also precious stones that were transparent, some set in crowns of gold, and some in other ouches, as the workmen pleased; and of these such a vast number were brought, that we could not but thence learn how vainly we imagined any of them to be rarities. 7.136. The images of the gods were also carried, being as well wonderful for their largeness, as made very artificially, and with great skill of the workmen; nor were any of these images of any other than very costly materials; and many species of animals were brought, every one in their own natural ornaments. 7.137. The men also who brought every one of these shows were great multitudes, and adorned with purple garments, all over interwoven with gold; those that were chosen for carrying these pompous shows having also about them such magnificent ornaments as were both extraordinary and surprising. 7.138. Besides these, one might see that even the great number of the captives was not unadorned, while the variety that was in their garments, and their fine texture, concealed from the sight the deformity of their bodies. 7.139. But what afforded the greatest surprise of all was the structure of the pageants that were borne along; for indeed he that met them could not but be afraid that the bearers would not be able firmly enough to support them, such was their magnitude; 7.140. for many of them were so made, that they were on three or even four stories, one above another. The magnificence also of their structure afforded one both pleasure and surprise; 7.141. for upon many of them were laid carpets of gold. There was also wrought gold and ivory fastened about them all; 7.142. and many resemblances of the war, and those in several ways, and variety of contrivances, affording a most lively portraiture of itself. 7.143. For there was to be seen a happy country laid waste, and entire squadrons of enemies slain; while some of them ran away, and some were carried into captivity; with walls of great altitude and magnitude overthrown and ruined by machines; with the strongest fortifications taken, and the walls of most populous cities upon the tops of hills seized on, 7.144. and an army pouring itself within the walls; as also every place full of slaughter, and supplications of the enemies, when they were no longer able to lift up their hands in way of opposition. Fire also sent upon temples was here represented, and houses overthrown, and falling upon their owners: 7.145. rivers also, after they came out of a large and melancholy desert, ran down, not into a land cultivated, nor as drink for men, or for cattle, but through a land still on fire upon every side; for the Jews related that such a thing they had undergone during this war. 7.146. Now the workmanship of these representations was so magnificent and lively in the construction of the things, that it exhibited what had been done to such as did not see it, as if they had been there really present. 7.147. On the top of every one of these pageants was placed the commander of the city that was taken, and the manner wherein he was taken. Moreover, there followed those pageants a great number of ships; 7.148. and for the other spoils, they were carried in great plenty. But for those that were taken in the temple of Jerusalem, they made the greatest figure of them all; that is, the golden table, of the weight of many talents; the candlestick also, that was made of gold, though its construction were now changed from that which we made use of; 7.149. for its middle shaft was fixed upon a basis, and the small branches were produced out of it to a great length, having the likeness of a trident in their position, and had every one a socket made of brass for a lamp at the tops of them. These lamps were in number seven, and represented the dignity of the number seven among the Jews; 7.150. and the last of all the spoils, was carried the Law of the Jews. 7.151. After these spoils passed by a great many men, carrying the images of Victory, whose structure was entirely either of ivory or of gold. 7.152. After which Vespasian marched in the first place, and Titus followed him; Domitian also rode along with them, and made a glorious appearance, and rode on a horse that was worthy of admiration. 7.153. 6. Now the last part of this pompous show was at the temple of Jupiter Capitolinus, whither when they were come, they stood still; for it was the Romans’ ancient custom to stay till somebody brought the news that the general of the enemy was slain. 7.154. This general was Simon, the son of Gioras, who had then been led in this triumph among the captives; a rope had also been put upon his head, and he had been drawn into a proper place in the forum, and had withal been tormented by those that drew him along; and the law of the Romans required that malefactors condemned to die should be slain there. 7.155. Accordingly, when it was related that there was an end of him, and all the people had sent up a shout for joy, they then began to offer those sacrifices which they had consecrated, in the prayers used in such solemnities; which when they had finished, they went away to the palace. 7.156. And as for some of the spectators, the emperors entertained them at their own feast; and for all the rest there were noble preparations made for their feasting at home; 7.157. for this was a festival day to the city of Rome, as celebrated for the victory obtained by their army over their enemies, for the end that was now put to their civil miseries, and for the commencement of their hopes of future prosperity and happiness. |
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30. Quintilian, Institutes of Oratory, 7.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 180 | 7.6. Lawyers frequently raise the question of the letter and the intention of the law, in fact a large proportion of legal disputes turn on these points. We need not therefore be surprised that such questions occur in the schools as well, where they are often invented with this special purpose. One form of this kind of question is found in cases where the enquiry turns both on the letter and the spirit of a law., Such questions arise when the law presents some obscurity. Under these circumstances both parties will seek to establish their own interpretation of the passage and to overthrow that advanced by their opponent. Take for example the following case. "A thief shall refund four times the amount of his theft. Two thieves have jointly stolen 10,000 sesterces. 40,000 are claimed from each. They claim that they are liable only to pay 20,000 each." The accuser will urge that the sum which he claims is fourfold the amount stolen; the accused will urge that the sum which they offer to pay is fourfold. The intention of the law will be pleaded by both parties., On the other hand, the dispute may turn on a passage of the law which is clear in one sense and doubtful in another. "The son of a harlot shall not address the people. A woman who had a son became a prostitute. The youth is forbidden to address the people." Here there is no doubt about the son of one who was a prostitute before his birth, but it is doubtful whether the law applies to the case of one born before his mother became a prostitute., Another question which is not infrequently raised is as to the interpretation of the law forbidding an action to be brought twice on the same dispute, the problem being whether the word twice refers to the prosecutor or the prosecution. Such are the points raising out of the obscurity of the law. A second form of question turns on some passage where the meaning is clear. Those who have given exclusive attention to this class of question call it the basis concerned with the obvious expression of the law and its intention. In such circumstances one party will rest their case on the letter, the other on the intention of the law., There are three different methods in which we may combat the letter. The first comes into play where it is clear that it is impossible always to observe the letter of the law. "Children shall support their parents under penalty of imprisonment." It is clear, in the first place, that this cannot apply to an infant. At this point we shall turn to other possible exceptions and distinguish as follows. "Does this apply to everyone who refuses to support his parent? Has this particular individual incurred the penalty by this particular act?", The second arises in scholastic themes where no argument can be drawn from the particular law, but the question is concerned solely with the subject of the dispute. "A foreigner who goes up on to the wall should be liable to capital punishment. The enemy had scaled the wall and were driven back by a foreigner. His punishment is demanded.", In this case we shall not have two separate questions, namely, whether every foreigner who goes up on the wall is liable to the penalty, and whether this particular foreigner is liable, since no more forcible argument can be brought against the application of the letter of the law than the fact in dispute, but the only question to be raised will be whether a foreigner may not go on to the wall even for the purpose of saving the city. Therefore we shall rest our case on equity and the intention of the law. It is, however, sometimes possible to draw examples from other laws to show that we cannot always stand by the letter, as Cicero did in his defence of Caecina., The third method becomes operative when we find something in the actual words of the law which enables us to prove that the intention of the legislator was different. The following theme will provide an example. "Anyone who is caught at night with steel in his hands shall be thrown into prison. A man is found wearing a steel ring, and is imprisoned by the magistrate." In this case the use of the word caught is sufficient proof that the word steel was only intended by the law in the sense of a weapon of offence., But just as the advocate who rests his case on the intention of the law must wherever possible impugn the letter of the law, so he who defends the letter of the law must also seek to gain support from the intention. Again, in cases concerned with wills it sometimes happens that the intention of the testator is clear, though it has not been expressed in writing: an example of this occurs in the trial of Curius, which gave rise to the well-known argument between Lucius Crassus and Scaevola., A second heir had been appointed in the event of a posthumous son dying while a minor. No posthumous son was born. The next of kin claimed the property. Who could doubt that the intention of the testator was that the same man should inherit in the event of the son not being born who would have inherited in the event of his death? But he had not written this in his will., Again, the opposite case, that is to say, when what is written is obviously contrary to the intention of the writer, occurred quite recently. A man who had made a bequest of 5000 sesterces, on altering his will erased the word sesterces and inserted pounds of silver. But it was clear that he had meant not 5000 but 5 pounds of silver, because the weight of silver mentioned in the bequest was unparalleled and incredible., The same basis includes such general questions as to whether we should stand by the letter or the intention of the document, and what was the purpose of the writer, while for the treatment of such questions we must have recourse to quality or conjecture, with which I think I have dealt in sufficient detail. |
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31. New Testament, 1 John, 2.16, 4.12, 5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyrs and martyrdom, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737| 2.16. ὅτι πᾶν τὸ ἐν τῷ κόσμῳ, ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονία τοῦ βίου, οὐκ ἔστιν ἐκ τοῦ πατρός, ἀλλὰ ἐκ τοῦ κόσμου ἐστίν· 4.12. θεὸν οὐδεὶς πώποτε τεθέαται· ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ θεὸς ἐν ἡμῖν μένει καὶ ἡ ἀγάπη αὐτοῦ τετελειωμένη ἐν ἡμῖν ἐστίν. 5.17. πᾶσα ἀδικία ἁμαρτία ἐστίν, καὶ ἔστιν ἁμαρτία οὐ πρὸς θάνατον. | 2.16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's. 4.12. No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us. 5.17. All unrighteousness is sin, and there is a sin not leading to death. |
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32. New Testament, Matthew, 3.16, 5.1, 5.3, 5.28, 5.34, 5.38-5.48, 10.17, 10.21, 10.32, 10.34-10.37, 10.39, 22.37, 24.10, 26.57, 26.59-26.68, 27.1-27.2, 27.11-27.31, 27.39-27.43 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 3, 72, 133, 187, 188, 189, 191, 198, 199, 200, 247, 248, 249; Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 141; Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 179| 3.16. βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· 5.1. Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος· καὶ καθίσαντος αὐτοῦ προσῆλθαν [αὐτῷ] οἱ μαθηταὶ αὐτοῦ· 5.3. ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.34. Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.38. Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.39. Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σου], στρέψον αὐτῷ καὶ τὴν ἄλλην· 5.40. καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· 5.41. καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 5.42. τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. 5.43. Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44. Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45. ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.46. ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 5.47. καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 5.48. Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. 10.17. προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς· 10.21. παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς. 10.32. Πᾶς οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς· 10.34. Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν. 10.35. ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς, 10.36. καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ. 10.37. Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος· καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος· 10.39. ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν, καὶ ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν. 22.37. ὁ δὲ ἔφη αὐτῷ Ἀγαπήσεις Κύριον τὸν θεόν σου ἐν ὅλῃ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου· 24.10. καὶ τότε σκανδαλισθήσονται πολλοὶ καὶ ἀλλήλους παραδώσουσιν καὶ μισήσουσιν ἀλλήλους· 26.57. Οἱ δὲ κρατήσαντες τὸν Ἰησοῦν ἀπήγαγον πρὸς Καιάφαν τὸν ἀρχιερέα, ὅπου οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι συνήχθησαν. 26.59. οἱ δὲ ἀρχιερεῖς καὶ τὸ συνέδριον ὅλον ἐζήτουν ψευδομαρτυρίαν κατὰ τοῦ Ἰησοῦ ὅπως αὐτὸν θανατώσωσιν, 26.60. καὶ οὐχ εὗρον πολλῶν προσελθόντων ψευδομαρτύρων. ὕστερον δὲ προσελθόντες δύο εἶπαν 26.61. Οὗτος ἔφη Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι. 26.62. καὶ ἀναστὰς ὁ ἀρχιερεὺς εἶπεν αὐτῷ Οὐδὲν ἀποκρίνῃ; τί οὗτοί σου καταμαρτυροῦσιν; ὁ δὲ Ἰησοῦς ἐσιώπα. 26.63. καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῷ Ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ ζῶντος ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ. 26.64. λέγει αὐτῷ ὁ Ἰησοῦς Σὺ εἶπας· πλὴν λέγω ὑμῖν, ἀπʼ ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ. 26.65. τότε ὁ ἀρχιερεὺς διέρηξεν τὰ ἱμάτια αὐτοῦ λέγων Ἐβλασφήμησεν· τί ἔτι χρείαν ἔχομεν μαρτύρων; ἴδε νῦν ἠκούσατε τὴν βλασφημίαν· 26.66. τί ὑμῖν δοκεῖ; οἱ δὲ ἀποκριθέντες εἶπαν Ἔνοχος θανάτου ἐστίν. 26.67. Τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν, οἱ δὲ ἐράπισαν 26.68. λέγοντες Προφήτευσον ἡμῖν, χριστέ, τίς ἐστιν ὁ παίσας σε; 27.1. Πρωίας δὲ γενομένης συμβούλιον ἔλαβον πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ κατὰ τοῦ Ἰησοῦ ὥστε θανατῶσαι αὐτόν· 27.2. καὶ δήσαντες αὐτὸν ἀπήγαγον καὶ παρέδωκαν Πειλάτῳ τῷ ἡγεμόνι. 27.11. Ὁ δὲ Ἰησοὺς ἐστάθη ἔμπροσθεν τοῦ ἡγεμόνος· καὶ ἐπηρώτησεν αὐτὸν ὁ ἡγεμὼν λέγων Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; ὁ δὲ Ἰησοῦς ἔφη Σὺ λέγεις. 27.12. καὶ ἐν τῷ κατηγορεῖσθαι αὐτὸν ὑπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων οὐδὲν ἀπεκρίνατο. 27.13. τότε λέγει αὐτῷ ὁ Πειλᾶτος Οὐκ ἀκούεις πόσα σου καταμαρτυροῦσιν; 27.14. καὶ οὐκ ἀπεκρίθη αὐτῷ πρὸς οὐδὲ ἓν ῥῆμα, ὥστε θαυμάζειν τὸν ἡγεμόνα λίαν. 27.15. Κατὰ δὲ ἑορτὴν εἰώθει ὁ ἡγεμὼν ἀπολύειν ἕνα τῷ ὄχλῳ δέσμιον ὃν ἤθελον. 27.16. εἶχον δὲ τότε δέσμιον ἐπίσημον λεγόμενον Βαραββᾶν. 27.17. συνηγμένων οὖν αὐτῶν εἶπεν αὐτοῖς ὁ Πειλᾶτος Τίνα θέλετε ἀπολύσω ὑμῖν, [τὸν] Βαραββᾶν ἢ Ἰησοῦν τὸν λεγόμενον Χριστόν; 27.18. ᾔδει γὰρ ὅτι διὰ φθόνον παρέδωκαν αὐτόν. 27.19. Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ βήματος ἀπέστειλεν πρὸς αὐτὸν ἡ γυνὴ αὐτοῦ λέγουσα Μηδὲν σοὶ καὶ τῷ δικαίῳ ἐκείνῳ, πολλὰ γὰρ ἔπαθον σήμερον κατʼ ὄναρ διʼ αὐτόν. 27.20. Οἱ δὲ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι ἔπεισαν τοὺς ὄχλους ἵνα αἰτήσωνται τὸν Βαραββᾶν τὸν δὲ Ἰησοῦν ἀπολέσωσιν. 27.21. ἀποκριθεὶς δὲ ὁ ἡγεμὼν εἶπεν αὐτοῖς Τίνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν; οἱ δὲ εἶπαν Τὸν Βαραββᾶν. 27.22. λέγει αὐτοῖς ὁ Πειλᾶτος Τί οὖν ποιήσω Ἰησοῦν τὸν λεγόμενον Χριστόν; λέγουσιν πάντες Σταυρωθήτω. 27.23. ὁ δὲ ἔφη Τί γὰρ κακὸν ἐποίησεν; οἱ δὲ περισσῶς ἔκραζον λέγοντες Σταυρωθήτω. 27.24. ἰδὼν δὲ ὁ Πειλᾶτος ὅτι οὐδὲν ὠφελεῖ ἀλλὰ μᾶλλον θόρυβος γίνεται λαβὼν ὕδωρ ἀπενίψατο τὰς χεῖρας κατέναντι τοῦ ὄχλου λέγων Ἀθῷός εἰμι ἀπὸ τοῦ αἵματος τούτου· ὑμεῖς ὄψεσθε. 27.25. καὶ ἀποκριθεὶς πᾶς ὁ λαὸς εἶπεν Τὸ αἷμα αὐτοῦ. ἐφʼ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν. 27.26. τότε ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν, τὸν δὲ Ἰησοῦν φραγελλώσας παρέδωκεν ἵνα σταυρωθῇ. 27.27. Τότε οἱ στρατιῶται τοῦ ἡγεμόνος παραλαβόντες τὸν Ἰησοῦν εἰς τὸ πραιτώριον συνήγαγον ἐπʼ αὐτὸν ὅλην τὴν σπεῖραν. 27.28. καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην περιέθηκαν αὐτῷ, 27.29. καὶ πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν ἐπὶ τῆς κεφαλῆς αὐτοῦ καὶ κάλαμον ἐν τῇ δεξιᾷ αὐτοῦ, καὶ γονυπετήσαντες ἔμπροσθεν αὐτοῦ ἐνέπαιξαν αὐτῷ λέγοντες Χαῖρε, βασιλεῦ τῶν Ἰουδαίων, 27.30. καὶ ἐμπτύσαντες εἰς αὐτὸν ἔλαβον τὸν κάλαμον καὶ ἔτυπτον εἰς τὴν κεφαλὴν αὐτοῦ. 27.31. καὶ ὅτε ἐνέπαιξαν αὐτῷ, ἐξέδυσαν αὐτὸν τὴν χλαμύδα καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ, καὶ ἀπήγαγον αὐτὸν εἰς τὸ σταυρῶσαι. 27.39. Οἱ δὲ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὐτῶν 27.40. καὶ λέγοντες Ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν, σῶσον σεαυτόν· εἰ υἱὸς εἶ τοῦ θεοῦ, κατάβηθι απὸ τοῦ σταυροῦ. 27.41. ὁμοίως [καὶ] οἱ ἀρχιερεῖς ἐμπαίζοντες μετὰ τῶν γραμματέων καὶ πρεσβυτέρων ἔλεγον 27.42. Ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι· βασιλεὺς Ἰσραήλ ἐστιν, καταβάτω νῦν ἀπὸ τοῦ σταυροῦ καὶ πιστεύσομεν ἐπʼ αὐτόν. 27.43. πέποιθεν ἐπὶ τὸν θεόν, ῥυσάσθω νῦν εἰ θέλει αὐτόν· εἶπεν γὰρ ὅτι Θεοῦ εἰμὶ υἱός. | 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 5.1. Seeing the multitudes, he went up onto the mountain. When he had sat down, his disciples came to him. 5.3. "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.38. "You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. "You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 10.21. "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 10.32. Everyone therefore who confesses me before men, him I will also confess before my Father who is in heaven. 10.34. "Don't think that I came to send peace on the earth. I didn't come to send peace, but a sword. 10.35. For I came to set a man at odds against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. 10.36. A man's foes will be those of his own household. 10.37. He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn't worthy of me. 10.39. He who finds his life will lose it; and he who loses his life for my sake will find it. 22.37. Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 24.10. Then many will stumble, and will deliver up one another, and will hate one another. 26.57. Those who had taken Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together. 26.59. Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death; 26.60. and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward, 26.61. and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.'" 26.62. The high priest stood up, and said to him, "Have you no answer? What is this that these testify against you?" 26.63. But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God." 26.64. Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky." 26.65. Then the high priest tore his clothing, saying, "He has spoken blasphemy! Why do we need any more witnesses? Behold, now you have heard his blasphemy. 26.66. What do you think?"They answered, "He is worthy of death!" 26.67. Then they spit in his face and beat him with their fists, and some slapped him, 26.68. saying, "Prophesy to us, you Christ! Who hit you?" 27.1. Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put him to death: 27.2. and they bound him, and led him away, and delivered him up to Pontius Pilate, the governor. 27.11. Now Jesus stood before the governor: and the governor asked him, saying, "Are you the King of the Jews?"Jesus said to him, "So you say." 27.12. When he was accused by the chief priests and elders, he answered nothing. 27.13. Then Pilate said to him, "Don't you hear how many things they testify against you?" 27.14. He gave him no answer, not even one word, so that the governor marveled greatly. 27.15. Now at the feast the governor was accustomed to release to the multitude one prisoner, whom they desired. 27.16. They had then a notable prisoner, called Barabbas. 27.17. When therefore they were gathered together, Pilate said to them, "Whom do you want me to release to you? Barabbas, or Jesus, who is called Christ?" 27.18. For he knew that because of envy they had delivered him up. 27.19. While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that righteous man, for I have suffered many things this day in a dream because of him." 27.20. Now the chief priests and the elders persuaded the multitudes to ask for Barabbas, and destroy Jesus. 27.21. But the governor answered them, "Which of the two do you want me to release to you?"They said, "Barabbas!" 27.22. Pilate said to them, "What then shall I do to Jesus, who is called Christ?"They all said to him, "Let him be crucified!" 27.23. But the governor said, "Why? What evil has he done?"But they cried out exceedingly, saying, "Let him be crucified!" 27.24. So when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water, and washed his hands before the multitude, saying, "I am innocent of the blood of this righteous person. You see to it." 27.25. All the people answered, "May his blood be on us, and on our children!" 27.26. Then he released to them Barabbas, but Jesus he flogged and delivered to be crucified. 27.27. Then the governor's soldiers took Jesus into the Praetorium, and gathered the whole garrison together against him. 27.28. They stripped him, and put a scarlet robe on him. 27.29. They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, "Hail, King of the Jews!" 27.30. They spat on him, and took the reed and struck him on the head. 27.31. When they had mocked him, they took the robe off of him, and put his clothes on him, and led him away to crucify him. 27.39. Those who passed by blasphemed him, wagging their heads, 27.40. and saying, "You who destroy the temple, and build it in three days, save yourself! If you are the Son of God, come down from the cross!" 27.41. Likewise the chief priests also mocking, with the scribes, the Pharisees, and the elders, said, 27.42. "He saved others, but he can't save himself. If he is the King of Israel, let him come down from the cross now, and we will believe in him. 27.43. He trusts in God. Let God deliver him now, if he wants him; for he said, 'I am the Son of God.'" |
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33. New Testament, Mark, 1.10, 10.18, 13.12, 14.53, 14.55-14.65, 15.1-15.5, 15.12, 15.16-15.20, 15.26, 15.29-15.32, 15.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyrs/martyrdom,, and purification •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, origen on •martyr and martyrdom, x–xi, tertullian on •martyrs and martyrdom •martyr and martyrdom, x–xi, jesus as •martyr and martyrdom, x–xi, jewish •martyr and martyrdom, x–xi, maccabean Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 200, 247, 248, 249, 250; Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 141; Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 179| 1.10. καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 10.18. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. 13.12. καὶ παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς· 14.53. Καὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ συνέρχονται πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς. 14.55. οἱ δὲ ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον ἐζήτουν κατὰ τοῦ Ἰησοῦ μαρτυρίαν εἰς τὸ θανατῶσαι αὐτόν, καὶ οὐχ ηὕρισκον· 14.56. πολλοὶ γὰρ ἐψευδομαρτύρουν κατʼ αὐτοῦ, καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν. 14.57. καί τινες ἀναστάντες ἐψευδομαρτύρουν κατʼ αὐτοῦ λέγοντες 14.58. ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω· 14.59. καὶ οὐδὲ οὕτως ἴση ἦν ἡ μαρτυρία αὐτῶν. 14.60. καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησεν τὸν Ἰησοῦν λέγων Οὐκ ἀποκρίνῃ οὐδέν, τί οὗτοί σου καταμαρτυροῦσιν; 14.61. ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν. πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῷ Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ εὐλογητοῦ; 14.62. ὁ δὲ Ἰησοῦς εἶπεν Ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ. 14.63. ὁ δὲ ἀρχιερεὺς διαρήξας τοὺς χιτῶνας αὐτοῦ λέγει Τί ἔτι χρείαν ἔχομεν μαρτύρων; 14.64. ἠκούσατε τῆς βλασφημίας; τί ὑμῖν φαίνεται; οἱ δὲ πάντες κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου. 14.65. Καὶ ἤρξαντό τινες ἐμπτύειν αὐτῷ καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῷ Προφήτευσον, καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔλαβον. 15.1. Καὶ εὐθὺς πρωὶ συμβούλιον ποιήσαντες οἱ ἀρχιερεῖς μετὰ τῶν πρεσβυτέρων καὶ γραμματέων καὶ ὅλον τὸ συνέδριον δήσαντες τὸν Ἰησοῦν ἀπήνεγκαν καὶ παρέδωκαν Πειλάτῳ. 15.2. καὶ ἐπηρώτησεν αὐτὸν ὁ Πειλᾶτος Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; ὁ δὲ ἀποκριθεὶς αὐτῷ λέγει Σὺ λέγεις. 15.3. καὶ κατηγόρουν αὐτοῦ οἱ ἀρχιερεῖς πολλά. 15.4. ὁ δὲ Πειλᾶτος πάλιν ἐπηρώτα αὐτὸν [λέγων] Οὐκ ἀποκρίνῃ οὐδέν; ἴδε πόσα σου κατηγοροῦσιν. 15.5. ὁ δὲ Ἰησοῦς οὐκέτι οὐδὲν ἀπεκρίθη, ὥστε θαυμάζειν τὸν Πειλᾶτον. 15.12. ὁ δὲ Πειλᾶτος πάλιν ἀποκριθεὶς ἔλεγεν αὐτοῖς Τί οὖν ποιήσω [ὃν] λέγετε τὸν βασιλέα τῶν Ἰουδαίων; 15.16. Οἱ δὲ στρατιῶται ἀπήγαγον αὐτὸν ἔσω τῆς αὐλῆς, ὅ ἐστιν πραιτώριον, καὶ συνκαλοῦσιν ὅλην τὴν σπεῖραν. 15.17. καὶ ἐνδιδύσκουσιν αὐτὸν πορφύραν καὶ περιτιθέασιν αὐτῷ πλέξαντες ἀκάνθινον στέφανον· 15.18. καὶ ἤρξαντο ἀσπάζεσθαι αὐτόν Χαῖρε βασιλεῦ τῶν Ἰουδαίων· 15.19. καὶ ἔτυπτον αὐτοῦ τὴν κεφαλὴν καλάμῳ καὶ ἐνέπτυον αὐτῷ, καὶ τιθέντες τὰ γόνατα προσεκύνουν αὐτῷ. 15.20. καὶ ὅτε ἐνέπαιξαν αὐτῷ, ἐξέδυσαν αὐτὸν τὴν πορφύραν καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ. Καὶ ἐξάγουσιν αὐτὸν ἵνα σταυρώσωσιν αὐτόν· 15.26. καὶ ἦν ἡ ἐπιγραφὴ τῆς αἰτίας αὐτοῦ ἐπιγεγραμμένη Ο ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΑΙΩΝ. 15.29. Καὶ οἱ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὐτῶν καὶ λέγοντες Οὐὰ ὁ καταλύων τὸν ναὸν καὶ οἰκοδομῶν [ἐν] τρισὶν ἡμέραις, 15.30. σῶσον σεαυτὸν καταβὰς ἀπὸ τοῦ σταυροῦ. 15.31. ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες πρὸς ἀλλήλους μετὰ τῶν γραμματέων ἔλεγον Ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι· 15.32. ὁ χριστὸς ὁ βασιλεὺς Ἰσραὴλ καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, ἵνα ἴδωμεν καὶ πιστεύσωμεν. καὶ οἱ συνεσταυρωμένοι σὺν αὐτῷ ὠνείδιζον αὐτόν. 15.39. Ἰδὼν δὲ ὁ κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ ὅτι οὕτως ἐξέπνευσεν εἶπεν Ἀληθῶς οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν. | 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 13.12. "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. 14.56. For many gave false testimony against him, and their testimony didn't agree with each other. 14.57. Some stood up, and gave false testimony against him, saying, 14.58. "We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.'" 14.59. Even so, their testimony did not agree. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you?" 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed?" 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky." 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64. You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. 14.65. Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands. 15.1. Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate. 15.2. Pilate asked him, "Are you the King of the Jews?"He answered, "So you say." 15.3. The chief priests accused him of many things. 15.4. Pilate again asked him, "Have you no answer? See how many things they testify against you!" 15.5. But Jesus made no further answer, so that Pilate marveled. 15.12. Pilate again asked them, "What then should I do to him whom you call the King of the Jews?" 15.16. The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort. 15.17. They clothed him with purple, and weaving a crown of thorns, they put it on him. 15.18. They began to salute him, "Hail, King of the Jews!" 15.19. They struck his head with a reed, and spat on him, and bowing their knees, did homage to him. 15.20. When they had mocked him, they took the purple off of him, and put his own garments on him. They led him out to crucify him. 15.26. The superscription of his accusation was written over him, "THE KING OF THE JEWS." 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days, 15.30. save yourself, and come down from the cross!" 15.31. Likewise, also the chief priests mocking among themselves with the scribes said, "He saved others. He can't save himself. 15.32. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him." Those who were crucified with him insulted him. 15.39. When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God!" |
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34. New Testament, Luke, 2.52, 3.22, 5.2, 6.29-6.36, 11.47-11.50, 12.51-12.53, 21.16, 22.7, 22.18, 22.25-22.30, 22.54, 22.63-22.71, 23.1-23.25, 23.34-23.39, 23.63-23.64 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 3, 125, 131, 132, 133, 138, 197, 247, 248, 249, 250; Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 141; Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 179| 2.52. Καὶ Ἰησοῦς προέκοπτεν τῇ σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις. 3.22. καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 5.2. καὶ εἶδεν πλοῖα δύο ἑστῶτα παρὰ τὴν λίμνην, οἱ δὲ ἁλεεῖς ἀπʼ αὐτῶν ἀποβάντες ἔπλυνον τὰ δίκτυα. 6.29. τῷ τύπτοντί σε ἐπὶ τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην, καὶ ἀπὸ τοῦ αἴροντός σου τὸ ἱμάτιον καὶ τὸν χιτῶνα μὴ κωλύσῃς. 6.30. παντὶ αἰτοῦντί σε δίδου, καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει. 6.31. καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ποιεῖτε αὐτοῖς ὁμοίως. 6.32. καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ γὰρ οἱ ἁμαρτωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσιν. 6.33. καὶ [γὰρ] ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσιν. 6.34. καὶ ἐὰν δανίσητε παρʼ ὧν ἐλπίζετε λαβεῖν, ποία ὑμῖν χάρις [ἐστίν]; καὶ ἁμαρτωλοὶ ἁμαρτωλοῖς δανίζουσιν ἵνα ἀπολάβωσιν τὰ ἴσα. 6.35. πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ Ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς. 6.36. Γίνεσθε οἰκτίρμονες καθὼς ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν· 11.47. οὐαὶ ὑμῖν, ὅτι οἰκοδομεῖτε τὰ μνημεῖα τῶν προφητῶν οἱ δὲ πατέρες ὑμῶν ἀπέκτειναν αὐτούς. 11.48. ἄρα μάρτυρές ἐστε καὶ συνευδοκεῖτε τοῖς ἔργοις τῶν πατέρων ὑμῶν, ὅτι αὐτοὶ μὲν ἀπέκτειναν αὐτοὺς ὑμεῖς δὲ οἰκοδομεῖτε. 11.49. διὰ τοῦτο καὶ ἡ σοφία τοῦ θεοῦ εἶπεν Ἀποστελῶ εἰς αὐτοὺς προφήτας καὶ ἀποστόλους, καὶ ἐξ αὐτῶν ἀποκτενοῦσιν καὶ διώξουσιν, 11.50. ἵνα ἐκζητηθῇ τὸ αἷμα πάντων τῶν προφητῶν τὸ ἐκκεχυμένον ἀπὸ καταβολῆς κόσμου ἀπὸ τῆς γενεᾶς ταύτης, 12.51. δοκεῖτε ὅτι εἰρήνην παρεγενόμην δοῦναι ἐν τῇ γῇ; οὐχί, λέγω ὑμῖν, ἀλλʼ ἢ διαμερισμόν. 12.52. ἔσονται γὰρ ἀπὸ τοῦ νῦν πέντε ἐν ἑνὶ οἴκῳ διαμεμερισμένοι, τρεῖς ἐπὶ δυσὶν καὶ δύο ἐπὶ τρισίν, 12.53. διαμερισθήσονται πατὴρ ἐπὶ υἱῷ καὶ υἱὸς ἐπὶ πατρί, μήτηρ ἐπὶ θυγατέρα καὶ θυγάτηρ ἐπὶ τὴν μητέρα, πενθερὰ ἐπὶ τὴν νύμφην αὐτῆς καὶ νύμφη ἐπὶ τὴν πενθεράν. 21.16. παραδοθήσεσθε δὲ καὶ ὑπὸ γονέων καὶ ἀδελφῶν καὶ συγγενῶν καὶ φίλων, καὶ θανατώσουσιν ἐξ ὑμῶν, 22.7. Ἦλθεν δὲ ἡ ἡμέρα τῶν ἀζύμων, ᾗ ἔδει θύεσθαι τὸ πάσχα· 22.18. λέγω γὰρ ὑμῖν, οὐ μὴ πίω ἀπὸ τοῦ νῦν ἀπὸ τοῦ γενήματος τῆς ἀμπέλου ἕως οὗ ἡ βασιλεία τοῦ θεοῦ ἔλθῃ. 22.25. ὁ δὲ εἶπεν αὐτοῖς Οἱ βασιλεῖς τῶν ἐθνῶν κυριεύουσιν αὐτῶν καὶ οἱ ἐξουσιάζοντες αὐτῶν εὐεργέται καλοῦνται. 22.26. ὑμεῖς δὲ οὐχ οὕτως, ἀλλʼ ὁ μείζων ἐν ὑμῖν γινέσθω ὡς ὁ νεώτερος, καὶ ὁ ἡγούμενος ὡς ὁ διακονῶν· 22.27. τίς γὰρ μείζων, ὁ ἀνακείμενος ἢ ὁ διακονῶν; οὐχὶ ὁ ἀνακείμενος; ἐγὼ δὲ ἐν μέσῳ ὑμῶν εἰμὶ ὡς ὁ διακονῶν. 22.28. Ὑμεῖς δέ ἐστε οἱ διαμεμενηκότες μετʼ ἐμοῦ ἐν τοῖς πειρασμοῖς μου· 22.29. κἀγὼ διατίθεμαι ὑμῖν, καθὼς διέθετό μοι ὁ πατήρ μου βασιλείαν, 22.30. ἵνα ἔσθητε καὶ πίνητε ἐπὶ τῆς τραπέζης μου ἐν τῇ βασιλείᾳ μου, καὶ καθῆσθε ἐπὶ θρόνων τὰς δώδεκα φυλὰς κρίνοντες τοῦ Ἰσραήλ. 22.54. Συλλαβόντες δὲ αὐτὸν ἤγαγον καὶ εἰσήγαγον εἰς τὴν οἰκίαν τοῦ ἀρχιερέως· ὁ δὲ Πέτρος ἠκολούθει μακρόθεν. 22.63. Καὶ οἱ ἄνδρες οἱ συνέχοντες αὐτὸν ἐνέπαιζον αὐτῷ δέροντες, 22.64. καὶ περικαλύψαντες αὐτὸν ἐπηρώτων λέγοντες Προφήτευσον, τίς ἐστιν ὁ παίσας σε; 22.65. καὶ ἕτερα πολλὰ βλασφημοῦντες ἔλεγον εἰς αὐτόν. 22.66. Καὶ ὡς ἐγένετο ἡμέρα, συνήχθη τὸ πρεσβυτέριον τοῦ λαοῦ, ἀρχιερεῖς τε καὶ γραμματεῖς, καὶ ἀπήγαγον αὐτὸν εἰς τὸ συνέδριον αὐτῶν, 22.67. λέγοντες Εἰ σὺ εἶ ὁ χριστός, εἰπὸν ἡμῖν. εἶπεν δὲ αὐτοῖς Ἐὰν ὑμῖν εἴπω οὐ μὴ πιστεύσητε· 22.68. ἐὰν δὲ ἐρωτήσω οὐ μὴ ἀποκριθῆτε. 22.69. ἀπὸ τοῦ νῦν δὲ ἔσται ὁ υἱὸς τοῦ ἀνθρώπου καθήμενος ἐκ δεξιῶν τῆς δυνάμεως τοῦ θεοῦ. 22.70. εἶπαν δὲ πάντες Σὺ οὖν εἶ ὁ υἱὸς τοῦ θεοῦ; ὁ δὲ πρὸς αὐτοὺς ἔφη Ὑμεῖς λέγετε ὅτι ἐγώ εἰμι. 22.71. οἱ δὲ εἶπαν Τί ἔτι ἔχομεν μαρτυρίας χρείαν; αὐτοὶ γὰρ ἠκούσαμεν ἀπὸ τοῦ στόματος αὐτοῦ. 23.1. Καὶ ἀναστὰν ἅπαν τὸ πλῆθος αὐτῶν ἤγαγον αὐτὸν ἐπὶ τὸν Πειλᾶτον. 23.2. ἤρξαντο δὲ κατηγορεῖν αὐτοῦ λέγοντες Τοῦτον εὕραμεν διαστρέφοντα τὸ ἔθνος ἡμῶν καὶ κωλύοντα φόρους Καίσαρι διδόναι καὶ λέγοντα ἑαυτὸν χριστὸν βασιλέα εἶναι. 23.3. ὁ δὲ Πειλᾶτος ἠρώτησεν αὐτὸν λέγων Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; ὁ δὲ ἀποκριθεὶς αὐτῷ ἔφη Σὺ λέγεις. 23.4. ὁ δὲ Πειλᾶτος εἶπεν πρὸς τοὺς ἀρχιερεῖς καὶ τοὺς ὄχλους Οὐδὲν εὑρίσκω αἴτιον ἐν τῷ ἀνθρώπῳ τούτῳ. 23.5. οἱ δὲ ἐπίσχυον λέγοντες ὅτι Ἀνασείει τὸν λαὸν διδάσκων καθʼ ὅλης τῆς Ἰουδαίας, καὶ ἀρξάμενος ἀπὸ τῆς Γαλιλαίας ἕως ὧδε. 23.6. Πειλᾶτος δὲ ἀκούσας ἐπηρώτησεν εἰ [ὁ] ἄνθρωπος Γαλιλαῖός ἐστιν, 23.7. καὶ ἐπιγνοὺς ὅτι ἐκ τῆς ἐξουσίας Ἡρῴδου ἐστὶν ἀνέπεμψεν αὐτὸν πρὸς Ἡρῴδην, ὄντα καὶ αὐτὸν ἐν Ἰεροσολύμοις ἐν ταύταις ταῖς ἡμέραις. 23.8. Ὁ δὲ Ἡρῴδης ἰδὼν τὸν Ἰησοῦν ἐχάρη λίαν, ἦν γὰρ ἐξ ἱκανῶν χρόνων θέλων ἰδεῖν αὐτὸν διὰ τὸ ἀκούειν περὶ αὐτοῦ, καὶ ἤλπιζέν τι σημεῖον ἰδεῖν ὑπʼ αὐτοῦ γινόμενον. 23.9. ἐπηρώτα δὲ αὐτὸν ἐν λόγοις ἱκανοῖς· αὐτὸς δὲ οὐδὲν ἀπεκρίνατο αὐτῷ. 23.10. ἱστήκεισαν δὲ οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς εὐτόνως κατηγοροῦντες αὐτοῦ. 23.11. ἐξουθενήσας δὲ αὐτὸν ὁ Ἡρῴδης σὺν τοῖς στρατεύμασιν αὐτοῦ καὶ ἐμπαίξας περιβαλὼν ἐσθῆτα λαμπρὰν ἀνέπεμψεν αὐτὸν τῷ Πειλάτῳ. 23.12. Ἐγένοντο δὲ φίλοι ὅ τε Ἡρῴδης καὶ ὁ Πειλᾶτος ἐν αὐτῇ τῇ ἡμέρᾳ μετʼ ἀλλήλων· προϋπῆρχον γὰρ ἐν ἔχθρᾳ ὄντες πρὸς αὑτούς. 23.13. Πειλᾶτος δὲ συνκαλεσάμενος τοὺς ἀρχιερεῖς καὶ τοὺς ἄρχοντας καὶ τὸν λαὸν 23.14. εἶπεν πρὸς αὐτούς Προσηνέγκατέ μοι τὸν ἄνθρωπον τοῦτον ὡς ἀποστρέφοντα τὸν λαόν, καὶ ἰδοὺ ἐγὼ ἐνώπιον ὑμῶν ἀνακρίνας οὐθὲν εὗρον ἐν τῷ ἀνθρώπῳ τούτῳ αἴτιον ὧν κατηγορεῖτε κατʼ αὐτοῦ. 23.15. ἀλλʼ οὐδὲ Ἡρῴδης, ἀνέπεμψεν γὰρ αὐτὸν πρὸς ἡμᾶς· καὶ ἰδοὺ οὐδὲν ἄξιον θανάτου ἐστὶν πεπραγμένον αὐτῷ· 23.16. παιδεύσας οὖν αὐτὸν ἀπολύσω. 23.17. 23.18. ἀνέκραγον δὲ πανπληθεὶ λέγοντες Αἶρε τοῦτον, ἀπόλυσον δὲ ἡμῖν τὸν Βαραββᾶν· 23.19. ὅστις ἦν διὰ στάσιν τινὰ γενομένην ἐν τῇ πόλει καὶ φόνον βληθεὶς ἐν τῇ φυλακῇ. 23.20. πάλιν δὲ ὁ Πειλᾶτος προσεφώνησεν αὐτοῖς, θέλων ἀπολῦσαι τὸν Ἰησοῦν. 23.21. οἱ δὲ ἐπεφώνουν λέγοντες Σταύρου σταύρου αὐτόν. 23.22. ὁ δὲ τρίτον εἶπεν πρὸς αὐτούς Τί γὰρ κακὸν ἐποίησεν οὗτος; οὐδὲν αἴτιον θανάτου εὗρον ἐν αὐτῷ· παιδεύσας οὖν αὐτὸν ἀπολύσω. 23.23. οἱ δὲ ἐπέκειντο φωναῖς μεγάλαις αἰτούμενοι αὐτὸν σταυρωθῆναι, καὶ κατίσχυον αἱ φωναὶ αὐτῶν. 23.24. καὶ Πειλᾶτος ἐπέκρινεν γενέσθαι τὸ αἴτημα αὐτῶν· 23.25. ἀπέλυσεν δὲ τὸν διὰ στάσιν καὶ φόνον βεβλημένον εἰς φυλακὴν ὃν ᾐτοῦντο, τὸν δὲ Ἰησοῦν παρέδωκεν τῷ θελήματι αὐτῶν. 23.34. ⟦ὁ δὲ Ἰησοῦς ἔλεγεν Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.⟧ διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλῆρον. 23.35. καὶ ἱστήκει ὁ λαὸς θεωρῶν. ἐξεμυκτήριζον δὲ καὶ οἱ ἄρχοντες λέγοντες Ἄλλους ἔσωσεν, σωσάτω ἑαυτόν, εἰ οὗτός ἐστιν ὁ χριστὸς τοῦ θεοῦ, ὁ ἐκλεκτός. 23.36. ἐνέπαιξαν δὲ αὐτῷ καὶ οἱ στρατιῶται προσερχόμενοι, ὄξος προσφέροντες αὐτῷ 23.37. καὶ λέγοντες Εἰ σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων, σῶσον σεαυτόν. 23.38. ἦν δὲ καὶ ἐπιγραφὴ ἐπʼ αὐτῷ Ο ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΑΙΩΝ ΟΥΤΟΣ. 23.39. Εἷς δὲ τῶν κρεμασθέντων κακούργων ἐβλασφήμει αὐτόν Οὐχὶ σὺ εἶ ὁ χριστός; σῶσον σεαυτὸν καὶ ἡμᾶς. | 2.52. And Jesus increased in wisdom and stature, and in favor with God and men. 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased." 5.2. He saw two boats standing by the lake, but the fishermen had gone out of them, and were washing their nets. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 6.31. "As you would like people to do to you, do exactly so to them. 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 6.36. Therefore be merciful, Even as your Father is also merciful. 11.47. Woe to you! For you build the tombs of the prophets, and your fathers killed them. 11.48. So you testify and consent to the works of your fathers. For they killed them, and you build their tombs. 11.49. Therefore also the wisdom of God said, 'I will send to them prophets and apostles; and some of them they will kill and persecute, 11.50. that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; 12.51. Do you think that I have come to give peace in the earth? I tell you, no, but rather division. 12.52. For from now on, there will be five in one house divided, three against two, and two against three. 12.53. They will be divided, father against son, and son against father; mother against daughter, and daughter against her mother; mother-in-law against her daughter-in-law, and daughter-in-law against her mother-in-law." 21.16. You will be handed over even by parents, brothers, relatives, and friends. Some of you they will cause to be put to death. 22.7. The day of unleavened bread came, on which the Passover must be sacrificed. 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes." 22.25. He said to them, "The kings of the Gentiles lord it over them, and those who have authority over them are called 'benefactors.' 22.26. But not so with you. But one who is the greater among you, let him become as the younger, and one who is governing, as one who serves. 22.27. For who is greater, one who sits at the table, or one who serves? Isn't it he who sits at the table? But I am in the midst of you as one who serves. 22.28. But you are those who have continued with me in my trials. 22.29. I confer on you a kingdom, even as my Father conferred on me, 22.30. that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel." 22.54. They seized him, and led him away, and brought him into the high priest's house. But Peter followed from a distance. 22.63. The men who held Jesus mocked him and beat him. 22.64. Having blindfolded him, they struck him on the face and asked him, "Prophesy! Who is the one who struck you?" 22.65. They spoke many other things against him, insulting him. 22.66. As soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes, and they led him away into their council, saying, 22.67. "If you are the Christ, tell us."But he said to them, "If I tell you, you won't believe, 22.68. and if I ask, you will in no way answer me or let me go. 22.69. From now on, the Son of Man will be seated at the right hand of the power of God." 22.70. They all said, "Are you then the Son of God?"He said to them, "You say it, because I AM." 22.71. They said, "Why do we need any more witness? For we ourselves have heard from his own mouth!" 23.1. The whole company of them rose up and brought him before Pilate. 23.2. They began to accuse him, saying, "We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king." 23.3. Pilate asked him, "Are you the King of the Jews?"He answered him, "So you say." 23.4. Pilate said to the chief priests and the multitudes, "I find no basis for a charge against this man." 23.5. But they insisted, saying, "He stirs up the people, teaching throughout all Judea, beginning from Galilee even to this place." 23.6. But when Pilate heard Galilee mentioned, he asked if the man was a Galilean. 23.7. When he found out that he was in Herod's jurisdiction, he sent him to Herod, who was also in Jerusalem during those days. 23.8. Now when Herod saw Jesus, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. He hoped to see some miracle done by him. 23.9. He questioned him with many words, but he gave no answers. 23.10. The chief priests and the scribes stood, vehemently accusing him. 23.11. Herod with his soldiers humiliated him and mocked him. Dressing him in luxurious clothing, they sent him back to Pilate. 23.12. Herod and Pilate became friends with each other that very day, for before that they were enemies with each other. 23.13. Pilate called together the chief priests and the rulers and the people, 23.14. and said to them, "You brought this man to me as one that perverts the people, and see, I have examined him before you, and found no basis for a charge against this man concerning those things of which you accuse him. 23.15. Neither has Herod, for I sent you to him, and see, nothing worthy of death has been done by him. 23.16. I will therefore chastise him and release him." 23.17. Now he had to release one prisoner to them at the feast. 23.18. But they all cried out together, saying, "Away with this man! Release to us Barabbas!" -- 23.19. one who was thrown into prison for a certain revolt in the city, and for murder. 23.20. Then Pilate spoke to them again, wanting to release Jesus, 23.21. but they shouted, saying, "Crucify! Crucify him!" 23.22. He said to them the third time, "Why? What evil has this man done? I have found no capital crime in him. I will therefore chastise him and release him." 23.23. But they were urgent with loud voices, asking that he might be crucified. Their voices and the voices of the chief priests prevailed. 23.24. Pilate decreed that what they asked for should be done. 23.25. He released him who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus up to their will. 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 23.35. The people stood watching. The rulers with them also scoffed at him, saying, "He saved others. Let him save himself, if this is the Christ of God, his chosen one!" 23.36. The soldiers also mocked him, coming to him and offering him vinegar, 23.37. and saying, "If you are the King of the Jews, save yourself!" 23.38. An inscription was also written over him in letters of Greek, Latin, and Hebrew: "THIS IS THE KING OF THE JEWS." 23.39. One of the criminals who was hanged insulted him, saying, "If you are the Christ, save yourself and us!" |
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35. New Testament, John, 9.21, 9.20, 9.19, 9.18, 9.22, 9.23, 19.34, 18.33, 19.9, 18.21, 19.11, 19.10, 18.37, 18.38, 18.22, 18.36, 19.1-16a, 19.4, 19.3, 19.2, 18.34, 18.32, 18.35, 19.1, 18.40, 18.39, 19.5, 18.23, 18.20, 18.19, 19.15, 19.7, 19.8, 19.12, 19.13, 19.14, 1.49, 3.3, 3.5, 18.30, 18.31, 18.21a, 18.29, 19.22, 19.20, 18.28, 19.21, 18.24, 19.19, 18.13, 18.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 179| 9.21. πῶς δὲ νῦν βλέπει οὐκ οἴδαμεν, ἢ τίς ἤνοιξεν αὐτοῦ τοὺς ὀφθαλμοὺς ἡμεῖς οὐκ οἴδαμεν· αὐτὸν ἐρωτήσατε, ἡλικίαν ἔχει, αὐτὸς περὶ ἑαυτοῦ λαλήσει. | 9.21. but how he now sees, we don't know; or who opened his eyes, we don't know. He is of age. Ask him. He will speak for himself." |
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36. New Testament, Titus, 1.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, origen on •martyr and martyrdom, x–xi, tertullian on •martyr and martyrdom, x–xi, exhortation to Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198| 1.1. ΠΑΥΛΟΣ δοῦλος θεοῦ, ἀπόστολος δὲ Ἰησοῦ Χριστοῦ κατὰ πίστιν ἐκλεκτῶν θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατʼ εὐσέβειαν | 1.1. Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the knowledge of the truth which is according to godliness, |
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37. New Testament, Romans, 1.25, 5.3-5.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, origen on •martyr and martyrdom, x–xi, tertullian on Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 196, 197, 200| 1.25. οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 5.3. οὐ μόνον δέ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλίψις ὑπομονὴν κατεργάζεται, 5.4. ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα, 5.5. ἡ δὲἐλπὶς οὐ καταισχύνει.ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν· | 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 5.3. Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance; 5.4. and perseverance, proven character; and proven character, hope: 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. |
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38. New Testament, Hebrews, 5.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, origen on Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 195, 197| 5.12. καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινὰ τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, οὐ στερεᾶς τροφῆς. | 5.12. For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. |
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39. New Testament, James, 4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyrs and martyrdom, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737| 4.1. Πόθεν πόλεμοι καὶ πόθεν μάχαι ἐν ὑμῖν; οὐκ ἐντεῦθεν, ἐκ τῶν ἡδονῶν ὑμῶν τῶν στρατευομένων ἐν τοῖς μέλεσιν ὑμῶν; | 4.1. Where do wars and fightings among you come from? Don't they come from your pleasures that war in your members? |
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40. New Testament, Apocalypse, 2.23, 13.11-13.18, 17.7-17.14, 19.11-19.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, peter as •martyr and martyrdom, x–xi, jesus as Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 63, 72, 216| 2.23. καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ· καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁἐραυνῶν νεφροὺς καὶ καρδίας,καὶδώσωὑμῖνἑκάστῳ κατὰ τὰ ἔργαὑμῶν. 13.11. Καὶ εἶδον ἄλλο θηρίον ἀναβαῖνον ἐκ τῆς γῆς, καὶ εἶχεν κέρατα δύο ὅμοια ἀρνίῳ, καὶ ἐλάλει ὡς δράκων. 13.12. καὶ τὴν ἐξουσίαν τοῦ πρώτου θηρίου πᾶσαν ποιεῖ ἐνώπιον αὐτοῦ. καὶ ποιεῖ τὴν γῆν καὶ τοὺς ἐν αὐτῇ κατοικοῦντας ἵνα προσκυνήσουσιν τὸ θηρίον τὸ πρῶτον, οὗ ἐθεραπεύθη ἡ πληγὴ τοῦ θανάτου αὐτοῦ. 13.13. καὶ ποιεῖ σημεῖα μεγάλα, ἵνα καὶ πῦρ ποιῇ ἐκ τοῦ οὐρανοῦ καταβαίνειν εἰς τὴν γῆν ἐνώπιον τῶν ἀνθρώπων. 13.14. καὶ πλανᾷ τοὺς κατοικοῦντας ἐπὶ τῆς γῆς διὰ τὰ σημεῖα ἃ ἐδόθη αὐτῷ ποιῆσαι ἐνώπιον τοῦ θηρίου, λέγων τοῖς κατοικοῦσιν ἐπὶ τῆς γῆς ποιῆσαι εἰκόνα τῷ θηρίῳ ὃς ἔχει τὴν πληγὴν τῆς μαχαίρης καὶ ἔζησεν. 13.15. καὶ ἐδόθη αὐτῇ δοῦναι πνεῦμα τῇ εἰκόνι τοῦ θηρίου, ἵνα καὶ λαλήσῃ ἡ εἰκὼν τοῦ θηρίου καὶ ποιήσῃ [ἵνα] ὅσοι ἐὰν μὴπροσκυνήσωσιν τῇ εἰκόνιτοῦ θηρίου ἀποκτανθῶσιν. 13.16. καὶ ποιεῖ πάντας, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτω χούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους, ἵνα δῶσιν αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς ἢ ἐπὶ τὸ μέτωπον αὐτῶν, 13.17. [καὶ] ἵνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι εἰ μὴ ὁ ἔχων τὸ χάραγμα, τὸ ὄνομα τοῦ θηρίου ἢ τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ. 13.18. Ὧδε ἡ σοφία ἐστίν· ὁ ἔχων νοῦν ψηφισάτω τὸν ἀριθμὸν τοῦ θηρίου, ἀριθμὸς γὰρ ἀνθρώπου ἐστίν· καὶ ὁ ἀριθμὸς αὐτοῦ ἑξακόσιοι ἑξήκοντα ἕξ. 17.7. Καὶ ἐθαύμασα ἰδὼν αὐτὴν θαῦμα μέγα· καὶ εἶπέν μοι ὁ ἄγγελος Διὰ τί ἐθαύμασας; ἐγὼ ἐρῶ σοι τὸ μυστήριον τῆς γυναικὸς καὶ τοῦ θηρίου τοῦ βαστάζοντος αὐτήν, τοῦ ἔχοντος τὰς ἑπτὰ κεφαλὰς καὶ τὰ δέκα κέρατα. 17.8. τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν, καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου, καὶ εἰς ἀπώλειαν ὑπάγει· καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς,ὧνοὐγέγραπταιτὸ ὄνομαἐπὶ τὸ βιβλίον τῆς ζωῆςἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὄτι ἦν καὶ οὐκ ἔστιν καὶ πάρεσται. 17.9. Ὧδε ὁ νοῦς ὁ ἔχων σοφίαν. αἱ ἑπτὰ κεφαλαὶ ἑπτὰ ὄρη εἰσίν, ὅπου ἡ γυνὴ κάθηται ἐπʼ αὐτῶν. καὶ βασιλεῖς ἑπτά εἰσιν· 17.10. οἱ πέντε ἔπεσαν, ὁ εἷς ἔστιν, ὁ ἄλλος οὔπω ἦλθεν, καὶ ὅταν ἔλθῃ ὀλίγον αὐτὸν δεῖ μεῖναι, 17.11. καὶ τὸ θηρίον ὃ ἦν καὶ οὐκ ἔστιν. καὶ αὐτὸς ὄγδοός ἐστιν καὶ ἐκ τῶν ἑπτά ἐστιν, καὶ εἰς ἀπώλειαν ὑπάγει. 17.12. καὶ τὰ δέκα κέραταἃ εἶδεςδέκα βασιλεῖς εἰσίν,οἵτινες βασιλείαν οὔπω ἔλαβον, ἀλλὰ ἐξουσίαν ὡς βασιλεῖς μίαν ὥραν λαμβάνουσιν μετὰ τοῦ θηρίου. 17.13. οὗτοι μίαν γνώμην ἔχουσιν, καὶ τὴν δύναμιν καὶ ἐξουσίαν αὐτῶν τῷ θηρίῳ διδόασιν. 17.14. οὗτοι μετὰ τοῦ ἀρνίου πολεμήσουσιν, καὶ τὸ ἀρνίον νικήσει αὐτούς, ὅτικύριος κυρίων ἐστὶν καὶ βασιλεὺς βασιλέων,καὶ οἱ μετʼ αὐτοῦ κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί. 19.11. Καὶ εἶδον τὸν οὐρανὸν ἠνεῳγμένον,καὶ ἰδοὺ ἵππος λευκός, καὶ ὁ καθήμενος ἐπʼ αὐτὸν πιστὸς [καλούμενος] καὶ ἀληθινός, καὶἐν δικαιοσύνῃ κρίνεικαὶ πολεμεῖ. 19.12. οἱ δὲ ὀφθαλμοὶ αὐτοῦφλὸξπυρός,καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός, 19.13. καὶ περιβεβλημένος ἱμάτιον ῤεραντισμένον αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ Ὁ Λόγος τοῦ Θεοῦ. 19.14. καὶ τὰ στρατεύματα τὰ ἐν τῷ οὐρανῷ ἠκολούθει αὐτῷ ἐφʼ ἵπποις λευκοῖς, ἐνδεδυμένοιβύσσινον λευκὸν καθαρόν. 19.15. καὶ ἐκτοῦ στόματοςαὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇπατάξῃ τὰ ἔθνη,καὶ αὐτὸςποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ·καὶ αὐτὸςπατεῖ τὴν ληνὸντοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆςτοῦ θεοῦ τοῦ παντοκράτορος. 19.16. καὶ ἔχει ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρὸν αὐτοῦ ὄνομα γεγραμμένον ΒΑΣΙΛΕΥΣ ΒΑΣΙΛΕΩΝ ΚΑΙ ΚΥΡΙΟΣ ΚΥΡΙΩΝ. | 2.23. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. 13.11. I saw another beast coming up out of the earth. He had two horns like a lamb, and he spoke like a dragon. 13.12. He exercises all the authority of the first beast in his presence. He makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. 13.13. He performs great signs, even making fire come down out of the sky on the earth in the sight of men. 13.14. He deceives my own people who dwell on the earth because of the signs which it was given to him to do in front of the beast; saying to those who dwell on the earth, that they should make an image to the beast who had the sword wound and lived. 13.15. It was given to him to give breath to it, to the image of the beast, that the image of the beast should both speak, and cause as many as wouldn't worship the image of the beast to be killed. 13.16. He causes all, the small and the great, the rich and the poor, and the free and the slave, so that they should give them marks on their right hand, or on their forehead; 13.17. and that no one would be able to buy or to sell, unless he has that mark, the name of the beast or the number of his name. 13.18. Here is wisdom. He who has understanding, let him calculate the number of the beast, for it is the number of a man. His number is six hundred sixty-six. 17.7. The angel said to me, "Why do you wonder? I will tell you the mystery of the woman, and of the beast that carries her, which has the seven heads and the ten horns. 17.8. The beast that you saw was, and is not; and is about to come up out of the abyss, and to go into destruction. Those who dwell on the earth will wonder, whose name has not been written in the book of life from the foundation of the world, when they see that the beast was, and is not, and will pe present. 17.9. Here is the mind that has wisdom. The seven heads are seven mountains, on which the woman sits. 17.10. They are seven kings. Five have fallen, the one is, the other has not yet come. When he comes, he must continue a little while. 17.11. The beast that was, and is not, is himself also an eighth, and is of the seven; and he goes to destruction. 17.12. The ten horns that you saw are ten kings who have received no kingdom as yet, but they receive authority as kings, with the beast, for one hour. 17.13. These have one mind, and they give their power and authority to the beast. 17.14. These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings. They also will overcome who are with him, called and chosen and faithful." 19.11. I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war. 19.12. His eyes are a flame of fire, and on his head are many crowns. He has names written and a name written which no one knows but he himself. 19.13. He is clothed in a garment sprinkled with blood. His name is called "The Word of God." 19.14. The armies which are in heaven followed him on white horses, clothed in white, pure, fine linen. 19.15. Out of his mouth proceeds a sharp, double-edged sword, that with it he should strike the nations. He will rule them with a rod of iron. He treads the winepress of the fierceness of the wrath of God, the Almighty. 19.16. He has on his garment and on his thigh a name written, "KING OF KINGS, AND LORD OF LORDS." |
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41. New Testament, Acts, 3.12, 4.13, 5.41, 7.6, 7.51, 7.52, 7.58-8.1, 18.6, 22.19, 2018-06-0800:00:00 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 119| 4.13. Θεωροῦντες δὲ τὴν τοῦ Πέτρου παρρησίαν καὶ Ἰωάνου, καὶ καταλαβόμενοι ὅτι ἄνθρωποι ἀγράμματοί εἰσιν καὶ ἰδιῶται, ἐθαύμαζον, ἐπεγίνωσκόν τε αὐτοὺς ὅτι σὺν τῷ Ἰησοῦ ἦσαν, | 4.13. Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus. |
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42. New Testament, 2 Timothy, 3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, origen on •martyr and martyrdom, x–xi, tertullian on •martyr and martyrdom, x–xi, exhortation to Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198| 3.5. ἔχοντες μόρφωσιν εὐσεβείας τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι· καὶ τούτους ἀποτρέπου. | 3.5. holding a form of godliness, but having denied the power thereof. Turn away from these, also. |
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43. New Testament, 2 Corinthians, 1.1-2.13, 4.17, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 12.11-13.10, 13.1, 2018-01-0400:00:00 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 197| 4.17. τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως καθʼ ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται ἡμῖν, | |
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44. New Testament, 2 Peter, 1.3, 1.6, 3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, origen on •martyr and martyrdom, x–xi, tertullian on •martyr and martyrdom, x–xi, exhortation to Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198| 1.3. ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς διὰ δόξης καὶ ἀρετῆς, 1.6. ἐν δὲ τῇ γνώσει τὴν ἐγκράτειαν, ἐν δὲ τῇ ἐγκρατείᾳ τὴν ὑπομονήν, ἐν δὲ τῇ ὑπομονῇ τὴν εὐσέβειαν, 3.11. Τούτων οὕτως πάντων λυομένων ποταποὺς δεῖ ὑπάρχειν [ὑμᾶς] ἐν ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις, | 1.3. seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue; 1.6. and in knowledge, self-control; and in self-control patience; and in patience godliness; 3.11. Therefore since all these things are thus to be destroyed, what manner of persons ought you to be in holy living and godliness, |
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45. New Testament, 1 Timothy, 2.2, 3.6, 4.7-4.8, 6.3, 6.5-6.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, origen on •martyr and martyrdom, x–xi, tertullian on •martyr and martyrdom, x–xi, exhortation to Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198| 2.2. ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. 3.6. μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου. 4.7. τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν· 4.8. ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος, ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης. 6.3. Ταῦτα δίδασκε καὶ παρακάλει. εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, 6.5. διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. 6.6. ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας· | 2.2. for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence. 3.6. not a new convert, lest being puffed up he fall into the same condemnation as the devil. 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 4.8. For bodily exercise has some value, but godliness has value for all things, having the promise of the life which is now, and of that which is to come. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.6. But godliness with contentment is great gain. |
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46. New Testament, 1 Corinthians, 1.18-1.25, 2.16, 3.1, 13.8-13.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 195, 197, 198, 202; Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 190| 1.18. Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστίν, τοῖς δὲ σωζομένοις ἡμῖν δύναμις θεοῦ ἐστίν. 1.19. γέγραπται γάρ 1.20. ποῦ σοφός;ποῦ γραμματεύς;ποῦ συνζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου; 1.21. ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν θεόν, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας. 1.22. ἐπειδὴ καὶ Ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ Ἕλληνες σοφίαν ζητοῦσιν· 1.23. ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν, 1.24. αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν. 1.25. ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν, καὶ τὸ ἀσθενὲς τοῦ θεοῦ ἰσχυρότερον τῶν ἀνθρώπων. 2.16. τίςγὰρἔγνω νοῦν Κυρίου, ὃς συνβιβάσει αὐτόν;ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν. 3.1. Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 13.8. Ἡ ἀγάπη οὐδέποτε πίπτει. εἴτε δὲ προφητεῖαι, καταργηθήσονται· εἴτε γλῶσσαι, παύσονται· εἴτε γνῶσις, καταργηθήσεται. 13.9. ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν· 13.10. ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται. 13.11. ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος· ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου. 13.12. βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην. 13.13. νυνὶ δὲ μένει πίστις, ἐλπίς, ἀγάπη· τὰ τρία ταῦτα, μείζων δὲ τούτων ἡ ἀγάπη. | 1.18. For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God. 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing." 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom, 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks, 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 1.25. Because the foolishness of God is wiser thanmen, and the weakness of God is stronger than men. 2.16. "For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 13.8. Love never fails. But where there are prophecies,they will be done away with. Where there are various languages, theywill cease. Where there is knowledge, it will be done away with. 13.9. For we know in part, and we prophesy in part; 13.10. but when thatwhich is complete has come, then that which is partial will be doneaway with. 13.11. When I was a child, I spoke as a child, I felt as achild, I thought as a child. Now that I have become a man, I have putaway childish things. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. 13.13. But now faith, hope, and love remain-- these three. The greatest of these is love. |
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47. Josephus Flavius, Against Apion, 1.58, 1.116 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 239| 1.58. συγγράφειν τὴν εὐχέρειαν. ἱκανῶς δὲ φανερόν, ὡς οἶμαι, πεποιηκὼς ὅτι πάτριός ἐστιν ἡ περὶ τῶν παλαιῶν ἀναγραφὴ τοῖς βαρβάροις μᾶλλον ἢ τοῖς ̔́Ελλησι, βούλομαι μικρὰ πρότερον διαλεχθῆναι πρὸς τοὺς ἐπιχειροῦντας νέαν ἡμῶν ἀποφαίνειν τὴν κατάστασιν ἐκ τοῦ μηδὲν περὶ ἡμῶν, ὥς φασιν ἐκεῖνοι, λελέχθαι παρὰ τοῖς ̔Ελληνικοῖς συγγραφεῦσιν. 1.116. ̓Αλλὰ πρὸς τούτῳ παραθήσομαι καὶ Μένανδρον τὸν ̓Εφέσιον. γέγραφεν δὲ οὗτος τὰς ἐφ' ἑκάστου τῶν βασιλέων πράξεις τὰς παρὰ τοῖς ̔́Ελλησι καὶ βαρβάροις γενομένας ἐκ τῶν παρ' ἑκάστοις ἐπιχωρίων γραμμάτων σπουδάσας τὴν ἱστορίαν μαθεῖν. | 1.58. and I suppose I have sufficiently declared that this custom of transmitting down the histories of ancient times hath been better preserved by those nations which are called Barbarians, than by the Greeks themselves. I am now willing, in the next place, to say a few things to those who endeavor to prove that our constitution is but of late time, for this reason, as they pretend, that the Greek writers have said nothing about us; 1.116. 18. And now I shall add Meder the Ephesian, as an additional witness. This Meder wrote the Acts that were done both by the Greeks and Barbarians, under every one of the Tyrian kings; and had taken much pains to learn their history out of their own records. |
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48. New Testament, 1 Peter, 2.9, 2.11, 5.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, origen on •martyr and martyrdom, x–xi, tertullian on •martyr and martyrdom, x–xi, exhortation to •martyrs and martyrdom, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737; Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198| 2.9. ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς· 2.11. Ἀγαπητοί, παρακαλῶ ὡςπαροίκους καὶ παρεπιδήμουςἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς· 5.6. Ταπεινώθητε οὖν ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ, ἵνα ὑμᾶς ὑψώσῃ ἐν καιρῷ, | 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: 2.11. Beloved, I beg you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; 5.6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; |
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49. Pliny The Elder, Natural History, 9.62 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi, jesus as Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 63 | 9.62. It is most profitable for them to be taken after the rising of the dog-star or before springtime, since when they have waxed themselves over with slime, they have their juices fluid. But this fact is not known to the dyers' factories, although it is of primary importance. Subsequently the vein of which we spoke is removed, and to this salt has to be added, about a pint for every hundred pounds; three days is the proper time for it to be steeped (as the fresher the salt the stronger it is), and it should be heated in a leaden pot, and with 50 lbs. of dye to every six gallons of water kept at a uniform and moderate temperature by a pipe brought from a furnace some way off. This will cause it gradually to deposit the portions of flesh which are bound to have adhered to the veins, and after about nine days the cauldron is strained and a fleece that has been washed clean is dipped for a trial, and the liquid is heated up until fair confidence is achieved. A ruddy colour is inferior to a blackish one. The fleece is allowed to soak for five hours and after it has been carded is clipped again, until it soaks up all the juice. The whelk by itself is not approved of, as it does not make a fast dye; it is blended in a moderate degree with sea-purple and it gives to its excessively dark hue that hard and brilliant scarlet which is in demand; when their forces are thus mingled, the one is enlivened, or deadened as the case may be, by the other. The total amount of dye-stuffs required for 1,000 lbs. of fleece is 200 lbs. of whelk and 111 lbs. of sea-purple; so is produced that remarkable amethyst colour. For Tyrian purple the wool is first soaked with sea-purple for a preliminary pale dressing, and then completely transformed with whelk dye. Its highest glory consists in the colour of congealed blood, blackish at first glance but gleaming when held up to the light; this is the origin of Homer's phrase, 'blood of purple hue.' |
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50. Quintilian, Institutio Oratoria, 7.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 180 | 7.6. Lawyers frequently raise the question of the letter and the intention of the law, in fact a large proportion of legal disputes turn on these points. We need not therefore be surprised that such questions occur in the schools as well, where they are often invented with this special purpose. One form of this kind of question is found in cases where the enquiry turns both on the letter and the spirit of a law., Such questions arise when the law presents some obscurity. Under these circumstances both parties will seek to establish their own interpretation of the passage and to overthrow that advanced by their opponent. Take for example the following case. "A thief shall refund four times the amount of his theft. Two thieves have jointly stolen 10,000 sesterces. 40,000 are claimed from each. They claim that they are liable only to pay 20,000 each." The accuser will urge that the sum which he claims is fourfold the amount stolen; the accused will urge that the sum which they offer to pay is fourfold. The intention of the law will be pleaded by both parties., On the other hand, the dispute may turn on a passage of the law which is clear in one sense and doubtful in another. "The son of a harlot shall not address the people. A woman who had a son became a prostitute. The youth is forbidden to address the people." Here there is no doubt about the son of one who was a prostitute before his birth, but it is doubtful whether the law applies to the case of one born before his mother became a prostitute., Another question which is not infrequently raised is as to the interpretation of the law forbidding an action to be brought twice on the same dispute, the problem being whether the word twice refers to the prosecutor or the prosecution. Such are the points raising out of the obscurity of the law. A second form of question turns on some passage where the meaning is clear. Those who have given exclusive attention to this class of question call it the basis concerned with the obvious expression of the law and its intention. In such circumstances one party will rest their case on the letter, the other on the intention of the law., There are three different methods in which we may combat the letter. The first comes into play where it is clear that it is impossible always to observe the letter of the law. "Children shall support their parents under penalty of imprisonment." It is clear, in the first place, that this cannot apply to an infant. At this point we shall turn to other possible exceptions and distinguish as follows. "Does this apply to everyone who refuses to support his parent? Has this particular individual incurred the penalty by this particular act?", The second arises in scholastic themes where no argument can be drawn from the particular law, but the question is concerned solely with the subject of the dispute. "A foreigner who goes up on to the wall should be liable to capital punishment. The enemy had scaled the wall and were driven back by a foreigner. His punishment is demanded.", In this case we shall not have two separate questions, namely, whether every foreigner who goes up on the wall is liable to the penalty, and whether this particular foreigner is liable, since no more forcible argument can be brought against the application of the letter of the law than the fact in dispute, but the only question to be raised will be whether a foreigner may not go on to the wall even for the purpose of saving the city. Therefore we shall rest our case on equity and the intention of the law. It is, however, sometimes possible to draw examples from other laws to show that we cannot always stand by the letter, as Cicero did in his defence of Caecina., The third method becomes operative when we find something in the actual words of the law which enables us to prove that the intention of the legislator was different. The following theme will provide an example. "Anyone who is caught at night with steel in his hands shall be thrown into prison. A man is found wearing a steel ring, and is imprisoned by the magistrate." In this case the use of the word caught is sufficient proof that the word steel was only intended by the law in the sense of a weapon of offence., But just as the advocate who rests his case on the intention of the law must wherever possible impugn the letter of the law, so he who defends the letter of the law must also seek to gain support from the intention. Again, in cases concerned with wills it sometimes happens that the intention of the testator is clear, though it has not been expressed in writing: an example of this occurs in the trial of Curius, which gave rise to the well-known argument between Lucius Crassus and Scaevola., A second heir had been appointed in the event of a posthumous son dying while a minor. No posthumous son was born. The next of kin claimed the property. Who could doubt that the intention of the testator was that the same man should inherit in the event of the son not being born who would have inherited in the event of his death? But he had not written this in his will., Again, the opposite case, that is to say, when what is written is obviously contrary to the intention of the writer, occurred quite recently. A man who had made a bequest of 5000 sesterces, on altering his will erased the word sesterces and inserted pounds of silver. But it was clear that he had meant not 5000 but 5 pounds of silver, because the weight of silver mentioned in the bequest was unparalleled and incredible., The same basis includes such general questions as to whether we should stand by the letter or the intention of the document, and what was the purpose of the writer, while for the treatment of such questions we must have recourse to quality or conjecture, with which I think I have dealt in sufficient detail. |
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| 51. Theon Aelius, Exercises, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •martyrs and martyrdom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 21 |
52. Irenaeus, Refutation of All Heresies, 3.12.13, 3.16.9, 3.18.5, 3.185 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi, stephen as Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 133, 138 | 3.12.13. But that both the apostles and their disciples thus taught as the Church preaches, and thus teaching were perfected, wherefore also they were called away to that which is perfect--Stephen, teaching these truths, when he was yet on earth, saw the glory of God, and Jesus on His right hand, and exclaimed, "Behold, I see the heavens opened, and the Son of man standing on the right hand of God." These words he said, and was stoned; and thus did he fulfil the perfect doctrine, copying in every respect the Leader of martyrdom, and praying for those who were slaying him, in these words: "Lord, lay not this sin to their charge." Thus were they perfected who knew one and the same God, who from beginning to end was present with mankind in the various dispensations; as the prophet Hosea declares: "I have filled up visions, and used similitudes by the hands of the prophets." Those, therefore, who delivered up their souls to death for Christ's Gospel--how could they have spoken to men in accordance with old-established opinion? If this had been the course adopted by them, they should not have suffered; but inasmuch as they did preach things contrary to those persons who did not assent to the truth, for that reason they suffered. It is evident, therefore, that they did not relinquish the truth, but with all boldness preached to the Jews and Greeks. To the Jews, indeed, [they proclaimed] that the Jesus who was crucified by them was the Son of God, the Judge of quick and dead, and that He has received from His Father an eternal kingdom in Israel, as I have pointed out; but to the Greeks they preached one God, who made all things, and Jesus Christ His Son. 3.16.9. Concurring with these statements, Paul, speaking to the Romans, declares: "Much more they who receive abundance of grace and righteousness for [eternal] life, shall reign by one, Christ Jesus." It follows from this, that he knew nothing of that Christ who flew away from Jesus; nor did he of the Saviour above, whom they hold to be impassible. For if, in truth, the one suffered, and the other remained incapable of suffering, and the one was born, but the other descended upon him who was born, and left him gain, it is not one, but two, that are shown forth. But that the apostle did know Him as one, both who was born and who suffered, namely Christ Jesus, he again says in the same Epistle: "Know ye not, that so many of us as were baptized in Christ Jesus were baptized in His death? that like as Christ rose from the dead, so should we also walk in newness of life." But again, showing that Christ did suffer, and was Himself the Son of God, who died for us, and redeemed us with His blood at the time appointed beforehand, he says: "For how is it, that Christ, when we were yet without strength, in due time died for the ungodly? But God commendeth His love towards us, in that, while we were yet sinners, Christ died for us. Much more, then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life." He declares in the plainest manner, that the same Being who was laid hold of, and underwent suffering, and shed His blood for us, was both Christ and the Son of God, who did also rise again, and was taken up into heaven, as he himself [Paul] says: "But at the same time, [it, is] Christ [that] died, yea rather, that is risen again, who is even at the fight hand of God." And again, "Knowing that Christ, rising from the dead, dieth no more:" for, as himself foreseeing, through the Spirit, the subdivisions of evil teachers [with regard to the Lord's person], and being desirous of cutting away from them all occasion of cavil, he says what has been already stated, [and also declares:] "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies." This he does not utter to those alone who wish to hear: Do not err, [he says to all:] Jesus Christ, the Son of God, is one and the same, who did by suffering reconcile us to God, and rose from the dead; who is at the right hand of the Father, and perfect in all things; "who, when He was buffeted, struck not in return; who, when He suffered, threatened not;" and when He underwent tyranny, He prayed His Father that He would forgive those who had crucified Him. For He did Himself truly bring in salvation: since He is Himself the Word of God, Himself the Only-begotten of the Father, Christ Jesus our Lord. 3.18.5. If, however, He was Himself not to suffer, but should fly away from Jesus, why did He exhort His disciples to take up the cross and follow Him,--that cross which these men represent Him as not having taken up, but [speak of Him] as having relinquished the dispensation of suffering? For that He did not say this with reference to the acknowledging of the Stauros (cross) above, as some among them venture to expound, but with respect to the suffering which He should Himself undergo, and that His disciples should endure, He implies when He says, "For whosoever will save his life, shall lose it; and whosoever will lose, shall find it. And that His disciples must suffer for His sake, He [implied when He] said to the Jews, "Behold, I send you prophets, and wise men, and scribes: and some of them ye shall kill and crucify." And to the disciples He was wont to say, "And ye shall stand before governors and kings for My sake; and they shall scourge some of you, and slay you, and persecute you from city to city." He knew, therefore, both those who should suffer persecution, and He knew those who should have to be scourged and slain because of Him; and He did not speak of any other cross, but of the suffering which He should Himself undergo first, and His disciples afterwards. For this purpose did He give them this exhortation: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him who is able to send both soul and body into hell;" [thus exhorting them] to hold fast those professions of faith which they had made in reference to Him. For He promised to confess before His Father those who should confess His name before men; but declared that He would deny those who should deny Him, and would be ashamed of those who should be ashamed to confess Him. And although these things are so, some of these men have proceeded to such a degree of temerity, that they even pour contempt upon the martyrs, and vituperate those who are slain on account of the confession of the Lord, and who suffer all things predicted by the Lord, and who in this respect strive to follow the footprints of the Lord's passion, having become martyrs of the suffering One; these we do also enrol with the martyrs themselves. For, when inquisition shall be made for their blood, and they shall attain to glory, then all shall be confounded by Christ, who have cast a slur upon their martyrdom. And from this fact, that He exclaimed upon the cross, "Father, forgive them, for they know not what they do," the long- suffering, patience, compassion, and goodness of Christ are exhibited, since He both suffered, and did Himself exculpate those who had maltreated Him. For the Word of God, who said to us, "Love your enemies, and pray for those that hate you," Himself did this very thing upon the cross; loving the human race to such a degree, that He even prayed for those putting Him to death. If, however, any one, going upon the supposition that there are two[Christs], forms a judgment in regard to them, that [Christ] shall be found much the better one, and more patient, and the truly good one, who, in the midst of His own wounds and stripes, and the other [cruelties] inflicted upon Him, was beneficent, and unmindful of the wrongs perpetrated upon Him, than he who flew away, and sustained neither injury nor insult. |
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53. Anon., Lamentations Rabbah, 1.51, 1.45, 1.46, 1.50, 1.47, 1.48, 1.49, b1.16, 1.16 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 240| 1.51. מַעֲשֶׂה בְּדוֹאֵג בֶּן יוֹסֵף שֶׁמֵּת וְהִנִּיחַ בֵּן קָטָן לְאִמּוֹ, וְהָיְתָה מְמַדֶּדֶת אוֹתוֹ בִּטְפָחִים וְנוֹתֶנֶת מִשְׁקָלוֹ זָהָב לַשָּׁמַיִם בְּכָל שָׁנָה וְשָׁנָה, וְכֵיוָן שֶׁהֵקִיפָה מְצוּדָה בִּירוּשָׁלַיִם, טְבָחַתּוּ אִמּוֹ בְּיָדֶיהָ וַאֲכָלַתּוּ, וְהָיָה יִרְמְיָה מְקוֹנֵן לִפְנֵי הַמָּקוֹם וְאוֹמֵר (איכה ב, כ): לְמִי עוֹלַלְתָּ כֹּה אִם תֹּאכַלְנָה נָשִׁים פִּרְיָם עֹלְלֵי טִפֻּחִים. וְרוּחַ הַקֹּדֶשׁ מְשִׁיבַתּוּ (איכה ב, כ): אִם יֵהָרֵג בְּמִקְדַּשׁ ה' כֹּהֵן וְנָבִיא, זֶה זְכַרְיָה בֶּן יְהוֹיָדָע. דָּבָר אַחֵר, עַל אֵלֶּה אֲנִי בוֹכִיָּה, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר עַל סִלּוּק דַּעַת וְעַל סִלּוּק שְׁכִינָה. אֶפְשָׁר שֶׁהָיָה צִדְקִיָה רוֹאֶה אֲחֵרִים שֶׁהָיוּ מְנַקְּרִין אֶת עֵינָיו וְלֹא הָיָה לוֹ דַּעַת לְהַטִּיחַ אֶת רֹאשׁוֹ בַּכֹּתֶל עַד שֶׁיָּצָאת נִשְׁמָתוֹ, אֶלָּא גָּרַם לְבָנָיו שֶׁיֵּהָרְגוּ לְפָנָיו. אֶלָּא עַל אוֹתָהּ שָׁעָה נֶאֱמַר (ירמיה ד, ט): יֹאבַד לֵב הַמֶּלֶךְ וְלֵב הַשָֹּׂרִים וגו'. וְרַבִּי נְחֶמְיָה אָמַר עַל בִּטּוּל כְּהֻנָּה וּמַלְכוּת, הֲדָא הוּא דִכְתִיב (זכריה ד, יד): אֵלֶּה שְׁנֵי בְנֵי הַיִּצְהָר הָעֹמְדִים עַל אֲדוֹן כָּל הָאָרֶץ, אֵלּוּ אַהֲרֹן וְדָוִד, אַהֲרֹן תּוֹבֵעַ עַל כְּהֻנָּתוֹ, וְדָוִד תּוֹבֵעַ עַל מַלְכוּתוֹ. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל בִּטּוּל תּוֹרָה, הֲדָא הוּא דִכְתִיב (דברים יב, א): אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר עַל עֲבוֹדַת כּוֹכָבִים, הֲדָא הוּא דִכְתִיב (שמות לב, ד): אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל. זַבְדִּי בֶּן לֵוִי אָמַר עַל בִּטּוּל קָרְבָּנוֹת, הֲדָא הוּא דִכְתִיב (במדבר כט, לט): אֵלֶּה תַּעֲשׂוּ לַה' בְּמוֹעֲדֵיכֶם. רַבָּנָן אָמְרֵי עַל בִּטּוּל מִשְׁמָרוֹת, וּמָה הֲנָאָה יֵשׁ לָעוֹלָם מִן הַמִּשְׁמָרוֹת, אֶלָּא בַּשֵּׁנִי הָיוּ מִתְעַנִּין עַל פּוֹרְשֵׂי יַמִּים. בַּשְּׁלִישִׁי הָיוּ מִתְעַנִּין עַל הוֹלְכֵי דְרָכִים. בָּרְבִיעִי הָיוּ מִתְעַנִּין עַל הַתִּינוֹקוֹת שֶׁלֹא יַעֲלֶה אַסְכָּרָה בְּפִיהֶם וְיָמוּתוּ. בַּחֲמִישִׁי הָיוּ מִתְעַנִּין עַל הַמְעֻבָּרוֹת שֶׁלֹא יַפִּילוּ וְעַל הַמְּנִיקוֹת שֶׁלֹא יָמוּתוּ בְּנֵיהֶם. וַהֲלֹא אֵין מִתְעַנִּין עַל שְׁנֵי דְבָרִים כְּאֶחָד, כְּדִכְתִיב (עזרא ח, כג): וַנָּצוּמָה וַנְּבַקְּשָׁה מֵאֱלֹהֵינוּ עַל זֹאת. וְכָתוּב אֶחָד אוֹמֵר בְּדָנִיֵּאל (דניאל ב, יח): וְרַחֲמִין לְמִבְעֵא מִן קֳדָם אֱלָהּ שְׁמַיָא עַל רָזָא דְּנָה, וְלָא עַל תְּרֵין. אֶלָּא כְּהַהִיא דְּאָמַר רַבִּי חִיָּא בַּר אַבָּא עַל עֲצִירַת גְּשָׁמִים וְגָלוּת מִתְעַנִּין עֲלֵיהֶן בְּבַת אַחַת. אֲבָל אֵין מִתְעַנִּין לֹא בְּעֶרֶב שַׁבָּת וְלֹא בְּמוֹצָאֵי שַׁבָּת מִפְּנֵי כְבוֹד הַשַּׁבָּת. עֵינִי עֵינִי יֹרְדָה מַיִם. אָמַר רַבִּי לֵוִי מָשָׁל לְרוֹפֵא שֶׁחָשַׁשׁ עֵינוֹ אַחַת, אָמַר עֵינִי תִּבְכֶּה עַל עֵינִי. כָּךְ יִשְׂרָאֵל נִקְרְאוּ עֵינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (זכריה ט, א): כִּי לַה' עֵין אָדָם וְכֹל שִׁבְטֵי יִשְׂרָאֵל, כִּבְיָכוֹל אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עֵינִי תִבְכֶּה עַל עֵינִי. כִּי רָחַק מִמֶּנִי מְנַחֵם מֵשִׁיב נַפְשִׁי, מַה שְּׁמוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר ה' שְׁמוֹ, שֶׁנֶּאֱמַר (ירמיה כג, ו): וְזֶה שְׁמוֹ אֲשֶׁר יִקְרְאוֹ ה' צִדְקֵנוּ. דְּאָמַר רַבִּי לֵוִי טָבָא לִמְדִינְתָּא דִּשְׁמָהּ כְּשֵׁם מַלְכָּהּ וְשֵׁם מַלְכָּהּ כְּשֵׁם אֱלֹהֶיהָ. טָבָא לִמְדִינְתָּא דִּשְׁמָהּ כְּשֵׁם מַלְכָּהּ, דִּכְתִיב (יחזקאל מח, לה): וְשֵׁם הָעִיר מִיּוֹם ה' שָׁמָּה. וְשֵׁם מַלְכָּהּ כְּשֵׁם אֱלֹהֶיהָ, שֶׁנֶּאֱמַר: וְזֶה שְׁמוֹ אֲשֶׁר יִקְרְאוֹ ה' צִדְקֵנוּ. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר צֶמַח שְׁמוֹ, שֶׁנֶּאֱמַר (זכריה ו, יב): הִנֵּה אִישׁ צֶמַח שְׁמוֹ וּמִתַּחְתָּיו יִצְמָח. רַבִּי יוּדָן בְּשֵׁם רַבִּי אַיְּבוּ אָמַר מְנַחֵם שְׁמוֹ, שֶׁנֶּאֱמַר: כִּי רָחַק מִמֶּנִּי מְנַחֵם. אָמַר רַבִּי חֲנִינָא וְלֹא פְּלִיגֵי חוּשְׁבְּנָא דְּדֵין כְּחוּשְׁבְּנָא דְּדֵין, הוּא מְנַחֵם הוּא צֶמַח. וַהֲדָא מְסַיֵּיעַ לַהֲדָא דְּרַבִּי יוּדָן בְּשֵׁם רַבִּי אַיְּבוּ. עוֹבָדָא הֲוָה בְּחַד בַּר נָשׁ דַּהֲוָה קָא רָדֵי, גָּעַת חֲדָא תּוֹרְתֵיהּ, עֲבַר עֲלוֹי חַד עַרְבִי, אֲמַר לֵיהּ מָה אַתְּ, אֲמַר לֵיהּ יְהוּדָאי אֲנָא, אֲמַר לֵיהּ שְׁרֵי תּוֹרָךְ וּשְׁרֵי פַּדְנָךְ, אֲמַר לֵיהּ לָמָּה, אֲמַר לֵיהּ דְּבֵית מַקְדְּשׁוֹן דִּיהוּדָאי חָרַב. אֲמַר לֵיהּ מְנָא יָדַעְתְּ, אֲמַר לֵיהּ יְדָעִית מִן גְּעִיָּיתָא דְּתוֹרָךְ. עַד דַּהֲוָה עָסֵיק עִמֵּיהּ גָּעַת זִימְנָא אַחְרִיתֵּי, אֲמַר לוֹ אֲסַר תּוֹרָךְ אֲסַר פַּדְּנָךְ דְּאִתְיְילֵיד פְּרִיקְהוֹן דִּיהוּדָאי. אֲמַר לֵיהּ וּמַה שְּׁמֵיהּ, אֲמַר לוֹ מְנַחֵם שְׁמֵיהּ. וַאֲבוּי מַה שְּׁמֵיהּ, אֲמַר לֵיהּ חִזְקִיָּה. אֲמַר לֵיהּ וְהֵיכָן שָׁרְיָין, אֲמַר לֵיהּ בְּבִירַת עַרְבָא בִּדְבֵית לֶחֶם יְהוּדָה. זַבֵּין הַהוּא גַּבְרָא תּוֹרוֹי זַבֵּין פַּדְּנֵיהּ וַהֲוָה מַזְבֵּין לְבִידִין דִּינוּקִין. עָלַל לְקַרְתָּא וּנְפַק לְקַרְתָּא, עָלַל לִמְדִינָה וּנְפַק לִמְדִינָה, עַד דִּמְטָא לְתַמָּן, אַתְיָין כָּל כְּפָרַיָא לְמִזְבַּן מִינֵּיהּ וְהַהִיא אִיתְּתָא אִמֵּיהּ דְּהַהוּא יְנוּקָא לָא זַבְנַת מִינֵיהּ. אֲמַר לָהּ לָמָּה לֵית אַתְּ זַבְנַת לְבִידִין דִּינוּקִין, אָמְרָה לֵיהּ דַּחֲשָׁיֵיהּ קָשֵׁיי לִינוּקֵי. אֲמַר לָהּ לָמָּה, אָמְרָה לֵיהּ דְּעַל רַגְלוֹי חָרַב בֵּית מַקְדְּשָׁא. אֲמַר לָהּ רְחִיצִין אֲנַן בְּמָרֵיהּ עָלְמָא דְּעַל רַגְלוֹי חָרַב וְעַל רַגְלוֹי מִיתְבְּנֵי. אֲמַר לָהּ אַתְּ הֲוֵי נְסִיבָא לִיךְ מִן אִילֵין לְבִידִין דִּינוּקֵיךְ וּלְבָתַר יוֹמִין אֲנָא אָתֵי לְבֵיתֵךְ וְנָסַב פְּרִיעֵיךְ, נָסְבָה וְאָזְלָה. לְבָתַר יוֹמִין אֲמַר הַאי גַבְרָא אֵיזִיל וְאֶיחֱמֵי הַהוּא יְנוּקָא מַאי קָא עָבֵיד, אֲתָא לְגַבָּהּ אֲמַר לָהּ הַהוּא יְנוּקָא מַאי קָא עָבִיד, אָמְרָה לֵיהּ לָא אֲמָרִית לָךְ דַּחֲשָׁיֵיה קָשֵׁיי אֲפִלּוּ עַל רִגְלֵיהּ נַחֲשֵׁיהּ, דְּמִן הַהִיא שַׁעְתָּא אַתְיָין רוּחִין וְעִלְעוּלִין טַעֲנוּנֵיהּ וְאָזְלִין לְהוֹן. אֲמַר לָהּ וְלָא כָךְ אֲמָרִית לָךְ דְּעַל רִגְלוֹי חָרַב וְעַל רִגְלוֹי מִתְבְּנֵי. אָמַר רַבִּי אָבוּן לָמָּה לִי לִלְמֹד מִן עַרְבִיֵּי, וְלֹא מִקְרָא מָלֵא הוּא, דִּכְתִיב (ישעיה י, לד): וְהַלְּבָנוֹן בְּאַדִּיר יִפּוֹל. וּכְתִיב בַּתְרֵיהּ (ישעיה יא, א): וְיָצָא חֹטֶר מִגֶּזַע יִשָּׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה. דְּבֵי רַבִּי שִׁילָא אָמְרֵי שִׁילֹה שְׁמוֹ שֶׁל מָשִׁיחַ, שֶׁנֶּאֱמַר (בראשית מט, י): עַד כִּי יָבֹא שִׁילֹה. שִׁלָּה כְּתִיב. דְּבֵי רַבִּי חֲנִינָא אָמְרֵי חֲנִינָה שְׁמוֹ, שֶׁנֶּאֱמַר (ירמיה טז, יג): אֲשֶׁר לֹא אֶתֵּן לָכֶם חֲנִינָה. דְּבֵי רַבִּי יַנַּאי אָמְרֵי יִנּוֹן שְׁמוֹ, דִּכְתִיב (תהלים עב, יז): לִפְנֵי שֶׁמֶשׁ יִנּוֹן שְׁמוֹ. רַבִּי בֵּיבָא סַנֵּגוֹרְיָא אָמַר נְהִירָא שְׁמוֹ, שֶׁנֶּאֱמַר (דניאל ב, כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא. נְהִירָא כְּתִיב. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר בְּשֵׁם רַבִּי שְׁמוּאֵל בְּרַבִּי יִצְחָק הָדֵין מַלְכָּא מְשִׁיחָא אִי מֵחַיָּיא הוּא דָּוִד שְׁמֵיהּ, אִי מִמֵּיתַיָא הוּא דָּוִד שְׁמֵיהּ. אָמַר רַבִּי תַּנְחוּמָא אֲנָא אוֹמַר טַעְמֵיהּ (תהלים יח, נא): מַגְּדִיל יְשׁוּעוֹת מַלְכּוֹ וְעֹשֶׂה חֶסֶד לִמְשִׁיחוֹ, וּלְדָוִד, אֵין כְּתִיב כָּאן, אֶלָּא לְדָוִד וּלְזַרְעוֹ. הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב. רַבִּי אַיְּבוּ אֲמַר כַּהֲדָא אַפְתָּא דְּקַרָא דְּכַמָּה דְּהַהִיא רַבְיָיא הִיא קְטַנָּא. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר כַּהֲדָא חֲזִירְתָּא דְּכַמָּה דְּבָנֶיהָ רַבְיָין הִיא קְטַנָּא. | |
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| 54. Marcus Aurelius Emperor of Rome, Meditations, 3.4.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •martyrs and martyrdom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 81 |
| 55. Lucian, Athletics, 30 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •martyrs and martyrdom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 81 |
56. Lucian, Alexander The False Prophet, 59 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •martyrs and martyrdom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 192 | 59. He had stated in an oracle that he was destined to live to a hundred and fifty, and then die by a thunderbolt; he had in fact, before he reached seventy, an end very sad for a son of Podalirius, his leg mortifying from foot to groin and being eaten of worms; it then proved that he was bald, as he was forced by pain to let the doctors make cooling applications to his head, which they could not do without removing his wig. 59. He had stated in an oracle that he was destined to live to a hundred and fifty, and then die by a thunderbolt[1]; he had in fact, before he reached seventy, an end very sad for a son of Podalirius, his leg mortifying from foot to groin and being eaten of worms; it then proved that he was bald[2], as he was forced by pain to let the doctors make cooling applications to his head, which they could not do without removing his wig. [1] die by a thunderbolt | An allusion to Alexander's own prophecy concerning himself in verse.47) [2] bald | A circumstance which Lucian, we find by the question proposed to him a little before, had come to the knowledge of.48) |
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57. Anon., Sifre Deuteronomy, 40, 307 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 232 | 307. (Devarim 32:4) "The rock ( |
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| 58. Minucius Felix, Octavius, 10.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 72 |
| 59. Tertullian, Antidote For The Scorpion'S Sting, 12.1, 12, 11.7, 11.6, 11.5, 11.4, 11, 1.5, 15.2, 15.1, 14, 2.13, 2.11, 2.12, 2.14, 2.2b-15.6, 3.1-8.8, 9.1-11.3, 13, 15.7, 2.10, 15.6, 15.4, 9.3, 9.8, 15.5, 1.1, 1.2, 1.3, 1.4, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 11.8, 12.1-14.3, 15.3, 1.12, 2.8, 1.13, 2.1-2a, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.9, 7.2, 7.1, 2.1, 7.5, 7.7, 10.12, 11.1, 10.4, 9.9, 10.9, 10.11, 10.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 192, 193 |
| 60. Philostratus The Athenian, Lives of The Sophists, 16.502 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •martyrs and martyrdom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 192 |
| 61. Tertullian, Apology, 2.4, 50.13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 184, 188 |
62. Anon., Genesis Rabba, 22.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 75| 22.9. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, כְּתִיב <>(תהלים לז, יד)<>: חֶרֶב פָּתְחוּ רְשָׁעִים וגו', חֶרֶב פָּתְחוּ רְשָׁעִים וְדָרְכוּ קַשְׁתָּם, זֶה קַיִן. <>(תהלים לז, יד)<>: לְהַפִּיל עָנִי וְאֶבְיוֹן לִטְבוֹחַ יִשְׁרֵי דָרֶךְ זֶה הֶבֶל. <>(תהלים לז, טו)<>: חַרְבָּם תָּבוֹא בְלִבָּם וגו', <>(בראשית ד, יב)<>: נָע וְנָד תִּהְיֶה בָּאָרֶץ. <>(בראשית ד, ט)<>: וַיֹּאמֶר ה' אֶל קַיִן אֵי הֶבֶל אָחִיךָ וגו', מָשָׁל לְאִיפַּרְכוֹס שֶׁהָיָה מְהַלֵּךְ בְּאֶמְצַע פְּלַטְיָא, מָצָא הָרוּג וְאֶחָד עוֹמֵד עַל גַּבָּיו, אָמַר לוֹ מִי הֲרָגוֹ, וַאֲמַר לֵיהּ אֲנָא בָּעֵי לֵיהּ גַּבָּךְ, וְאַתְּ בָּעֵי לֵיהּ גַּבִּי, אֲמַר לֵיהּ לֹא אָמַרְתָּ כְּלוּם, מָשָׁל לְאֶחָד שֶׁנִּכְנַס לְגִנָּה וְלִקֵּט תּוּתִין וְאָכַל, וְהָיָה בַּעַל הַגִּנָּה רָץ אַחֲרָיו אָמַר לוֹ מַה בְּיָדְךָ, אָמַר לוֹ אֵין בְּיָדִי כְּלוּם, אָמַר לוֹ וַהֲרֵי יָדֶיךָ מְלֻכְלָכוֹת. כָּךְ אָמַר לוֹ קַיִן לְהַקָּדוֹשׁ בָּרוּךְ הוּא <>(בראשית ד, ט)<>: הֲשֹׁמֵר אָחִי אָנֹכִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הָא רָשָׁע <>(בראשית ד, י)<>: קוֹל דְּמֵי אָחִיךָ צֹעֲקִים וגו', מָשָׁל לְאֶחָד שֶׁנִכְנַס לְמִרְעֶה וְחָטַף גְּדִי אֶחָד וְהִפְשִׁילוֹ לַאֲחוֹרָיו, וְהָיָה בַּעַל הַמִּרְעֶה רָץ אַחֲרָיו אָמַר לוֹ מַה בְּיָדְךָ, אָמַר לוֹ אֵין בְּיָדִי כְּלוּם, אָמַר לוֹ וַהֲרֵי הוּא מַפְעֶה אַחֲרֶיךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְקַיִן: קוֹל דְּמֵי אָחִיךָ וגו'. רַבִּי יוּדָן וְרַבִּי הוּנָא וְרַבָּנָן. רַבִּי יוּדָן אוֹמֵר דַּם אָחִיךָ אֵין כְּתִיב כָּאן אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. רַבִּי הוּנָא אָמַר <>(מלכים ב ט, כו)<>: אֶת דְּמֵי נָבוֹת, דַּם נָבוֹת וְדַם בָּנָיו אֵין כְּתִיב כָּאן, אֶלָּא אֶת דְּמֵי נָבוֹת וְאֶת דְּמֵי בָנָיו, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. רַבָּנָן אָמְרִין <>(דברי הימים ב כד, כה)<>: וַיָּמָת בְּדַם יְהוֹיָדָע, אֵין כְּתִיב כָּאן, אֶלָּא בִּדְמֵי יְהוֹיָדָע, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי קָשֶׁה הַדָּבָר לְאָמְרוֹ וְאִי אֶפְשָׁר לַפֶּה לְפָרְשׁוֹ, לִשְׁנֵי אַתְּלִיטִין שֶׁהָיוּ עוֹמְדִין וּמִתְגּוֹשְׁשִׁים לִפְנֵי הַמֶּלֶךְ, אִלּוּ רָצָה הַמֶּלֶךְ פֵּרְשָׁן, וְלֹא רָצָה הַמֶּלֶךְ לְפָרְשָׁן, נִתְחַזֵּק אֶחָד עַל חֲבֵרוֹ וַהֲרָגוֹ, וְהָיָה מְצַוֵּחַ וְאָמַר מַאן יִבְעֵי דִּינִי קֳדָם מַלְכָּא, כָּךְ קוֹל דְּמֵי אָחִיךָ צוֹעֲקִים אֵלַי מִן הָאֲדָמָה, לַעֲלוֹת לְמַעְלָה לֹא הָיְתָה יְכוֹלָה שֶׁעֲדַיִן לֹא עָלְתָה לְשָׁם נְשָׁמָה, וּלְמַטָּה לֹא הָיְתָה יְכוֹלָה לַעֲמֹד שֶׁעֲדַיִן לֹא נִקְבַּר שָׁם אָדָם, וְהָיָה דָּמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. 22.9. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, כְּתִיב (תהלים לז, יד): חֶרֶב פָּתְחוּ רְשָׁעִים וגו', חֶרֶב פָּתְחוּ רְשָׁעִים וְדָרְכוּ קַשְׁתָּם, זֶה קַיִן. (תהלים לז, יד): לְהַפִּיל עָנִי וְאֶבְיוֹן לִטְבוֹחַ יִשְׁרֵי דָרֶךְ זֶה הֶבֶל. (תהלים לז, טו): חַרְבָּם תָּבוֹא בְלִבָּם וגו', (בראשית ד, יב): נָע וְנָד תִּהְיֶה בָּאָרֶץ. (בראשית ד, ט): וַיֹּאמֶר ה' אֶל קַיִן אֵי הֶבֶל אָחִיךָ וגו', מָשָׁל לְאִיפַּרְכוֹס שֶׁהָיָה מְהַלֵּךְ בְּאֶמְצַע פְּלַטְיָא, מָצָא הָרוּג וְאֶחָד עוֹמֵד עַל גַּבָּיו, אָמַר לוֹ מִי הֲרָגוֹ, וַאֲמַר לֵיהּ אֲנָא בָּעֵי לֵיהּ גַּבָּךְ, וְאַתְּ בָּעֵי לֵיהּ גַּבִּי, אֲמַר לֵיהּ לֹא אָמַרְתָּ כְּלוּם, מָשָׁל לְאֶחָד שֶׁנִּכְנַס לְגִנָּה וְלִקֵּט תּוּתִין וְאָכַל, וְהָיָה בַּעַל הַגִּנָּה רָץ אַחֲרָיו אָמַר לוֹ מַה בְּיָדְךָ, אָמַר לוֹ אֵין בְּיָדִי כְּלוּם, אָמַר לוֹ וַהֲרֵי יָדֶיךָ מְלֻכְלָכוֹת. כָּךְ אָמַר לוֹ קַיִן לְהַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית ד, ט): הֲשֹׁמֵר אָחִי אָנֹכִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הָא רָשָׁע (בראשית ד, י): קוֹל דְּמֵי אָחִיךָ צֹעֲקִים וגו', מָשָׁל לְאֶחָד שֶׁנִכְנַס לְמִרְעֶה וְחָטַף גְּדִי אֶחָד וְהִפְשִׁילוֹ לַאֲחוֹרָיו, וְהָיָה בַּעַל הַמִּרְעֶה רָץ אַחֲרָיו אָמַר לוֹ מַה בְּיָדְךָ, אָמַר לוֹ אֵין בְּיָדִי כְּלוּם, אָמַר לוֹ וַהֲרֵי הוּא מַפְעֶה אַחֲרֶיךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְקַיִן: קוֹל דְּמֵי אָחִיךָ וגו'. רַבִּי יוּדָן וְרַבִּי הוּנָא וְרַבָּנָן. רַבִּי יוּדָן אוֹמֵר דַּם אָחִיךָ אֵין כְּתִיב כָּאן אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. רַבִּי הוּנָא אָמַר (מלכים ב ט, כו): אֶת דְּמֵי נָבוֹת, דַּם נָבוֹת וְדַם בָּנָיו אֵין כְּתִיב כָּאן, אֶלָּא אֶת דְּמֵי נָבוֹת וְאֶת דְּמֵי בָנָיו, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. רַבָּנָן אָמְרִין (דברי הימים ב כד, כה): וַיָּמָת בְּדַם יְהוֹיָדָע, אֵין כְּתִיב כָּאן, אֶלָּא בִּדְמֵי יְהוֹיָדָע, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי קָשֶׁה הַדָּבָר לְאָמְרוֹ וְאִי אֶפְשָׁר לַפֶּה לְפָרְשׁוֹ, לִשְׁנֵי אַתְּלִיטִין שֶׁהָיוּ עוֹמְדִין וּמִתְגּוֹשְׁשִׁים לִפְנֵי הַמֶּלֶךְ, אִלּוּ רָצָה הַמֶּלֶךְ פֵּרְשָׁן, וְלֹא רָצָה הַמֶּלֶךְ לְפָרְשָׁן, נִתְחַזֵּק אֶחָד עַל חֲבֵרוֹ וַהֲרָגוֹ, וְהָיָה מְצַוֵּחַ וְאָמַר מַאן יִבְעֵי דִּינִי קֳדָם מַלְכָּא, כָּךְ קוֹל דְּמֵי אָחִיךָ צוֹעֲקִים אֵלַי מִן הָאֲדָמָה, לַעֲלוֹת לְמַעְלָה לֹא הָיְתָה יְכוֹלָה שֶׁעֲדַיִן לֹא עָלְתָה לְשָׁם נְשָׁמָה, וּלְמַטָּה לֹא הָיְתָה יְכוֹלָה לַעֲמֹד שֶׁעֲדַיִן לֹא נִקְבַּר שָׁם אָדָם, וְהָיָה דָּמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. | 22.9. "... The voice of your brother’s bloods [are] screaming to me from [the surface of] the ground” [Gn 4:10]—[this means that] she (the voice of Hevel’s blood) could not go up above/l’ma`lah, for as yet no soul/n’shamah had gone up to there; and below/l’matah she could not stand (i.e., stay or sink into the ground), for as yet no adam had been buried there, and [so] “his blood was cast upon the trees and the stones.", |
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63. Anon., Marytrdom of Polycarp, 19 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •martyrs and martyrdom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 192 | 19. 1 Such was the lot of the blessed Polycarp, who though he was, together with those from Philadelphia, the twelfth martyr in Smyrna, is alone especially remembered by all, so that he is spoken of in every place, even by the heathen. He was not only a famous teacher, but also a notable martyr, whose martyrdom all desire to imitate, for it followed the Gospel of Christ. ,2 By his endurance he overcame the unrighteous ruler, and thus gained the crown of immortality, and he is glorifying God and the Almighty Father, rejoicing with the Apostles and all the righteous, and he is blessing our Lord Jesus Christ, the Saviour of our souls, and Governor of our bodies, and the Shepherd of the Catholic Church throughout the world. |
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| 64. Origen, On Pascha, 43.33-43.36 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, stephen as Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 125 |
| 65. Nag Hammadi, Apocalypse of Peter, 9.2, 9.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, maccabean Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 211 |
66. Babylonian Talmud, Berachot, 61b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, jesus as •martyr and martyrdom, x–xi, maccabean Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 250| 61b. ריאה שואבת כל מיני משקין כבד כועס מרה זורקת בו טפה ומניחתו טחול שוחק קרקבן טוחן קיבה ישנה אף נעור נעור הישן ישן הנעור נמוק והולך לו תנא אם שניהם ישנים או שניהם נעורים מיד מת,תניא רבי יוסי הגלילי אומר צדיקים יצר טוב שופטן שנאמר (תהלים קט, כב) ולבי חלל בקרבי רשעים יצר רע שופטן שנאמר (תהלים לו, ב) נאם פשע לרשע בקרב לבי אין פחד אלהים לנגד עיניו בינונים זה וזה שופטן שנאמר (תהלים קט, לא) יעמוד לימין אביון להושיע משופטי נפשו,אמר רבא כגון אנו בינונים אמר ליה אביי לא שביק מר חיי לכל בריה,ואמר רבא לא איברי עלמא אלא לרשיעי גמורי או לצדיקי גמורי אמר רבא לידע אינש בנפשיה אם צדיק גמור הוא אם לאו אמר רב לא איברי עלמא אלא לאחאב בן עמרי ולר' חנינא בן דוסא לאחאב בן עמרי העולם הזה ולרבי חנינא בן דוסא העולם הבא:,ואהבת את י"י אלהיך: תניא ר' אליעזר אומר אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך אלא אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך רבי עקיבא אומר בכל נפשך אפילו נוטל את נפשך,תנו רבנן פעם אחת גזרה מלכות הרשעה שלא יעסקו ישראל בתורה בא פפוס בן יהודה ומצאו לרבי עקיבא שהיה מקהיל קהלות ברבים ועוסק בתורה אמר ליה עקיבא אי אתה מתירא מפני מלכות,אמר לו אמשול לך משל למה הדבר דומה לשועל שהיה מהלך על גב הנהר וראה דגים שהיו מתקבצים ממקום למקום אמר להם מפני מה אתם בורחים אמרו לו מפני רשתות שמביאין עלינו בני אדם אמר להם רצונכם שתעלו ליבשה ונדור אני ואתם כשם שדרו אבותי עם אבותיכם אמרו לו אתה הוא שאומרים עליך פקח שבחיות לא פקח אתה אלא טפש אתה ומה במקום חיותנו אנו מתיראין במקום מיתתנו על אחת כמה וכמה אף אנחנו עכשיו שאנו יושבים ועוסקים בתורה שכתוב בה (דברים ל, כ) כי הוא חייך ואורך ימיך כך אם אנו הולכים ומבטלים ממנה עאכ"ו,אמרו לא היו ימים מועטים עד שתפסוהו לר"ע וחבשוהו בבית האסורים ותפסו לפפוס בן יהודה וחבשוהו אצלו אמר לו פפוס מי הביאך לכאן אמר ליה אשריך רבי עקיבא שנתפסת על דברי תורה אוי לו לפפוס שנתפס על דברים בטלים,בשעה שהוציאו את ר' עקיבא להריגה זמן ק"ש היה והיו סורקים את בשרו במסרקות של ברזל והיה מקבל עליו עול מלכות שמים אמרו לו תלמידיו רבינו עד כאן אמר להם כל ימי הייתי מצטער על פסוק זה בכל נפשך אפילו נוטל את נשמתך אמרתי מתי יבא לידי ואקיימנו ועכשיו שבא לידי לא אקיימנו היה מאריך באחד עד שיצתה נשמתו באחד יצתה ב"ק ואמרה אשריך ר"ע שיצאה נשמתך באחד,אמרו מלאכי השרת לפני הקב"ה זו תורה וזו שכרה (תהלים יז, יד) ממתים ידך י"י ממתים וגו' אמר להם חלקם בחיים יצתה בת קול ואמרה אשריך ר"ע שאתה מזומן לחיי העוה"ב:,לא יקל אדם את ראשו כנגד שער המזרח שהוא מכוון כנגד בית קדשי הקדשים וכו': אמר רב יהודה אמר רב לא אמרו אלא מן הצופים ולפנים וברואה איתמר נמי א"ר אבא בריה דרבי חייא בר אבא הכי אמר רבי יוחנן לא אמרו אלא מן הצופים ולפנים וברואה ובשאין גדר ובזמן שהשכינה שורה,ת"ר הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל לא יפנה אלא מזרח ומערב ורבי יוסי מתיר שהיה ר' יוסי אומר לא אסרו אלא ברואה ובמקום שאין שם גדר ובזמן שהשכינה שורה וחכמים אוסרים,חכמים היינו ת"ק איכא בינייהו צדדין,תניא אידך הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל צפון ודרום אסור מזרח ומערב מותר ורבי יוסי מתיר שהיה רבי יוסי אומר לא אסרו אלא ברואה רבי יהודה אומר בזמן שבית המקדש קיים אסור בזמן שאין בית המקדש קיים מותר רבי עקיבא אוסר בכל מקום,רבי עקיבא היינו ת"ק איכא בינייהו חוץ לארץ,רבה הוו שדיין ליה לבני מזרח ומערב אזל אביי שדנהו צפון ודרום על רבה תרצנהו אמר מאן האי דקמצער לי אנא כר' עקיבא סבירא לי דאמר בכל מקום אסור: | 61b. and the lungs draw all kinds of liquids, the liver becomes angry, the gall bladder injects a drop of gall into the liver and allays anger, the spleen laughs, the maw grinds the food, and the stomach brings sleep, the nose awakens. If they reversed roles such that the organ which brings on sleep were to awaken, or the organ which awakens were to bring on sleep, the individual would gradually deteriorate. It was taught: If both bring on sleep or both awaken, the person immediately dies.,With regard to one’s inclinations, it was taught in a baraita that Rabbi Yosei HaGelili says: The good inclination rules the righteous, as it is stated: “And my heart is dead within me” (Psalms 109:22); the evil inclination has been completely banished from his heart. The evil inclination rules the wicked, as it is stated: “Transgression speaks to the wicked, there is no fear of God before his eyes” (Psalms 36:2). Middling people are ruled by both the good and evil inclinations, as it is stated: “Because He stands at the right hand of the needy, to save him from them that rule his soul” (Psalms 109:31).,Rabba said: People like us are middling. Abaye, his student and nephew, said to him: If the Master claims that he is merely middling, he does not leave room for any creature to live. If a person like you is middling, what of the rest of us?,And Rava said: The world was created only for the sake of the full-fledged wicked or the full-fledged righteous; others do not live complete lives in either world. Rava said: One should know of himself whether or not he is completely righteous, as if he is not completely righteous, he knows that his life will be a life of suffering. Rav said: The world was only created for the wicked Ahab ben Omri and for Rabbi Ḥanina ben Dosa. The Gemara explains: For Ahab ben Omri, this world was created, as he has no place in the World-to-Come, and for Rabbi Ḥanina ben Dosa, the World-to-Come was created.,We learned in our mishna the explanation of the verse: “And you shall love the Lord your God with all your heart and all your soul and all your might” (Deuteronomy 6:5). This was elaborated upon when it was taught in a baraita: Rabbi Eliezer says: If it is stated: “With all your soul,” why does it state: “With all your might”? Conversely, if it stated: “With all your might,” why does it state: “With all your soul”? Rather, this means that if one’s body is dearer to him than his property, therefore it is stated: “With all your soul”; one must give his soul in sanctification of God. And if one’s money is dearer to him than his body, therefore it is stated: “With all your might”; with all your assets. Rabbi Akiva says: “With all your soul” means: Even if God takes your soul.,The Gemara relates at length how Rabbi Akiva fulfilled these directives. The Sages taught: One time, after the bar Kokheva rebellion, the evil empire of Rome decreed that Israel may not engage in the study and practice of Torah. Pappos ben Yehuda came and found Rabbi Akiva, who was convening assemblies in public and engaging in Torah study. Pappos said to him: Akiva, are you not afraid of the empire?,Rabbi Akiva answered him: I will relate a parable. To what can this be compared? It is like a fox walking along a riverbank when he sees fish gathering and fleeing from place to place. rThe fox said to them: From what are you fleeing? rThey said to him: We are fleeing from the nets that people cast upon us. rHe said to them: Do you wish to come up onto dry land, and we will reside together just as my ancestors resided with your ancestors? rThe fish said to him: You are the one of whom they say, he is the cleverest of animals? You are not clever; you are a fool. If we are afraid in the water, our natural habitat which gives us life, then in a habitat that causes our death, all the more so. rThe moral is: So too, we Jews, now that we sit and engage in Torah study, about which it is written: “For that is your life, and the length of your days” (Deuteronomy 30:20), we fear the empire to this extent; if we proceed to sit idle from its study, as its abandonment is the habitat that causes our death, all the more so will we fear the empire.,The Sages said: Not a few days passed until they seized Rabbi Akiva and incarcerated him in prison, and seized Pappos ben Yehuda and incarcerated him alongside him. Rabbi Akiva said to him: Pappos, who brought you here? Pappos replied: Happy are you, Rabbi Akiva, for you were arrested on the charge of engaging in Torah study. Woe unto Pappos who was seized on the charge of engaging in idle matters.,The Gemara relates: When they took Rabbi Akiva out to be executed, it was time for the recitation of Shema. And they were raking his flesh with iron combs, and he was reciting Shema, thereby accepting upon himself the yoke of Heaven. His students said to him: Our teacher, even now, as you suffer, you recite Shema? He said to them: All my days I have been troubled by the verse: With all your soul, meaning: Even if God takes your soul. I said to myself: When will the opportunity be afforded me to fulfill this verse? Now that it has been afforded me, shall I not fulfill it? He prolonged his uttering of the word: One, until his soul left his body as he uttered his final word: One. A voice descended from heaven and said: Happy are you, Rabbi Akiva, that your soul left your body as you uttered: One.,The ministering angels said before the Holy One, Blessed be He: This is Torah and this its reward? As it is stated: “From death, by Your hand, O Lord, from death of the world” (Psalms 17:14); Your hand, God, kills and does not save. God said the end of the verse to the ministering angels: “Whose portion is in this life.” And then a Divine Voice emerged and said: Happy are you, Rabbi Akiva, as you are destined for life in the World-to-Come, as your portion is already in eternal life.,We learned in the mishna that one may not act irreverently opposite the Eastern Gate, which is aligned with the Holy of Holies. Limiting this halakha, Rav Yehuda said that Rav said: They only said this halakha with regard to irreverent behavior from Mount Scopus [Tzofim] and within, and specifically areas from where one can see the Temple. It is also stated: Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: Rabbi Yoḥa said the following: They only said this halakha with regard to Mount Scopus and within, when one can see, and when there is no fence obstructing his view, and when the Divine Presence is resting there, i.e., when the Temple is standing.,In this context, the Sages taught: One who defecates in Judea should not defecate when facing east and west, for then he is facing Jerusalem; rather he should do so facing north and south. But in the Galilee which is north of Jerusalem, one should only defecate facing east and west. Rabbi Yosei permits doing so, as Rabbi Yosei was wont to say: They only prohibited doing so when one can see the Temple, where there is no fence, and when the Divine Presence is resting there. And the Rabbis prohibit doing so.,The Gemara argues: But the opinion of the Rabbis, who prohibit this, is identical to that of the first anonymous tanna, who also prohibits doing so. The Gemara replies: The practical difference between them is with regard to the sides, i.e., a place in Judea that is not directly east or west of Jerusalem, or a place in the Galilee that is not directly north of Jerusalem. According to the first tanna, it is prohibited; according to the Rabbis, it is permitted.,It was taught in another baraita: One who defecates in Judea should not defecate when facing east and west; rather, he should only do so facing north and south. And in the Galilee, defecating while facing north and south is prohibited, while east and west is permitted. And Rabbi Yosei permitted doing so, as Rabbi Yosei was wont to say: They only prohibited doing so when one can see the Temple. Rabbi Yehuda says: When the Temple is standing, it is prohibited, but when the Temple is not standing, it is permitted. The Gemara adds that Rabbi Akiva prohibits defecating anywhere while facing east and west.,The Gemara challenges this: Rabbi Akiva’s position is identical to that of the first, anonymous tanna, who also prohibits doing so. The Gemara responds: The practical difference between them is with regard to places outside of Eretz Yisrael, as according to Rabbi Akiva, even outside of Eretz Yisrael, defecating while facing east and west is prohibited.,The Gemara relates that in Rabba’s bathroom, the bricks were placed east and west in order to ensure that he would defecate facing north and south. Abaye went and placed them north and south, to test if Rabba was particular about their direction or if they had simply been placed east and west incidentally. Rabba entered and fixed them. He said: Who is the one that is upsetting me? I hold in accordance with the opinion of Rabbi Akiva, who said: It is prohibited everywhere. |
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| 67. Babylonian Talmud, Eruvin, 57b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, maccabean •martyr and martyrdom, x–xi, cry of Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 130 |
| 68. Origen, Exhortation To Martyrdom, 13, 2, 28, 4, 41-42, 46, 51, 7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 200 |
| 69. Babylonian Talmud, Sanhedrin, 9b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, jesus as •martyr and martyrdom, x–xi, maccabean Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 251 |
| 70. Babylonian Talmud, Avodah Zarah, 17b, 17b-18a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 232 |
| 71. Commodianus, Instructiones, 41 (3rd cent. CE - 5th cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, peter as Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 216 |
| 72. Eustathius of Antioch, De Engastrimytho Contra Origenem, 1.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, origen on •martyr and martyrdom, x–xi, tertullian on Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 200 |
| 73. Gregory The Wonderworker, Panergyric On Origen, 6-7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 10 |
| 74. Lactantius, Divine Institutes, 4.6.1-4.6.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •martyrs and martyrdom, manicheans and Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 252 |
| 75. Firmicus Maternus Julius., De Errore Profanarum Religionum, 1.1-1.34, 3.385-3.399 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, jewish Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 233 |
76. Eusebius of Caesarea, Ecclesiastical History, 5.2.5, 6.2.2-6.2.6, 6.28, 6.28.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi, stephen as •martyrs and martyrdom •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, origen on •martyr and martyrdom, x–xi, tertullian on Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 138, 193, 194, 195; Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 7 | 5.2.5. A little further on they say: They humbled themselves under the mighty hand, by which they are now greatly exalted. They defended all, but accused none. They absolved all, but bound none. And they prayed for those who had inflicted cruelties upon them, even as Stephen, the perfect witness, 'Lord, lay not this sin to their charge.' But if he prayed for those who stoned him, how much more for the brethren! 6.2.3. As the flame of persecution had been kindled greatly, and multitudes had gained the crown of martyrdom, such desire for martyrdom seized the soul of Origen, although yet a boy, that he went close to danger, springing forward and rushing to the conflict in his eagerness. 6.2.4. And truly the termination of his life had been very near had not the divine and heavenly Providence, for the benefit of many, prevented his desire through the agency of his mother. 6.2.5. For, at first, entreating him, she begged him to have compassion on her motherly feelings toward him; but finding, that when he had learned that his father had been seized and imprisoned, he was set the more resolutely, and completely carried away with his zeal for martyrdom, she hid all his clothing, and thus compelled him to remain at home. 6.2.6. But, as there was nothing else that he could do, and his zeal beyond his age would not suffer him to be quiet, he sent to his father an encouraging letter on martyrdom, in which he exhorted him, saying, Take heed not to change your mind on our account. This may be recorded as the first evidence of Origen's youthful wisdom and of his genuine love for piety. 6.28. The Roman emperor, Alexander, having finished his reign in thirteen years, was succeeded by Maximinus Caesar. On account of his hatred toward the household of Alexander, which contained many believers, he began a persecution, commanding that only the rulers of the churches should be put to death, as responsible for the Gospel teaching. Thereupon Origen composed his work On Martyrdom, and dedicated it to Ambrose and Protoctetus, a presbyter of the parish of Caesarea, because in the persecution there had come upon them both unusual hardships, in which it is reported that they were eminent in confession during the reign of Maximinus, which lasted but three years. Origen has noted this as the time of the persecution in the twenty-second book of his Commentaries on John, and in several epistles. 6.28.1. The Roman emperor, Alexander, having finished his reign in thirteen years, was succeeded by Maximinus Caesar. On account of his hatred toward the household of Alexander, which contained many believers, he began a persecution, commanding that only the rulers of the churches should be put to death, as responsible for the Gospel teaching. Thereupon Origen composed his work On Martyrdom, and dedicated it to Ambrose and Protoctetus, a presbyter of the parish of Caesarea, because in the persecution there had come upon them both unusual hardships, in which it is reported that they were eminent in confession during the reign of Maximinus, which lasted but three years. Origen has noted this as the time of the persecution in the twenty-second book of his Commentaries on John, and in several epistles. |
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| 77. John Chrysostom, Homilies On 2 Corinthians, 26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •martyrs and martyrdom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 81 |
| 78. Augustine, Confessions, 7.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 73 |
| 79. Augustine, Contra Epistolam Parmeniani, 1.10.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 73 |
80. Augustine, The City of God, 20.19 (4th cent. CE - 5th cent. CE) Tagged with subjects: •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, peter as Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 216 | 20.19. I see that I must omit many of the statements of the gospels and epistles about this last judgment, that this volume may not become unduly long; but I can on no account omit what the Apostle Paul says, in writing to the Thessalonians, We beseech you, brethren, by the coming of our Lord Jesus Christ, etc. No one can doubt that he wrote this of Antichrist and of the day of judgment, which he here calls the day of the Lord, nor that he declared that this day should not come unless he first came who is called the apostate - apostate, to wit, from the Lord God. And if this may justly be said of all the ungodly, how much more of him? But it is uncertain in what temple he shall sit, whether in that ruin of the temple which was built by Solomon, or in the Church; for the apostle would not call the temple of any idol or demon the temple of God. And on this account some think that in this passage Antichrist means not the prince himself alone, but his whole body, that is, the mass of men who adhere to him, along with him their prince; and they also think that we should render the Greek more exactly were we to read, not in the temple of God, but for or as the temple of God, as if he himself were the temple of God, the Church. Then as for the words, And now you know what withholds, i.e., you know what hindrance or cause of delay there is, that he might be revealed in his own time; they show that he was unwilling to make an explicit statement, because he said that they knew. And thus we who have not their knowledge wish and are not able even with pains to understand what the apostle referred to, especially as his meaning is made still more obscure by what he adds. For what does he mean by For the mystery of iniquity does already work: only he who now holds, let him hold until he be taken out of the way: and then shall the wicked be revealed? I frankly confess I do not know what he means. I will nevertheless mention such conjectures as I have heard or read. Some think that the Apostle Paul referred to the Roman empire, and that he was unwilling to use language more explicit, lest he should incur the calumnious charge of wishing ill to the empire which it was hoped would be eternal; so that in saying, For the mystery of iniquity does already work, he alluded to Nero, whose deeds already seemed to be as the deeds of Antichrist. And hence some suppose that he shall rise again and be Antichrist. Others, again, suppose that he is not even dead, but that he was concealed that he might be supposed to have been killed, and that he now lives in concealment in the vigor of that same age which he had reached when he was believed to have perished, and will live until he is revealed in his own time and restored to his kingdom. But I wonder that men can be so audacious in their conjectures. However, it is not absurd to believe that these words of the apostle, Only he who now holds, let him hold until he be taken out of the way, refer to the Roman empire, as if it were said, Only he who now reigns, let him reign until he be taken out of the way. And then shall the wicked be revealed: no one doubts that this means Antichrist. But others think that the words, You know what withholds, and The mystery of iniquity works, refer only to the wicked and the hypocrites who are in the Church, until they reach a number so great as to furnish Antichrist with a great people, and that this is the mystery of iniquity, because it seems hidden; also that the apostle is exhorting the faithful tenaciously to hold the faith they hold when he says, Only he who now holds, let him hold until he be taken out of the way, that is, until the mystery of iniquity which now is hidden departs from the Church. For they suppose that it is to this same mystery John alludes when in his epistle he says, Little children, it is the last time: and as you have heard that Antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us. 1 John 2:18-19 As therefore there went out from the Church many heretics, whom John calls many antichrists, at that time prior to the end, and which John calls the last time, so in the end they shall go out who do not belong to Christ, but to that last Antichrist, and then he shall be revealed. Thus various, then, are the conjectural explanations of the obscure words of the apostle. That which there is no doubt he said is this, that Christ will not come to judge quick and dead unless Antichrist, His adversary, first come to seduce those who are dead in soul; although their seduction is a result of God's secret judgment already passed. For, as it is said his presence shall be after the working of Satan, with all power, and signs, and lying wonders, and with all seduction of unrighteousness in them that perish. For then shall Satan be loosed, and by means of that Antichrist shall work with all power in a lying though a wonderful manner. It is commonly questioned whether these works are called signs and lying wonders because he is to deceive men's senses by false appearances, or because the things he does, though they be true prodigies, shall be a lie to those who shall believe that such things could be done only by God, being ignorant of the devil's power, and especially of such unexampled power as he shall then for the first time put forth. For when he fell from heaven as fire, and at a stroke swept away from the holy Job his numerous household and his vast flocks, and then as a whirlwind rushed upon and smote the house and killed his children, these were not deceitful appearances, and yet they were the works of Satan to whom God had given this power. Why they are called signs and lying wonders, we shall then be more likely to know when the time itself arrives. But whatever be the reason of the name, they shall be such signs and wonders as shall seduce those who shall deserve to be seduced, because they received not the love of the truth that they might be saved. Neither did the apostle scruple to go on to say, For this cause God shall send upon them the working of error that they should believe a lie. For God shall send, because God shall permit the devil to do these things, the permission being by His own just judgment, though the doing of them is in pursuance of the devil's unrighteous and maligt purpose, that they all might be judged who believed not the truth, but had pleasure in unrighteousness. Therefore, being judged, they shall be seduced, and, being seduced, they shall be judged. But, being judged, they shall be seduced by those secretly just and justly secret judgments of God, with which He has never ceased to judge since the first sin of the rational creatures; and, being seduced, they shall be judged in that last and manifest judgment administered by Jesus Christ, who was Himself most unjustly judged and shall most justly judge. |
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| 81. Gregory of Nazianzus, Orations, 21.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •martyrs and martyrdom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 12, 120 |
| 82. Basil of Caesarea, Letters, 26, 58-60 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 8 |
| 83. Basil of Caesarea, Letters, 58-60, 26 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 12 |
| 84. Gregory of Nyssa, De Vita Mosis, 2.319 (4th cent. CE - 4th cent. CE) Tagged with subjects: •martyrs and martyrdom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 120 |
| 85. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), 24.388.11 (4th cent. CE - 4th cent. CE) Tagged with subjects: •martyrs and martyrdom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 12 |
| 86. Epiphanius, Panarion, 67.3-67.4, 78.14.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •martyrs and martyrdom, manicheans and •martyr and martyrdom, x–xi, stephen as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 252; Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 138 |
| 87. Gregory of Nazianzus, Letters, 13-14, 19, 197, 7, 20 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 12 |
| 88. Jerome, Adversus Jovinianum, 1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •martyrs and martyrdom, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737 |
| 89. Augustine, Letters, 147 (7th cent. CE - 7th cent. CE) Tagged with subjects: •martyrs and martyrdom, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737 |
| 90. Basil of Caesarea, Tab., 2.135-2.142, 2.666-2.683 Tagged with subjects: •martyrs and martyrdom, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737 |
| 91. Basil of Caesarea, Tem., 1.1701-1.1720 Tagged with subjects: •martyrs and martyrdom, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737 |
| 92. Basil of Caesarea, In Cantica Canticorum Allegorica Expositio, 3.4.901-3.4.913 Tagged with subjects: •martyrs and martyrdom, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737 |
| 93. Basil of Caesarea, In Epistulas Catholicas Septem, 1.4.9, 2.2.228-2.2.230, 2.5.70, 4.2.162-4.2.190, 4.4.164-4.4.203, 4.5.277-4.5.279 Tagged with subjects: •martyrs and martyrdom, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737 |
| 94. Leontius (Presbyter of Constantinople), Homilies, 13.238 Tagged with subjects: •martyrs and martyrdom, great persecution shaping cult of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 246 |
| 95. Basil of Caesarea, De Temporum Ratione, 1.1 Tagged with subjects: •martyrs and martyrdom, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737 |
| 96. Gregory of Nyssa, Vita Gregorii Thaumaturgi, 79-81, 83-88, 96, 82 Tagged with subjects: •nan Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 179 |
| 97. Anon., Midrash Gadol On Lev, 28/30 Tagged with subjects: •interrelationship of christian and jewish martyrdom discourse, reflected in rabbinic stories of rabbinic martyrs Found in books: Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 240 |
98. Anon., Letter of Aristeas, 122 Tagged with subjects: •martyr and martyrdom, x–xi Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 240 | 122. carefully that of the Greeks as well. They were specially qualified therefore for serving on embassies and they undertook this duty whenever it was necessary. They possessed a great facility for conferences and the discussion of problems connected with the law. They espoused the middle course - and this is always the best course to pursue. They abjured the rough and uncouth manner, but they were altogether above pride and never assumed an air of superiority over others, and in conversation they were ready to listen and give an appropriate answer to every question. And all of them carefully observed this rule and were anxious above everything else to excel each other in |
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99. Anon., Ascension of Isaiah, 4.2-4.14 Tagged with subjects: •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, peter as Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 216 | 4.13. And many believers and saints having seen Him for whom they were hoping, who was crucified, Jesus the Lord Christ, [after that I, Isaiah, had seen Him who was crucified and ascended] and those also who were believers in Him - of these few in those days will be left as His servants, while they flee from desert to desert, awaiting the coming of the Beloved. 4.14. And after (one thousand) three hundred and thirty-two days the Lord will come with His angels and with the armies of the holy ones from the seventh heaven with the glory of the seventh heaven, and He will drag Beliar into Gehenna and also his armies. |
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| 100. Anon., Apocalypse of Peter, 9.2, 9.4 Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, maccabean Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 211 |
| 102. Marius Victorinus, Ad Phil., 18.6 Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, jesus as •martyr and martyrdom, x–xi, maccabean Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 251 |
| 103. Philo of Carpasia, Enarr.In Canticum Canticorum, 2.2-2.3 Tagged with subjects: •martyrdom of marian and james model martyrs Found in books: Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 107 |
| 104. Anon., Epistle To Diognetus, 5.8-5.10 Tagged with subjects: •martyrs/martyrdom,, and purification Found in books: Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 141 |
| 105. Gregory of Nyssa, De Beatitudinibus, 6.144.8-6.144.9 Tagged with subjects: •martyrs and martyrdom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 12 |
| 106. Anon., Greek Apocalypse of Ezra, 4 Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, christian, x •martyr and martyrdom, x–xi, peter as Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 215 |
| 107. Anon., Leges Publicae, 1.16 Tagged with subjects: •martyr and martyrdom, x–xi •martyr and martyrdom, x–xi, maccabean •martyr and martyrdom, x–xi, cry of Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 130 |
