| 1. Septuagint, Bel, 15 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •law/torah, mosaic Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 666 |
2. Hebrew Bible, Malachi, 3.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75| 3.22. "זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי אֲשֶׁר צִוִּיתִי אוֹתוֹ בְחֹרֵב עַל־כָּל־יִשְׂרָאֵל חֻקִּים וּמִשְׁפָּטִים׃", | 3.22. "Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordices.", |
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3. Hebrew Bible, Numbers, 14.18, 18.3, 23.19, 27.1-27.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law (mosaic) •mosaic law •piety, mosaic law and •law, mosaic (law of moses) Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 273; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 81; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 50; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 327| 14.18. "יְהוָה אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד נֹשֵׂא עָוֺן וָפָשַׁע וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃", 18.3. "וְאָמַרְתָּ אֲלֵהֶם בַּהֲרִימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ וְנֶחְשַׁב לַלְוִיִּם כִּתְבוּאַת גֹּרֶן וְכִתְבוּאַת יָקֶב׃", 18.3. "וְשָׁמְרוּ מִשְׁמַרְתְּךָ וּמִשְׁמֶרֶת כָּל־הָאֹהֶל אַךְ אֶל־כְּלֵי הַקֹּדֶשׁ וְאֶל־הַמִּזְבֵּחַ לֹא יִקְרָבוּ וְלֹא־יָמֻתוּ גַם־הֵם גַּם־אַתֶּם׃", 23.19. "לֹא אִישׁ אֵל וִיכַזֵּב וּבֶן־אָדָם וְיִתְנֶחָם הַהוּא אָמַר וְלֹא יַעֲשֶׂה וְדִבֶּר וְלֹא יְקִימֶנָּה׃", 27.1. "וְאִם־אֵין לוֹ אַחִים וּנְתַתֶּם אֶת־נַחֲלָתוֹ לַאֲחֵי אָבִיו׃", 27.1. "וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד בֶּן־חֵפֶר בֶּן־גִּלְעָד בֶּן־מָכִיר בֶּן־מְנַשֶּׁה לְמִשְׁפְּחֹת מְנַשֶּׁה בֶן־יוֹסֵף וְאֵלֶּה שְׁמוֹת בְּנֹתָיו מַחְלָה נֹעָה וְחָגְלָה וּמִלְכָּה וְתִרְצָה׃", 27.2. "וְנָתַתָּה מֵהוֹדְךָ עָלָיו לְמַעַן יִשְׁמְעוּ כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל׃", 27.2. "וַתַּעֲמֹדְנָה לִפְנֵי מֹשֶׁה וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי הַנְּשִׂיאִם וְכָל־הָעֵדָה פֶּתַח אֹהֶל־מוֹעֵד לֵאמֹר׃", 27.3. "אָבִינוּ מֵת בַּמִּדְבָּר וְהוּא לֹא־הָיָה בְּתוֹךְ הָעֵדָה הַנּוֹעָדִים עַל־יְהוָה בַּעֲדַת־קֹרַח כִּי־בְחֶטְאוֹ מֵת וּבָנִים לֹא־הָיוּ לוֹ׃", 27.4. "לָמָּה יִגָּרַע שֵׁם־אָבִינוּ מִתּוֹךְ מִשְׁפַּחְתּוֹ כִּי אֵין לוֹ בֵּן תְּנָה־לָּנוּ אֲחֻזָּה בְּתוֹךְ אֲחֵי אָבִינוּ׃", 27.5. "וַיַּקְרֵב מֹשֶׁה אֶת־מִשְׁפָּטָן לִפְנֵי יְהוָה׃", 27.6. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 27.7. "כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת נָתֹן תִּתֵּן לָהֶם אֲחֻזַּת נַחֲלָה בְּתוֹךְ אֲחֵי אֲבִיהֶם וְהַעֲבַרְתָּ אֶת־נַחֲלַת אֲבִיהֶן לָהֶן׃", 27.8. "וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ כִּי־יָמוּת וּבֵן אֵין לוֹ וְהַעֲבַרְתֶּם אֶת־נַחֲלָתוֹ לְבִתּוֹ׃", 27.9. "וְאִם־אֵין לוֹ בַּת וּנְתַתֶּם אֶת־נַחֲלָתוֹ לְאֶחָיו׃", 27.11. "וְאִם־אֵין אַחִים לְאָבִיו וּנְתַתֶּם אֶת־נַחֲלָתוֹ לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו מִמִּשְׁפַּחְתּוֹ וְיָרַשׁ אֹתָהּ וְהָיְתָה לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", | 14.18. "The LORD is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation.", 18.3. "And they shall keep thy charge, and the charge of all the Tent; only they shall not come nigh unto the holy furniture and unto the altar, that they die not, neither they, nor ye.", 23.19. "God is not a man, that He should lie; Neither the son of man, that He should repent: When He hath said, will He not do it? Or when He hath spoken, will He not make it good?", 27.1. "Then drew near the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph; and these are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.", 27.2. "And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying:", 27.3. "’Our father died in the wilderness, and he was not among the company of them that gathered themselves together against the LORD in the company of Korah, but he died in his own sin; and he had no sons.", 27.4. "Why should the name of our father be done away from among his family, because he had no son? Give unto us a possession among the brethren of our father.’", 27.5. "And Moses brought their cause before the LORD.", 27.6. "And the LORD spoke unto Moses, saying:", 27.7. "’The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them.", 27.8. "And thou shalt speak unto the children of Israel, saying: If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.", 27.9. "And if he have no daughter, then ye shall give his inheritance unto his brethren.", 27.10. "And if he have no brethren, then ye shall give his inheritance unto his father’s brethren.", 27.11. "And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it. And it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.’", |
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4. Hebrew Bible, Micah, 4.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law/torah, mosaic Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 697| 4.1. "חוּלִי וָגֹחִי בַּת־צִיּוֹן כַּיּוֹלֵדָה כִּי־עַתָּה תֵצְאִי מִקִּרְיָה וְשָׁכַנְתְּ בַּשָּׂדֶה וּבָאת עַד־בָּבֶל שָׁם תִּנָּצֵלִי שָׁם יִגְאָלֵךְ יְהוָה מִכַּף אֹיְבָיִךְ׃", 4.1. "וְהָיָה בְּאַחֲרִית הַיָּמִים יִהְיֶה הַר בֵּית־יְהוָה נָכוֹן בְּרֹאשׁ הֶהָרִים וְנִשָּׂא הוּא מִגְּבָעוֹת וְנָהֲרוּ עָלָיו עַמִּים׃", | 4.1. "But in the end of days it shall come to pass, That the mountain of the LORD’S house shall be established as the top of the mountains, And it shall be exalted above the hills; And peoples shall flow unto it.", |
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5. Hebrew Bible, Leviticus, 15.14, 15.15, 16, 18.18, 18.21.24, 19.2, 19.9-10.23-22, 19.13, 19.19, 19.24, 19.33, 19.34, 20.13, 22.27, 22.28, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 24.13, 24.14, 24.15, 24.16, 24.17, 24.18, 24.19, 24.20, 24.21, 24.22, 24.23, 25.1-18, 25.3, 25.4, 25.36, 25.37, 25.39, 25.40, 25.41, 25.42, 25.43, 27.30.32, 31.1-12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 327| 24.9. "וְהָיְתָה לְאַהֲרֹן וּלְבָנָיו וַאֲכָלֻהוּ בְּמָקוֹם קָדֹשׁ כִּי קֹדֶשׁ קָדָשִׁים הוּא לוֹ מֵאִשֵּׁי יְהוָה חָק־עוֹלָם׃", | 24.9. "And it shall be for Aaron and his sons; and they shall eat it in a holy place; for it is most holy unto him of the offerings of the LORD made by fire, a perpetual due.’", |
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| 6. Hebrew Bible, Jonah, 59 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law, mosaic Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 442 |
7. Hebrew Bible, Joel, 1.12-1.13, 2.15-2.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 276| 1.12. "הַגֶּפֶן הוֹבִישָׁה וְהַתְּאֵנָה אֻמְלָלָה רִמּוֹן גַּם־תָּמָר וְתַפּוּחַ כָּל־עֲצֵי הַשָּׂדֶה יָבֵשׁוּ כִּי־הֹבִישׁ שָׂשׂוֹן מִן־בְּנֵי אָדָם׃", 1.13. "חִגְרוּ וְסִפְדוּ הַכֹּהֲנִים הֵילִילוּ מְשָׁרְתֵי מִזְבֵּחַ בֹּאוּ לִינוּ בַשַּׂקִּים מְשָׁרְתֵי אֱלֹהָי כִּי נִמְנַע מִבֵּית אֱלֹהֵיכֶם מִנְחָה וָנָסֶךְ׃", 2.15. "תִּקְעוּ שׁוֹפָר בְּצִיּוֹן קַדְּשׁוּ־צוֹם קִרְאוּ עֲצָרָה׃", 2.16. "אִסְפוּ־עָם קַדְּשׁוּ קָהָל קִבְצוּ זְקֵנִים אִסְפוּ עוֹלָלִים וְיֹנְקֵי שָׁדָיִם יֵצֵא חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ׃", 2.17. "בֵּין הָאוּלָם וְלַמִּזְבֵּחַ יִבְכּוּ הַכֹּהֲנִים מְשָׁרְתֵי יְהוָה וְיֹאמְרוּ חוּסָה יְהוָה עַל־עַמֶּךָ וְאַל־תִּתֵּן נַחֲלָתְךָ לְחֶרְפָּה לִמְשָׁל־בָּם גּוֹיִם לָמָּה יֹאמְרוּ בָעַמִּים אַיֵּה אֱלֹהֵיהֶם׃", | 1.12. "The vine is withered, And the fig-tree languisheth; The pomegranate-tree, the palm-tree also, and the apple-tree, Even all the trees of the field, are withered; For joy is withered away from the sons of men.", 1.13. "Gird yourselves, and lament, ye priests, Wail, ye ministers of the altar; Come, lie all night in sackcloth, Ye ministers of my God; For the meal-offering and the drink-offering is withholden From the house of your God.", 2.15. "Blow the horn in Zion, Sanctify a fast, call a solemn assembly;", 2.16. "Gather the people, Sanctify the congregation, Assemble the elders, Gather the children, And those that suck the breasts; Let the bridegroom go forth from his chamber, And the bride out of her pavilion.", 2.17. "Let the priests, the ministers of the LORD, Weep between the porch and the altar, And let them say: ‘Spare thy people, O LORD, And give not Thy heritage to reproach, That the nations should make them a byword: Wherefore should they say among the peoples: Where is their God?’", |
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8. Hebrew Bible, Job, 2.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mosaic law, universal Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 96 | 2.10. "But he said unto her: ‘Thou speakest as one of the impious women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?’ For all this did not Job sin with his lips.", |
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9. Hebrew Bible, Proverbs, 8.30, 21.14, 28.4, 28.7, 29.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pedagogue, as metaphor for mosaic law •law divine/mosaic/jewish •law/torah, mosaic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 296; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 337; Stuckenbruck (2007), 1 Enoch 91-108, 696| 21.14. "מַתָּן בַּסֵּתֶר יִכְפֶּה־אָף וְשֹׁחַד בַּחֵק חֵמָה עַזָּה׃", 28.4. "עֹזְבֵי תוֹרָה יְהַלְלוּ רָשָׁע וְשֹׁמְרֵי תוֹרָה יִתְגָּרוּ בָם׃", 28.7. "נוֹצֵר תּוֹרָה בֵּן מֵבִין וְרֹעֶה זוֹלְלִים יַכְלִים אָבִיו׃", 29.18. "בְּאֵין חָזוֹן יִפָּרַע עָם וְשֹׁמֵר תּוֹרָה אַשְׁרֵהוּ׃", | 8.30. "Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,", 21.14. "A gift in secret pacifieth anger, And a present in the bosom strong wrath.", 28.4. "They that forsake the law praise the wicked; But such as keep the law contend with them.", 28.7. "A wise son observeth the teaching; ut he that is a companion of gluttonous men shameth his father.", 29.18. "Where there is no vision, the people cast off restraint; But he that keepeth the law, happy is he.", |
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| 10. Hebrew Bible, Psalms, 1.2, 36.8-36.11, 118.55, 119.55 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 500 |
11. Hebrew Bible, Genesis, 1, 1.2, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.26, 1.27, 2, 2.4, 2.7, 2.9, 2.16, 3, 3.1, 3.7, 3.8, 3.9, 5.1, 6.9-8.22, 8.21-9.17, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 12.10, 14, 14.13, 15.19, 15.20, 16, 16.1, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16-19.29, 18.33-19.1, 19.24, 19.25, 21, 22.1, 22.2, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 22.13, 22.14, 23.6, 25.21, 26.1, 26.5, 29.31, 31.35, 33.11, 38, 41, 41.53-42.5, 49.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 65| 1.2. "וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃", 1.2. "וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃", | 1.2. "Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.", |
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12. Hebrew Bible, Exodus, 2.1-2.20, 3.8, 3.14, 4.14, 10.28, 20.1-20.17, 21.2, 21.17, 21.24, 22.20, 22.24, 22.29, 23.4-23.5, 23.9-23.11, 23.19, 25.2-25.8, 26.33, 32.15-32.16, 33.2, 34.7, 34.11-34.12, 34.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 313; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 128, 131; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 81, 224; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 50, 184; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 115, 327; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 27, 98| 2.1. "וַיִגְדַּל הַיֶּלֶד וַתְּבִאֵהוּ לְבַת־פַּרְעֹה וַיְהִי־לָהּ לְבֵן וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן־הַמַּיִם מְשִׁיתִהוּ׃", 2.1. "וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת־בַּת־לֵוִי׃", 2.2. "וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתוֹ כִּי־טוֹב הוּא וַתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִים׃", 2.2. "וַיֹּאמֶר אֶל־בְּנֹתָיו וְאַיּוֹ לָמָּה זֶּה עֲזַבְתֶּן אֶת־הָאִישׁ קִרְאֶן לוֹ וְיֹאכַל לָחֶם׃", 2.3. "וְלֹא־יָכְלָה עוֹד הַצְּפִינוֹ וַתִּקַּח־לוֹ תֵּבַת גֹּמֶא וַתַּחְמְרָה בַחֵמָר וּבַזָּפֶת וַתָּשֶׂם בָּהּ אֶת־הַיֶּלֶד וַתָּשֶׂם בַּסּוּף עַל־שְׂפַת הַיְאֹר׃", 2.4. "וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה מַה־יֵּעָשֶׂה לוֹ׃", 2.5. "וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל־יַד הַיְאֹר וַתֵּרֶא אֶת־הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת־אֲמָתָהּ וַתִּקָּחֶהָ", 2.6. "וַתִּפְתַּח וַתִּרְאֵהוּ אֶת־הַיֶּלֶד וְהִנֵּה־נַעַר בֹּכֶה וַתַּחְמֹל עָלָיו וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה׃", 2.7. "וַתֹּאמֶר אֲחֹתוֹ אֶל־בַּת־פַּרְעֹה הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת מִן הָעִבְרִיֹּת וְתֵינִק לָךְ אֶת־הַיָּלֶד׃", 2.8. "וַתֹּאמֶר־לָהּ בַּת־פַּרְעֹה לֵכִי וַתֵּלֶךְ הָעַלְמָה וַתִּקְרָא אֶת־אֵם הַיָּלֶד׃", 2.9. "וַתֹּאמֶר לָהּ בַּת־פַּרְעֹה הֵילִיכִי אֶת־הַיֶּלֶד הַזֶּה וְהֵינִקִהוּ לִי וַאֲנִי אֶתֵּן אֶת־שְׂכָרֵךְ וַתִּקַּח הָאִשָּׁה הַיֶּלֶד וַתְּנִיקֵהוּ׃", 2.11. "וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל־אֶחָיו וַיַּרְא בְּסִבְלֹתָם וַיַּרְא אִישׁ מִצְרִי מַכֶּה אִישׁ־עִבְרִי מֵאֶחָיו׃", 2.12. "וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת־הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל׃", 2.13. "וַיֵּצֵא בַּיּוֹם הַשֵּׁנִי וְהִנֵּה שְׁנֵי־אֲנָשִׁים עִבְרִים נִצִּים וַיֹּאמֶר לָרָשָׁע לָמָּה תַכֶּה רֵעֶךָ׃", 2.14. "וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת־הַמִּצְרִי וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר׃", 2.15. "וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ־מִדְיָן וַיֵּשֶׁב עַל־הַבְּאֵר׃", 2.16. "וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת וַתָּבֹאנָה וַתִּדְלֶנָה וַתְּמַלֶּאנָה אֶת־הָרְהָטִים לְהַשְׁקוֹת צֹאן אֲבִיהֶן׃", 2.17. "וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן וַיַּשְׁקְ אֶת־צֹאנָם׃", 2.18. "וַתָּבֹאנָה אֶל־רְעוּאֵל אֲבִיהֶן וַיֹּאמֶר מַדּוּעַ מִהַרְתֶּן בֹּא הַיּוֹם׃", 2.19. "וַתֹּאמַרְןָ אִישׁ מִצְרִי הִצִּילָנוּ מִיַּד הָרֹעִים וְגַם־דָּלֹה דָלָה לָנוּ וַיַּשְׁקְ אֶת־הַצֹּאן׃", 3.8. "וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃", 3.14. "וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃", 4.14. "וַיִּחַר־אַף יְהוָה בְּמֹשֶׁה וַיֹּאמֶר הֲלֹא אַהֲרֹן אָחִיךָ הַלֵּוִי יָדַעְתִּי כִּי־דַבֵּר יְדַבֵּר הוּא וְגַם הִנֵּה־הוּא יֹצֵא לִקְרָאתֶךָ וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ׃", 10.28. "וַיֹּאמֶר־לוֹ פַרְעֹה לֵךְ מֵעָלָי הִשָּׁמֶר לְךָ אֶל־תֹּסֶף רְאוֹת פָּנַי כִּי בְּיוֹם רְאֹתְךָ פָנַי תָּמוּת׃", 20.1. "וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ", 20.1. "וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃", 20.2. "אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 20.2. "לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃", 20.3. "לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ", 20.4. "לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ", 20.5. "לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃", 20.6. "וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃", 20.7. "לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃", 20.8. "זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ", 20.9. "שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ", 20.11. "כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃", 20.12. "כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", 20.13. "לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃", 20.14. "לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃", 20.15. "וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃", 20.16. "וַיֹּאמְרוּ אֶל־מֹשֶׁה דַּבֵּר־אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל־יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן־נָמוּת׃", 20.17. "וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃", 21.2. "כִּי תִקְנֶה עֶבֶד עִבְרִי שֵׁשׁ שָׁנִים יַעֲבֹד וּבַשְּׁבִעִת יֵצֵא לַחָפְשִׁי חִנָּם׃", 21.2. "וְכִי־יַכֶּה אִישׁ אֶת־עַבְדּוֹ אוֹ אֶת־אֲמָתוֹ בַּשֵּׁבֶט וּמֵת תַּחַת יָדוֹ נָקֹם יִנָּקֵם׃", 21.17. "וּמְקַלֵּל אָבִיו וְאִמּוֹ מוֹת יוּמָת׃", 21.24. "עַיִן תַּחַת עַיִן שֵׁן תַּחַת שֵׁן יָד תַּחַת יָד רֶגֶל תַּחַת רָגֶל׃", 22.24. "אִם־כֶּסֶף תַּלְוֶה אֶת־עַמִּי אֶת־הֶעָנִי עִמָּךְ לֹא־תִהְיֶה לוֹ כְּנֹשֶׁה לֹא־תְשִׂימוּן עָלָיו נֶשֶׁךְ׃", 22.29. "כֵּן־תַּעֲשֶׂה לְשֹׁרְךָ לְצֹאנֶךָ שִׁבְעַת יָמִים יִהְיֶה עִם־אִמּוֹ בַּיּוֹם הַשְּׁמִינִי תִּתְּנוֹ־לִי׃", 23.4. "כִּי תִפְגַּע שׁוֹר אֹיִבְךָ אוֹ חֲמֹרוֹ תֹּעֶה הָשֵׁב תְּשִׁיבֶנּוּ לוֹ׃", 23.5. "כִּי־תִרְאֶה חֲמוֹר שֹׂנַאֲךָ רֹבֵץ תַּחַת מַשָּׂאוֹ וְחָדַלְתָּ מֵעֲזֹב לוֹ עָזֹב תַּעֲזֹב עִמּוֹ׃", 23.9. "וְגֵר לֹא תִלְחָץ וְאַתֶּם יְדַעְתֶּם אֶת־נֶפֶשׁ הַגֵּר כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם׃", 23.11. "וְהַשְּׁבִיעִת תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ וְיִתְרָם תֹּאכַל חַיַּת הַשָּׂדֶה כֵּן־תַּעֲשֶׂה לְכַרְמְךָ לְזֵיתֶךָ׃", 23.19. "רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃", 25.2. "וְהָיוּ הַכְּרֻבִים פֹּרְשֵׂי כְנָפַיִם לְמַעְלָה סֹכְכִים בְּכַנְפֵיהֶם עַל־הַכַּפֹּרֶת וּפְנֵיהֶם אִישׁ אֶל־אָחִיו אֶל־הַכַּפֹּרֶת יִהְיוּ פְּנֵי הַכְּרֻבִים׃", 25.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ־לִי תְּרוּמָה מֵאֵת כָּל־אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת־תְּרוּמָתִי׃", 25.3. "וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם זָהָב וָכֶסֶף וּנְחֹשֶׁת׃", 25.3. "וְנָתַתָּ עַל־הַשֻּׁלְחָן לֶחֶם פָּנִים לְפָנַי תָּמִיד׃", 25.4. "וּרְאֵה וַעֲשֵׂה בְּתַבְנִיתָם אֲשֶׁר־אַתָּה מָרְאֶה בָּהָר׃", 25.4. "וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים׃", 25.5. "וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים וַעֲצֵי שִׁטִּים׃", 25.6. "שֶׁמֶן לַמָּאֹר בְּשָׂמִים לְשֶׁמֶן הַמִּשְׁחָה וְלִקְטֹרֶת הַסַּמִּים׃", 25.7. "אַבְנֵי־שֹׁהַם וְאַבְנֵי מִלֻּאִים לָאֵפֹד וְלַחֹשֶׁן׃", 25.8. "וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃", 26.33. "וְנָתַתָּה אֶת־הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים׃", 32.15. "וַיִּפֶן וַיֵּרֶד מֹשֶׁה מִן־הָהָר וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיָדוֹ לֻחֹת כְּתֻבִים מִשְּׁנֵי עֶבְרֵיהֶם מִזֶּה וּמִזֶּה הֵם כְּתֻבִים׃", 32.16. "וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל־הַלֻּחֹת׃", 33.2. "וַיֹּאמֶר לֹא תוּכַל לִרְאֹת אֶת־פָּנָי כִּי לֹא־יִרְאַנִי הָאָדָם וָחָי׃", 33.2. "וְשָׁלַחְתִּי לְפָנֶיךָ מַלְאָךְ וְגֵרַשְׁתִּי אֶת־הַכְּנַעֲנִי הָאֱמֹרִי וְהַחִתִּי וְהַפְּרִזִּי הַחִוִּי וְהַיְבוּסִי׃", 34.7. "נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃", 34.11. "שְׁמָר־לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת־הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃", 34.12. "הִשָּׁמֶר לְךָ פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ אֲשֶׁר אַתָּה בָּא עָלֶיהָ פֶּן־יִהְיֶה לְמוֹקֵשׁ בְּקִרְבֶּךָ׃", 34.26. "רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃", | 2.1. "And there went a man of the house of Levi, and took to wife a daughter of Levi.", 2.2. "And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months.", 2.3. "And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch; and she put the child therein, and laid it in the flags by the river’s brink.", 2.4. "And his sister stood afar off, to know what would be done to him.", 2.5. "And the daughter of Pharaoh came down to bathe in the river; and her maidens walked along by the river-side; and she saw the ark among the flags, and sent her handmaid to fetch it.", 2.6. "And she opened it, and saw it, even the child; and behold a boy that wept. And she had compassion on him, and said: ‘This is one of the Hebrews’children.’", 2.7. "Then said his sister to Pharaoh’s daughter: ‘Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?’", 2.8. "And Pharaoh’s daughter said to her: ‘Go.’ And the maiden went and called the child’s mother.", 2.9. "And Pharaoh’s daughter said unto her: ‘Take this child away, and nurse it for me, and I will give thee thy wages.’ And the woman took the child, and nursed it.", 2.10. "And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses, and said: ‘Because I drew him out of the water.’", 2.11. "And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren.", 2.12. "And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand.", 2.13. "And he went out the second day, and, behold, two men of the Hebrews were striving together; and he said to him that did the wrong: ‘Wherefore smitest thou thy fellow?’", 2.14. "And he said: ‘Who made thee a ruler and a judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?’ And Moses feared, and said: ‘Surely the thing is known.’", 2.15. "Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well.", 2.16. "Now the priest of Midian had seven daughters; and they came and drew water, and filled the troughs to water their father’s flock.", 2.17. "And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.", 2.18. "And when they came to Reuel their father, he said: ‘How is it that ye are come so soon to-day?’", 2.19. "And they said: ‘An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.’", 2.20. "And he said unto his daughters: ‘And where is he? Why is it that ye have left the man? call him, that he may eat bread.’", 3.8. "and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.", 3.14. "And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’", 4.14. "And the anger of the LORD was kindled against Moses, and He said: ‘Is there not Aaron thy brother the Levite? I know that he can speak well. And also, behold, he cometh forth to meet thee; and when he seeth thee, he will be glad in his heart.", 10.28. "And Pharaoh said unto him: ‘Get thee from me, take heed to thyself, see my face no more; for in the day thou seest my face thou shalt die.’", 20.1. "And God spoke all these words, saying:", 20.2. "I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.", 20.3. "Thou shalt have no other gods before Me.", 20.4. "Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;", 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;", 20.6. "and showing mercy unto the thousandth generation of them that love Me and keep My commandments.", 20.7. "Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain.", 20.8. "Remember the sabbath day, to keep it holy.", 20.9. "Six days shalt thou labour, and do all thy work;", 20.10. "but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;", 20.11. "for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.", 20.12. "Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.", 20.13. "Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour.", 20.14. "Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.", 20.15. "And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off.", 20.16. "And they said unto Moses: ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’", 20.17. "And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’", 21.2. "If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing.", 21.17. "And he that curseth his father or his mother, shall surely be put to death.", 21.24. "eye for eye, tooth for tooth, hand for hand, foot for foot,", 22.20. "And a stranger shalt thou not wrong, neither shalt thou oppress him; for ye were strangers in the land of Egypt.", 22.24. "If thou lend money to any of My people, even to the poor with thee, thou shalt not be to him as a creditor; neither shall ye lay upon him interest.", 22.29. "Likewise shalt thou do with thine oxen, and with thy sheep; seven days it shall be with its dam; on the eighth day thou shalt give it Me.", 23.4. "If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again.", 23.5. "If thou see the ass of him that hateth thee lying under its burden, thou shalt forbear to pass by him; thou shalt surely release it with him.", 23.9. "And a stranger shalt thou not oppress; for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.", 23.10. "And six years thou shalt sow thy land, and gather in the increase thereof;", 23.11. "but the seventh year thou shalt let it rest and lie fallow, that the poor of thy people may eat; and what they leave the beast of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard.", 23.19. "The choicest first-fruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.", 25.2. "’Speak unto the children of Israel, that they take for Me an offering; of every man whose heart maketh him willing ye shall take My offering.", 25.3. "And this is the offering which ye shall take of them: gold, and silver, and brass;", 25.4. "and blue, and purple, and scarlet, and fine linen, and goats’hair;", 25.5. "and rams’skins dyed red, and sealskins, and acacia-wood;", 25.6. "oil for the light, spices for the anointing oil, and for the sweet incense;", 25.7. "onyx stones, and stones to be set, for the ephod, and for the breastplate.", 25.8. "And let them make Me a sanctuary, that I may dwell among them.", 26.33. "And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy.", 32.15. "And Moses turned, and went down from the mount, with the two tables of the testimony in his hand; tables that were written on both their sides; on the one side and on the other were they written.", 32.16. "And the tables were the work of God, and the writing was the writing of God, graven upon the tables.", 33.2. "and I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite—", 34.7. "keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’", 34.11. "Observe thou that which I am commanding thee this day; behold, I am driving out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.", 34.12. "Take heed to thyself, lest thou make a covet with the inhabitants of the land whither thou goest, lest they be for a snare in the midst of thee.", 34.26. "The choicest first-fruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.’", |
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13. Hebrew Bible, Deuteronomy, 1.5, 4.9, 4.24, 4.44, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 6, 6.4, 7.3, 7.18, 8.5, 8.18, 10.12, 14.22, 17.15, 20.5, 20.6, 20.7, 20.19, 20.20, 21.10, 21.11, 21.12, 21.13, 21.14, 22.1, 22.2, 22.3, 22.5, 22.10, 22.11, 23.8, 23.20, 24.10-11, 24.14-15, 24.19, 24.20, 25.4, 26.17, 29.18, 29.20, 30.9, 30.10, 30.11, 30.12, 30.13, 30.14, 31.9, 31.19, 31.21, 31.26, 31.28, 32.1, 32.39, 33, 33.1, 33.3, 33.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 96; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 115| 32.39. "רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃", | 32.39. "See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.", |
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14. Hebrew Bible, Hosea, 3.5, 6.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law/torah, mosaic •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 277; Stuckenbruck (2007), 1 Enoch 91-108, 697| 3.5. "אַחַר יָשֻׁבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת־יְהוָה אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם וּפָחֲדוּ אֶל־יְהוָה וְאֶל־טוּבוֹ בְּאַחֲרִית הַיָּמִים׃", 6.6. "כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃", | 3.5. "afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall come trembling unto the LORD and to His goodness in the end of days.", 6.6. "For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings.", |
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15. Hebrew Bible, Jeremiah, 23.20, 30.24, 31.31-31.34, 48.47, 49.39 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •law/torah, mosaic •law divine/mosaic/jewish •mosaic law •law (mosaic) Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 376; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62; Stuckenbruck (2007), 1 Enoch 91-108, 697| 30.24. "לֹא יָשׁוּב חֲרוֹן אַף־יְהוָה עַד־עֲשֹׂתוֹ וְעַד־הֲקִימוֹ מְזִמּוֹת לִבּוֹ בְּאַחֲרִית הַיָּמִים תִּתְבּוֹנְנוּ בָהּ׃", 31.31. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃", 31.32. "לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃", 31.33. "כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃", 31.34. "וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃", 48.47. "וְשַׁבְתִּי שְׁבוּת־מוֹאָב בְּאַחֲרִית הַיָּמִים נְאֻם־יְהוָה עַד־הֵנָּה מִשְׁפַּט מוֹאָב׃", 49.39. "וְהָיָה בְּאַחֲרִית הַיָּמִים אשוב [אָשִׁיב] אֶת־שבית [שְׁבוּת] עֵילָם נְאֻם־יְהוָה׃", | 23.20. "The anger of the LORD shall not return, until He have executed, and till He have performed the purposes of His heart; in the end of days ye shall consider it perfectly.", 30.24. "The fierce anger of the LORD shall not return, Until He have executed, and till He have performed The purposes of His heart In the end of days ye shall consider it.", 31.31. "Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;", 31.32. "not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD.", 31.33. "But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;", 31.34. "and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.", 48.47. "Yet will I turn the captivity of Moab In the end of days, saith the LORD. Thus far is the judgment of Moab.", 49.39. "But it shall come to pass in the end of days, That I will bring back the captivity of Elam, saith the LORD.", |
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16. Hebrew Bible, Joshua, 8.30-8.35, 12.7, 18.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75, 77, 79| 8.31. "כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃", 8.32. "וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃", 8.33. "וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃", 8.34. "וְאַחֲרֵי־כֵן קָרָא אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַבְּרָכָה וְהַקְּלָלָה כְּכָל־הַכָּתוּב בְּסֵפֶר הַתּוֹרָה׃", 8.35. "לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃", 12.7. "וְאֵלֶּה מַלְכֵי הָאָרֶץ אֲשֶׁר הִכָּה יְהוֹשֻׁעַ וּבְנֵי יִשְׂרָאֵל בְּעֵבֶר הַיַּרְדֵּן יָמָּה מִבַּעַל גָּד בְּבִקְעַת הַלְּבָנוֹן וְעַד־הָהָר הֶחָלָק הָעֹלֶה שֵׂעִירָה וַיִּתְּנָהּ יְהוֹשֻׁעַ לְשִׁבְטֵי יִשְׂרָאֵל יְרֻשָּׁה כְּמַחְלְקֹתָם׃", | 8.30. "Then Joshua built an altar unto the LORD, the God of Israel, in mount Ebal,", 8.31. "as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings.", 8.32. "And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel.", 8.33. "And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel.", 8.34. "And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law.", 8.35. "There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them.", 12.7. "And these are the kings of the land whom Joshua and the children of Israel smote beyond the Jordan westward, from Baal-gad in the valley of Lebanon even unto the bare mountain, that goeth up to Seir; and Joshua gave it unto the tribes of Israel for a possession according to their divisions;", 18.10. "And Joshua cast lots for them in Shiloh before the LORD; and there Joshua divided the land unto the children of Israel according to their divisions.", |
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17. Hebrew Bible, Amos, 3.6 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •mosaic law, universal Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 96| 3.6. "אִם־יִתָּקַע שׁוֹפָר בְּעִיר וְעָם לֹא יֶחֱרָדוּ אִם־תִּהְיֶה רָעָה בְּעִיר וַיהוָה לֹא עָשָׂה׃", | 3.6. "Shall the horn be blown in a city, And the people not tremble? Shall evil befall a city, And the LORD hath not done it?", |
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18. Hebrew Bible, 2 Kings, 2.1-2.4, 14.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75, 76| 2.1. "וַיֹּאמֶר הִקְשִׁיתָ לִשְׁאוֹל אִם־תִּרְאֶה אֹתִי לֻקָּח מֵאִתָּךְ יְהִי־לְךָ כֵן וְאִם־אַיִן לֹא יִהְיֶה׃", 2.1. "וַיְהִי בְּהַעֲלוֹת יְהוָה אֶת־אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם וַיֵּלֶךְ אֵלִיָּהוּ וֶאֱלִישָׁע מִן־הַגִּלְגָּל׃", 2.2. "וַיֹּאמֶר אֵלִיָּהוּ אֶל־אֱלִישָׁע שֵׁב־נָא פֹה כִּי יְהוָה שְׁלָחַנִי עַד־בֵּית־אֵל וַיֹּאמֶר אֱלִישָׁע חַי־יְהוָה וְחֵי־נַפְשְׁךָ אִם־אֶעֶזְבֶךָּ וַיֵּרְדוּ בֵּית־אֵל׃", 2.2. "וַיֹּאמֶר קְחוּ־לִי צְלֹחִית חֲדָשָׁה וְשִׂימוּ שָׁם מֶלַח וַיִּקְחוּ אֵלָיו׃", 2.3. "וַיֵּצְאוּ בְנֵי־הַנְּבִיאִים אֲשֶׁר־בֵּית־אֵל אֶל־אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם יְהוָה לֹקֵחַ אֶת־אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם־אֲנִי יָדַעְתִּי הֶחֱשׁוּ׃", 2.4. "וַיֹּאמֶר לוֹ אֵלִיָּהוּ אֱלִישָׁע שֵׁב־נָא פֹה כִּי יְהוָה שְׁלָחַנִי יְרִיחוֹ וַיֹּאמֶר חַי־יְהוָה וְחֵי־נַפְשְׁךָ אִם־אֶעֶזְבֶךָּ וַיָּבֹאוּ יְרִיחוֹ׃", 14.6. "וְאֶת־בְּנֵי הַמַּכִּים לֹא הֵמִית כַּכָּתוּב בְּסֵפֶר תּוֹרַת־מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר לֹא־יוּמְתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יוּמְתוּ עַל־אָבוֹת כִּי אִם־אִישׁ בְּחֶטְאוֹ ימות [יוּמָת׃]", | 2.1. "And it came to pass, when the LORD would take up Elijah by a whirlwind into heaven, that Elijah went with Elisha from Gilgal.", 2.2. "And Elijah said unto Elisha: ‘Tarry here, I pray thee; for the LORD hath sent me as far as Beth-el.’ And Elisha said: ‘As the LORD liveth, and as thy soul liveth, I will not leave thee.’ So they went down to Beth-el.—", 2.3. "And the sons of the prophets that were at Beth-el came forth to Elisha, and said unto him: ‘Knowest thou that the LORD will take away thy master from thy head to-day?’ And he said: ‘Yea, I know it; hold ye your peace.’—", 2.4. "And Elijah said unto him: ‘Elisha, tarry here, I pray thee; for the LORD hath sent me to Jericho.’ And he said: ‘As the LORD liveth, and as thy soul liveth, I will not leave thee.’ So they came to Jericho.—", 14.6. "but the children of the murderers he put not to death; according to that which is written in the book of the law of Moses, as the LORD commanded saying: ‘The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin.’", |
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19. Hebrew Bible, 1 Kings, 18.20-18.40 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •law (mosaic) •law/torah, mosaic •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 276; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 45; Stuckenbruck (2007), 1 Enoch 91-108, 666| 18.21. "וַיִּגַּשׁ אֵלִיָּהוּ אֶל־כָּל־הָעָם וַיֹּאמֶר עַד־מָתַי אַתֶּם פֹּסְחִים עַל־שְׁתֵּי הַסְּעִפִּים אִם־יְהוָה הָאֱלֹהִים לְכוּ אַחֲרָיו וְאִם־הַבַּעַל לְכוּ אַחֲרָיו וְלֹא־עָנוּ הָעָם אֹתוֹ דָּבָר׃", 18.22. "וַיֹּאמֶר אֵלִיָּהוּ אֶל־הָעָם אֲנִי נוֹתַרְתִּי נָבִיא לַיהוָה לְבַדִּי וּנְבִיאֵי הַבַּעַל אַרְבַּע־מֵאוֹת וַחֲמִשִּׁים אִישׁ׃", 18.23. "וְיִתְּנוּ־לָנוּ שְׁנַיִם פָּרִים וְיִבְחֲרוּ לָהֶם הַפָּר הָאֶחָד וִינַתְּחֻהוּ וְיָשִׂימוּ עַל־הָעֵצִים וְאֵשׁ לֹא יָשִׂימוּ וַאֲנִי אֶעֱשֶׂה אֶת־הַפָּר הָאֶחָד וְנָתַתִּי עַל־הָעֵצִים וְאֵשׁ לֹא אָשִׂים׃", 18.24. "וּקְרָאתֶם בְּשֵׁם אֱלֹהֵיכֶם וַאֲנִי אֶקְרָא בְשֵׁם־יְהוָה וְהָיָה הָאֱלֹהִים אֲשֶׁר־יַעֲנֶה בָאֵשׁ הוּא הָאֱלֹהִים וַיַּעַן כָּל־הָעָם וַיֹּאמְרוּ טוֹב הַדָּבָר׃", 18.25. "וַיֹּאמֶר אֵלִיָּהוּ לִנְבִיאֵי הַבַּעַל בַּחֲרוּ לָכֶם הַפָּר הָאֶחָד וַעֲשׂוּ רִאשֹׁנָה כִּי אַתֶּם הָרַבִּים וְקִרְאוּ בְּשֵׁם אֱלֹהֵיכֶם וְאֵשׁ לֹא תָשִׂימוּ׃", 18.26. "וַיִּקְחוּ אֶת־הַפָּר אֲשֶׁר־נָתַן לָהֶם וַיַּעֲשׂוּ וַיִּקְרְאוּ בְשֵׁם־הַבַּעַל מֵהַבֹּקֶר וְעַד־הַצָּהֳרַיִם לֵאמֹר הַבַּעַל עֲנֵנוּ וְאֵין קוֹל וְאֵין עֹנֶה וַיְפַסְּחוּ עַל־הַמִּזְבֵּחַ אֲשֶׁר עָשָׂה׃", 18.27. "וַיְהִי בַצָּהֳרַיִם וַיְהַתֵּל בָּהֶם אֵלִיָּהוּ וַיֹּאמֶר קִרְאוּ בְקוֹל־גָּדוֹל כִּי־אֱלֹהִים הוּא כִּי שִׂיחַ וְכִי־שִׂיג לוֹ וְכִי־דֶרֶךְ לוֹ אוּלַי יָשֵׁן הוּא וְיִקָץ׃", 18.28. "וַיִּקְרְאוּ בְּקוֹל גָּדוֹל וַיִּתְגֹּדְדוּ כְּמִשְׁפָּטָם בַּחֲרָבוֹת וּבָרְמָחִים עַד־שְׁפָךְ־דָּם עֲלֵיהֶם׃", 18.29. "וַיְהִי כַּעֲבֹר הַצָּהֳרַיִם וַיִּתְנַבְּאוּ עַד לַעֲלוֹת הַמִּנְחָה וְאֵין־קוֹל וְאֵין־עֹנֶה וְאֵין קָשֶׁב׃", 18.31. "וַיִּקַּח אֵלִיָּהוּ שְׁתֵּים עֶשְׂרֵה אֲבָנִים כְּמִסְפַּר שִׁבְטֵי בְנֵי־יַעֲקֹב אֲשֶׁר הָיָה דְבַר־יְהוָה אֵלָיו לֵאמֹר יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ׃", 18.32. "וַיִּבְנֶה אֶת־הָאֲבָנִים מִזְבֵּחַ בְּשֵׁם יְהוָה וַיַּעַשׂ תְּעָלָה כְּבֵית סָאתַיִם זֶרַע סָבִיב לַמִּזְבֵּחַ׃", 18.33. "וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיְנַתַּח אֶת־הַפָּר וַיָּשֶׂם עַל־הָעֵצִים׃", 18.34. "וַיֹּאמֶר מִלְאוּ אַרְבָּעָה כַדִּים מַיִם וְיִצְקוּ עַל־הָעֹלָה וְעַל־הָעֵצִים וַיֹּאמֶר שְׁנוּ וַיִּשְׁנוּ וַיֹּאמֶר שַׁלֵּשׁוּ וַיְשַׁלֵּשׁוּ׃", 18.35. "וַיֵּלְכוּ הַמַּיִם סָבִיב לַמִּזְבֵּחַ וְגַם אֶת־הַתְּעָלָה מִלֵּא־מָיִם׃", 18.36. "וַיְהִי בַּעֲלוֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא וַיֹּאמַר יְהוָה אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל הַיּוֹם יִוָּדַע כִּי־אַתָּה אֱלֹהִים בְּיִשְׂרָאֵל וַאֲנִי עַבְדֶּךָ ובדבריך [וּבִדְבָרְךָ] עָשִׂיתִי אֵת כָּל־הַדְּבָרִים הָאֵלֶּה׃", 18.37. "עֲנֵנִי יְהוָה עֲנֵנִי וְיֵדְעוּ הָעָם הַזֶּה כִּי־אַתָּה יְהוָה הָאֱלֹהִים וְאַתָּה הֲסִבֹּתָ אֶת־לִבָּם אֲחֹרַנִּית׃", 18.38. "וַתִּפֹּל אֵשׁ־יְהוָה וַתֹּאכַל אֶת־הָעֹלָה וְאֶת־הָעֵצִים וְאֶת־הָאֲבָנִים וְאֶת־הֶעָפָר וְאֶת־הַמַּיִם אֲשֶׁר־בַּתְּעָלָה לִחֵכָה׃", 18.39. "וַיַּרְא כָּל־הָעָם וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֹּאמְרוּ יְהוָה הוּא הָאֱלֹהִים יְהוָה הוּא הָאֱלֹהִים׃", | 18.20. "And Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel.", 18.21. "And Elijah came near unto all the people, and said: ‘How long halt ye between two opinions? if the LORD be God, follow Him; but if Baal, follow him.’ And the people answered him not a word.", 18.22. "Then said Elijah unto the people: ‘I, even I only, am left a prophet of the LORD; but Baal’s prophets are four hundred and fifty men.", 18.23. "Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on the wood, and put no fire under; and I will dress the other bullock, and lay it on the wood, and put no fire under.", 18.24. "And call ye on the name of your god, and I will call on the name of the LORD; and the God that answereth by fire, let him be God.’ And all the people answered and said: ‘It is well spoken.’", 18.25. "And Elijah said unto the prophets of Baal: ‘Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your god, but put no fire under.’", 18.26. "And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying: ‘O Baal, answer us.’ But there was no voice, nor any that answered. And they danced in halting wise about the altar which was made.", 18.27. "And it came to pass at noon, that Elijah mocked them, and said: ‘Cry aloud; for he is a god; either he is musing, or he is gone aside, or he is in a journey, or peradventure he sleepeth, and must be awaked.’", 18.28. "And they cried aloud, and cut themselves after their manner with swords and lances, till the blood gushed out upon them.", 18.29. "And it was so, when midday was past, that they prophesied until the time of the offering of the evening offering; but their was neither voice, nor any to answer, nor any that regarded.", 18.30. "And Elijah said unto all the people: ‘Come near unto me’; and all the people came near unto him. And he repaired the altar of the LORD that was thrown down.", 18.31. "And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying: ‘Israel shall be thy name.’", 18.32. "And with the stones he built an altar in the name of the LORD; and he made a trench about the altar, as great as would contain two measures of seed.", 18.33. "And he put the wood in order, and cut the bullock in pieces, and laid it on the wood.", 18.34. "And he said: ‘Fill four jars with water, and pour it on the burnt-offering, and on the wood.’ And he said: ‘Do it the second time’; and they did it the second time. And he said: ‘Do it the third time’; and they did it the third time.", 18.35. "And the water ran round about the altar; and he filled the trench also with water.", 18.36. "And it came to pass at the time of the offering of the evening offering, that Elijah the prophet came near, and said: ‘O LORD, the God of Abraham, of Isaac, and of Israel, let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word.", 18.37. "Hear me, O LORD, hear me, that this people may know that Thou, LORD, art God, for Thou didst turn their heart backward.’", 18.38. "Then the fire of the LORD fell, and consumed the burnt-offering, and the wood, and the stones, and the dust, and licked up the water that was in the trench.", 18.39. "And when all the people saw it, they fell on their faces; and they said: ‘The LORD, He is God; the LORD, He is God.’", 18.40. "And Elijah said unto them: ‘Take the prophets of Baal; let not one of them escape.’ And they took them; and Elijah brought them down to the brook Kishon, and slew them there.", |
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20. Hebrew Bible, Isaiah, 1.10, 1.20, 2.2, 24.5, 40.3, 44.6, 45.5-45.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 97, 128, 277, 299; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 96; Stuckenbruck (2007), 1 Enoch 91-108, 378, 697| 2.2. "וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃", 2.2. "בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃", 24.5. "וְהָאָרֶץ חָנְפָה תַּחַת יֹשְׁבֶיהָ כִּי־עָבְרוּ תוֹרֹת חָלְפוּ חֹק הֵפֵרוּ בְּרִית עוֹלָם׃", 40.3. "קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃", 40.3. "וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃", 44.6. "כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃", 45.5. "אֲנִי יְהוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי׃", 45.6. "לְמַעַן יֵדְעוּ מִמִּזְרַח־שֶׁמֶשׁ וּמִמַּעֲרָבָהּ כִּי־אֶפֶס בִּלְעָדָי אֲנִי יְהוָה וְאֵין עוֹד׃", 45.7. "יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה׃", | 1.10. "Hear the word of the LORD, Ye rulers of Sodom; Give ear unto the law of our God, Ye people of Gomorrah.", 1.20. "But if ye refuse and rebel, Ye shall be devoured with the sword; For the mouth of the LORD hath spoken.", 2.2. "And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it.", 24.5. "The earth also is defiled under the inhabitants thereof; Because they have transgressed the laws, violated the statute, Broken the everlasting covet.", 40.3. "Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.", 44.6. "Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God.", 45.5. "I am the LORD, and there is none else, beside Me there is no God; I have girded thee, though thou hast not known Me;", 45.6. "That they may know from the rising of the sun, and from the west, that there is none beside Me; I am the LORD; and there is none else;", 45.7. "I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things.", |
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21. Hebrew Bible, Judges, 11.39 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •law/torah, mosaic •law, mosaic Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 115; Stuckenbruck (2007), 1 Enoch 91-108, 666| 11.39. "וַיְהִי מִקֵּץ שְׁנַיִם חֳדָשִׁים וַתָּשָׁב אֶל־אָבִיהָ וַיַּעַשׂ לָהּ אֶת־נִדְרוֹ אֲשֶׁר נָדָר וְהִיא לֹא־יָדְעָה אִישׁ וַתְּהִי־חֹק בְּיִשְׂרָאֵל׃", | 11.39. "And it came to pass at the end of two months, that she returned to her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Yisra᾽el,", |
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22. Hesiod, Theogony, 218, 220, 900, 905, 219 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 96 | 219. of Cyprian shores, The Cyprian. One more name |
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23. Hesiod, Works And Days, 213-247, 638, 667-669, 718, 717 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 96 | 717. In lovely song). Familiarity |
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24. Hebrew Bible, Ezekiel, 38.16, 44.29 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •law/torah, mosaic •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 78; Stuckenbruck (2007), 1 Enoch 91-108, 697| 38.16. "וְעָלִיתָ עַל־עַמִּי יִשְׂרָאֵל כֶּעָנָן לְכַסּוֹת הָאָרֶץ בְּאַחֲרִית הַיָּמִים תִּהְיֶה וַהֲבִאוֹתִיךָ עַל־אַרְצִי לְמַעַן דַּעַת הַגּוֹיִם אֹתִי בְּהִקָּדְשִׁי בְךָ לְעֵינֵיהֶם גּוֹג׃", 44.29. "הַמִּנְחָה וְהַחַטָּאת וְהָאָשָׁם הֵמָּה יֹאכְלוּם וְכָל־חֵרֶם בְּיִשְׂרָאֵל לָהֶם יִהְיֶה׃", | 38.16. "and thou shalt come up against My people Israel, as a cloud to cover the land; it shall be in the end of days, and I will bring thee against My land, that the nations may know Me, when I shall be sanctified through thee, O Gog, before their eyes.", 44.29. "The meal-offering, and the sin-offering, and the guilt-offering, they, even they, shall eat; and every devoted thing in Israel shall be theirs.", |
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| 25. Pindar, Fragments, 243, 169 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 25 |
| 26. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •mosaic law, philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87 |
27. Xenophon, The Education of Cyrus, 8.1.21-8.1.22, 8.1.24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 32, 33| 8.1.21. τοῖς μὲν δὴ μὴ παροῦσιν οὕτω προσεφέρετο. τοὺς δὲ παρέχοντας ἑαυτοὺς ἐνόμισε μάλιστʼ ἂν ἐπὶ τὰ καλὰ καὶ ἀγαθὰ ἐπαίρειν, ἐπείπερ ἄρχων ἦν αὐτῶν, εἰ αὐτὸς ἑαυτὸν ἐπιδεικνύειν πειρῷτο τοῖς ἀρχομένοις πάντων μάλιστα κεκοσμημένον τῇ ἀρετῇ. 8.1.22. αἰσθάνεσθαι μὲν γὰρ ἐδόκει καὶ διὰ τοὺς γραφομένους νόμους βελτίους γιγνομένους ἀνθρώπους· τὸν δὲ ἀγαθὸν ἄρχοντα βλέποντα νόμον ἀνθρώποις ἐνόμισεν, ὅτι καὶ τάττειν ἱκανός ἐστι καὶ ὁρᾶν τὸν ἀτακτοῦντα καὶ κολάζειν. 8.1.24. οὕτω δὴ τὰ τότε κατασταθέντα ἔτι καὶ νῦν διαμένει παρὰ τῷ ἀεὶ ὄντι βασιλεῖ. ταῦτʼ οὖν πρῶτον ἐμιμοῦντο αὐτὸν καὶ οἱ ἄλλοι Πέρσαι, νομίζοντες καὶ αὐτοὶ εὐδαιμονέστεροι ἔσεσθαι, ἢν θεραπεύωσι τοὺς θεούς, ὥσπερ ὁ εὐδαιμονέστατός τε ὢν καὶ ἄρχων· καὶ Κύρῳ δʼ ἂν ἡγοῦντο ταῦτα ποιοῦντες ἀρέσκειν. | 8.1.21. Thus, then, he dealt with those who failed Cyrus resolves to be a model in to attend at court. But in those who did present themselves he believed that he could in no way more effectively inspire a desire for the beautiful and the good than by endeavouring, as their sovereign, to set before his subjects a perfect model of virtue in his own person. 8.1.22. 8.1.24. |
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28. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295| 176b. ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀλλὰ γάρ, ὦ ἄριστε, οὐ πάνυ τι ῥᾴδιον πεῖσαι ὡς ἄρα οὐχ ὧν ἕνεκα οἱ πολλοί φασι δεῖν πονηρίαν μὲν φεύγειν, ἀρετὴν δὲ διώκειν, τούτων χάριν τὸ μὲν ἐπιτηδευτέον, τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι· ταῦτα μὲν γάρ ἐστιν ὁ λεγόμενος γραῶν ὕθλος, ὡς ἐμοὶ φαίνεται· τὸ δὲ ἀληθὲς ὧδε λέγωμεν. θεὸς οὐδαμῇ | |
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29. Hebrew Bible, Ecclesiastes, 1.2 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •mosaic law, philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87| 1.2. "הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת הֲבֵל הֲבָלִים הַכֹּל הָבֶל׃", | 1.2. "Vanity of vanities, saith Koheleth; Vanity of vanities, all is vanity.", |
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| 30. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 96 |
31. Thucydides, The History of The Peloponnesian War, 5.105.1-5.105.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 9| 5.105.1. ΑΘ. τῆς μὲν τοίνυν πρὸς τὸ θεῖον εὐμενείας οὐδ’ ἡμεῖς οἰόμεθα λελείψεσθαι: οὐδὲν γὰρ ἔξω τῆς ἀνθρωπείας τῶν μὲν ἐς τὸ θεῖον νομίσεως, τῶν δ’ ἐς σφᾶς αὐτοὺς βουλήσεως δικαιοῦμεν ἢ πράσσομεν. 5.105.2. ΑΘ. ἡγούμεθα γὰρ τό τε θεῖον δόξῃ τὸ ἀνθρώπειόν τε σαφῶς διὰ παντὸς ὑπὸ φύσεως ἀναγκαίας, οὗ ἂν κρατῇ, ἄρχειν: καὶ ἡμεῖς οὔτε θέντες τὸν νόμον οὔτε κειμένῳ πρῶτοι χρησάμενοι, ὄντα δὲ παραλαβόντες καὶ ἐσόμενον ἐς αἰεὶ καταλείψοντες χρώμεθα αὐτῷ, εἰδότες καὶ ὑμᾶς ἂν καὶ ἄλλους ἐν τῇ αὐτῇ δυνάμει ἡμῖν γενομένους δρῶντας ἂν ταὐτό. | 5.105.1. ‘When you speak of the favour of the gods, we may as fairly hope for that as yourselves; neither our pretensions nor our conduct being in any way contrary to what men believe of the gods, or practise among themselves. 5.105.2. of the gods we believe, and of men we know, that by a necessary law of their nature they rule wherever they can. And it is not as if we were the first to make this law, or to act upon it when made: we found it existing before us, and shall leave it to exist for ever after us; all we do is to make use of it, knowing that you and everybody else, having the same power as we have, would do the same as we do. |
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| 32. Sophocles, Antigone, 451-460, 450 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 7; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 92 |
33. Herodotus, Histories, 1.65-1.66, 7.104 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •mosaic law, philos view of, as divine •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 31, 95 | 1.65. So Croesus learned that at that time such problems were oppressing the Athenians, but that the Lacedaemonians had escaped from the great evils and had mastered the Tegeans in war. In the kingship of Leon and Hegesicles at Sparta , the Lacedaemonians were successful in all their other wars but met disaster only against the Tegeans. ,Before this they had been the worst-governed of nearly all the Hellenes and had had no dealings with strangers, but they changed to good government in this way: Lycurgus, a man of reputation among the Spartans, went to the oracle at Delphi . As soon as he entered the hall, the priestess said in hexameter: , quote type="oracle" l met="dact" You have come to my rich temple, Lycurgus, /l l A man dear to Zeus and to all who have Olympian homes. /l l I am in doubt whether to pronounce you man or god, /l l But I think rather you are a god, Lycurgus. /l /quote ,Some say that the Pythia also declared to him the constitution that now exists at Sparta , but the Lacedaemonians themselves say that Lycurgus brought it from Crete when he was guardian of his nephew Leobetes, the Spartan king. ,Once he became guardian, he changed all the laws and took care that no one transgressed the new ones. Lycurgus afterwards established their affairs of war: the sworn divisions, the bands of thirty, the common meals; also the ephors and the council of elders. 1.66. Thus they changed their bad laws to good ones, and when Lycurgus died they built him a temple and now worship him greatly. Since they had good land and many men, they immediately flourished and prospered. They were not content to live in peace, but, confident that they were stronger than the Arcadians, asked the oracle at Delphi about gaining all the Arcadian land. ,She replied in hexameter: quote type="oracle" l met="dact" You ask me for Arcadia ? You ask too much; I grant it not. /l l There are many men in Arcadia , eaters of acorns, /l l Who will hinder you. But I grudge you not. /l l I will give you Tegea to beat with your feet in dancing, /l l And its fair plain to measure with a rope. /l /quote ,When the Lacedaemonians heard the oracle reported, they left the other Arcadians alone and marched on Tegea carrying chains, relying on the deceptive oracle. They were confident they would enslave the Tegeans, but they were defeated in battle. ,Those taken alive were bound in the very chains they had brought with them, and they measured the Tegean plain with a rope by working the fields. The chains in which they were bound were still preserved in my day, hanging up at the temple of Athena Alea. 7.104. To this Demaratus answered, “O king I knew from the first that the truth would be unwelcome to you. But since you compelled me to speak as truly as I could, I have told you how it stands with the Spartans. ,You yourself best know what love I bear them: they have robbed me of my office and the privileges of my house, and made me a cityless exile; your father received me and gave me a house and the means to live on. It is not reasonable for a sensible man to reject goodwill when it appears; rather he will hold it in great affection. ,I myself do not promise that I can fight with ten men or with two, and I would not even willingly fight with one; yet if it were necessary, or if some great contest spurred me, I would most gladly fight with one of those men who claim to be each a match for three Greeks. ,So is it with the Lacedaemonians; fighting singly they are as brave as any man living, and together they are the best warriors on earth. They are free, yet not wholly free: law is their master, whom they fear much more than your men fear you. ,They do whatever it bids; and its bidding is always the same, that they must never flee from the battle before any multitude of men, but must abide at their post and there conquer or die. If I seem to you to speak foolishness when I say this, then let me hereafter hold my peace; it is under constraint that I have now spoken. But may your wish be fulfilled, King.” |
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34. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mosaic law, law of nature and •law of nature, mosaic laws consonant with Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 161| 32c. παθημάτων προσδόκημα τὸ μὲν πρὸ τῶν ἡδέων ἐλπιζόμενον ἡδὺ καὶ θαρραλέον, τὸ δὲ πρὸ τῶν λυπηρῶν φοβερὸν καὶ ἀλγεινόν. ΠΡΩ. ἔστι γὰρ οὖν τοῦθʼ ἡδονῆς καὶ λύπης ἕτερον εἶδος, τὸ χωρὶς τοῦ σώματος αὐτῆς τῆς ψυχῆς διὰ προσδοκίας γιγνόμενον. ΣΩ. ὀρθῶς ὑπέλαβες. ἐν γὰρ τούτοις οἶμαι, κατά γε τὴν ἐμὴν δόξαν, εἰλικρινέσιν τε ἑκατέροις γιγνομένοις, ὡς δοκεῖ, καὶ ἀμείκτοις λύπης τε καὶ ἡδονῆς, ἐμφανὲς ἔσεσθαι | 32c. the sweet and cheering hope of pleasant things to come, the fearful and woful expectation of painful things to come. Pro. Yes, indeed, this is another kind of pleasure and pain, which belongs to the soul itself, apart from the body, and arises through expectation. Soc. You are right. I think that in these two kinds, both of which are, in my opinion, pure, and not formed by mixture of pain and pleasure, the truth about pleasure will be made manifest, |
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35. Hebrew Bible, Ezra, 2.61-2.62, 3.2-3.5, 6.18, 7.6, 9.3-9.7, 9.12, 10.2-10.5, 10.10 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75, 78, 79, 80, 81| 2.61. "וּמִבְּנֵי הַכֹּהֲנִים בְּנֵי חֳבַיָּה בְּנֵי הַקּוֹץ בְּנֵי בַרְזִלַּי אֲשֶׁר לָקַח מִבְּנוֹת בַּרְזִלַּי הַגִּלְעָדִי אִשָּׁה וַיִּקָּרֵא עַל־שְׁמָם׃", 2.62. "אֵלֶּה בִּקְשׁוּ כְתָבָם הַמִּתְיַחְשִׂים וְלֹא נִמְצָאוּ וַיְגֹאֲלוּ מִן־הַכְּהֻנָּה׃", 3.2. "וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃", 3.3. "וַיָּכִינוּ הַמִּזְבֵּחַ עַל־מְכוֹנֹתָיו כִּי בְּאֵימָה עֲלֵיהֶם מֵעַמֵּי הָאֲרָצוֹת ויעל [וַיַּעֲלוּ] עָלָיו עֹלוֹת לַיהוָה עֹלוֹת לַבֹּקֶר וְלָעָרֶב׃", 3.4. "וַיַּעֲשׂוּ אֶת־חַג הַסֻּכּוֹת כַּכָּתוּב וְעֹלַת יוֹם בְּיוֹם בְּמִסְפָּר כְּמִשְׁפַּט דְּבַר־יוֹם בְּיוֹמוֹ׃", 3.5. "וְאַחֲרֵיכֵן עֹלַת תָּמִיד וְלֶחֳדָשִׁים וּלְכָל־מוֹעֲדֵי יְהוָה הַמְקֻדָּשִׁים וּלְכֹל מִתְנַדֵּב נְדָבָה לַיהוָה׃", 6.18. "וַהֲקִימוּ כָהֲנַיָּא בִּפְלֻגָּתְהוֹן וְלֵוָיֵא בְּמַחְלְקָתְהוֹן עַל־עֲבִידַת אֱלָהָא דִּי בִירוּשְׁלֶם כִּכְתָב סְפַר מֹשֶׁה׃", 7.6. "הוּא עֶזְרָא עָלָה מִבָּבֶל וְהוּא־סֹפֵר מָהִיר בְּתוֹרַת מֹשֶׁה אֲשֶׁר־נָתַן יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּתֶּן־לוֹ הַמֶּלֶךְ כְּיַד־יְהוָה אֱלֹהָיו עָלָיו כֹּל בַּקָּשָׁתוֹ׃", 9.3. "וּכְשָׁמְעִי אֶת־הַדָּבָר הַזֶּה קָרַעְתִּי אֶת־בִּגְדִי וּמְעִילִי וָאֶמְרְטָה מִשְּׂעַר רֹאשִׁי וּזְקָנִי וָאֵשְׁבָה מְשׁוֹמֵם׃", 9.4. "וְאֵלַי יֵאָסְפוּ כֹּל חָרֵד בְּדִבְרֵי אֱלֹהֵי־יִשְׂרָאֵל עַל מַעַל הַגּוֹלָה וַאֲנִי יֹשֵׁב מְשׁוֹמֵם עַד לְמִנְחַת הָעָרֶב׃", 9.5. "וּבְמִנְחַת הָעֶרֶב קַמְתִּי מִתַּעֲנִיתִי וּבְקָרְעִי בִגְדִי וּמְעִילִי וָאֶכְרְעָה עַל־בִּרְכַּי וָאֶפְרְשָׂה כַפַּי אֶל־יְהוָה אֱלֹהָי׃", 9.6. "וָאֹמְרָה אֱלֹהַי בֹּשְׁתִּי וְנִכְלַמְתִּי לְהָרִים אֱלֹהַי פָּנַי אֵלֶיךָ כִּי עֲוֺנֹתֵינוּ רָבוּ לְמַעְלָה רֹּאשׁ וְאַשְׁמָתֵנוּ גָדְלָה עַד לַשָּׁמָיִם׃", 9.7. "מִימֵי אֲבֹתֵינוּ אֲנַחְנוּ בְּאַשְׁמָה גְדֹלָה עַד הַיּוֹם הַזֶּה וּבַעֲוֺנֹתֵינוּ נִתַּנּוּ אֲנַחְנוּ מְלָכֵינוּ כֹהֲנֵינוּ בְּיַד מַלְכֵי הָאֲרָצוֹת בַּחֶרֶב בַּשְּׁבִי וּבַבִּזָּה וּבְבֹשֶׁת פָּנִים כְּהַיּוֹם הַזֶּה׃", 9.12. "וְעַתָּה בְּנוֹתֵיכֶם אַל־תִּתְּנוּ לִבְנֵיהֶם וּבְנֹתֵיהֶם אַל־תִּשְׂאוּ לִבְנֵיכֶם וְלֹא־תִדְרְשׁוּ שְׁלֹמָם וְטוֹבָתָם עַד־עוֹלָם לְמַעַן תֶּחֶזְקוּ וַאֲכַלְתֶּם אֶת־טוּב הָאָרֶץ וְהוֹרַשְׁתֶּם לִבְנֵיכֶם עַד־עוֹלָם׃", 10.2. "וַיַּעַן שְׁכַנְיָה בֶן־יְחִיאֵל מִבְּנֵי עולם [עֵילָם] וַיֹּאמֶר לְעֶזְרָא אֲנַחְנוּ מָעַלְנוּ בֵאלֹהֵינוּ וַנֹּשֶׁב נָשִׁים נָכְרִיּוֹת מֵעַמֵּי הָאָרֶץ וְעַתָּה יֵשׁ־מִקְוֶה לְיִשְׂרָאֵל עַל־זֹאת׃", 10.2. "וּמִבְּנֵי אִמֵּר חֲנָנִי וּזְבַדְיָה׃", 10.3. "וּמִבְּנֵי פַּחַת מוֹאָב עַדְנָא וּכְלָל בְּנָיָה מַעֲשֵׂיָה מַתַּנְיָה בְצַלְאֵל וּבִנּוּי וּמְנַשֶּׁה׃", 10.3. "וְעַתָּה נִכְרָת־בְּרִית לֵאלֹהֵינוּ לְהוֹצִיא כָל־נָשִׁים וְהַנּוֹלָד מֵהֶם בַּעֲצַת אֲדֹנָי וְהַחֲרֵדִים בְּמִצְוַת אֱלֹהֵינוּ וְכַתּוֹרָה יֵעָשֶׂה׃", 10.4. "מַכְנַדְבַי שָׁשַׁי שָׁרָי׃", 10.4. "קוּם כִּי־עָלֶיךָ הַדָּבָר וַאֲנַחְנוּ עִמָּךְ חֲזַק וַעֲשֵׂה׃", 10.5. "וַיָּקָם עֶזְרָא וַיַּשְׁבַּע אֶת־שָׂרֵי הַכֹּהֲנִים הַלְוִיִּם וְכָל־יִשְׂרָאֵל לַעֲשׂוֹת כַּדָּבָר הַזֶּה וַיִּשָּׁבֵעוּ׃", | 2.61. "And of the children of the priests: the children of Habaiah, the children of Hakkoz, the children of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called after their name.", 2.62. "These sought their register, that is, the genealogy, but it was not found; therefore were they deemed polluted and put from the priesthood.", 3.2. "Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God.", 3.3. "And they set the altar upon its bases; for fear was upon them because of the people of the countries, and they offered burnt-offerings thereon unto the LORD, even burnt-offerings morning and evening.", 3.4. "And they kept the feast of tabernacles, as it is written, and offered the daily burnt-offerings by number, according to the ordice, as the duty of every day required;", 3.5. "and afterward the continual burnt-offering, and the offerings of the new moons, and of all the appointed seasons of the LORD that were hallowed, and of every one that willingly offered a freewill-offering unto the LORD.", 6.18. "And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.", 7.6. "this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the hand of the LORD his God upon him.", 9.3. "And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down appalled.", 9.4. "Then were assembled unto me every one that trembled at the words of the God of Israel, because of the faithlessness of them of the captivity; and I sat appalled until the evening offering.", 9.5. "And at the evening offering I arose up from my fasting, even with my garment and my mantle rent; and I fell upon my knees, and spread out my hands unto the LORD my God;", 9.6. "and I said: ‘O my God, I am ashamed and blush to lift up my face to Thee, my God; for our iniquities are increased over our head, and our guiltiness is grown up unto the heavens.", 9.7. "Since the days of our fathers we have been exceeding guilty unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to spoiling, and to confusion of face, as it is this day.", 9.12. "Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.", 10.2. "And Shecaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra: ‘We have broken faith with our God, and have married foreign women of the peoples of the land; yet now there is hope for Israel concerning this thing.", 10.3. "Now therefore let us make a covet with our God to put away all the wives, and such as are born of them, according to the counsel of the LORD, and of those that tremble at the commandment of our God; and let it be done according to the law.", 10.4. "Arise; for the matter belongeth unto thee, and we are with thee; be of good courage, and do it.’", 10.5. "Then arose Ezra, and made the chiefs of the priests, the Levites, and all Israel, to swear that they would do according to this word. So they swore.", 10.10. "And Ezra the priest stood up, and said unto them: ‘Ye have broken faith, and have married foreign women, to increase the guilt of Israel.", |
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36. Hebrew Bible, 1 Chronicles, 2.7, 5.27, 9.1, 22.16, 23.6, 24.1, 26.1 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law, mosaic (law of moses) •law/torah, mosaic Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 79, 81; Stuckenbruck (2007), 1 Enoch 91-108, 696| 2.7. "וּבְנֵי כַּרְמִי עָכָר עוֹכֵר יִשְׂרָאֵל אֲשֶׁר מָעַל בַּחֵרֶם׃", 5.27. "בְּנֵי לֵוִי גֵּרְשׁוֹן קְהָת וּמְרָרִי׃", 9.1. "וְכָל־יִשְׂרָאֵל הִתְיַחְשׂוּ וְהִנָּם כְּתוּבִים עַל־סֵפֶר מַלְכֵי יִשְׂרָאֵל וִיהוּדָה הָגְלוּ לְבָבֶל בְּמַעֲלָם׃", 9.1. "וּמִן־הַכֹּהֲנִים יְדַעְיָה וִיהוֹיָרִיב וְיָכִין׃", 22.16. "לַזָּהָב לַכֶּסֶף וְלַנְּחֹשֶׁת וְלַבַּרְזֶל אֵין מִסְפָּר קוּם וַעֲשֵׂה וִיהִי יְהוָה עִמָּךְ׃", 23.6. "וַיֶּחָלְקֵם דָּוִיד מַחְלְקוֹת לִבְנֵי לֵוִי לְגֵרְשׁוֹן קְהָת וּמְרָרִי׃", 24.1. "לְהַקּוֹץ הַשְּׁבִעִי לַאֲבִיָּה הַשְּׁמִינִי׃", 24.1. "וְלִבְנֵי אַהֲרֹן מַחְלְקוֹתָם בְּנֵי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר׃", 26.1. "לְמַחְלְקוֹת לְשֹׁעֲרִים לַקָּרְחִים מְשֶׁלֶמְיָהוּ בֶן־קֹרֵא מִן־בְּנֵי אָסָף׃", 26.1. "וּלְחֹסָה מִן־בְּנֵי־מְרָרִי בָּנִים שִׁמְרִי הָרֹאשׁ כִּי לֹא־הָיָה בְכוֹר וַיְשִׂימֵהוּ אָבִיהוּ לְרֹאשׁ׃", | 2.7. "And the sons of Carmi: Achar, the troubler of Israel, who committed a trespass concerning the devoted thing.", 5.27. "The sons of Levi: Gershon, Kohath, and Merari.", 9.1. "So all Israel were reckoned by genealogies; and, behold, they are written in the book of the kings of Israel; and Judah was carried away captive to Babylon because of their transgression.", 22.16. "of the gold, the silver, and the brass, and the iron, there is no number. Arise and be doing, and the LORD be with thee.’", 23.6. "And David divided them into courses according to the sons of Levi: Gershon, Kohath, and Merari.", 24.1. "And the courses of the sons of Aaron were these. The sons of Aaron: Nadab and Abihu, Eleazar and Ithamar.", 26.1. "For the courses of the doorkeepers: of the Korahites: Meshelemiah the son of Kore, of the sons of Asaph.", |
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37. Hebrew Bible, 2 Chronicles, 8.14, 12.2, 14.4, 17.9, 23.18, 25.4, 26.1, 26.6, 26.18, 28.19, 28.22, 29.6, 29.19, 30.7, 30.16-30.27, 33.19, 34.14, 35.5, 35.12, 35.25, 36.14 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law, mosaic (law of moses) •law/torah, mosaic Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75, 79, 81; Stuckenbruck (2007), 1 Enoch 91-108, 666, 696| 8.14. "וַיַּעֲמֵד כְּמִשְׁפַּט דָּוִיד־אָבִיו אֶת־מַחְלְקוֹת הַכֹּהֲנִים עַל־עֲבֹדָתָם וְהַלְוִיִּם עַל־מִשְׁמְרוֹתָם לְהַלֵּל וּלְשָׁרֵת נֶגֶד הַכֹּהֲנִים לִדְבַר־יוֹם בְּיוֹמוֹ וְהַשּׁוֹעֲרִים בְּמַחְלְקוֹתָם לְשַׁעַר וָשָׁעַר כִּי כֵן מִצְוַת דָּוִיד אִישׁ־הָאֱלֹהִים׃", 12.2. "וַיְהִי בַּשָּׁנָה הַחֲמִישִׁית לַמֶּלֶךְ רְחַבְעָם עָלָה שִׁישַׁק מֶלֶךְ־מִצְרַיִם עַל־יְרוּשָׁלִָם כִּי מָעֲלוּ בַּיהוָה׃", 14.4. "וַיָּסַר מִכָּל־עָרֵי יְהוּדָה אֶת־הַבָּמוֹת וְאֶת־הַחַמָּנִים וַתִּשְׁקֹט הַמַּמְלָכָה לְפָנָיו׃", 17.9. "וַיְלַמְּדוּ בִּיהוּדָה וְעִמָּהֶם סֵפֶר תּוֹרַת יְהוָה וַיָּסֹבּוּ בְּכָל־עָרֵי יְהוּדָה וַיְלַמְּדוּ בָּעָם׃", 23.18. "וַיָּשֶׂם יְהוֹיָדָע פְּקֻדֹּת בֵּית יְהוָה בְּיַד הַכֹּהֲנִים הַלְוִיִּם אֲשֶׁר חָלַק דָּוִיד עַל־בֵּית יְהוָה לְהַעֲלוֹת עֹלוֹת יְהוָה כַּכָּתוּב בְּתוֹרַת מֹשֶׁה בְּשִׂמְחָה וּבְשִׁיר עַל יְדֵי דָוִיד׃", 25.4. "וְאֶת־בְּנֵיהֶם לֹא הֵמִית כִּי כַכָּתוּב בַּתּוֹרָה בְּסֵפֶר מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר לֹא־יָמוּתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יָמוּתוּ עַל־אָבוֹת כִּי אִישׁ בְּחֶטְאוֹ יָמוּתוּ׃", 26.1. "וַיִּקְחוּ כָּל־עַם יְהוּדָה אֶת־עֻזִּיָּהוּ וְהוּא בֶּן־שֵׁשׁ עֶשְׂרֵה שָׁנָה וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִיו אֲמַצְיָהוּ׃", 26.1. "וַיִּבֶן מִגְדָּלִים בַּמִּדְבָּר וַיַּחְצֹב בֹּרוֹת רַבִּים כִּי מִקְנֶה־רַּב הָיָה לוֹ וּבַשְּׁפֵלָה וּבַמִּישׁוֹר אִכָּרִים וְכֹרְמִים בֶּהָרִים וּבַכַּרְמֶל כִּי־אֹהֵב אֲדָמָה הָיָה׃", 26.6. "וַיֵּצֵא וַיִּלָּחֶם בַּפְּלִשְׁתִּים וַיִּפְרֹץ אֶת־חוֹמַת גַּת וְאֵת חוֹמַת יַבְנֵה וְאֵת חוֹמַת אַשְׁדּוֹד וַיִּבְנֶה עָרִים בְּאַשְׁדּוֹד וּבַפְּלִשְׁתִּים׃", 26.18. "וַיַּעַמְדוּ עַל־עֻזִּיָּהוּ הַמֶּלֶךְ וַיֹּאמְרוּ לוֹ לֹא־לְךָ עֻזִּיָּהוּ לְהַקְטִיר לַיהוָה כִּי לַכֹּהֲנִים בְּנֵי־אַהֲרֹן הַמְקֻדָּשִׁים לְהַקְטִיר צֵא מִן־הַמִּקְדָּשׁ כִּי מָעַלְתָּ וְלֹא־לְךָ לְכָבוֹד מֵיְהוָה אֱלֹהִים׃", 28.19. "כִּי־הִכְנִיעַ יְהוָה אֶת־יְהוּדָה בַּעֲבוּר אָחָז מֶלֶךְ־יִשְׂרָאֵל כִּי הִפְרִיעַ בִּיהוּדָה וּמָעוֹל מַעַל בַּיהוָה׃", 28.22. "וּבְעֵת הָצֵר לוֹ וַיּוֹסֶף לִמְעוֹל בַּיהוָה הוּא הַמֶּלֶךְ אָחָז׃", 29.6. "כִּי־מָעֲלוּ אֲבֹתֵינוּ וְעָשׂוּ הָרַע בְּעֵינֵי יְהוָה־אֱלֹהֵינוּ וַיַּעַזְבֻהוּ וַיַּסֵּבּוּ פְנֵיהֶם מִמִּשְׁכַּן יְהוָה וַיִּתְּנוּ־עֹרֶף׃", 29.19. "וְאֵת כָּל־הַכֵּלִים אֲשֶׁר הִזְנִיחַ הַמֶּלֶךְ אָחָז בְּמַלְכוּתוֹ בְּמַעֲלוֹ הֵכַנּוּ וְהִקְדָּשְׁנוּ וְהִנָּם לִפְנֵי מִזְבַּח יְהוָה׃", 30.7. "וְאַל־תִּהְיוּ כַּאֲבוֹתֵיכֶם וְכַאֲחֵיכֶם אֲשֶׁר מָעֲלוּ בַּיהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיִּתְּנֵם לְשַׁמָּה כַּאֲשֶׁר אַתֶּם רֹאִים׃", 30.16. "וַיַּעַמְדוּ עַל־עָמְדָם כְּמִשְׁפָּטָם כְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים הַכֹּהֲנִים זֹרְקִים אֶת־הַדָּם מִיַּד הַלְוִיִּם׃", 30.17. "כִּי־רַבַּת בַּקָּהָל אֲשֶׁר לֹא־הִתְקַדָּשׁוּ וְהַלְוִיִּם עַל־שְׁחִיטַת הַפְּסָחִים לְכֹל לֹא טָהוֹר לְהַקְדִּישׁ לַיהוָה׃", 30.18. "כִּי מַרְבִּית הָעָם רַבַּת מֵאֶפְרַיִם וּמְנַשֶּׁה יִשָּׂשכָר וּזְבֻלוּן לֹא הִטֶּהָרוּ כִּי־אָכְלוּ אֶת־הַפֶּסַח בְּלֹא כַכָּתוּב כִּי הִתְפַּלֵּל יְחִזְקִיָּהוּ עֲלֵיהֶם לֵאמֹר יְהוָה הַטּוֹב יְכַפֵּר בְּעַד׃", 30.19. "כָּל־לְבָבוֹ הֵכִין לִדְרוֹשׁ הָאֱלֹהִים יְהוָה אֱלֹהֵי אֲבוֹתָיו וְלֹא כְּטָהֳרַת הַקֹּדֶשׁ׃", 30.21. "וַיַּעֲשׂוּ בְנֵי־יִשְׂרָאֵל הַנִּמְצְאִים בִּירוּשָׁלִַם אֶת־חַג הַמַּצּוֹת שִׁבְעַת יָמִים בְּשִׂמְחָה גְדוֹלָה וּמְהַלְלִים לַיהוָה יוֹם בְּיוֹם הַלְוִיִּם וְהַכֹּהֲנִים בִּכְלֵי־עֹז לַיהוָה׃", 30.22. "וַיְדַבֵּר יְחִזְקִיָּהוּ עַל־לֵב כָּל־הַלְוִיִּם הַמַּשְׂכִּילִים שֵׂכֶל־טוֹב לַיהוָה וַיֹּאכְלוּ אֶת־הַמּוֹעֵד שִׁבְעַת הַיָּמִים מְזַבְּחִים זִבְחֵי שְׁלָמִים וּמִתְוַדִּים לַיהוָה אֱלֹהֵי אֲבוֹתֵיהֶם׃" 30.23. "וַיִּוָּעֲצוּ כָּל־הַקָּהָל לַעֲשׂוֹת שִׁבְעַת יָמִים אֲחֵרִים וַיַּעֲשׂוּ שִׁבְעַת־יָמִים שִׂמְחָה׃", 30.24. "כִּי חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה הֵרִים לַקָּהָל אֶלֶף פָּרִים וְשִׁבְעַת אֲלָפִים צֹאן וְהַשָּׂרִים הֵרִימוּ לַקָּהָל פָּרִים אֶלֶף וְצֹאן עֲשֶׂרֶת אֲלָפִים וַיִּתְקַדְּשׁוּ כֹהֲנִים לָרֹב׃", 30.25. "וַיִּשְׂמְחוּ כָּל־קְהַל יְהוּדָה וְהַכֹּהֲנִים וְהַלְוִיִּם וְכָל־הַקָּהָל הַבָּאִים מִיִּשְׂרָאֵל וְהַגֵּרִים הַבָּאִים מֵאֶרֶץ יִשְׂרָאֵל וְהַיּוֹשְׁבִים בִּיהוּדָה׃", 30.26. "וַתְּהִי שִׂמְחָה־גְדוֹלָה בִּירוּשָׁלִָם כִּי מִימֵי שְׁלֹמֹה בֶן־דָּוִיד מֶלֶךְ יִשְׂרָאֵל לֹא כָזֹאת בִּירוּשָׁלִָם׃", 30.27. "וַיָּקֻמוּ הַכֹּהֲנִים הַלְוִיִּם וַיְבָרֲכוּ אֶת־הָעָם וַיִּשָּׁמַע בְּקוֹלָם וַתָּבוֹא תְפִלָּתָם לִמְעוֹן קָדְשׁוֹ לַשָּׁמָיִם׃", 33.19. "וּתְפִלָּתוֹ וְהֵעָתֶר־לוֹ וְכָל־חַטָּאתוֹ וּמַעְלוֹ וְהַמְּקֹמוֹת אֲשֶׁר בָּנָה בָהֶם בָּמוֹת וְהֶעֱמִיד הָאֲשֵׁרִים וְהַפְּסִלִים לִפְנֵי הִכָּנְעוֹ הִנָּם כְּתוּבִים עַל דִּבְרֵי חוֹזָי׃", 34.14. "וּבְהוֹצִיאָם אֶת־הַכֶּסֶף הַמּוּבָא בֵּית יְהוָה מָצָא חִלְקִיָּהוּ הַכֹּהֵן אֶת־סֵפֶר תּוֹרַת־יְהוָה בְּיַד־מֹשֶׁה׃", 35.5. "וְעִמְדוּ בַקֹּדֶשׁ לִפְלֻגּוֹת בֵּית הָאָבוֹת לַאֲחֵיכֶם בְּנֵי הָעָם וַחֲלֻקַּת בֵּית־אָב לַלְוִיִּם׃", 35.12. "וַיָּסִירוּ הָעֹלָה לְתִתָּם לְמִפְלַגּוֹת לְבֵית־אָבוֹת לִבְנֵי הָעָם לְהַקְרִיב לַיהוָה כַּכָּתוּב בְּסֵפֶר מֹשֶׁה וְכֵן לַבָּקָר׃", 35.25. "וַיְקוֹנֵן יִרְמְיָהוּ עַל־יֹאשִׁיָּהוּ וַיֹּאמְרוּ כָל־הַשָּׁרִים וְהַשָּׁרוֹת בְּקִינוֹתֵיהֶם עַל־יֹאשִׁיָּהוּ עַד־הַיּוֹם וַיִּתְּנוּם לְחֹק עַל־יִשְׂרָאֵל וְהִנָּם כְּתוּבִים עַל־הַקִּינוֹת׃", 36.14. "גַּם כָּל־שָׂרֵי הַכֹּהֲנִים וְהָעָם הִרְבּוּ לִמְעָול־מַעַל כְּכֹל תֹּעֲבוֹת הַגּוֹיִם וַיְטַמְּאוּ אֶת־בֵּית יְהוָה אֲשֶׁר הִקְדִּישׁ בִּירוּשָׁלִָם׃", | 8.14. "And he appointed, according to the ordice of David his father, the courses of the priests to their service, and the Levites to their charges, to praise, and to minister before the priests, as the duty of every day required; the doorkeepers also by their courses at every gate; for so had David the man of God commanded.", 12.2. "And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem, because they had dealt treacherously with the LORD,", 14.4. "Also he took away out of all the cities of Judah the high places and the sun-images; and the kingdom was quiet before him.", 17.9. "And they taught in Judah, having the book of the Law of the LORD with them; and they went about throughout all the cities of Judah, and taught among the people.", 23.18. "And Jehoiada appointed the offices of the house of the LORD under the hand of the priests the Levites, whom David had distributed in the house of the LORD, to offer the burnt-offerings of the LORD, as it is written in the Law of Moses, with rejoicing and with singing, according to the direction of David.", 25.4. "But he put not their children to death, but did according to that which is written in the law in the book of Moses, as the LORD commanded, saying: ‘The fathers shall not die for the children, neither shall the children die for the fathers; but every man shall die for his own sin.’", 26.1. "And all the people of Judah took Uzziah, who was sixteen years old, and made him king in the room of his father Amaziah.", 26.6. "And he went forth and warred against the Philistines, and broke down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod; and he built cities in [the country of] Ashdod, and among the Philistines.", 26.18. "and they withstood Uzziah the king, and said unto him: ‘It pertaineth not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron that are consecrated it pertaineth to burn incense; go out of the sanctuary; for thou hast trespassed; neither shall it be for thy honour from the LORD God.’", 28.19. "For the LORD brought Judah low because of Ahaz king of Israel; for he had cast away restraint in Judah, and acted treacherously against the LORD.", 28.22. "And in the time of his distress did he act even more treacherously against the LORD, this same king Ahaz.", 29.6. "For our fathers have acted treacherously, and done that which was evil in the sight of the LORD our God, and have forsaken Him, and have turned away their faces from the habitation of the LORD, and turned their backs.", 29.19. "Moreover all the vessels, which king Ahaz in his reign did cast away when he acted treacherously, have we prepared and sanctified; and, behold, they are before the altar of the LORD.’", 30.7. "And be not ye like your fathers, and like your brethren, who acted treacherously against the LORD, the God of their fathers, so that He delivered them to be an astonishment, as ye see.", 30.16. "And they stood in their place after their order, according to the law of Moses the man of God; the priests dashed the blood, which they received of the hand of the Levites.", 30.17. "For there were many in the congregation that had not sanctified themselves; therefore the Levites had the charge of killing the passover lambs for every one that was not clean, to sanctify them unto the LORD.", 30.18. "For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it is written. For Hezekiah had prayed for them, saying: ‘The good LORD pardon", 30.19. "every one that setteth his heart to seek God, the LORD, the God of his fathers, though [he be] not [cleansed] according to the purification that pertaineth to holy things.’", 30.20. "And the LORD hearkened to Hezekiah, and healed the people.", 30.21. "And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness; and the Levites and the priests praised the LORD day by day, singing with loud instruments unto the LORD.", 30.22. "And Hezekiah spoke encouragingly unto all the Levites that were well skilled in the service of the LORD. So they did eat throughout the feast for the seven days, offering sacrifices of peace-offerings, and giving thanks to the LORD, the God of their fathers." 30.23. "And the whole congregation took counsel to keep other seven days; and they kept other seven days with gladness.", 30.24. "For Hezekiah king of Judah did give to the congregation for offerings a thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep; and priests sanctified themselves in great numbers.", 30.25. "And all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced.", 30.26. "So there was great joy in Jerusalem; for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem.", 30.27. "Then the priests the Levites arose and blessed the people; and their voice was heard [of the LORD], and their prayer came up to His holy habitation, even unto heaven.", 33.19. "His prayer also, and how [God] was entreated of him, and all his sin and his transgression, and the places wherein he built high places, and set up the Asherim and the graven images, before he humbled himself; behold, they are written in the history of the seers.", 34.14. "And when they brought out the money that was brought into the house of the LORD, Hilkiah the priest found the book of the Law of the LORD given by Moses.", 35.5. "And stand in the holy place according to the divisions of the fathers’houses of your brethren the children of the people, and [let there be for each] a portion of a father’s house of the Levites.", 35.12. "And they removed the portions that were to be burnt, that they might give them to the divisions of the fathers’houses of the children of the people, to present unto the LORD, as it is written in the book of Moses. And so did they with the oxen.", 35.25. "And Jeremiah lamented for Josiah; and all the singing men and singing women spoke of Josiah in their lamentations, unto this day; and they made them an ordice in Israel; and, behold, they are written in the lamentations.", 36.14. "Moreover all the chiefs of the priests, and the people, transgressed very greatly after all the abominations of the nations; and they polluted the house of the LORD which He had hallowed in Jerusalem.", |
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| 38. Lysias, Funeral Oration, 19, 18 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 31 |
39. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 287| 212a. γίγνεσθαι ἐκεῖσε βλέποντος ἀνθρώπου καὶ ἐκεῖνο ᾧ δεῖ θεωμένου καὶ συνόντος αὐτῷ; ἢ οὐκ ἐνθυμῇ, ἔφη, ὅτι ἐνταῦθα αὐτῷ μοναχοῦ γενήσεται, ὁρῶντι ᾧ ὁρατὸν τὸ καλόν, τίκτειν οὐκ εἴδωλα ἀρετῆς, ἅτε οὐκ εἰδώλου ἐφαπτομένῳ, ἀλλὰ ἀληθῆ, ἅτε τοῦ ἀληθοῦς ἐφαπτομένῳ· τεκόντι δὲ ἀρετὴν ἀληθῆ καὶ θρεψαμένῳ ὑπάρχει θεοφιλεῖ γενέσθαι, καὶ εἴπέρ τῳ ἄλλῳ ἀνθρώπων ἀθανάτῳ καὶ ἐκείνῳ; | 212a. Do you call it a pitiful life for a man to lead—looking that way, observing that vision by the proper means, and having it ever with him? Do but consider, she said, that there only will it befall him, as he sees the beautiful through that which makes it visible, to breed not illusions but true examples of virtue, since his contact is not with illusion but with truth. So when he has begotten a true virtue and has reared it up he is destined to win the friendship of Heaven; he, above all men, is immortal. |
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40. Hebrew Bible, Nehemiah, 8.1-8.8, 9.1-9.5, 11.36, 13.1, 13.24-13.27 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 153; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75, 77, 79, 81| 8.1. "וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃", 8.1. "וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃", 8.2. "וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃", 8.3. "וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃", 8.4. "וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃", 8.5. "וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃", 8.6. "וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃", 8.7. "וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃", 8.8. "וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃", 9.1. "וּבְיוֹם עֶשְׂרִים וְאַרְבָּעָה לַחֹדֶשׁ הַזֶּה נֶאֶסְפוּ בְנֵי־יִשְׂרָאֵל בְּצוֹם וּבְשַׂקִּים וַאֲדָמָה עֲלֵיהֶם׃", 9.1. "וַתִּתֵּן אֹתֹת וּמֹפְתִים בְּפַרְעֹה וּבְכָל־עֲבָדָיו וּבְכָל־עַם אַרְצוֹ כִּי יָדַעְתָּ כִּי הֵזִידוּ עֲלֵיהֶם וַתַּעַשׂ־לְךָ שֵׁם כְּהַיּוֹם הַזֶּה׃", 9.2. "וַיִּבָּדְלוּ זֶרַע יִשְׂרָאֵל מִכֹּל בְּנֵי נֵכָר וַיַּעַמְדוּ וַיִּתְוַדּוּ עַל־חַטֹּאתֵיהֶם וַעֲוֺנוֹת אֲבֹתֵיהֶם׃", 9.2. "וְרוּחֲךָ הַטּוֹבָה נָתַתָּ לְהַשְׂכִּילָם וּמַנְךָ לֹא־מָנַעְתָּ מִפִּיהֶם וּמַיִם נָתַתָּה לָהֶם לִצְמָאָם׃", 9.3. "וַתִּמְשֹׁךְ עֲלֵיהֶם שָׁנִים רַבּוֹת וַתָּעַד בָּם בְּרוּחֲךָ בְּיַד־נְבִיאֶיךָ וְלֹא הֶאֱזִינוּ וַתִּתְּנֵם בְּיַד עַמֵּי הָאֲרָצֹת׃", 9.3. "וַיָּקוּמוּ עַל־עָמְדָם וַיִּקְרְאוּ בְּסֵפֶר תּוֹרַת יְהוָה אֱלֹהֵיהֶם רְבִעִית הַיּוֹם וּרְבִעִית מִתְוַדִּים וּמִשְׁתַּחֲוִים לַיהוָה אֱלֹהֵיהֶם׃", 9.4. "וַיָּקָם עַל־מַעֲלֵה הַלְוִיִּם יֵשׁוּעַ וּבָנִי קַדְמִיאֵל שְׁבַנְיָה בֻּנִּי שֵׁרֵבְיָה בָּנִי כְנָנִי וַיִּזְעֲקוּ בְּקוֹל גָּדוֹל אֶל־יְהוָה אֱלֹהֵיהֶם׃", 9.5. "וַיֹּאמְרוּ הַלְוִיִּם יֵשׁוּעַ וְקַדְמִיאֵל בָּנִי חֲשַׁבְנְיָה שֵׁרֵבְיָה הוֹדִיָּה שְׁבַנְיָה פְתַחְיָה קוּמוּ בָּרֲכוּ אֶת־יְהוָה אֱלֹהֵיכֶם מִן־הָעוֹלָם עַד־הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבוֹדֶךָ וּמְרוֹמַם עַל־כָּל־בְּרָכָה וּתְהִלָּה׃", 11.36. "וּמִן־הַלְוִיִּם מַחְלְקוֹת יְהוּדָה לְבִנְיָמִין׃", 13.1. "וָאֵדְעָה כִּי־מְנָיוֹת הַלְוִיִּם לֹא נִתָּנָה וַיִּבְרְחוּ אִישׁ־לְשָׂדֵהוּ הַלְוִיִּם וְהַמְשֹׁרְרִים עֹשֵׂי הַמְּלָאכָה׃", 13.1. "בַּיּוֹם הַהוּא נִקְרָא בְּסֵפֶר מֹשֶׁה בְּאָזְנֵי הָעָם וְנִמְצָא כָּתוּב בּוֹ אֲשֶׁר לֹא־יָבוֹא עַמֹּנִי וּמֹאָבִי בִּקְהַל הָאֱלֹהִים עַד־עוֹלָם׃", 13.24. "וּבְנֵיהֶם חֲצִי מְדַבֵּר אַשְׁדּוֹדִית וְאֵינָם מַכִּירִים לְדַבֵּר יְהוּדִית וְכִלְשׁוֹן עַם וָעָם׃", 13.25. "וָאָרִיב עִמָּם וָאֲקַלְלֵם וָאַכֶּה מֵהֶם אֲנָשִׁים וָאֶמְרְטֵם וָאַשְׁבִּיעֵם בֵּאלֹהִים אִם־תִּתְּנוּ בְנֹתֵיכֶם לִבְנֵיהֶם וְאִם־תִּשְׂאוּ מִבְּנֹתֵיהֶם לִבְנֵיכֶם וְלָכֶם׃", 13.26. "הֲלוֹא עַל־אֵלֶּה חָטָא־שְׁלֹמֹה מֶלֶךְ יִשְׂרָאֵל וּבַגּוֹיִם הָרַבִּים לֹא־הָיָה מֶלֶךְ כָּמֹהוּ וְאָהוּב לֵאלֹהָיו הָיָה וַיִּתְּנֵהוּ אֱלֹהִים מֶלֶךְ עַל־כָּל־יִשְׂרָאֵל גַּם־אוֹתוֹ הֶחֱטִיאוּ הַנָּשִׁים הַנָּכְרִיּוֹת׃", 13.27. "וְלָכֶם הֲנִשְׁמַע לַעֲשֹׂת אֵת כָּל־הָרָעָה הַגְּדוֹלָה הַזֹּאת לִמְעֹל בֵּאלֹהֵינוּ לְהֹשִׁיב נָשִׁים נָכְרִיּוֹת׃", | 8.1. "all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel.", 8.2. "And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month.", 8.3. "And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law.", 8.4. "And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.", 8.5. "And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up.", 8.6. "And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground.", 8.7. "Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place.", 8.8. "And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.", 9.1. "Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackcloth, and earth upon them.", 9.2. "And the seed of Israel separated themselves from all foreigners, and stood and confessed their sins, and the iniquities of their fathers.", 9.3. "And they stood up in their place, and read in the book of the Law of the LORD their God a fourth part of the day; and another fourth part they confessed, and prostrated themselves before the LORD their God.", 9.4. "Then stood up upon the platform of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chei, and cried with a loud voice unto the LORD their God.", 9.5. "Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said: ‘Stand up and bless the LORD your God from everlasting to everlasting; and let them say: Blessed be Thy glorious Name, that is exalted above all blessing and praise.", 11.36. "And of the Levites, certain courses in Judah were joined to Benjamin.", 13.1. "On that day they read in the book of Moses in the hearing of the people; and therein was found written, that an Ammonite and a Moabite should not enter into the assembly of God for ever;", 13.24. "and their children spoke half in the speech of Ashdod, and could not speak in the Jews’language, but according to the language of each people.", 13.25. "And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God: ‘Ye shall not give your daughters unto their sons, nor take their daughters for your sons, or for yourselves.", 13.26. "Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, and he was beloved of his God, and God made him king over all Israel; nevertheless even him did the foreign women cause to sin.", 13.27. "Shall we then hearken unto you to do all this great evil, to break faith with our God in marrying foreign women?’", |
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41. Plato, Crito, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 22| 50b. τῷ ἔργῳ ᾧ ἐπιχειρεῖς διανοῇ τούς τε νόμους ἡμᾶς ἀπολέσαι καὶ σύμπασαν τὴν πόλιν τὸ σὸν μέρος; ἢ δοκεῖ σοι οἷόν τε ἔτι ἐκείνην τὴν πόλιν εἶναι καὶ μὴ ἀνατετράφθαι, ἐν ᾗ ἂν αἱ γενόμεναι δίκαι μηδὲν ἰσχύωσιν ἀλλὰ ὑπὸ ἰδιωτῶν ἄκυροί τε γίγνωνται καὶ διαφθείρωνται; τί ἐροῦμεν, ὦ Κρίτων, πρὸς ταῦτα καὶ ἄλλα τοιαῦτα; πολλὰ γὰρ ἄν τις ἔχοι, ἄλλως τε καὶ ῥήτωρ, εἰπεῖν ὑπὲρ τούτου τοῦ νόμου ἀπολλυμένου ὃς τὰς δίκας τὰς δικασθείσας προστάττει κυρίας εἶναι. | 50b. What shall we say, Crito, in reply to this question and others of the same kind? For one might say many things, especially if one were an orator, about the destruction of that law which provides that the decisions reached by the courts shall be valid. Or shall we say to them, |
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42. Xenophon, Memoirs, 4.4.19-4.4.21 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mosaic law, for ordinary people •law, mosaic (law of moses) Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 8; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 98| 4.4.19. ἀγράφους δέ τινας οἶσθα, ἔφη, ὦ Ἱππία, νόμους; τούς γʼ ἐν πάσῃ, ἔφη, χώρᾳ κατὰ ταὐτὰ νομιζομένους. ἔχοις ἂν οὖν εἰπεῖν, ἔφη, ὅτι οἱ ἄνθρωποι αὐτοὺς ἔθεντο; καὶ πῶς ἄν, ἔφη, οἵ γε οὔτε συνελθεῖν ἅπαντες ἂν δυνηθεῖεν οὔτε ὁμόφωνοί εἰσι; τίνας οὖν, ἔφη, νομίζεις τεθεικέναι τοὺς νόμους τούτους; ἐγὼ μέν, ἔφη, θεοὺς οἶμαι τοὺς νόμους τούτους τοῖς ἀνθρώποις θεῖναι· καὶ γὰρ παρὰ πᾶσιν ἀνθρώποις πρῶτον νομίζεται θεοὺς σέβειν. 4.4.20. οὐκοῦν καὶ γονέας τιμᾶν πανταχοῦ νομίζεται; καὶ τοῦτο, ἔφη. οὐκοῦν καὶ μήτε γονέας παισὶ μίγνυσθαι μήτε παῖδας γονεῦσιν; οὐκέτι μοι δοκεῖ, ἔφη, ὦ Σώκρατες, οὗτος θεοῦ νόμος εἶναι. τί δή; ἔφη. ὅτι, ἔφη, αἰσθάνομαί τινας παραβαίνοντας αὐτόν. 4.4.21. καὶ γὰρ ἄλλα πολλά, ἔφη, παρανομοῦσιν· ἀλλὰ δίκην γέ τοι διδόασιν οἱ παραβαίνοντες τοὺς ὑπὸ τῶν θεῶν κειμένους νόμους, ἣν οὐδενὶ τρόπῳ δυνατὸν ἀνθρώπῳ διαφυγεῖν, ὥσπερ τοὺς ὑπʼ ἀνθρώπων κειμένους νόμους ἔνιοι παραβαίνοντες διαφεύγουσι τὸ δίκην διδόναι, οἱ μὲν λανθάνοντες, οἱ δὲ βιαζόμενοι. | 4.4.19. Do you know what is meant by unwritten laws, Hippias? Yes, those that are uniformly observed in every country. Could you say that men made them? Nay, how could that be, seeing that they cannot all meet together and do not speak the same language? Then by whom have these laws been made, do you suppose? I think that the gods made these laws for men. For among all men the first law is to fear the gods. 4.4.20. Is not the duty of honouring parents another universal law? Yes, that is another. And that parents shall not have sexual intercourse with their children nor children with their parents? Cyropaedia V. i. 10. No, I don’t think that is a law of God. Why so? Because I notice that some transgress it. 4.4.21. Yes, and they do many other things contrary to the laws. But surely the transgressors of the laws ordained by the gods pay a penalty that a man can in no wise escape, as some, when they transgress the laws ordained by man, escape punishment, either by concealment or by violence. |
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| 43. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 287 |
44. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •law (mosaic), nature, lex naturae Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 343| 67d. ἔπειτα μόνην καθ’ αὑτήν, ἐκλυομένην ὥσπερ ἐκ δεσμῶν ἐκ τοῦ σώματος; πάνυ μὲν οὖν, ἔφη. οὐκοῦν τοῦτό γε θάνατος ὀνομάζεται, λύσις καὶ χωρισμὸς ψυχῆς ἀπὸ σώματος; unit="para"/ παντάπασί γε, ἦ δ’ ὅς. / λύειν δέ γε αὐτήν, ὥς φαμεν, προθυμοῦνται ἀεὶ μάλιστα καὶ μόνοι οἱ φιλοσοφοῦντες ὀρθῶς, καὶ τὸ μελέτημα αὐτὸ τοῦτό ἐστιν τῶν φιλοσόφων, λύσις καὶ χωρισμὸς ψυχῆς ἀπὸ σώματος: ἢ οὔ; unit="para"/ φαίνεται. οὐκοῦν, ὅπερ ἐν ἀρχῇ ἔλεγον, γελοῖον ἂν εἴη ἄνδρα | 67d. and hereafter, alone by itself, freed from the body as from fetters? Certainly, said he. Well, then, this is what we call death, is it not, a release and separation from the body? Exactly so, said he. But, as we hold, the true philosophers and they alone are always most eager to release the soul, and just this—the release and separation of the soul from the body—is their study, is it not? Obviously. Then, as I said in the beginning, it would be absurd if a man who had been all his life fitting himself to live as nearly |
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45. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 34| 644b. μηδαμοῦ ἀτιμάζειν, ὡς πρῶτον τῶν καλλίστων τοῖς ἀρίστοις ἀνδράσιν παραγιγνόμενον· καὶ εἴ ποτε ἐξέρχεται, δυνατὸν δʼ ἐστὶν ἐπανορθοῦσθαι, τοῦτʼ ἀεὶ δραστέον διὰ βίου παντὶ κατὰ δύναμιν. ΚΛ. ὀρθῶς, καὶ συγχωροῦμεν ἃ λέγεις. ΑΘ. καὶ μὴν πάλαι γε συνεχωρήσαμεν ὡς ἀγαθῶν μὲν ὄντων τῶν δυναμένων ἄρχειν αὑτῶν, κακῶν δὲ τῶν μή. ΚΛ. λέγεις ὀρθότατα. ΑΘ. σαφέστερον ἔτι τοίνυν ἀναλάβωμεν τοῦτʼ αὐτὸ ὅτι | 644b. and that one should in no case disparage education, since it stands first among the finest gifts that are given to the best men; and if ever it errs from the right path, but can be put straight again, to this task every man, so long as he lives, must address himself with all his might. Clin. You are right, and we agree with what you say. Ath. Further, we agreed long ago that if men are capable of ruling themselves, they are good, but if incapable, bad. Clin. Quite true. Ath. Let us, then, re-state more clearly |
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| 46. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 33 |
47. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 158 | 327a. if we are to have a city, must be a mere layman in this affair of virtue. For if what I say is the case—and it is supremely true—reflect on the nature of any other pursuit or study that you choose to mention. Suppose that there could be no state unless we were all flute-players, in such sort as each was able, and suppose that everyone were giving his neighbor both private and public lessons in the art, and rebuked him too, if he failed to do it well, without grudging him the trouble—even as no one now thinks of grudging |
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48. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 86| 287a. μόνον ὡς μακρὰ τὰ λεχθέντα, ἀλλὰ καὶ προσαποφαίνειν οἴεσθαι δεῖν ὡς βραχύτερα ἂν γενόμενα τοὺς συνόντας ἀπηργάζετο διαλεκτικωτέρους καὶ τῆς τῶν ὄντων λόγῳ δηλώσεως εὑρετικωτέρους, τῶν δὲ ἄλλων καὶ πρὸς ἄλλʼ ἄττα ψόγων καὶ ἐπαίνων μηδὲν φροντίζειν μηδὲ τὸ παράπαν ἀκούειν δοκεῖν τῶν τοιούτων λόγων. καὶ τούτων μὲν ἅλις, εἰ καὶ σοὶ ταύτῃ συνδοκεῖ· πρὸς δὲ δὴ τὸν πολιτικὸν | 287a. but he must also show that there is ground for the belief that if they had been briefer they would have made their hearers better dialecticians and quicker to discover through reason the truth of realities. About other people and the praise or blame they direct towards other qualities in discourse, we need not be concerned; we need not even appear to hear them. But enough of this, if you feel about it as I do; so let us go back to the statesman |
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49. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 31| 484b. ἐξέλαμψεν τὸ τῆς φύσεως δίκαιον. δοκεῖ δέ μοι καὶ Πίνδαρος ἅπερ ἐγὼ λέγω ἐνδείκνυσθαι ἐν τῷ ᾁσματι ἐν ᾧ λέγει ὅτι— νόμος ὁ πάντων βασιλεὺς θνατῶν τε καὶ ἀθανάτων· Pind. fr. 169 οὗτος δὲ δή, φησίν,— ἄγει δικαιῶν τὸ βιαιότατον ὑπερτάτᾳ χειρί· τεκμαίρομαι ἔργοισιν Ἡρακλέος, ἐπεὶ—ἀπριάτας— Pind. fr. 169 λέγει οὕτω πως—τὸ γὰρ ᾆσμα οὐκ ἐπίσταμαι—λέγει δʼ ὅτι οὔτε πριάμενος οὔτε δόντος τοῦ Γηρυόνου ἠλάσατο τὰς βοῦς, | 484b. dawns the full light of natural justice. And it seems to me that Pindar adds his evidence to what I say, in the ode where he says— Law the sovereign of all, Mortals and immortals, Pind. Fr. 169 (Bergk) which, so he continues,— Carries all with highest hand, Justifying the utmost force: in proof I take The deeds of Hercules , for unpurchased Pind. Fr. 169 (Bergk) —the words are something like that—I do not know the poem well—but it tells how he drove off the cow |
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50. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 299| 32d. οὐ λόγῳ ἀλλʼ ἔργῳ αὖ ἐνεδειξάμην ὅτι ἐμοὶ θανάτου μὲν μέλει, εἰ μὴ ἀγροικότερον ἦν εἰπεῖν, οὐδʼ ὁτιοῦν, τοῦ δὲ μηδὲν ἄδικον μηδʼ ἀνόσιον ἐργάζεσθαι, τούτου δὲ τὸ πᾶν μέλει. ἐμὲ γὰρ ἐκείνη ἡ ἀρχὴ οὐκ ἐξέπληξεν, οὕτως ἰσχυρὰ οὖσα, ὥστε ἄδικόν τι ἐργάσασθαι, ἀλλʼ ἐπειδὴ ἐκ τῆς θόλου ἐξήλθομεν, οἱ μὲν τέτταρες ᾤχοντο εἰς Σαλαμῖνα καὶ ἤγαγον Λέοντα, ἐγὼ δὲ ᾠχόμην ἀπιὼν οἴκαδε. καὶ ἴσως ἂν διὰ ταῦτα ἀπέθανον, εἰ μὴ ἡ ἀρχὴ διὰ ταχέων κατελύθη. καὶ | 32d. howed again, by action, not in word only, that I did not care a whit for death if that be not too rude an expression, but that I did care with all my might not to do anything unjust or unholy. For that government, with all its power, did not frighten me into doing anything unjust, but when we came out of the rotunda, the other four went to Salamis and arrested Leon , but I simply went home; and perhaps I should have been put to death for it, if the government had not |
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| 51. Anaximenes of Lampsacus, Rhetoric To Alexander, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 10 |
| 52. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 87 |
| 53. Aristobulus Cassandreus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 48 |
| 54. Aristotle, Athenian Constitution, 4.1, 7.1-7.2, 53.4 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 159; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 95 |
| 55. Aristotle, Eudemian Ethics, 4.2.34 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 23 |
| 56. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 104 |
| 57. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 150 |
| 58. Demosthenes, Against Aristocrates, 61 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 7 |
| 59. Aristotle, Politics, 1.1.9, 3.8.1-3.8.2, 3.11.1-3.11.9, 3.11.11-3.11.13 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 23, 34, 53, 88 |
60. Anon., 1 Enoch, a b c d\n0 56 56 56 None\n1 46 46 46 None\n2 55 55 55 None\n3 107 107 107 None\n4 45 45 45 None\n.. .. .. .. ...\n188 99.3 99.3 99 3 \n189 70 70 70 None\n190 98.4 98.4 98 4 \n191 82.1 82.1 82 1 \n192 61 61 61 None\n\n[193 rows x 4 columns] (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 14 | 56. And I saw there the hosts of the angels of punishment going, and they held scourges and chains,of iron and bronze. And I asked the angel of peace who went with me, saying: ' To whom are,these who hold the scourges going ' And he said unto me: ' To their elect and beloved ones, that they may be cast into the chasm of the abyss of the valley.,And then that valley shall be filled with their elect and beloved, And the days of their lives shall be at an end, And the days of their leading astray shall not thenceforward be reckoned.,And in those days the angels shall return And hurl themselves to the east upon the Parthians and Medes:They shall stir up the kings, so that a spirit of unrest shall come upon them, And they shall rouse them from their thrones,That they may break forth as lions from their lairs, And as hungry wolves among their flocks.,And they shall go up and tread under foot the land of His elect ones [And the land of His elect ones shall be before them a threshing-floor and a highway :]",But the city of my righteous shall be a hindrance to their horses.And they shall begin to fight among themselves, And their right hand shall be strong against themselves,And a man shall not know his brother, Nor a son his father or his mother,Till there be no number of the corpses through their slaughter, And their punishment be not in vain.,In those days Sheol shall open its jaws, And they shall be swallowed up thereinAnd their destruction shall be at an end; Sheol shall devour the sinners in the presence of the elect.' |
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| 61. Chrysippus, Fragments, None (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 19 |
| 62. Dead Sea Scrolls, 4Qmmt, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •law, mosaic Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 115 |
| 63. Dead Sea Scrolls, Community Rule, 1.6-2.18, 3.13-4.26, 5.3, 6, 6.6, 7, 8, 8.12, 8.13, 8.14, 9, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 11.7, 11.8, 11.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 96 |
64. Anon., Testament of Levi, 1.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •law/torah, mosaic Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 159 | 1.1. The copy of the words of Levi, the things which he ordained unto his sons, according to all that they should do, and what things should befall them until the day of judgement. |
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65. Anon., Testament of Simeon, 1.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •law/torah, mosaic Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 159 | 1.1. The copy of the words of Simeon, the things which he spake to his sons before he died, in the hundred and twentieth year of his life, at which time Joseph, his brother, died. |
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66. Septuagint, Ecclesiasticus (Siracides), None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 296 | 1.28. Do not disobey the fear of the Lord;do not approach him with a divided mind. |
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| 67. Septuagint, Wisdom of Solomon, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 16 |
| 68. Anon., Testament of Job, 1.4, 39.8 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •law/torah, mosaic Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 159, 360 |
69. Hebrew Bible, Daniel, 9.13, 10.14, 12.2-12.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 12; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75; Stuckenbruck (2007), 1 Enoch 91-108, 697| 9.13. "כַּאֲשֶׁר כָּתוּב בְּתוֹרַת מֹשֶׁה אֵת כָּל־הָרָעָה הַזֹּאת בָּאָה עָלֵינוּ וְלֹא־חִלִּינוּ אֶת־פְּנֵי יְהוָה אֱלֹהֵינוּ לָשׁוּב מֵעֲוֺנֵנוּ וּלְהַשְׂכִּיל בַּאֲמִתֶּךָ׃", 10.14. "וּבָאתִי לַהֲבִינְךָ אֵת אֲשֶׁר־יִקְרָה לְעַמְּךָ בְּאַחֲרִית הַיָּמִים כִּי־עוֹד חָזוֹן לַיָּמִים׃", 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׃", | 9.13. "As it is written in the Law of Moses, all this evil is come upon us; yet have we not entreated the favour of the LORD our God, that we might turn from our iniquities, and have discernment in Thy truth.", 10.14. "Now I am come to make thee understand what shall befall thy people in the end of days; for there is yet a vision for the days.’", 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.", |
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| 70. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6.11, 6.18-20, 20.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 96 |
71. Septuagint, 2 Maccabees, 6.6, 11.25, 13.4, 14.6, 15.9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •mosaic law •law/torah, mosaic •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 91; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 190; Stuckenbruck (2007), 1 Enoch 91-108, 666, 696 | 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.' 11.25. Accordingly, since we choose that this nation also be free from disturbance, our decision is that their temple be restored to them and that they live according to the customs of their ancestors.' 13.4. But the King of kings aroused the anger of Antiochus against the scoundrel; and when Lysias informed him that this man was to blame for all the trouble, he ordered them to take him to Beroea and to put him to death by the method which is the custom in that place.' 14.6. Those of the Jews who are called Hasideans, whose leader is Judas Maccabeus, are keeping up war and stirring up sedition, and will not let the kingdom attain tranquillity.' 15.9. Encouraging them from the law and the prophets, and reminding them also of the struggles they had won, he made them the more eager.' |
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72. Anon., Testament of Reuben, 1.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •law/torah, mosaic Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 159 | 1.1. The copy of the Testament of Reuben, even the commands which he gave his sons before he died in the hundred and twenty-fifth year of his life. |
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73. Cicero, Tusculan Disputations, 2.26 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 296| 2.26. interea, unde isti versus? non enim adgnosco. adgnosco KR 1 (d exp. 2 ) V 1 (d eras. ) a n. G 1 Dicam hercle; etenim recte requiris. videsne abundare me otio? Quid tum? Fuisti saepe, credo, cum Athenis esses, in scholis philosophorum. Vero, ante vero V rec ac libenter quidem. Animadvertebas igitur, etsi tum nemo erat admodum copiosus, verum tamen versus ab is admisceri orationi. Ac ac hac G dyonisio X multos quidem a Dionysio Stoico. Probe dicis. sed is quasi dictata, nullo dilectu, nulla elegantia: delectu K nulla elegantia a e in r. V c eligantia KR c Philo et †proprium nrt sic G et proprium nr t V ( exp. 1 ) et proprium noster R etpũ nr K ( add. 1 au 2, propriŭ ss. 2 ) et proprio numero Sey. et pro nuntiabat numero ( cf. div. 2, 117 ) Po. et lecta poëmata et loco adiungebat. itaque postquam adamavi hanc quasi senilem declamationem, studiose equidem utor nostris poëtis; sed sicubi illi defecerunt—verti enim enim exp. V vet etlam Ha. multa de Graecis, ne quo ornamento in hoc genere disputationis careret Latina oratio. Sed videsne, poëtae quid mali adferant? | |
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| 74. Cicero, Pro Milone, 10 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 11 |
| 75. Cicero, Philippicae, 2.31-2.34, 2.63, 3.12 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 195 |
| 76. Cicero, Paradoxa Stoicorum, 14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 18 |
77. Cicero, Republic, 1.54, 1.62, 2.43, 3.7, 3.18, 3.33 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 18, 20, 22, 23, 25, 26, 28, 44, 57, 71| 1.54. Tum Laelius: Quid tu, inquit, Scipio? e tribus istis quod maxime probas? S. Recte quaeris, quod maxime e tribus, quoniam eorum nullum ipsum per se separatim probo anteponoque singulis illud, quod conflatum fuerit ex omnibus. Sed si unum ac simplex pro bandum sit, regium pro bem....... pri........ in .................... hoc loco appellatur, occurrit nomen quasi patrium regis, ut ex se natis, ita consulentis suis civibus et eos conservantis stu dios ius quam .....entis.......tem.........is.........tibus ...........uos sustentari unius optimi et summi viri diligentia. 1.62. Et Scipio: Tum magis adsentiare, Laeli, si, ut omittam similitudines, uni gubernatori, uni medico, si digni modo sint iis artibus, rectius esse alteri navem committere, aegrum alteri quam multis, ad maiora pervenero. L. Quaenam ista sunt? S. Quid? tu non vides unius inportunitate et superbia Tarquinii nomen huic populo in odium venisse regium? L. Video vero, inquit. S. Ergo etiam illud vides, de quo progrediente oratione plura me dicturum puto, Tarquinio exacto mira quadam exultasse populum insolentia libertatis; tum exacti in exilium innocentes, tum bona direpta multorum, tum annui consules, tum demissi populo fasces, tum provocationes omnium rerum, tum secessiones plebei, tum prorsus ita acta pleraque, ut in populo essent omnia. L. Est, inquit, ut dicis. 2.43. Nam in qua re publica est unus aliquis perpetua potestate, praesertim regia, quamvis in ea sit et senatus, ut tum fuit Romae, cum erant reges, ut Spartae Lycurgi legibus, et ut sit aliquod etiam populi ius, ut fuit apud nostros reges, tamen illud excellit regium nomen, neque potest eius modi res publica non regnum et esse et vocari. Ea autem forma civitatis mutabilis maxime est hanc ob causam, quod unius vitio praecipitata in perniciosissimam partem facillime decidit. Nam ipsum regale genus civitatis non modo non est reprehendendum, sed haud scio an reliquis simplicibus longe anteponendum, si ullum probarem simplex rei publicae genus, sed ita, quoad statum suum retinet. Is est autem status, ut unius perpetua potestate et iustitia omnique sapientia regatur salus et aequabilitas et otium civium. Desunt omnino ei populo multa, qui sub rege est, in primisque libertas, quae non in eo est, ut iusto utamur domino, sed ut nul lo 3.7. fuisse sapientiam, tamen hoc in ratione utriusque generis interfuit, quod illi verbis et artibus aluerunt naturae principia, hi autem institutis et legibus. Pluris vero haec tulit una civitas, si minus sapientis, quoniam id nomen illi tam restricte tenent, at certe summa laude dignos, quoniam sapientium praecepta et inventa coluerunt. Atque etiam, quot et sunt laudandae civitates et fuerunt, quoniam id est in rerum natura longe maximi consilii, constituere eam rem publicam, quae possit esse diuturna, si singulos numeremus in singulas, quanta iam reperiatur virorum excellentium multitudo! Quodsi aut Italiae Latium aut eiusdem Sabinam aut Volscam gentem, si Samnium, si Etruriam, si magnam illam Graeciam conlustrare animo voluerimus, si deinde Assyrios, si Persas, si Poenos, si haec 3.18. sanxisset iura nobis, et omnes isdem et iidem non alias aliis uterentur. Quaero autem, si iusti hominis et si boni est viri parere legibus, quibus? an quaecumque erunt? At nec inconstantiam virtus recipit, nec varietatem natura patitur, legesque poena, non iustitia nostra comprobantur; nihil habet igitur naturale ius; ex quo illud efficitur, ne iustos quidem esse natura. An vero in legibus varietatem esse dicunt, natura autem viros bonos eam iustitiam sequi, quae sit, non eam, quae putetur? esse enim hoc boni viri et iusti, tribuere id cuique, quod sit quoque dignum. 3.33. Lactant. Div. Inst. 6.8.6 Est quidem vera lex recta ratio naturae congruens, diffusa in omnes, constans, sempiterna, quae vocet ad officium iubendo, vetando a fraude deterreat; quae tamen neque probos frustra iubet aut vetat nec improbos iubendo aut vetando movet. Huic legi nec obrogari fas est neque derogari ex hac aliquid licet neque tota abrogari potest, nec vero aut per senatum aut per populum solvi hac lege possumus, neque est quaerendus explanator aut interpres eius alius, nec erit alia lex Romae, alia Athenis, alia nunc, alia posthac, sed et omnes gentes et omni tempore una lex et sempiterna et immutabilis continebit, unusque erit communis quasi magister et imperator omnium deus, ille legis huius inventor, disceptator, lator; cui qui non parebit, ipse se fugiet ac naturam hominis aspernatus hoc ipso luet maximas poenas, etiamsi cetera supplicia, quae putantur, effugerit. | |
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78. Cicero, On Duties, 1.1, 1.98-1.100, 1.106-1.113, 1.148, 2.41-2.42, 3.15-3.16, 3.63, 3.69 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 18, 21, 22, 23, 24, 25, 26, 28, 29, 44, 57, 64, 71, 73, 96, 97, 119; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 91| 1.1. Quamquam te, Marce fili, annum iam audientem Cratippum, idque Athenis, abundare oportet praeceptis institutisque philosophiae propter summam et doctoris auctoritatem et urbis, quorum alter te scientia augere potest, altera exemplis, tamen, ut ipse ad meam utilitatem semper cum Graecis Latina coniunxi neque id in philosophia solum, sed etiam in dicendi exercitatione feci, idem tibi censeo faciendum, ut par sis in utriusque orationis facultate. Quam quidem ad rem nos, ut videmur, magnum attulimus adiumentum hominibus nostris, ut non modo Graecarum litterarum rudes, sed etiam docti aliquantum se arbitrentur adeptos et ad dicendum et ad iudicandum. 1.98. Quocirca poëtae in magna varietate personarum, etiam vitiosis quid conveniat et quid deceat, videbunt, nobis autem cum a natura constantiae, moderationis, temperantiae, verecundiae partes datae sint, cumque eadem natura doceat non neglegere, quem ad modum nos adversus homines geramus, efficitur, ut et illud, quod ad omnem honestatem pertinet, decorum quam late fusum sit, appareat et hoc, quod spectatur in uno quoque genere virtutis. Ut enim pulchritudo corporis apta compositione membrorum movet oculos et delectat hoc ipso, quod inter se omnes partes cum quodam lepore consentiunt, sic hoc decorum, quod elucet in vita, movet approbationem eorum, quibuscum vivitur, ordine et constantia et moderatione dictorum omnium atque factorum. 1.99. Adhibenda est igitur quaedam reverentia adversus homines et optimi cuiusque et reliquorum. Nam neglegere, quid de se quisque sentiat, non solum arrogantis est, sed etiam omnino dissoluti. Est autem, quod differat in hominum ratione habenda inter iustitiam et verecundiam. Iustitiae partes sunt non violare homines, verecundiae non offendere; in quo maxime vis perspicitur decori. His igitur expositis, quale sit id, quod decere dicimus, intellectum puto. 1.100. officium autem, quod ab eo ducitur, hanc primum habet viam, quae deducit ad convenientiam conservationemque naturae; quam si sequemur ducem, numquam aberrabimus sequemurque et id, quod acutum et perspicax natura est, et id, quod ad hominum consociationem accommodatum, et id, quod vehemens atque forte. Sed maxima vis decori in hac inest parte, de qua disputamus; neque enim solum corporis, qui ad naturam apti sunt, sed multo etiam magis animi motus probandi, qui item ad naturam accommodati sunt. 1.106. Ex quo intellegitur corporis voluptatem non satis esse dignam hominis praestantia, eamque contemni et reici oportere; sin sit quispiam, qui aliquid tribuat voluptati, diligenter ei tenendum esse eius fruendae modum. Itaque victus cultusque corporis ad valetudinem referatur et ad vires, non ad voluptatem. Atque etiam si considerare volumus, quae sit in natura excellentia et dignitas, intellegemus, quam sit turpe diffluere luxuria et delicate ac molliter vivere quamque honestum parce, continenter, severe, sobrie. 1.107. Intellegendum etiam cst duabus quasi nos a natura indutos esse personis; quarum una communis est ex eo, quod omnes participes sumus rationis praestantiaeque eius, qua antecellimus bestiis, a qua omne honestum decorumque trahitur, et ex qua ratio inveniendi officii exquiritur, altera autem, quae proprie singulis est tributa. Ut enim in corporibus magnae dissimilitudines sunt (alios videmus velocitate ad cursum, alios viribus ad luctandum valere, itemque in formis aliis dignitatem inesse, aliis venustatem), sic in animis exsistunt maiores etiam varietates. 1.108. Erat in L. Crasso, in L. Philippo multus lepos, maior etiam magisque de industria in C. Caesare L. filio; at isdem temporibus in M. Scauro et in M. Druso adulescente singularis severitas, in C. Laelio multa hilaritas, in eius familiari Scipione ambitio maior, vita tristior. De Graecis autem dulcem et facetum festivique sermonis atque in omni oratione simulatorem, quem ei)/rwna Graeci nominarunt, Socratem accepimus, contra Pythagoram et Periclem summam auctoritatem consecutos sine ulla hilaritate. Callidum Hannibalem ex Poenorum, ex nostris ducibus Q. Maximum accepimus, facile celare, tacere, dissimulare, insidiari, praeripere hostium consilia. In quo genere Graeci Themistoclem et Pheraeum Iasonem ceteris anteponunt; in primisque versutum et callidum factum Solonis, qui, quo et tutior eius vita esset et plus aliquanto rei publicae prodesset, furere se simulavit. 1.109. Sunt his alii multum dispares, simplices et aperti. qui nihil ex occulto, nihil de insidiis agendum putant, veritatis cultores, fraudis inimici, itemque alii, qui quidvis perpetiantur, cuivis deserviant, dum, quod velint, consequantur, ut Sullam et M. Crassum videbamus. Quo in genere versutissimum et patientissimum Lacedaemonium Lysandrum accepimus, contraque Callicratidam, qui praefectus classis proximus post Lysandrum fuit; itemque in sermonibus alium quemque, quamvis praepotens sit, efficere, ut unus de multis esse videatur; quod in Catulo, et in patre et in filio, itemque in Q. Mucio ° Mancia vidimus. Audivi ex maioribus natu hoc idem fuisse in P. Scipione Nasica, contraque patrem eius, illum qui Ti. Gracchi conatus perditos vindicavit, nullam comitatem habuisse sermonis ne Xenocratem quidem, severissimum philosophorum, ob eamque rem ipsam magnum et clarum fuisse. Innumerabiles aliae dissimilitudines sunt naturae morumque, minime tamen vituperandorum. 1.110. Admodum autem tenenda sunt sua cuique non vitiosa, sed tamen propria, quo facilius decorum illud, quod quaerimus, retineatur. Sic enim est faciendum, ut contra universam naturam nihil contendamus, ea tamen conservata propriam nostram sequamur, ut, etiamsi sint alia graviora atque meliora, tamen nos studia nostra nostrae naturae regula metiamur; neque enim attinet naturae repugnare nec quicquam sequi, quod assequi non queas. Ex quo magis emergit, quale sit decorum illud, ideo quia nihil decet invita Minerva, ut aiunt, id est adversante et repugte natura. 1.111. Omnino si quicquam est decorum, nihil est profecto magis quam aequabilitas cum universae vitae, tum singularum actionum, quam conservare non possis, si aliorum naturam imitans omittas tuam. Ut enim sermone eo debemus uti, qui innatus est nobis, ne, ut quidam, Graeca verba inculcantes iure optimo rideamur, sic in actiones omnemque vitam nullam discrepantiam conferre debemus. 1.112. Atque haec differentia naturarum tantam habet vim, ut non numquam mortem sibi ipse consciscere alius debeat, alius in eadem causa non debeat. Num enim alia in causa M. Cato fuit, alia ceteri, qui se in Africa Caesari tradiderunt? Atqui ceteris forsitan vitio datum esset, si se interemissent, propterea quod lenior eorum vita et mores fuerant faciliores, Catoni cum incredibilem tribuisset natura gravitatem eamque ipse perpetua constantia roboravisset semperque in proposito susceptoque consilio permansisset, moriendum potius quam tyranni vultus aspiciendus fuit. 1.113. Quam multa passus est Ulixes in illo errore diuturno, cum et mulieribus, si Circe et Calypso mulieres appellandae sunt, inserviret et in omni sermone omnibus affabilem et iucundum esse se vellet! domi vero etiam contumelias servorun ancillarumque pertulit, ut ad id aliquando, quod cupiebat, veniret. At Aiax, quo animo traditur, milies oppetere mortem quam illa perpeti maluisset. Quae contemplantes expendere oportebit, quid quisque habeat sui, eaque moderari nee velle experiri, quam se aliena deceant; id enim maxime quemque decet, quod est cuiusque maxime suum. 1.148. Quae vero more agentur institutisque civilibus, de iis nihil est praecipiendum; illa enim ipsa praecepta sunt, nec quemquam hoc errore duci oportet, ut, si quid Socrates aut Aristippus contra rnorem consuetudinemque civilem fecerint locutive sint, idem sibi arbitretur licere; magnis illi et divinis bonis hane licentiam assequebantur. Cynicorum vero ratio tota est eicienda; est enim inimica verecundiae, sine qua nihil rectum esse potest, nihil honestum. 2.41. Mihi quidem non apud Medos solum, ut ait Herodotus, sed etiam apud maiores nostros iustitiae fruendae causa videntur olim bene morati reges constituti. Nam cum premeretur inops multitudo ab iis, qui maiores opes habebant, ad unum aliquem confugiebant virtute praestantem; qui cum prohiberet iniuria tenuiores, aequitate constituenda summos cum infimis pari iure retinebat. Eademque constituendarum legum fuit causa, quae regum. 2.42. Ius enim semper est quaesitum aequabile; neque enim aliter esset ius. Id si ab uno iusto et bono viro consequebantur, erant eo contenti; cum id minus contingeret, leges sunt inventae, quae cum omnibus semper una atque eadem voce loquerentur. Ergo hoc quidem perspicuum est, eos ad imperandum deligi solitos, quorum de iustitia magna esset opinio multitudinis. Adiuncto vero, ut idem etiam prudentes haberentur, nihil erat, quod homines iis auctoribus non posse consequi se arbitrarentur. Omni igitur ratione colenda et retinenda iustitia est cum ipsa per sese (nam aliter iustitia non esset), tum propter amplificationem honoris et gloriae. Sed ut pecuniae non quaerendae solum ratio est, verum etiam collocandae, quae perpetuos sumptus suppeditet, nec solum necessaries, sed etiam liberales, sic gloria et quaerenda et collocanda ratione est. 3.15. Cum autem aliquid actum est, in quo media officia compareant, id cumulate videtur esse perfectum, propterea quod volgus quid absit a perfecto, non fere intellegit; quatenus autem intellegit, nihil putat praetermissum; quod idem in poematis, in picturis usu venit in aliisque compluribus, ut delectentur imperiti laudentque ea, quae laudanda non sint, ob eam, credo, causam, quod insit in iis aliquid probi, quod capiat ignaros, qui quidem, quid in una quaque re vitii sit, nequeant iudicare; itaque, cum sunt docti a peritis, desistunt facile sententia. Haec igitur officia, de quibus his libris disserimus, quasi secunda quaedam honesta esse dicunt, non sapientium modo propria, sed cum omni hominum genere communia. 3.16. Itaque iis omnes, in quibus est virtutis indoles, commoventur. Nec vero, cum duo Decii aut duo Scipiones fortes viri commemorantur, aut cum Fabricius aut Aristides iustus nominatur, aut ab illis fortitudinis aut ab hoc iustitiae tamquam a sapiente petitur exemplum; nemo enim horum sic sapiens, ut sapientem volumus intellegi, nec ii, qui sapientes habiti et nominati, M. Cato et C. Laelius, sapientes fuerunt, ne illi quidem septem, sed ex mediorum officiorum frequentia similitudinem quandam gerebant speciemque sapientium. 3.63. Hecatonem quidem Rhodium, discipulum Panaeti, video in iis libris, quos de officio scripsit Q. Tuberoni, dicere sapientis esse nihil contra mores, leges, instituta facientem habere rationem rei familiaris. Neque enim solum nobis divites esse volumus, sed liberis, propinquis, amicis maximeque rei publicae. Singulorum enim facultates et copiae divitiae sunt civitatis. Huic Scaevolae factum, de quo paulo ante dixi, placere nullo modo potest; etenim omnino tantum se negat facturum compendii sui causa, quod non liceat. Huic nec laus magna tribuenda nec gratia est. 3.69. Hoc quamquam video propter depravationem consuetudinis neque more turpe haberi neque aut lege sanciri aut iure civili, tamen naturae lege sanctum est. Societas est enim (quod etsi saepe dictum est, dicendum est tamen saepius), latissime quidem quae pateat, omnium inter omnes, interior eorum, qui eiusdem gentis sint, propior eorum, qui eiusdem civitatis. Itaque maiores aliud ius gentium, aliud ius civile esse voluerunt; quod civile, non idem continuo gentium, quod autem gentium, idem civile esse debet. Sed nos veri iuris germanaeque iustitiae solidam et expressam effigiem nullam tenemus, umbra et imaginibus utimur. Eas ipsas utinam sequeremur! feruntur enim ex optimis naturae et veritatis exemplis. | 1.98. The poets will observe, therefore, amid a great variety of characters, what is suitable and proper for all â even for the bad. But to us Nature has assigned the rôles of steadfastness, temperance, self-control, and considerateness of others; Nature also teaches us not to be careless in our behaviour towards our fellow-men. Hence we may clearly see how wide is the application not only of that propriety which is essential to moral rectitude in general, but also of the special propriety which is displayed in each particular subdivision of virtue. For, as physical beauty with harmonious symmetry of the limbs engages the attention and delights the eye, for the very reason that all the parts combine in harmony and grace, so this propriety, which shines out in our conduct, engages the approbation of our fellow-men by the order, consistency, and self-control it imposes upon every word and deed. 1.99. We should, therefore, in our dealings with people show what I may almost call reverence toward all men â not only toward the men who are the best, but toward others as well. For indifference to public opinion implies not merely self-sufficiency, but even total lack of principle. There is, too, a difference between justice and considerateness in one's relations to one's fellow-men. It is the function of justice not to do wrong to one's fellow-men; of considerateness, not to wound their feelings; and in this the essence of propriety is best seen. With the foregoing exposition, I think it is clear what the nature is of what we term propriety. 1.100. Further, as to the duty which has its source in propriety, the first road on which it conducts us leads to harmony with Nature and the faithful observance of her laws. If we follow Nature as our guide, we shall never go astray, but we shall be pursuing that which is in its nature clear-sighted and penetrating (Wisdom), that which is adapted to promote and strengthen society (Justice), and that which is strong and courageous (Fortitude). But the very essence of propriety is found in the division of virtue which is now under discussion (Temperance). For it is only when they agree with Nature's laws that we should give our approval to the movements not only of the body, but still more of the spirit. 1.106. From this we see that sensual pleasure is quite unworthy of the dignity of man and that we ought to despise it and cast it from us; but if someone should be found who sets some value upon sensual gratification, he must keep strictly within the limits of moderate indulgence. One's physical comforts and wants, therefore, should be ordered according to the demands of health and strength, not according to the calls of pleasure. And if we will only bear in mind the superiority and dignity of our nature, we shall realize how wrong it is to abandon ourselves to excess and to live in luxury and voluptuousness, and how right it is to live in thrift, self-denial, simplicity, and sobriety. 1.107. We must realize also that we are invested by Nature with two characters, as it were: one of these is universal, arising from the fact of our being all alike endowed with reason and with that superiority which lifts us above the brute. From this all morality and propriety are derived, and upon it depends the rational method of ascertaining our duty. The other character is the one that is assigned to individuals in particular. In the matter of physical endowment there are great differences: some, we see, excel in speed for the race, others in strength for wrestling; so in point of personal appearance, some have stateliness, others comeliness. 1.108. Diversities of character are greater still. Lucius Crassus and Lucius Philippus had a large fund of wit; Gaius Caesar, Lucius's son, had a still richer fund and employed it with more studied purpose. Contemporary with them, Marcus Scaurus and Marcus Drusus, the younger, were examples of unusual seriousness; Gaius Laelius, of unbounded jollity; while his intimate friend, Scipio, cherished more serious ideals and lived a more austere life. Among the Greeks, history tells us, Socrates was fascinating and witty, a genial conversationalist; he was what the Greeks call εἴÏÏν in every conversation, pretending to need information and professing admiration for the wisdom of his companion. Pythagoras and Pericles, on the other hand, reached the heights of influence and power without any seasoning of mirthfulness. We read that Hannibal, among the Carthaginian generals, and Quintus Maximus, among our own, were shrewd and ready at concealing their plans, covering up their tracks, disguising their movements, laying stratagems, forestalling the enemy's designs. In these qualities the Greeks rank Themistocles and Jason of Pherae above all others. Especially crafty and shrewd was the device of Solon, who, to make his own life safer and at the same time to do a considerably larger service for his country, feigned insanity. 1.109. Then there are others, quite different from these, straightforward and open, who think that nothing should be done by underhand means or treachery. They are lovers of truth, haters of fraud. There are others still who will stoop to anything, truckle to anybody, if only they may gain their ends. Such, we saw, were Sulla and Marcus Crassus. The most crafty and most persevering man of this type was Lysander of Sparta, we are told; of the opposite type was Callicratidas, who succeeded Lysander as admiral of the fleet. So we find that another, no matter how eminent he may be, will condescend in social intercourse to make himself appear but a very ordinary person. Such graciousness of manner we have seen in the case of Catulus â both father and son â and also of Quintus Mucius Mancia. I have heard from my elders that Publius Scipio Nasica was another master of this art; but his father, on the other hand â the man who punished Tiberius Gracchus for his nefarious undertakings â had no such gracious manner in social intercourse [. . .], and because of that very fact he rose to greatness and fame. Countless other dissimilarities exist in natures and characters, and they are not in the least to be criticized. 1.110. Everybody, however, must resolutely hold fast to his own peculiar gifts, in so far as they are peculiar only and not vicious, in order that propriety, which is the object of our inquiry, may the more easily be secured. For we must so act as not to oppose the universal laws of human nature, but, while safeguarding those, to follow the bent of our own particular nature; and even if other careers should be better and nobler, we may still regulate our own pursuits by the standard of our own nature. For it is of no avail to fight against one's nature or to aim at what is impossible of attainment. From this fact the nature of that propriety defined above comes into still clearer light, inasmuch as nothing is proper that "goes against the grain," as the saying is â that is, if it is in direct opposition to one's natural genius. 1.111. If there is any such thing as propriety at all, it can be nothing more than uniform consistency in the course of our life as a whole and all its individual actions. And this uniform consistency one could not maintain by copying the personal traits of others and eliminating one's own. For as we ought to employ our mother-tongue, lest, like certain people who are continually dragging in Greek words, we draw well-deserved ridicule upon ourselves, so we ought not to introduce anything foreign into our actions or our life in general. 1.112. Indeed, such diversity of character carries with it so great significance that suicide may be for one man a duty, for another [under the same circumstances] a crime. Did Marcus Cato find himself in one predicament, and were the others, who surrendered to Caesar in Africa, in another? And yet, perhaps, they would have been condemned, if they had taken their lives; for their mode of life had been less austere and their characters more pliable. But Cato had been endowed by nature with an austerity beyond belief, and he himself had strengthened it by unswerving consistency and had remained ever true to his purpose and fixed resolve; and it was for him to die rather than to look upon the face of a tyrant. 1.113. How much Ulysses endured on those long wanderings, when he submitted to the service even of women (if Circe and Calypso may be called women) and strove in every word to be courteous and complaisant to all! And, arrived at home, he brooked even the insults of his men-servants and maidservants, in order to attain in the end the object of his desire. But Ajax, with the temper he is represented as having, would have chosen to meet death a thousand times rather than suffer such indignities! If we take this into consideration, we shall see that it is each man's duty to weigh well what are his own peculiar traits of character, to regulate these properly, and not to wish to try how another man's would suit him. For the more peculiarly his own a man's character is, the better it fits him. 1.148. But no rules need to be given about what is done in accordance with the established customs and conventions of a community; for these are in themselves rules; and no one ought to make the mistake of supposing that, because Socrates or Aristippus did or said something contrary to the manners and established customs of their city, he has a right to do the same; it was only by reason of their great and superhuman virtues that those famous men acquired this special privilege. But the Cynics' whole system of philosophy must be rejected, for it is inimical to moral sensibility, and without moral sensibility nothing can be upright, nothing morally good. 2.41. Now it seems to me, at least, that not only among the Medes, as Herodotus tells us, but also among our own ancestors, men of high moral character were made kings in order that the people might enjoy justice. For, as the masses in their helplessness were oppressed by the strong, they appealed for protection to some one man who was conspicuous for his virtue; and, as he shielded the weaker classes from wrong, he managed by establishing equitable conditions to hold the higher and the lower classes in an equality of right. The reason for making constitutional laws was the same as that for making kings. 2.42. For what people have always sought is equality of rights before the law. For rights that were not open to all alike would be no rights. If the people secured their end at the hands of one just and good man, they were satisfied with that; but when such was not their good fortune, laws were invented, to speak to all men at all times in one and the same voice. This, then, is obvious: nations used to select for their rulers those men whose reputation for justice was high in the eyes of the people. If in addition they were also thought wise, there was nothing that men did not think they could secure under such leadership. Justice is, therefore, in every way to be cultivated and maintained, both for its own sake (for otherwise it would not be justice) and for the enhancement of personal honour and glory. But as there is a method not only of acquiring money but also of investing it so as to yield an income to meet our continuously recurring expenses â both for the necessities and for the more refined comforts of life â so there must be a method of gaining glory and turning it to account. And yet, as Socrates used to express it so admirably, 3.15. On the other hand, when some act is performed in which we see "mean" duties manifested, that is generally regarded as fully perfect, for the reason that the common crowd does not, as a rule, comprehend how far it falls short of real perfection; but, as far as their comprehension does go, they think there is no deficiency. This same thing ordinarily occurs in the estimation of poems, paintings, and a great many other works of art: ordinary people enjoy and praise things that do not deserve praise. The reason for this, I suppose, is that those productions have some point of excellence which catches the fancy of the uneducated, because these have not the ability to discover the points of weakness in any particular piece of work before them. And so, when they are instructed by experts, they readily abandon their former opinion. The performance of the duties, then, which I am discussing in these books, is called by the Stoics a sort of second-grade moral goodness, not the peculiar property of their wise men, but shared by them with all mankind. 3.16. Accordingly, such duties appeal to all men who have a natural disposition to virtue. And when the two Decii or the two Scipios are mentioned as "brave men" or Fabricius is called "the just," it is not at all that the former are quoted as perfect models of courage or the latter as a perfect model of justice, as if we had in one of them the ideal "wise man." For no one of them was wise in the sense in which we wish to have "wise" understood; neither were Marcus Cato and Gaius Laelius wise, though they were so considered and were surnamed "the wise." Not even the famous Seven were "wise." But because of their constant observance of "mean" duties they bore a certain semblance and likeness to wise men. 3.63. Now I observe that Hecaton of Rhodes, a pupil of Panaetius, says in his books on "Moral Duty" dedicated to Quintus Tubero that "it is a wise man's duty to take care of his private interests, at the same time doing nothing contrary to the civil customs, laws, and institutions. But that depends on our purpose in seeking prosperity; for we do not aim to be rich for ourselves alone but for our children, relatives, friends, and, above all, for our country. For the private fortunes of individuals are the wealth of the state." Hecaton could not for a moment approve of Scaevola's act, which I cited a moment ago; for he openly avows that he will abstain from doing for his own profit only what the law expressly forbids. Such a man deserves no great praise nor gratitude. 3.69. Owing to the low ebb of public sentiment, such a method of procedure, I find, is neither by custom accounted morally wrong nor forbidden either by statute or by civil law; nevertheless it is forbidden by the moral law. For there is a bond of fellowship â although I have often made this statement, I must still repeat it again and again â which has the very widest application, uniting all men together and each to each. This bond of union is closer between those who belong to the same nation, and more intimate still between those who are citizens of the same city-state. It is for this reason that our forefathers chose to understand one thing by the universal law and another by the civil law. The civil law is not necessarily also the universal law; but the universal law ought to be also the civil law. But we possess no substantial, life-like image of true Law and genuine Justice; a mere outline sketch is all that we enjoy. I only wish that we were true even to this; for, even as it is, it is drawn from the excellent models which Nature and Truth afford. |
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79. Cicero, On The Nature of The Gods, 1.23, 2.34, 2.39 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 18, 23, 26, 71, 82, 86 | 1.23. Or were these beauties designed for the sake of men, as your school usually maintains? For the sake of wise men? If so, all this vast effort of construction took place on account of a handful of people. For the sake of fools then? But in the first place there was no reason for god to do a service to the wicked and secondly, what good did he do? inasmuch as all fools are beyond question extremely miserable, precisely because they are fools (for what can be mentioned more miserable than folly?), and in the second place because there are so many troubles in life that, though wise men can assuage them by balancing against them life's advantages, fools can neither avoid their approach nor endure their presence. Those on the other hand who said that the world is itself endowed with life and with wisdom, failed entirely to discern what shape the nature of an intelligent living being could conceivably possess. I will touch on this a little later; 2.34. Upon the animals she bestowed sensation and motion, and an appetite or impulse to approach things wholesome and retire from things harmful. For man she amplified her gift by the addition of reason, whereby the appetites might be controlled, and alternately indulged and held in check. But the fourth and highest grade is that of beings born by nature good and wise, and endowed from the outset with the innate attributes of right reason and consistency; this must be held to be above the level of man: it is the attribute of god, that is, of the world, which must needs possess that perfect and absolute reason of which I spoke. 2.39. but no being is more perfect than the world, and nothing is better than virtue; therefore virtue is an essential attribute of the world. Again, man's nature is not perfect, yet virtue may be realized in man; how much more readily then in the world! therefore the world possesses virtue. Therefore it is wise, and consequently divine. "Having thus perceived the divinity of the world, we must also assign the same divinity to the stars, which are formed from the most mobile and the purest part of the aether, and are not compounded of any other element besides; they are of a fiery heat and translucent throughout. Hence they too have the fullest right to be pronounced to be living beings endowed with sensation and intelligence. |
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| 80. Cicero, On Laws, 1.8.25, 1.17-1.19, 1.34, 1.42, 1.44, 2.1, 2.8-2.11, 2.13, 2.26, 3.2-3.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 210; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 18, 21, 25, 28, 29, 43, 95, 120, 125 |
81. Cicero, On The Ends of Good And Evil, 2.104, 3.71, 3.75 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 24, 26| 2.104. Sed ut ad propositum propositum propositum revertamur N 2 (rev. in marg. add. ), V —de dolore enim cum diceremus, ad istam epistulam delati sumus—, nunc totum illud concludi sic licet: qui in summo malo est, is tum, is tum Lamb. istum A 1 RN iste A 2 BEV cum in eo est, non est beatus; sapiens autem semper beatus est et est aliquando in dolore; non est igitur summum malum dolor. Iam illud illud p. 18, 19 sq. quale tandem est, bona praeterita non effluere sapienti, mala meminisse non oportere? primum in nostrane potestate est, est potestate A quid meminerimus? Themistocles quidem, cum ei Simonides an quis alius artem memoriae polliceretur, 'Oblivionis', inquit, mallem. Nam memini etiam quae nolo, oblivisci non possum quae volo. 3.71. Ius autem, quod ita dici appellarique possit, id esse natura, natura P. Man., Lamb. naturam alienumque alienumque V et ( corr. priore u ab alt. m. ) N alienamque esse a sapiente non modo iniuriam cui facere, verum etiam nocere. nec vero rectum est cum amicis aut bene meritis consociare sociare BE aut coniungere iniuriam, gravissimeque et gravissime et BE verissime defenditur numquam aequitatem ab utilitate posse seiungi, et quicquid aequum iustumque esset, id etiam honestum vicissimque, quicquid esset honestum, id iustum etiam atque aequum fore. 3.75. quam gravis vero, quam magnifica, quam constans conficitur persona sapientis! qui, cum ratio docuerit, quod honestum esset, id esse solum bonum, semper sit necesse est beatus vereque omnia ista nomina possideat, quae irrideri ab inperitis solent. rectius enim appellabitur rex quam Tarquinius, qui nec se nec suos regere potuit, rectius magister populi—is enim est dictator dictator est BE —quam Sulla, qui trium pestiferorum vitiorum, luxuriae, avaritiae, crudelitatis, magister fuit, rectius dives quam Crassus, qui nisi eguisset, numquam Euphraten nulla belli causa transire voluisset. recte eius omnia dicentur, qui scit uti solus omnibus, recte etiam pulcher appellabitur— animi enim liniamenta sunt pulchriora quam corporis quam corporis NV quam corporibus ABE corporibus ( om. quam) R —, recte solus liber nec dominationi cuiusquam parens nec oboediens cupiditati, recte invictus, cuius etiamsi corpus constringatur, animo tamen vincula inici nulla possint, nec expectet ullum tempus aetatis, uti tum uti tum Se. ut tum (ut in ras., sequente ras. 2 vel 3 litt. ) N virtutum ABE ututū R ubi tum V denique iudicetur beatusne fuerit, cum extremum vitae diem morte confecerit, quod ille unus e septem sapientibus non sapienter Croesum monuit; | 2.104. "But to return to our subject (for we were discussing the question of pain, when we digressed to the letter of Epicurus). The whole matter may now be put in the following syllogism: A man undergoing the supreme Evil is not for the time being happy; but the Wise Man is always happy, and sometimes undergoes pain; therefore pain is not the supreme Evil. And again, what is the sense of the maxim that the Wise Man will not let past blessings fade from memory, and that it is a duty to forget past misfortunes? To begin with, have we the power to choose what we shall remember? Themistocles at all events, when Simonides or some one offered to teach him the art of memory, replied that he would prefer the art of forgetting; 'for I remember,' said he, 'even things I don't wish to remember, but I cannot forget things I wish to forget.' 3.71. Right moreover, properly so styled and entitled, exists (they aver) by nature; and it is foreign to the nature of the Wise Man not only to wrong but even to hurt anyone. Nor again is it righteous to enter into a partnership in wrongdoing with one's friends or benefactors; and it is most truly and cogently maintained that honesty is always the best policy, and that whatever is fair and just is also honourable, and conversely whatever is honourable will also be just and fair. 3.75. "Then, how dignified, how lofty, how consistent is the character of the Wise Man as they depict it! Since reason has proved that moral worth is the sole good, it follows that he must always be happy, and that all those titles which the ignorant are so fond of deriding do in very truth belong to him. For he will have a better claim to the title of King than Tarquin, who could not rule either himself or his subjects; a better right to the name of 'Master of the People' (for that is what a dictator is) than Sulla, who was a master of three pestilential vices, licentiousness, avarice and cruelty; a better right to be called rich than Crassus, who had he lacked nothing could never have been induced to cross the Euphrates with no pretext for war. Rightly will he be said to own all things, who alone knows how to use all things; rightly also will he be styled beautiful, for the features of the soul are fairer than those of the body; rightly the one and only free man, as subject to no man's authority, and slave of no appetite; rightly unconquerable, for though his body be thrown into fetters, no bondage can enchain his soul. |
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82. Cicero, De Finibus, 2.104, 3.71, 3.75 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 24, 26 | 2.104. "But to return to our subject (for we were discussing the question of pain, when we digressed to the letter of Epicurus). The whole matter may now be put in the following syllogism: A man undergoing the supreme Evil is not for the time being happy; but the Wise Man is always happy, and sometimes undergoes pain; therefore pain is not the supreme Evil. And again, what is the sense of the maxim that the Wise Man will not let past blessings fade from memory, and that it is a duty to forget past misfortunes? To begin with, have we the power to choose what we shall remember? Themistocles at all events, when Simonides or some one offered to teach him the art of memory, replied that he would prefer the art of forgetting; 'for I remember,' said he, 'even things I don't wish to remember, but I cannot forget things I wish to forget.' 3.71. Right moreover, properly so styled and entitled, exists (they aver) by nature; and it is foreign to the nature of the Wise Man not only to wrong but even to hurt anyone. Nor again is it righteous to enter into a partnership in wrongdoing with one's friends or benefactors; and it is most truly and cogently maintained that honesty is always the best policy, and that whatever is fair and just is also honourable, and conversely whatever is honourable will also be just and fair. 3.75. "Then, how dignified, how lofty, how consistent is the character of the Wise Man as they depict it! Since reason has proved that moral worth is the sole good, it follows that he must always be happy, and that all those titles which the ignorant are so fond of deriding do in very truth belong to him. For he will have a better claim to the title of King than Tarquin, who could not rule either himself or his subjects; a better right to the name of 'Master of the People' (for that is what a dictator is) than Sulla, who was a master of three pestilential vices, licentiousness, avarice and cruelty; a better right to be called rich than Crassus, who had he lacked nothing could never have been induced to cross the Euphrates with no pretext for war. Rightly will he be said to own all things, who alone knows how to use all things; rightly also will he be styled beautiful, for the features of the soul are fairer than those of the body; rightly the one and only free man, as subject to no man's authority, and slave of no appetite; rightly unconquerable, for though his body be thrown into fetters, no bondage can enchain his soul. |
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83. Septuagint, 1 Maccabees, 2.42, 7.13, 10.89 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •law divine/mosaic/jewish •law/torah, mosaic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 91; Stuckenbruck (2007), 1 Enoch 91-108, 666 | 2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 7.13. The Hasideans were first among the sons of Israel to seek peace from them, 10.89. and he sent to him a golden buckle, such as it is the custom to give to the kinsmen of kings. He also gave him Ekron and all its environs as his possession. |
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84. Anon., Jubilees, 1.27-1.29, 2.1, 3.31, 4.5, 4.19, 4.32, 5.13, 6.1-6.17, 6.21, 6.31, 6.35, 7.22-7.24, 7.27-7.29, 12.27, 15.25, 16.1-16.4, 16.15-16.19, 16.28-16.29, 18.9, 18.19, 24.33, 28.6, 31.32, 32.10, 32.20-32.26, 33.10, 33.16, 33.27-33.29, 41.23-41.24, 48.13, 49.8, 50.12-50.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •mosaic law, •law, mosaic (law of moses) •law/torah, mosaic Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 81; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 50, 58, 125, 126; Stuckenbruck (2007), 1 Enoch 91-108, 84, 99, 106, 378 | 1.27. "O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee. 1.28. Let Thy mercy, O Lord, be lifted up upon Thy people, and create in them an upright spirit, 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 2.1. And the angel of the presence spake to Moses according to the word of the Lord, saying: 3.31. for God doth know that on the day ye shall eat thereof, your eyes will be opened, and ye will be as gods, and ye will know good and evil." 4.5. And on this account it is written on the heavenly tables, "Cursed is he who smiteth his neighbour treacherously, and let all who have seen and heard say, So be it; 4.19. And in the eleventh jubilee Jared took to himself a wife, and her name was Bâraka, the daughter of Râsûjâl, a daughter of his father's brother, in the fourth week of this jubilee, 4.32. And on account of it (God) brought the waters of the flood upon all the land of Eden; for there he was set as a sign and that he should testify against all the children of men, that he should recount all the deeds of the generations until the day of condemnation. 5.13. And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth. 6.1. And on the new moon of the third month he went forth from the ark, and built an altar on that mountain. 6.2. And he made atonement for the earth, and took a kid and made atonement by its blood for all the guilt of the earth; for everything that had been on it had been destroyed, save those that were in the ark with Noah. 6.3. And he placed the fat thereof on the altar, and he took an ox, and a goat, and a sheep and kids, and salt, and a turtle-dove, and the young of a dove, 6.4. and placed a burnt sacrifice on the altar, and poured thereon an offering mingled with oil, and sprinkled wine and strewed frankincense over everything, and caused a goodly savour to arise, acceptable before the Lord. 6.5. And the Lord smelt the goodly savour, and He made a covet with him that there should not be any more a flood to destroy the earth; 6.6. that all the days of the earth seed-time and harvest should never cease; cold and heat, and summer and winter, and day and night should not change their order, nor cease for ever. 6.7. "And you, increase ye and multiply upon the earth, and become many upon it, and be a blessing upon it. 6.8. The fear of you and the dread of you I shall inspire in everything that is on earth and in the sea. 6.9. And behold I have given unto you all beasts, and all winged things, and everything that moveth on the earth, and the fish in the waters, and all things for food; as the green herbs, I have given you all things to eat. 6.10. But flesh, with the life thereof, with the blood, ye shall not eat; for the life of all flesh is in the blood, lest your blood of your lives be required. 6.11. At the hand of every man, at the hand of every (beast), shall I require the blood of man. 6.12. Whoso sheddeth man's blood by man shall his blood be shed; for in the image of God made He man. 6.13. And you, increase ye, and multiply on the earth." 6.14. And Noah and his sons swore that they would not eat any blood that was in any flesh, 6.15. and he made a covet before the Lord God for ever throughout all the generations of the earth in this month. 6.16. On this account He spake to thee that thou shouldst make a covet with the children of Israel in this month upon the mountain with an oath, and that thou shouldst sprinkle blood upon them because of all the words of the covet, which the Lord made with them for ever. 6.17. And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth, 6.21. every day and at the time of morning and evening they shall seek forgiveness on your behalf perpetually before the Lord that they may keep it and not be rooted out. 6.31. For it is the feast of weeks and the feast of first-fruits: 6.35. And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 7.22. The sons of Japheth: Gomer and Magog and Madai and Javan, Tubal and Meshech and Tiras: these are the sons of Noah. 7.23. And in the twenty-eighth jubilee Noah began to enjoin upon his sons' sons the ordices and commandments, and all the judgments that he knew, 7.24. and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity. 7.27. And they begat sons the Nâphîdîm, and they were all unlike, and they devoured one another: and the Giants slew the Nâphîl, and the Nâphîl slew the Eljô, and the Eljô mankind, and one man another. 7.28. And every one sold himself to work iniquity and to shed much blood, and the earth was filled with iniquity. 7.29. And after this they sinned against the beasts and birds, and all that moveth and walketh on the earth: and much blood was shed on the earth, 12.27. and I shall make thee a great and numerous nation. And I shall bless thee And I shall make thy name great, And thou wilt be blessed in the earth, 15.25. And on the selfsame day was Abraham circumcised, and all the men of his house, (and those born in the house), and all those, whom he had bought with money from the children of the stranger, were circumcised with him. 16.1. And on the new moon of the fourth month we appeared unto Abraham, at the oak of Mamre, and we talked with him, 16.2. and we announced to him that a son would be given to him by Sarah his wife. 16.3. And Sarah laughed, for she heard that we had spoken these words with Abraham, 16.4. and we admonished her, and she became afraid, and denied that she had laughed on account of the words. 16.15. And in the middle of the fifth month he moved from thence, and dwelt at the Well of the Oath. 16.16. And in the middle of the sixth month the Lord visited Sarah and did unto her as He had spoken, and she conceived. 16.17. And she bare a son in the third month, and in the middle of the month, at the time of which the Lord had spoken to Abraham, 16.18. on the festival of the first-fruits of the harvest, Isaac was born. br And Abraham circumcised his son on the eighth day: 16.19. he was the first that was circumcised according to the covet which is ordained for ever. 16.28. and he was the first to celebrate the feast of tabernacles on the earth. br And during these seven days he brought each day to the altar a burnt-offering to the Lord, 16.29. two oxen, two rams, seven sheep, one he-goat, for a sin-offering, that he might atone thereby for himself and for his seed. 18.9. and stretched forth his hand to take the knife to slay Isaac his son. 18.19. And in thy seed will all nations of the earth be blessed; Because thou hast obeyed My voice, And I have shown to all that thou art faithful unto Me in all that I have said unto thee: Go in peace." 24.33. And they digged a well and they found living water. 28.6. and Jacob did not know, for he thought that she was Rachel. br And he went in unto her, and behold, she was Leah; 31.32. And when thou sittest on the throne of the honour of thy righteousness, There will be great peace for all the seed of the sons of the beloved, 32.10. and thus he did daily for seven days. br And he and all his sons and his men were eating (this) with joy there during seven day 32.20. And all the tithes of the oxen and sheep shall be holy unto the Lord, and shall belong to His priests, which they will eat before Him from year to year; for thus is it ordained and engraven regarding the tithe on the heavenly tables. 32.21. And on the following night, on the twenty-second day of this month, Jacob resolved to build that place, and to surround the court with a wall, and to sanctify it and make it holy for ever, for himself and his children after him. 32.22. And the Lord appeared to him by night and blessed him and said unto him: "Thy name shall not be called Jacob, but Israel shall they name thy name." 32.23. And He said unto him again: "I am the Lord who created the heaven and the earth, and I shall increase thee and multiply thee exceedingly, and kings will come forth from thee, and they will judge everywhere wherever the foot of the sons of men hath trodden. 32.24. Ana I shall give to thy seed all the earth which is under heaven, and they will judge all the nations according to their desires, and after that they will get possession of the whole earth and inherit it for ever." 32.25. And He finished speaking with him, and He went up from him, and Jacob looked till He had ascended into heaven. 32.26. And he saw in a vision of the night, and behold an angel descended from heaven with seven tablets in his hands, and he gave them to Jacob, and he read them and knew all that was written therein which would befall him and his sons through-out all the ages. 33.10. they shall surely die together, the man who lieth with his father's wife and the woman also, for they have wrought uncleanness on the earth. 33.16. For until that time there had not been revealed the ordice and judgment and law in its completeness for all, 33.27. and the sons of Bilhah, Dan and Naphtali, and the sons of Zilpah, Gad and Asher; and Dinah, the daughter of Leah, the only daughter of Jacob. 33.28. And they came and bowed themselves to Isaac and Rebecca, and when they saw them they blessed Jacob and all his sons, 33.29. and Isaac rejoiced exceedingly, for he saw the sons of Jacob, his younger son, and he blessed them. 41.23. And after that she bare two sons, Perez and Zerah, in the seventh year of this second week. br And thereupon the seven years of fruitfulness were accomplished, of which Joseph spake to Pharaoh. 41.24. And Judah acknowledged that the deed which he had done was evil, for he had lain with his daughter-in-law, and he esteemed it hateful in his eyes, and he acknowledged that he had transgressed and gone astray; for he had uncovered the skirt of his son, 48.13. And the prince of the Mastêmâ stood up against thee, and sought to cast thee into the hands of Pharaoh, and he helped the Egyptian sorcerers, and they stood up and wrought before thee. 49.8. And the plague was very grievous in Egypt, and there was no house in Egypt where there was not one dead, and weeping and lamentation. 50.12. and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever. 50.13. For great is the honour which the Lord hath given to Israel that they should eat and drink and be satisfied on this festival day, and rest thereon from all labour which belongeth to the labour of the children of men, save burning frankincense and bringing oblations and sacrifices before the Lord for days and for Sabbaths. |
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| 85. Anon., Testament of Judah, 1.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •law/torah, mosaic Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 159 |
| 86. Dead Sea Scrolls, Damascus Covenant, 6.11, 6.18-20, 20.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 96 |
87. Anon., Testament of Naphtali, 3.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •mosaic law Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 253 | 3.4. But ye shall not be so, my children, recognizing in the firmament, in the earth, and in the sea, and in all created things, the Lord who made all things, that ye become not as Sodom, which changed the order of nature. |
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| 88. Philo of Alexandria, On The Decalogue, 164.3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 77, 84; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 97; Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 6; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 |
| 89. Horace, Letters, 1.106-1.108 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 23 |
| 90. Horace, Ars Poetica, 1.223-1.320, 2.1-2.296 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •mosaic law, philos view of, as divine •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 98 |
91. Philo of Alexandria, On The Life of Abraham, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 60. Let thus much, then, be said generally about the three persons, since it was absolutely necessary; but we must now proceed in regular order, to speak of those qualities in which each separate individual surpasses the others, beginning with him who is first mentioned. Now he, being an admirer of piety, the highest and greatest of all virtues, laboured earnestly to follow God, and to be obedient to the injunctions delivered by him, looking not only on those things as his commands which were signified to him by words and facts, but those also which were indicated by more express signs through the medium of nature, and which the truest of the outward senses comprehends before the uncertain and untrustworthy hearing can do so; |
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| 92. Anon., Sibylline Oracles, 5.497-5.499 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321 |
93. Philo of Alexandria, On Husbandry, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 66. Therefore since the mind, the ruler of the flock, having taken the flock of the soul, using the law of nature as its teacher, governs it consistently and vigorously, rendering it worthy of approbation and great praise; but when it manages it sluggishly and indulgently, with a disregard of law, then it renders it blameable. Very naturally, therefore, the one will assume the name of a king, being addressed as a shepherd, but the other will only have the title of a confectioner, or of a baker, being called a keeper of sheep, supplying the means of feasting and gluttonous eating to cattle accustomed to gorge themselves to satiety. XV. |
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94. Philo of Alexandria, On The Creation of The World, 1, 12, 128, 13, 130, 133-135, 142, 145, 148, 159, 16, 172, 19, 2, 20-22, 25, 4, 44, 46-52, 54, 61, 69-71, 73-74, 82-85, 95-97, 3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 148, 151, 159, 161; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 73, 84, 97; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 113, 255; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 3. And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated. |
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| 95. Philo of Alexandria, On Planting, 118-125, 117 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 161 |
96. Philo of Alexandria, On The Posterity of Cain, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 666; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 49. And it may become us next to consider on what account this same man is represented as founding and building a city, for it is only a multitude of men who have need of a city to dwell in; but the three who were the only human beings in existence at that time might have thought the foot of a mountain, or a small cave, a most sufficient abode. And I said, indeed, the three; but in all probability I might have spoken of him by himself; for the parents of Abel, who had been so treacherously slain, would never have endured to inhabit the same city with his murderer--a man who had committed fratricide, which is a greater pollution than even homicide. |
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97. Philo of Alexandria, On Curses, 1, 10-15, 159, 16, 160-169, 17-19, 2, 20-29, 3, 30-39, 4, 40-49, 5, 50-51, 6-7, 145 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 145. On this account it is, that God always judiciously limits and brings out with wise moderation his first benefits, stopping them before those who partake of them become wanton through satiety; and then he bestows others in their stead; and again a third class of advantages instead of the second set, and so on, continually substituting new blessings for those of older date, at one time giving such as are different from those which went before, and at another time such as are almost identical with them; for the creature is never wholly destitute of the blessings bestowed by God, since if he were he would be utterly destroyed; but he is unable to endure an unlimited and measureless abundance of them. On which account, as he is desirous that we should derive advantage from the benefits which he bestows upon us, he weighs out what he gives so as to proportion it to the strength of those who receive it. XLIV. |
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| 98. Philo of Alexandria, De Providentia, 2.18, 2.64 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 62; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 |
99. Philo of Alexandria, On The Sacrifices of Cain And Abel, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 253 | 30. But I, stripping off all her disguises, will reveal her to you; and I will not myself imitate the ways of pleasure, so as to show you nothing in me but what is alluring, and to conceal and to keep out of sight everything that has any unpleasantness or harshness in it; but, on the contrary, I will say nothing about those matters which do of themselves give delight and pleasure, well knowing that such things will of themselves find a voice by their effects; but I will fully detail to you all that is painful and difficult to be borne about me, putting them plainly forward with their naked appellation, so that their nature may be visible and plain even to those whose sight is somewhat dim. For the things which, when offered by me, appear to be the greatest of my evils, will in effect be found to be more honourable and more beneficial to the users than the greatest blessings bestowed by pleasure. But, before I begin to speak of what I myself have to give, I will mention all that may be mentioned of those things which are kept in the back ground by her. |
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| 100. Philo of Alexandria, On Sobriety, 33, 46, 48, 53, 47 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 75 |
101. Philo of Alexandria, On Dreams, 1.2, 1.6, 1.11, 1.15, 1.27, 1.33-1.34, 1.44, 1.47-1.60, 1.102, 1.109-1.111, 1.114, 1.120, 1.125-1.126, 1.135-1.137, 1.143, 1.159-1.172, 1.176, 1.188-1.189, 1.231-1.232, 1.236-1.237, 2.6, 2.9, 2.79, 2.100, 2.127, 2.136, 2.174-2.175, 2.262 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 5, 161, 210, 273; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 68, 70, 73, 74, 75, 78, 79, 128; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 97; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 38; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 62, 104, 115, 257 | 1.2. Now the second species is that in which our mind, being moved simultaneously with the mind of the universe, has appeared to be hurried away by itself and to be under the influence of divine impulses, so as to be rendered capable of comprehending beforehand, and knowing by anticipation some of the events of the future. Now the first dream which is akin to the species which I have been describing, is that which appeared on the ladder which reached up to heaven, and which was of this kind. 1.6. Let us then at once begin and consider the first of these points. To me, then, the well appears to be an emblem of knowledge; for its nature is not superficial, but very deep. Nor does it lie in an open place, but a well is fond of being hidden somewhere in secret. Nor is it found with ease, but only after great labour and with difficulty; and this too is seen to be the case with sciences, not only with such as have great and indescribable subjects of speculation, but even with respect to such as are the most insignificant. 1.11. For the soul flourishes for the pursuit of knowledge when the prime vigour of the body is withering away from the lapse of time; therefore, before one has arrived at one's prime and vigour by reason of a more accurate comprehension of things, it is not difficult to be tripped up. But this accident is common to all people who are fond of learning, to whom new subjects of contemplation are continually rising up and striving after old ones, the soul itself producing many such subjects when it is not barren and unproductive. And nature, also, unexpectedly and spontaneously displaying a great number to those who are gifted with acute and penetrating intellects. Therefore the well of knowledge is shown to be of this kind, having no boundary and no end. 1.15. May it not be that sacred historian here desires to represent, in a figurative manner, that as in the universe there are four elements of which this world is composed, and as there are an equal number in ourselves, of which we have been fashioned before we were moulded into our human shape, three of them are capable of being comprehended somehow or other, but the fourth is unintelligible to all who come forward as judges of it. 1.27. And with respect to the outward senses, we are not, so far as that is concerned, utterly dull and mutilated, but we are able to say that that also is divided into five divisions, and that there are appropriate organs for the development of each sense formed by nature; for instance, the eyes for seeing, the ears for hearing, the nostrils for smelling, and the other organs for the exercise of the respective senses to which they are adapted, and also that we may call these outward senses messengers of the mind which inform it of colours, and shapes and sounds, and the peculiar differences of vapours, and flavours, and, in short, which describe to it all bodies, and all the distinctive qualities which exist in them. They also may be looked upon as body-guards of the soul, informing it of all that they see or hear; and if anything injurious attacks it from without, they foresee it, and guard against it, so that it may not enter by chance and unawares, and so become the cause of irremediable disaster to their mistress. 1.33. Therefore now the fourth element is incomprehensible, in the world of heaven, in comparison of the nature of the earth, of the water, and of the air; and the mind in man, in comparison of the body and the outward sense, and the speech, which is the interpreter of the mind; may it not be the case also, that for this reason the fourth year is described as holy and praiseworthy in the sacred scriptures? 1.34. For among created things, the heaven is holy in the world, in accordance with which body, the imperishable and indestructible natures revolve; and in man the mind is holy, being a sort of fragment of the Deity, and especially according to the statement of Moses, who says, "God breathed into his face the breath of life, and man became a living Soul." 1.44. therefore, if any one is unable altogether to associate with the mind alone, he then finds for himself a second refuge, namely, the external senses; and whoever fails in attaining to a comprehension of the things which are intelligible only by the intellect is immediately drawn over to the objects of the outward senses; for the second organ is always to the outward senses, in the case of those things which are not able to make a successful one as far as the domit mind. 1.47. In reference to which fact, also, it appears to me to be that his grandfather also, by name Abraham, so called from his knowledge, would not endure to remain any great length of time in Charran, for it is said in the scriptures that "Abraham was seventy-five years old when he departed from Charran;" although his father Terah, which name being interpreted means, "the investigation of a smell," lived there till the day of is Death. 1.48. Therefore it is expressly stated in the sacred scriptures that "Terah died in Charran," for he was only a reconnoitrer of virtue, not a citizen. And he availed himself of smells, and not of the enjoyments of food, as he was not able as yet to fill himself with wisdom, nor indeed even to get a taste of it, but only to smell it; 1.49. for as it is said that those dogs which are calculated for hunting can by exerting their faculty of smell, find out the lurking places of their game at a great distance, being by nature rendered wonderfully acute as to the outward sense of smell; so in the same manner the lover of instruction tracks out the sweet breeze which is given forth by justice, and by any other virtue, and is eager to watch those qualities from which this most admirable source of delight proceeds, and while he is unable to do so he moves his head all round in a circle, smelling out nothing else, but seeking only for that most sacred scent of excellence and food, for he does not deny that he is eager for knowledge and wisdom. 1.50. Blessed therefore are they to whom it has happened to enjoy the delights of wisdom, and to feast upon its speculations and doctrines, and even of the being cheered by them still to thirst for more, feeling an insatiable and increasing desire for knowledge. 1.51. And those will obtain the second place who are not allured indeed to enjoy the sacred table, but who nevertheless refresh their souls with its odours; for they will be excited by the fragrances of virtue like those languid invalids who, because they are not as yet able to take solid food, nevertheless feed on the smell of such viands as the sons of the physicians prepare as a sort of remedy for their impotency. X. 1.52. Therefore, having left the land of the Chaldaeans, Terah is said to have migrated to Charran; bringing with him his son Abraham and the rest of his household who agreed with him in opinion, not in order that we might read in the account of the historical chronicles that some men had become emigrants, leaving their native country and becoming inhabitants of a foreign land as if it were their own country, but in order that a lesson of the greatest importance to life and full of wisdom, and adapted to man alone, might not be neglected. 1.53. And what is the lesson? The Chaldaeans are great astronomers, and the inhabitants of Charran occupy themselves with the topics relating to the external senses. Therefore the sacred account says to the investigator of the things of nature, why are you inquiring about the sun, and asking whether he is a foot broad, whether he is greater than the whole earth put together, or whether he is even many times as large? And why are you investigating the causes of the light of the moon, and whether it has a borrowed light, or one which proceeds solely from itself? Why, again, do you seek to understand the nature of the rest of the stars, of their motion, of their sympathy with one another, and even with earthly things? 1.54. And why, while walking upon the earth do you soar above the clouds? And why, while rooted in the solid land, do you affirm that you can reach the things in the sky? And why do you endeavour to form conjectures about matters which cannot be ascertained by conjecture? And why do you busy yourself about sublime subjects which you ought not to meddle with? And why do you extend your desire to make discoveries in mathematical science as far as the heaven? And why do you devote yourself to astronomy, and talk about nothing but high subjects? My good man, do not trouble your head about things beyond the ocean, but attend only to what is near you; and be content rather to examine yourself without flattery. 1.55. How, then, will you find out what you want, even if you are successful? Go with full exercise of your intellect to Charran, that is, to the trench which is dug, into the holes and caverns of the body, and investigate the eyes, the ears, the nostrils, and the other organs of the external senses; and if you wish to be a philosopher, study philosophically that branch which is the most indispensable and at the same time the most becoming to a man, and inquire what the faculty of sight is, what hearing is, what taste, what smell, what touch is, in a word, what is external sense; then seek to understand what it is to see, and how you see; what it is to hear, and how you hear; what it is to smell, or to taste, or to touch, and how each of these operations is ordinarily effected. 1.56. But it is not the very extravagance of insane folly to seek to comprehend the dwelling of the universe, before your own private dwelling is accurately known to you? But I do not as yet lay the more important and extensive injunction upon you to make yourself acquainted with your own soul and mind, of the knowledge of which you are so proud; for in reality you will never be able to comprehend it. 1.57. Mount up then to heaven, and talk arrogantly about the things which exist there, before you are as yet able to comprehend, according to the words of the poet, "All the good and all the evil Which thy own abode contains;" and, bringing down that messenger of yours from heaven, and dragging him down from his search into matters existing there, become acquainted with yourself, and carefully and diligently labour to arrive at such happiness as is permitted to man. 1.58. Now this disposition the Hebrews called Terah, and the Greeks Socrates; for they say also that the latter grew old in the most accurate study by which he could hope to know himself, never once directing his philosophical speculations to the subjects beyond himself. But he was really a man; but Terah is the principle itself which is proposed to every one, according to which each man should know himself, like a tree full of good branches, in order that these persons who are fond of virtue might without difficulty gather the fruit of pure morality, and thus become filled with the most delightful and saving food. 1.59. Such, then, are those men who reconnoitre the quarters of wisdom for us; but those who are actually her athletes, and who practise her exercises, are more perfect. For these men think fit to learn with complete accuracy the whole question connected with the external senses, and after having done so, then to proceed to another and more important speculation, leaving all consideration of the holes of the body which they call Charran. 1.60. of the number of these men is Abraham, who attained to great progress and improvement in the comprehension of complete knowledge; for when he knew most, then he most completely renounced himself in order to attain to the accurate knowledge of him who was the truly living God. And, indeed, this is a very natural course of events; for he who completely understands himself does also very much, because of his thorough appreciation of it, renounce the universal nothingness of the creature; and he who renounces himself learns to comprehend the living God. XI. 1.102. These things then, and other things of the same kind, may be urged in reply to those assertors of the literal sense of a passage; and who superciliously reject all other explanations. We will now, in accordance with the usual laws of allegorical speaking, say what is becoming with respect to these subjects. We say, therefore, that a garment here is spoken of symbolically, to signify speech; for clothes keep off the injuries which are wont to visit the body, from cold and heat, and they also conceal the unmentionable parts of nature, and moreover, a cloak is a fitting garment for the body. 1.109. On which account the scripture adds, "This is the only covering of his nakedness;" for what can so becomingly overshadow and conceal the reproaches and disgraces of life, as speech? For ignorance is a disgrace akin to irrational nature, but education is the brother of speech, and an ornament properly belonging to man. 1.110. In what then will a man lie down to rest? That is to say, in what will a man find tranquillity and a respite from his labours, except in speech? For speech is a relief to our most miserable and afflicted race. As therefore, when men have been overwhelmed by grief, or by fear, or by any other evil, tranquillity, and constancy, and the kindness of friends have often restored them; so it happens, not often, but invariably, that speech, the only real averter of evil, wards off that most heavy burden which the necessities of that body in the which we are bound up, and the unforeseen accidents of external circumstances which attack us, impose upon us; 1.111. for speech is a friend, and an acquaintance, and a kinsman, and a companion bound up within us; I should rather say, fitted close and united to us by some indissoluble and invisible cement of nature. On this account it is, that it forewarns us of what will be expedient for us, and when any unexpected event befalls us it comes forward of its own accord to assist us; not only bringing advantage of one kind only, such as that which he who is an adviser without acting, or an agent who can give no advice, may supply, but of both kinds: 1.114. Moreover, while God pours upon you the light of his beams, do you hasten in the light of day to restore his pledge to the Lord; for when the sun has set, then you, like the whole land of Egypt, will have an everlasting darkness which may be felt, and being stricken with blindness and ignorance, you will be deprived of all those things of which you thought that you had certain possession, by that sharp-sighted Israel, whose pledges you hold, having made one who was by nature exempt from slavery a slave to necessity. XIX. 1.120. Therefore, the scripture says in the next verses, "That he took one of the stones of the place and placed it at his head, and slept in that Place." Any one may wonder not only at the interior and mystical doctrine contained in these words, but also at the distinct assertion, which gives us a lesson in labour and endurance: 1.125. To these men, the soft earth is their most costly couch; their bed is bushes, and grass, and herbage, and a thick layer of leaves; and the pillows for their head are a few stones, or any little mounds which happen to rise a little above the surface of the plain. Such a life as this, is, by luxurious men, denominated a life of hardship, but by those who live for virtue, it is called most delightful; for it is well adapted, not for those who are called men, for those who really are such. 1.126. Do you not see, that even now, also, the sacred historian represents the practiser of honourable pursuits, who abounds in all royal materials and appointments, as sleeping on the ground, and using a stone for his pillow; and a little further on, he speaks of himself as asking in his prayers for bread and a cloak, the necessary wealth of nature? like one who has at all times held in contempt, the man who dwells among vain opinions, and who is inclined to revile all those who are disposed to admire him; this man is the archetypal pattern of the soul which is devoted to the practice of virtue, and an enemy of every effeminate person. XXI. 1.135. This air is the abode of incorporeal souls, since it seemed good to the Creator of the universe to fill all the parts of the world with living creatures. On this account he prepared the terrestrial animals for the earth, the aquatic animals for the sea and for the rivers, and the stars for the heaven; for every one of these bodies is not merely a living animal, but is also properly described as the very purest and most universal mind extending through the universe; so that there are living creatures in that other section of the universe, the air. And if these things are not comprehensible by the outward senses, what of that? For the soul is also invisible. 1.136. And yet it is probable that the air should nourish living animals even more than the land or the water. Why so? Because it is the air which has given vitality to those animals which live on the earth and in the water. For the Creator of the universe formed the air so that it should be the habit of those bodies which are immovable, and the nature of those which are moved in an invisible manner, and the soul of such as are able to exert an impetus and visible sense of their own. 1.137. Is it not then absurd that that element, by means of which the other elements have been filled with vitality, should itself be destitute of living things? Therefore let no one deprive the most excellent nature of living creatures of the most excellent of those elements which surrounds the earth; that is to say, of the air. For not only is it not alone deserted by all things besides, but rather, like a populous city, it is full of imperishable and immortal citizens, souls equal in number to the stars. 1.143. having received a notion of which he once entreated one of those mediators, saying: "Do thou speak for us, and let not God speak to us, lest we Die." For not only are we unable to endure his chastisements, but we cannot bear even his excessive and unmodified benefits, which he himself proffers us of his own accord, without employing the ministrations of any other beings. 1.159. Therefore he who stands upon the ladder of heaven says to him who is beholding the dream, "I am the Lord God of Abraham thy father, and the God of Isaac; be not Afraid." This oracle and this vision were also the firmest support of the soul devoted to the practice of virtue, inasmuch as it taught it that the Lord and God of the universe is both these things also to his own race, being entitled both the Lord and God of all men, and of his grandfathers and ancestors, and being called by both names in order that the whole world and the man devoted to virtue might have the same inheritance; since it is also said, "The Lord himself is his Inheritance." XXVI. 1.160. But do not fancy that it is an accidental thing here for him to be called in this place the God and Lord of Abraham, but only the God of Isaac; for this latter is the symbol of the knowledge which exists by nature, which hears itself, and teaches itself, and learns of itself; but Abraham is the symbol of that which is derived from the teaching of others; and the one again is an indigenous and native inhabitant of his country, but the other is only a settler and a foreigner; 1.161. for having forsaken the language of those who indulge in sublime conversations about astronomy, a language imitating that of the Chaldaeans, foreign and barbarous, he was brought over to that which was suited to a rational being, namely, to the service of the great Cause of all things. 1.162. Now this disposition stands in need of two powers to take care of it, the power that is of authority, and that of conferring benefits, in order that in accordance with the authority of the governor, it may obey the admonitions which it receives, and also that it may be greatly benefited by his beneficence. But the other disposition stands in need of the power of beneficence only; for it has not derived any improvement from the authority which admonishes it, inasmuch as it naturally claims virtue as its own, but by reason of the bounty which is showered upon it from above, it was good and perfect from the beginning; 1.163. therefore God is the name of the beneficent power, and Lord is the title of the royal power. What then can any one call a more ancient and important good, than to be thought worthy to meet with unmixed and unalloyed beneficence? And what can be less valuable than to receive a mixture of authority and liberality? And it appears to me that it was because the practiser of virtue saw that he uttered that most admirable prayer that, "the Lord might be to him as God;" for he desired no longer to stand in awe of him as a governor, but to honour and love him as a benefactor. 1.164. Now is it not fitting that even blind men should become sharpsighted in their minds to these and similar things, being endowed with the power of sight by the most sacred oracles, so as to be able to contemplate the glories of nature, and not to be limited to the mere understanding of the words? But even if we voluntarily close the eye of our soul and take no care to understand such mysteries, or if we are unable to look up to them, the hierophant himself stands by and prompts us. And do not thou ever cease through weariness to anoint thy eyes until you have introduced those who are duly initiated to the secret light of the sacred scriptures, and have displayed to them the hidden things therein contained, and their reality, which is invisible to those who are uninitiated. 1.165. It is becoming then for you to act thus; but as for ye, O souls, who have once tasted of divine love, as if you had even awakened from deep sleep, dissipate the mist that is before you; and hasten forward to that beautiful spectacle, putting aside slow and hesitating fear, in order to comprehend all the beautiful sounds and sights which the president of the games has prepared for your advantage. XXVII. 1.166. There are then a countless number of things well worthy of being displayed and demonstrated; and among them one which was mentioned a little while ago; for the oracles calls the person who was really his grandfather, the father of the practiser of virtue, and to him who as really his father, it has not given any such title; for the scriptures says, "I am the Lord God of Abraham thy father," but in reality Abraham was his grandfather; and then proceeds, "And the God of Isaac," and in this case he does not add, "thy father:" 1.167. is it not then worth while to examine into the cause of this difference? Undoubtedly it is; let us then in a careful manner apply ourselves to the consideration of the cause. Philosophers say that virtue exists among men, either by nature, or by practice, or by learning. On which account the sacred scriptures represent the three founders of the nation of the Israelites as wise men; not indeed originally endowed with the same kind of wisdom, but arriving rapidly at the same end. 1.168. For the eldest of them, Abraham, had instruction for his guide in the road which conducted him to virtue; as we shall show in another treatise to the best of our power. And Isaac, who is the middle one of the three, had a self-taught and self-instructed nature. And Jacob, the third, arrived at this point by industry and practice, in accordance with which were his labours of wrestling and contention. 1.169. Since then there are thus three different manners by which wisdom exists among men, it happens that the two extremes are the most nearly and frequently united. For the virtue which is acquired by practice, is the offspring of that which is derived from learning. But that which is implanted by nature is indeed akin to the others, for it is set below them, as the root for them all. But it has obtained its prize without any rivalry or difficulty. 1.170. So that it is thus very natural for Abraham, as one who had been improved by instruction, to be called the father of Jacob, who arrived at his height of virtue by practice. By which expression is indicated that not so much the relationship of one man to the other, but that the power which is fond of hearing is very ready for learning; the power which is devoted to practice being also well suited for wrestling. 1.171. If, however, this practiser of virtue runs on vigorously towards the end and learns to see clearly what he previously only dreamed of in an indistinct way, being altered and re-stamped with a better character, and being called Israel, that is, "the man who sees God," instead of Jacob, that is, "the supplanter," he then is no longer set down as the son of Abraham, as his father, of him who derived wisdom from instruction, but as the son of Israel, who was born excellent by nature. 1.172. These statements are not fables of my own invention, but are the oracle written on the sacred pillars. For, says the scripture: "Israel having departed, he and all that he had came to the well of the oath, and there he sacrificed a sacrifice to the God of his father Isaac." Do you not now perceive that this present assertion has reference not to the relationship between mortal men, but, as was said before, to the nature of things? For look at what is before us. At one time, Jacob is spoken of as the son of his father Abraham, and at another time he is called Israel, the son of Isaac, on account of the reason which we have thus accurately investigated. XVIII. 1.176. But the wise and virtuous man is not only a blessing to himself, but he is also a common good to all men, diffusing advantages over all from his own ready store. For as the sun is the light of all those beings who have eyes, so also is the wise man light to all those who partake of a rational nature. XXIX. 1.188. According to analogy, therefore, the knowledge of the world appreciable by the intellect is attained to by means of our knowledge of that which is perceptible by the outward senses, which is as it were a gate to the other. For as men who wish to see cities enter in through the gates, so also they who wish to comprehend the invisible world are conducted in their search by the appearance of the visible one. And the world of that essence which is only open to the intellect without any visible appearance or figure whatever, and which exists only in the archetypal idea which exists in the mind, which is fashioned according to its appearance, will be brought on without any shade; all the walls, and all the gates which could impede its progress being removed, so that it is not looked at through any other medium, but by itself, putting forth a beauty which is susceptible of no change, presenting an indescribable and exquisite spectacle. XXXIII. 1.189. But enough of this. There is another dream also which belongs to the same class, that one I mean about the spotted flock, which the person who beheld it relates after he had awoke, saying, "The angel of God spake unto me in a dream, and said, Jacob; and I said, What is it? And he said unto me, Look up with thine eyes, and see the goats and the rams mounting on the flocks, and the she-goats, some white, and spotted, and ring-straked, and speckled: for I have beheld all that Laban does unto thee. I am that God who was seen by thee in the place of God, where thou anointedst the pillar, and vowedst a vow unto me. Now therefore, rise up and depart out of the land, and go into the land of thy birth, and I will be with Thee." 1.231. And a proof of this may be found in the oracular answer given by God to the person who asked what name he had, "I am that I Am," that the questioner might know the existence of those things which it was not possible for man to conceive not being connected with God. 1.232. Accordingly, to the incorporeal souls which are occupied in his service, it is natural for him to appear as he is, conversing with them as a friend with his friends; but to those souls which are still in the body he must appear in the resemblance of the angels, though without changing his nature (for he is unchangeable), but merely implanting in those who behold him an idea of his having another form, so that they fancy that it is his image, not an imitation of him, but the very archetypal appearance itself. 1.236. for the writers knew that some men are very dull in their natures, so as to be utterly unable to form any conception whatever of God apart from a body, whom it will be impossible to admonish if they were to speak in any other style than the existing one, of representing God as coming and departing like a man; and as descending and ascending, and as using his voice, and as being angry with sinners, and being implacable in his anger; and speaking too of his darts and swords, and whatever other instruments are suitable to be employed against the wicked, as being all previously ready. 1.237. For we must be content if such men can be brought to a proper state, by the fear which is suspended over them by such descriptions; and one many almost say that these are the only two paths taken, in the whole history of the law; one leading to plain truth, owing to which we have such assertions as, "God is not as a Man;" the other, that which has regard to the opinions of foolish men, in reference to whom it is said, "The Lord God shall instruct you, like as if a man instructs his Son." XLI. 2.6. and it may be well at all times to begin our instruction with the first instances. Now the first dreams are those which Joseph beheld, receiving two visions from the two parts of the world, heaven and earth. From the earth the dream about the harvest; and that is as follows, "I thought that we were all binding sheaves in the middle of the field; and my sheaf stood Up." 2.9. Those then who have called only what is honourable good, have preserved this nature free from alloy, and have attributed it only to what is most excellent, namely to the reason that is in us; but those who have mixed it have combined it with three things, the soul, the body, and external circumstances. And they who act thus are persons of a somewhat effeminate and luxurious way of life, being bred up the greater part of their time, from their earliest infancy, in the women's apartments and among the effeminate race which is found in the women's apartments. But those who argue differently are men inclined to a harder regimen, being bred up from their boyhood among men, and being themselves men in their minds, embracing what is right in preference to what is pleasant, and devoting themselves to nourishment fit for athletes for the sake of strength and vigour, not of pleasure. 2.79. Then proceeding onwards from being demagogues to being leaders of the people, and overthrowing the things which belong to their neighbours, and setting up and establishing on a solid footing what belongs to themselves, that is to say, all such dispositions as are free and by nature impatient of slavery, they attempt to reduce these also under their power; 2.100. On which account they say with confidence, "Shall you be a king and reign over us?" Are you ignorant that we are not independent, but that we are under the government of an immortal king, the only God? And why should you be a lord and lord it over us? for are we not under domination, and have we not now, and shall we not have for ever, and ever the same one Lord? in being whose servants we rejoice more than any one else can do in his liberty; for to be the servant of God is the most excellent of all things which are honoured in creation. 2.127. And would you still sit down in your synagogues, collecting your ordinary assemblies, and reading your sacred volumes in security, and explaining whatever is not quite clear, and devoting all your time and leisure with long discussions to the philosophy of your ancestors? 2.136. "What is this dream which thou hast dreamt?" but thou hast not seen any dream at all; hast thou fancied that things which are free by nature are to be of necessity slaves to human things, and that things which are rulers are to become subjects? and, what is more paradoxical still, subject, not to anything else but to the very things which they govern? and to be the slaves of no other things except those very things which are their own slaves? unless indeed a change of all the established things to their direct contraries is to take place, by the power of God, who is able to effect all things, and to move what is immovable, and to fix what is in a constant state of agitation. 2.174. thus thinking well (to eu phronein) is the derivation of the word joy (euphrosyneµ), being a great and brilliant thing so that, says Moses, even God himself does not disdain to exhibit it; and most especially at that time when the human race is departing from its sins, and inclining and bending its steps towards justice, following of its own accord the laws and institutions of nature. 2.175. "For," says Moses, "the Lord thy God will return, that he may rejoice in thee for thy good as he rejoiced in thy fathers, if thou wilt hear his voice to keep all his commandments and his ordices and his judgments which are written in the book of this Law." 2.262. Now there appears to be two most necessary objects on account of which nature has adapted lips (cheileµ) to all animals, and especially to men; one for the same of tranquillity, for they are the strongest bulwark and fortification of the voice; the other for the sake of distinctness, for it is through them that the stream of words issues forth. For when they are closed speech is checked; for it is impossible that it should be borne outward if they are not parted. |
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102. Philo of Alexandria, On The Special Laws, 1, 1.1, 1.1-4.132, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.31, 1.34, 1.36, 1.37, 1.38, 1.39, 1.40, 1.116, 1.149, 1.155, 1.172, 1.173, 1.202, 1.214, 1.249, 1.257, 1.299, 1.300, 1.325, 1.345, 2, 2.1, 2.6, 2.13, 2.30, 2.37, 2.45, 2.48, 2.50, 2.51, 2.52, 2.58, 2.64, 2.104, 2.122, 2.123, 2.124, 2.129, 2.150, 2.156, 2.158, 2.159, 2.162, 2.170, 2.171, 2.172, 2.173, 2.176, 2.188, 2.189, 2.190, 2.191, 2.192, 2.193, 2.233, 2.239, 2.240, 2.241, 3, 3.1, 3.2, 3.6, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 3.32, 3.33, 3.34, 3.35, 3.36, 3.37, 3.38, 3.39, 3.40, 3.41, 3.45, 3.46, 3.47, 3.48, 3.121, 4, 4.15, 4.61, 4.79, 4.80, 4.81, 4.82, 4.83, 4.84, 4.85, 4.86, 4.87, 4.88, 4.89, 4.90, 4.91, 4.133, 4.134, 4.135, 4.143, 4.144, 4.145, 4.146, 4.147, 4.148, 4.149, 4.150, 4.179, 4.192, 4.204 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 104, 266 | 2.64. From which considerations it is plain that Moses does not leave those persons at any time idle who submit to be guided by his sacred admonitions; but since we are composed of both soul and body, he has allotted to the body such work as is suited to it, and to the soul also such tasks as are good for that. And he has taken care that the one shall succeed the other, so that while the body is labouring the soul may be at rest, and when the body is enjoying relaxation the soul may be labouring; and so the best lives with the contemplative and the active life, succeed to one another in regular alternations. The active life having received the number six, according to the service appointed for the body; and the contemplative life the number seven, as tending to knowledge and to the perfecting of the intellect.XVI. |
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103. Philo of Alexandria, On The Virtues, 132, 162, 17-18, 182, 19, 194, 20-21, 211-219, 47, 65, 70, 73-75, 131 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 131. Do you then, you excellent and most admirable parents, read this law and hide your faces, you who are continually plotting the deaths of your children, you who entertain cruel designs against your offspring, so as to expose them the moment that they are born, you irreconcileable enemies of the whole race of mankind; |
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| 104. Philo of Alexandria, On The Eternity of The World, 141-142, 146-148, 164-167, 169, 18, 211-212, 34-37, 55, 57-59, 80-81, 193 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 99 |
105. Philo of Alexandria, On The Life of Moses, 1.1-1.7, 1.16, 1.21-1.23, 1.26-1.28, 1.39, 1.48, 1.59-1.60, 1.87, 1.97, 1.117, 1.148-1.162, 2.1-2.2, 2.4-2.17, 2.25-2.40, 2.43-2.65, 2.67, 2.133-2.134, 2.139, 2.142, 2.181, 2.211, 2.216, 2.281, 2.288-2.292 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 5, 6, 10, 11, 61, 62, 148, 149, 151, 159, 161, 398; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 69, 70, 74, 75, 76, 77, 79, 88, 89, 91, 92, 94, 95, 96, 98, 119; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 90, 93, 94, 97, 101, 102, 104, 111, 112, 113, 115, 116, 183, 224, 250, 251, 255; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 37, 78, 171; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 35; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 104, 114; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 115 | 1.1. I have conceived the idea of writing the life of Moses, who, according to the account of some persons, was the lawgiver of the Jews, but according to others only an interpreter of the sacred laws, the greatest and most perfect man that ever lived, having a desire to make his character fully known to those who ought not to remain in ignorance respecting him, 1.2. for the glory of the laws which he left behind him has reached over the whole world, and has penetrated to the very furthest limits of the universe; and those who do really and truly understand him are not many, perhaps partly out of envy, or else from the disposition so common to many persons of resisting the commands which are delivered by lawgivers in different states, since the historians who have flourished among the Greeks have not chosen to think him worthy of mention, 1.3. the greater part of whom have both in their poems and also in their prose writings, disparaged or defaced the powers which they have received through education, composing comedies and works full of Sybaritish profligacy and licentiousness to their everlasting shame, while they ought rather to have employed their natural endowments and abilities in preserving a record of virtuous men and praiseworthy lives, so that honourable actions, whether ancient or modern, might not be buried in silence, and thus have all recollection of them lost, while they might shine gloriously if duly celebrated; and that they might not themselves have seemed to pass by more appropriate subjects, and to prefer such as were unworthy of being mentioned at all, while they were eager to give a specious appearance to infamous actions, so as to secure notoriety for disgraceful deeds. 1.4. But I disregard the envious disposition of these men, and shall proceed to narrate the events which befell him, having learnt them both from those sacred scriptures which he has left as marvellous memorials of his wisdom, and having also heard many things from the elders of my nation, for I have continually connected together what I have heard with what I have read, and in this way I look upon it that I am acquainted with the history of his life more accurately than other people. 1.5. And I will begin first with that with which it is necessary to begin. Moses was by birth a Hebrew, but he was born, and brought up, and educated in Egypt, his ancestors having migrated into Egypt with all their families on account of the long famine which oppressed Babylon and all the adjacent countries; for they were in search of food, and Egypt was a champaign country blessed with a rich soil, and very productive of every thing which the nature of man requires, and especially of corn and wheat, 1.6. for the river of that country at the height of summer, when they say that all other rivers which are derived from winter torrents and from springs in the ground are smaller, rises and increases, and overflows so as to irrigate all the lands, and make them one vast lake. And so the land, without having any need of rain, supplies every year an unlimited abundance of every kind of good food, unless sometimes the anger of God interrupts this abundance by reason of the excessive impiety of the inhabitants. 1.7. And his father and mother were among the most excellent persons of their time, and though they were of the same time, still they were induced to unite themselves together more from an uimity of feeling than because they were related in blood; and Moses is the seventh generation in succession from the original settler in the country who was the founder of the whole race of the Jews. 1.16. and while she was still hesitating, the sister of the infant, who was still looking out, conjecturing her hesitation from what she beheld, ran up and asked her whether she would like that the child should be brought up at the breast by some one of the Hebrew women who had been lately delivered; 1.21. And immediately he had all kinds of masters, one after another, some coming of their own accord from the neighbouring countries and the different districts of Egypt, and some being even procured from Greece by the temptation of large presents. But in a short time he surpassed all their knowledge, anticipating all their lessons by the excellent natural endowments of his own genius; so that everything in his case appeared to be a ecollecting rather than a learning, while he himself also, without any teacher, comprehended by his instinctive genius many difficult subjects; 1.22. for great abilities cut out for themselves many new roads to knowledge. And just as vigorous and healthy bodies which are active and quick in motion in all their parts, release their trainers from much care, giving them little or no trouble and anxiety, and as trees which are of a good sort, and which have a natural good growth, give no trouble to their cultivators, but grow finely and improve of themselves, so in the same manner the well disposed soul, going forward to meet the lessons which are imparted to it, is improved in reality by itself rather than by its teachers, and taking hold of some beginning or principle of knowledge, bounds, as the proverb has it, like a horse over the plain. 1.23. Accordingly he speedily learnt arithmetic, and geometry, and the whole science of rhythm and harmony and metre, and the whole of music, by means of the use of musical instruments, and by lectures on the different arts, and by explanations of each topic; and lessons on these subjects were given him by Egyptian philosophers, who also taught him the philosophy which is contained in symbols, which they exhibit in those sacred characters of hieroglyphics, as they are called, and also that philosophy which is conversant about that respect which they pay to animals which they invest with the honours due to God. And all the other branches of the encyclical education he learnt from Greeks; and the philosophers from the adjacent countries taught him Assyrian literature and the knowledge of the heavenly bodies so much studied by the Chaldaeans. 1.26. And he tamed, and appeased, and brought under due command every one of the other passions which are naturally and as far as they are themselves concerned frantic, and violent, and unmanageable. And if any one of them at all excited itself and endeavoured to get free from restraint he administered severe punishment to it, reproving it with severity of language; and, in short, he repressed all the principal impulses and most violent affections of the soul, and kept guard over them as over a restive horse, fearing lest they might break all bounds and get beyond the power of reason which ought to be their guide to restrain them, and so throw everything everywhere into confusion. For these passions are the causes of all good and of all evil; of good when they submit to the authority of domit reason, and of evil when they break out of bounds and scorn all government and restraint. 1.27. Very naturally, therefore, those who associated with him and every one who was acquainted with him marvelled at him, being astonished as at a novel spectacle, and inquiring what kind of mind it was that had its abode in his body, and that was set up in it like an image in a shrine; whether it was a human mind or a divine intellect, or something combined of the two; because he had nothing in him resembling the many, but had gone beyond them all and was elevated to a more sublime height. 1.28. For he never provided his stomach with any luxuries beyond those necessary tributes which nature has appointed to be paid to it, and as to the pleasures of the organs below the stomach he paid no attention to them at all, except as far as the object of having legitimate children was concerned. 1.39. And so they died, one after another, as if smitten by a pestilential destruction, and then their taskmasters threw their bodies away unburied beyond the borders of the land, not suffering their kinsmen or their friends to sprinkle even a little dust on their corpses, nor to weep over those who had thus miserably perished; but, like impious men as they were, they threatened to extend their despotism over the passions of the soul (that cannot be enslaved, and which are nearly the only things which nature has made completely free 1.48. But while he was preparing to display the decision which he was about to pronounce, Moses was devoting himself to all the labours of virtue, having a teacher within himself, virtuous reason, by whom he had been trained to the most virtuous pursuits of life, and had learnt to apply himself to the contemplation and practice of virtue and to the continual study of the doctrines of philosophy, which he easily and thoroughly comprehended in his soul, and committed to memory in such a manner as never to forget them; and, moreover, he made all his own actions, which were intrinsically praiseworthy, to harmonise with them, desiring not to seem wise and good, but in truth and reality to be so, because he made the right reason of nature his only aim; which is, in fact, the only first principle and fountain of all the virtues. 1.59. So they made haste, and went after him, and overtook him at no great distance from the fountain; and when they had delivered their father's message to him, they persuaded him to return home with them. And their father was at once greatly struck by his appearance, and soon afterwards he learnt to admire his wisdom, for great natures are very easily discovered, and do not require a length of time to be appreciated, and so he gave him the most beautiful of his daughters to be his wife, conjecturing by that one action of his how completely good and excellent he was, and testifying that what is good is the only thing which deserves to be loved, and that it does not require any external recommendation, but bears in itself proofs by which it may be known and understood. 1.60. And after his marriage, Moses took his father-in-law's herds and tended them, being thus instructed in the lessons proper to qualify him for becoming the leader of a people, for the business of a shepherd is a preparation for the office of a king to any one who is destined to preside over that most manageable of all flocks, mankind, just as hunting is a good training-school for men of warlike dispositions; for they who are practising with a view to learning the management of an army, previously study the science of hunting, brute animals being as some raw material exposed to their attacks in order for them to practise the art of commanding on each occasion of war or of peace, 1.87. And after these events, they take courage now to converse with the king with respect to sending forth their people from his territories that they might sacrifice to God; for they said, "That it was necessary that their national sacrifices should be accomplished in the wilderness, inasmuch as they were not performed in the same manner as the sacred rites of other nations, but according to a system and law removed from the ordinary course, on account of the special peculiarities of their habits." 1.97. And he divided his punishments, entrusting three, those which proceeded from those elements which are composed of more solid parts, namely, earth and water, from which all the corporeal distinctive realities are perfected, to the brother of Moses. An equal number, those which proceeded from the elements which are the most prolific of life, namely, air and fire, he committed to Moses himself alone. One, the seventh, he entrusted to both in common; the other three, to make up the whole number of ten, he reserved for himself. 1.117. but nature does not expend her powers to no purpose when they are not wanted, so as to provide rain for a land which does not require it, but it rejoices in the variety and diversity of scientific operations, and arranges the harmony of the universe from a number of opposite qualities. And for this reason it supplies the benefits which are derivable from water, to some countries, by bestowing it on them from above, namely from heaven, and to others it gives it from below by means of springs and rivers; 1.148. of all these men, Moses was elected the leader; receiving the authority and sovereignty over them, not having gained it like some men who have forced their way to power and supremacy by force of arms and intrigue, and by armies of cavalry and infantry, and by powerful fleets, but having been appointed for the sake of his virtue and excellence and that benevolence towards all men which he was always feeling and exhibiting; and, also, because God, who loves virtue, and piety, and excellence, gave him his authority as a well-deserved reward. 1.149. For, as he had abandoned the chief authority in Egypt, which he might have had as the grandson of the reigning king, on account of the iniquities which were being perpetrated in that country, and by reason of his nobleness of soul and of the greatness of his spirit, and the natural detestation of wickedness, scorning and rejecting all the hopes which he might have conceived from those who had adopted him, it seemed good to the Ruler and Governor of the universe to recompense him with the sovereign authority over a more populous and more powerful nation, which he was about to take to himself out of all other nations and to consecrate to the priesthood, that it might for ever offer up prayers for the whole universal race of mankind, for the sake of averting evil from them and procuring them a participation in blessings. 1.150. And when he had received this authority, he did not show anxiety, as some persons do, to increase the power of his own family, and promote his sons (for he had two 1.151. for he kept one most invariable object always steadily before him, namely, that of benefiting those who were subjected to his authority, and of doing everything both in word and deed, with a view to their advantage, never omitting any opportunity of doing anything that might tend to their prosperity. 1.152. Therefore he alone of all the persons who have ever enjoyed supreme authority, neither accumulated treasures of silver and gold, nor levied taxes, nor acquired possession of houses, or property, or cattle, or servants of his household, or revenues, or anything else which has reference to magnificence and superfluity, although he might have acquired an unlimited abundance of them all. 1.153. But as he thought it a token of poverty of soul to be anxious about material wealth, he despised it as a blind thing, but he honoured the far-sighted wealth of nature, and was as great an admirer as any one in the world of that kind of riches, as he showed himself to be in his clothes, and in his food, and in his whole system and manner of life, not indulging in any theatrical affectation of pomp and magnificence, but cultivating the simplicity and unpretending affable plainness of a private individual, but a sumptuousness which was truly royal, in those things which it is becoming for a ruler to desire and to abound in; 1.154. and these things are, temperance, and fortitude, and continence, and presence of mind, and acuteness, and knowledge, and industry, and patience under evil, and contempt of pleasure, and justice, and exhortations to virtue and blame, and lawful punishment of offenders, and, on the contrary, praise and honour to those who did well in accordance with law. 1.155. Therefore, as he had utterly discarded all desire of gain and of those riches which are held in the highest repute among men, God honoured him, and gave him instead the greatest and most perfect wealth; and this is the Wealth{2}{the text here is very corrupt.} of all the earth and sea, and of all the rivers, and of all the other elements, and all combinations whatever; for having judged him deserving of being made a partaker with himself in the portion which he had reserved for himself, he gave him the whole world as a possession suitable for his heir: 1.156. therefore, every one of the elements obeyed him as its master, changing the power which it had by nature and submitting to his commands. And perhaps there was nothing wonderful in this; for if it be true according to the proverb, --"That all the property of friends is common;" 1.157. for God possesses everything and is in need of nothing; but the good man has nothing which is properly his own, no, not even himself, but he has a share granted to him of the treasures of God as far as he is able to partake of them. And this is natural enough; for he is a citizen of the world; on which account he is not spoken of as to be enrolled as a citizen of any particular city in the habitable world, since he very appropriately has for his inheritance not a portion of a district, but the whole world. 1.158. What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation? For he also was called the god and king of the whole nation, and he is said to have entered into the darkness where God was; that is to say, into the invisible, and shapeless, and incorporeal world, the essence, which is the model of all existing things, where he beheld things invisible to mortal nature; for, having brought himself and his own life into the middle, as an excellently wrought picture, he established himself as a most beautiful and Godlike work, to be a model for all those who were inclined to imitate him. 1.159. And happy are they who have been able to take, or have even diligently laboured to take, a faithful copy of this excellence in their own souls; for let the mind, above all other parts, take the perfect appearance of virtue, and if that cannot be, at all events let it feel an unhesitating and unvarying desire to acquire that appearance; 1.160. for, indeed, there is no one who does not know that men in a lowly condition are imitators of men of high reputation, and that what they see, these last chiefly desire, towards that do they also direct their own inclinations and endeavours. Therefore, when the chief of a nation begins to indulge in luxury and to turn aside to a delicate and effeminate life, then the whole of his subjects, or very nearly the whole, carry their desire for indulging the appetites of the belly and the parts below the belly beyond all reasonable bounds, except that there may be some persons who, through the natural goodness of their disposition, have a soul far removed from treachery, being rather merciful and kind. 1.161. If, on the other hand, the chief of a people adopts a more austere and dignified course of life, then even those of his subjects, who are inclined to be very incontinent, change and become temperate, hastening, either out of fear or out of shame, to give him an idea that they are devoted to the same pursuits and inclinations that he is; and, in fact, the lower orders will never, no, nor will mad men even, reject the customs and habits of their superiors: 1.162. but, perhaps, since Moses was also destined to be the lawgiver of his nation, he was himself long previously, through the providence of God, a living and reasonable law, since that providence appointed him to the lawgiver, when as yet he knew nothing of his appointment. 2.1. The first volume of this treatise relates to the subject of the birth and bringing up of Moses, and also of his education and of his government of his people, which he governed not merely irreproachably, but in so exceedingly praiseworthy a manner; and also of all the affairs, which took place in Egypt, and in the travels and journeyings of the nation, and of the events which happened with respect to their crossing the Red Sea and in the desert, which surpass all power of description; and, moreover, of all the labours which he conducted to a successful issue, and of the inheritances which he distributed in portions to his soldiers. But the book which we are now about to compose relates to the affairs which follow those others in due order, and bear a certain correspondence and connection with them. 2.2. For some persons say, and not without some reason and propriety, that this is the only way by which cities can be expected to advance in improvement, if either the kings cultivate philosophy, or if philosophers exercise the kingly power. But Moses will be seen not only to have displayed all these powers--I mean the genius of the philosopher and of the king--in an extraordinary degree at the same time, but three other powers likewise, one of which is conversant about legislation, the second about the way of discharging the duties of high priest, and the last about the prophetic office; 2.4. It becomes a king to command what ought to be done, and to forbid what ought not to be done; but the commanding what ought to be done, and the prohibition of what ought not to be done, belongs especially to the law, so that the king is at once a living law, and the law is a just king. 2.5. But a king and a lawgiver ought to pay attention not only to human things, but also to divine ones, for the affairs of neither kings nor subjects go on well except by the intervention of divine providence; on which account it was necessary that such a man as Moses should enjoy the first priesthood, in order that he might with perfectly conducted sacrifices, and with a perfect knowledge of the proper way to serve God, entreat for a deliverance from evil and for a participation in good, both for himself and for the people whom he was governing, from the merciful God who listens favourably to prayers. 2.6. But since there is an infinite variety of both human and divine circumstances which are unknown both to king, and lawgiver, and chief priest, for a man is no less a created and mortal being from having all these offices, or because he is clothed with such a vast and boundless inheritance of honour and happiness, he was also of necessity invested with the gift of prophecy, in order that he might through the providence of God learn all those things which he was unable to comprehend by his own reason; for what the mind is unable to attain to, that prophecy masters. 2.7. Therefore the connection of these four powers is beautiful and harmonious, for being all connected together and united one to another, they unite in concert, receiving and imparting a reciprocity of benefits from and to one another, imitating the virgin graces with whom it is an immutable law of their nature that they cannot be disunited, with respect to whom one might fairly say, what is habitually said of the virtues, that he who has one has them all. 2.8. And first of all we must speak of the matters which relate to his character and conduct as a lawgiver. I am not ignorant that the man who desires to be an excellent and perfect lawgiver ought to exercise all the virtues in their complete integrity and perfection, since in the houses of his nation some are near relations and some distant, but still they are all related to one another. And in like manner we must look upon some of the virtues as connected more closely with some matters, and on others as being more removed from them. 2.9. Now these four qualities are closely connected with and related to the legislative power, namely, humility, the love of justice, the love of virtue, and the hatred of iniquity; for every individual who has any desire for exercising his talents as a lawgiver is under the influence of each of these feelings. It is the province of humanity to prepare for adoption such opinions as will benefit the common weal, and to teach the advantages which will proceed from them. It is the part of justice to point out how we ought to honour equality, and to assign to every man his due according to his deserts. It is the part of the love of virtue to embrace those things which are by nature good, and to give to every one who deserves them facilities without limit for the most unrestrained enjoyment of happiness. It is also the province of the hatred of iniquity to reject all those who dishonour virtue, and to look upon them as common enemies of the human race. 2.10. Therefore it is a very great thing if it has fallen to the lot of any one to arrive at any one of the qualities before mentioned, and it is a marvellous thing, as it should seem, for any one man to have been able to grasp them all, which in fact Moses appears to have been the only person who has ever done, having given a very clear description of the aforesaid virtues in the commandments which he established. 2.11. And those who are well versed in the sacred scriptures know this, for if he had not had these principles innate within him he would never have compiled those scriptures at the promptings of God. And he gave to those who were worthy to use them the most admirable of all possessions, namely, faithful copies and imitations of the original examples which were consecrated and enshrined in the soul, which became the laws which he revealed and established, displaying in the clearest manner the virtues which I have enumerated and described above. 2.12. But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend, there is the clearest proof possible in this fact, the laws of other lawgivers, 2.13. if any one examines them by his reason, he will find to be put in motion in an innumerable multitude of pretexts, either because of wars, or of tyrannies, or of some other unexpected events which come upon nations through the various alterations and innovations of fortune; and very often luxury, abounding in all kind of superfluity and unbounded extravagance, has overturned laws, from the multitude not being able to bear unlimited prosperity, but having a tendency to become insolent through satiety, and insolence is in opposition to law. 2.14. But the enactments of this lawgiver are firm, not shaken by commotions, not liable to alteration, but stamped as it were with the seal of nature herself, and they remain firm and lasting from the day on which they were first promulgated to the present one, and there may well be a hope that they will remain to all future time, as being immortal, as long as the sun and the moon, and the whole heaven and the whole world shall endure. 2.15. At all events, though the nation of the Hebrews experienced so many changes both in the direction of prosperity and of the opposite destiny, no one, no not even the very smallest and most unimportant of all his commandments was changed, since every one, as it seems, honoured their venerable and godlike character; 2.16. and what neither famine, nor pestilence, nor war, nor sovereign, nor tyrant, nor the rise of any passions or evil feelings against either soul or body, nor any other evil, whether inflicted by God or deriving its rise from men, ever dissolved, can surely never be looked upon by us in any other light than as objects of all admiration, and beyond all powers of description in respect of their excellence. 2.17. But this is not so entirely wonderful, although it may fairly by itself be considered a thing of great intrinsic importance, that his laws were kept securely and immutably from all time; but this is more wonderful by far, as it seems, that not only the Jews, but that also almost every other nation, and especially those who make the greatest account of virtue, have dedicated themselves to embrace and honour them, for they have received this especial honour above all other codes of laws, which is not given to any other code. 2.25. And that beauty and dignity of the legislation of Moses is honoured not among the Jews only, but also by all other nations, is plain, both from what has been already said and from what I am about to state. 2.26. In olden time the laws were written in the Chaldaean language, and for a long time they remained in the same condition as at first, not changing their language as long as their beauty had not made them known to other nations; 2.27. but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation. 2.28. And since this undertaking was an important one, tending to the general advantage, not only of private persons, but also of rulers, of whom the number was not great, it was entrusted to kings and to the most illustrious of all kings. 2.29. Ptolemy, surnamed Philadelphus, was the third in succession after Alexander, the monarch who subdued Egypt; and he was, in all virtues which can be displayed in government, the most excellent sovereign, not only of all those of his time, but of all that ever lived; so that even now, after the lapse of so many generations, his fame is still celebrated, as having left many instances and monuments of his magimity in the cities and districts of his kingdom, so that even now it is come to be a sort of proverbial expression to call excessive magnificence, and zeal, for honour and splendour in preparation, Philadelphian, from his name; 2.30. and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. 2.31. He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.32. And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. 2.33. And when they arrived at the king's court they were hospitably received by the king; and while they feasted, they in return feasted their entertainer with witty and virtuous conversation; for he made experiment of the wisdom of each individual among them, putting to them a succession of new and extraordinary questions; and they, since the time did not allow of their being prolix in their answers, replied with great propriety and fidelity as if they were delivering apophthegms which they had already prepared. 2.34. So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. 2.35. The island of Pharos lies in front of Alexandria, the neck of which runs out like a sort of tongue towards the city, being surrounded with water of no great depth, but chiefly with shoals and shallow water, so that the great noise and roaring from the beating of the waves is kept at a considerable distance, and so mitigated. 2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. 2.43. In this way those admirable, and incomparable, and most desirable laws were made known to all people, whether private individuals or kings, and this too at a period when the nation had not been prosperous for a long time. And it is generally the case that a cloud is thrown over the affairs of those who are not flourishing, so that but little is known of them; 2.44. and then, if they make any fresh start and begin to improve, how great is the increase of their renown and glory? I think that in that case every nation, abandoning all their own individual customs, and utterly disregarding their national laws, would change and come over to the honour of such a people only; for their laws shining in connection with, and simultaneously with, the prosperity of the nation, will obscure all others, just as the rising sun obscures the stars. 2.45. Now what has been here said is quite sufficient for the abundant praise of Moses as a lawgiver. But there is another more extensive praise which his own holy writings themselves contain, and it is to them that we must now turn for the purpose of exhibiting the virtue of him who compiled them. 2.46. Now these writings of Moses may be divided into several parts; one of which is the historical part, another is occupied with commands and prohibitions, respecting which part we will speak at some other time when we have first of all accurately examined that part which comes first in the order of our division. 2.47. Again, the historical part may be subdivided into the account of the creation of the world, and the genealogical part. And the genealogical part, or the history of the different families, may be divided into the accounts of the punishment of the wicked, and of the honours bestowed on the just; we must also explain on what account it was that he began his history of the giving of the law with these particulars, and placed the commandments and prohibitions in the second order; 2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words. 2.49. Now of all other lawgivers, some the moment that they have promulgated positive commands as to what it is right to do and what it is right not to do, proceed to appoint punishments for those who transgress those laws; but others, who appear to have proceeded on a better plan, have not begun in this manner, but, having first of all built and established their city in accordance with reason, have then adapted to this city which they have built, that constitution which they have considered the best adapted and most akin to it, and have confirmed this constitution by the giving of laws. 2.50. But he, thinking the first of the two courses above mentioned to be tyrannical and despotic, as indeed it is, namely, that of laying positive commands on persons as if they were not free men but slaves, without offering them any alleviation; and that the second course was better indeed, but was not entirely to be commended, must appear to all judges to be superior in each of the above considerations. 2.51. For both in his commandments and also in his prohibitions he suggests and recommends rather than commands, endeavouring with many prefaces and perorations to suggest the greater part of the precepts that he desires to enforce, desiring rather to allure men to virtue than to drive them to it, and looking upon the foundation and beginning of a city made with hands, which he has made the commencement of his work a commencement beneath the dignity of his laws, looking rather with the most accurate eye of his mind at the importance and beauty of his whole legislative system, and thinking it too excellent and too divine to be limited as it were by any circle of things on earth; and therefore he has related the creation of that great metropolis, the world, thinking his laws the most fruitful image and likeness of the constitution of the whole world. 2.52. At all events if any one were inclined to examine with accuracy the powers of each individual and particular law, he will find them all aiming at the harmony of the universe, and corresponding to the law of eternal nature: 2.53. on which account those men who have had unbounded prosperity bestowed upon them, and all things tending to the production of health of body, and riches, and glory, and all other external parts of good fortune, but who have rejected virtue, and have chosen crafty wickedness, and all others kinds of vice, not through compulsion, but of their own spontaneous free will, looking upon that which is the greatest of all evils as the greatest possible advantage, he looks upon as enemies not of mankind only, but of the entire heaven and world, and says that they are awaiting, not any ordinary punishments, but new and extraordinary ones, which that constant assessor of God, justice, who detests wickedness, invents and inflicts terribly upon them, turning against them the most powerful elements of the universe, water and fire, so that at appointed times some are destroyed by deluges, others are burnt with fire, and perish in that manner. 2.54. The seas were raised up, and the rivers both such as flow everlastingly, and the winter torrents were swollen and washed away, and carried off all the cities in the plain; and those in the mountain country were destroyed by incessant and irresistible impetuosity of rain, ceasing neither by day nor by night, 2.55. and when at a subsequent period the race of mankind had again increased from those who had been spared, and had become very numerous, since the succeeding generations did not take the calamities which had befallen their ancestors as a lesson to teach themselves wisdom and moderation, but turned to acts of intemperance and became studiers of evil practices, God determined to destroy them with fire. 2.56. Therefore on this occasion, as the holy scriptures tell us, thunderbolts fell from heaven, and burnt up those wicked men and their cities; and even to this day there are seen in Syria monuments of the unprecedented destruction that fell upon them, in the ruins, and ashes, and sulphur, and smoke, and dusky flame which still is sent up from the ground as of a fire smouldering beneath; 2.57. and in this way it came to pass that those wicked men were punished with the aforesaid chastisements, while those who were eminent for virtue and piety were well off, receiving rewards worthy of their virtue. 2.58. But when the whole of that district was thus burnt, inhabitants and all, by the impetuous rush of the heavenly fire, one single man in the country, a sojourner, was preserved by the providence of God because he had never shared in the transgressions of the natives, though sojourners in general were in the habit of adopting the customs of the foreign nations, among which they might be settled, for the sake of their own safety, since, if they despised them, they might be in danger from the inhabitants of the land. And yet this man had not attained to any perfection of wisdom, so as to be thought worthy of such an honour by reason of the perfect excellence of his nature; but he was spared only because he did not join the multitude who were inclined to luxury and effeminacy, and who pursued every kind of pleasure and indulged every kind of appetite, gratifying them abundantly, and inflaming them as one might inflame fire by heaping upon it plenty of rough fuel. 2.59. But in the great deluge I may almost say that the whole of the human race was destroyed, while the history tells us that the house of Noah alone was preserved free from all evil, inasmuch as the father and governor of the house was a man who had never committed any intentional or voluntary wickedness. And it is worth while to relate the manner of his preservation as the sacred scriptures deliver it to us, both on account of the extraordinary character of it, and also that it may lead to an improvement in our own dispositions and lives. 2.60. For he, being considered a fit man, not only to be exempted from the common calamity which was to overwhelm the world, but also to be himself the beginning of a second generation of men, in obedience to the divine commands which were conveyed to him by the word of God, built a most enormous fabric of wood, three hundred cubits in length, and fifty in width, and thirty in height, and having prepared a number of connected chambers within it, both on the ground floor and in the upper story, the whole building consisting of three, and in some parts of four stories, and having prepared food, brought into it some of every description of animals, beasts and also birds, both male and female, in order to preserve a means of propagating the different species in the times that should come hereafter; 2.61. for he knew that the nature of God was merciful, and that even if the subordinate species were destroyed, still there would be a germ in the entire genus which should be safe from destruction, for the sake of preserving a similitude to those animals which had hitherto existed, and of preventing anything that had been deliberately called into existence from being utterly destroyed. 2.62. and after they had all entered into the ark, if any one had beheld the entire collection, he would not have been wrong if he had said that it was a representation of the whole earth, containing, as it did, every kind of animal, of which the whole earth had previously produced innumerable species, and will hereafter produce such again. 2.63. And what was expected happened at no long period after; for the evil abated, and the destruction caused by the deluge was diminished every day, the rain being checked, and the water which had been spread over the whole earth, being partly dried up by the flame of the sun, and partly returning into the chasms and rivers, and other channels and receptacles in the earth; for, as if God had issued a command to that effect, every nature received back, as a necessary repayment of a loan, what it had lent, that is, every sea, and fountain, and river, received back their waters; and every stream returned into its appropriate channel. 2.64. But after the purification, in this way, of all the things beneath the moon, the earth being thus washed and appearing new again, and such as it appeared to be when it was at first created, along with the entire universe, Noah came forth out of his wooden edifice, himself and his wife, and his sons and their wives, and with his family there came forth likewise, in one company, all the races of animals which had gone in with them, in order to the generation and propagation of similar creatures in future. 2.65. These are the rewards and honours for pre-eminent excellence given to good men, by means of which, not only did they themselves and their families obtain safety, having escaped from the greatest dangers which were thus aimed against all men all over the earth, by the change in the character of the elements; but they became also the founders of a new generation, and the chiefs of a second period of the world, being left behind as sparks of the most excellent kind of creatures, namely, of men, man having received the supremacy over all earthly creatures whatsoever, being a kind of copy of the powers of God, a visible image of his invisible nature, a created image of an uncreated and immortal Original.{1}{yonge's translation includes a separate treatise title at this point: On the Life of Moses, That Is to Say, On the Theology and Prophetic office of Moses, Book III. Accordingly, his next paragraph begins with roman numeral I (= XIII in the Loeb 2.67. Therefore he, with a few other men, was dear to God and devoted to God, being inspired by heavenly love, and honouring the Father of the universe above all things, and being in return honoured by him in a particular manner. And it was an honour well adapted to the wise man to be allowed to serve the true and living God. Now the priesthood has for its duty the service of God. of this honour, then, Moses was thought worthy, than which there is no greater honour in the whole world, being instructed by the sacred oracles of God in everything that related to the sacred offices and ministrations. 2.133. The high priest, then, being equipped in this way, is properly prepared for the performance of all sacred ceremonies, that, whenever he enters the temple to offer up the prayers and sacrifices in use among his nation, all the world may likewise enter in with him, by means of the imitations of it which he bears about him, the garment reaching to his feet, being the imitation of the air, the pomegranate of the water, the flowery hem of the earth, and the scarlet dye of his robe being the emblem of fire; also, the mantle over his shoulders being a representation of heaven itself; the two hemispheres being further indicated by the round emeralds on the shoulder-blades, on each of which were engraved six characters equivalent to six signs of the zodiac; the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason which holds together and regulates the universe. 2.134. For it was indispensable that the man who was consecrated to the Father of the world, should have as a paraclete, his son, the being most perfect in all virtue, to procure forgiveness of sins, and a supply of unlimited blessings; 2.139. Let him remember, says he, let him who is about to be sprinkled with the water of purification from this laver, remember that the materials of which this vessel was composed were mirrors, that he himself may look into his own mind as into a mirror; and if there is perceptible in it any deformity arising from some agitation unconnected with reason or from any pleasure which would excite us, and raise us up in hostility to reason, or from any pain which might mislead us and turn us from our purpose of proceeding by the straight road, or from any desire alluring us and even dragging us by force to the pursuit of present pleasures, he seeks to relieve and cure that, desiring only that beauty which is genuine and unadulterated. 2.142. Accordingly, Moses selected his brother, choosing him out of all men, because of his superior virtue, to be high priest, and his sons he appointed priests, not giving precedence to his own family, but to the piety and holiness which he perceived to exist in those men; and what is the clearest proof of this is, that he did not think either of his sons worthy of this honour (and he had two 2.181. by which perfect virtue is figuratively indicated. For as in the almond the beginning and the end are the same, the beginning as far as it is seed, and the end as far as it is fruit; so also is it the case with the virtues; for each one of them is at the same time both beginning and end, a beginning, because it proceeds not from any other power, but from itself; and an end, because the life in accordance with nature hastens towards it. 2.211. For this reason the all-great Moses thought fit that all who were enrolled in his sacred polity should follow the laws of nature and meet in a solemn assembly, passing the time in cheerful joy and relaxation, abstaining from all work, and from all arts which have a tendency to the production of anything; and from all business which is connected with the seeking of the means of living, and that they should keep a complete truce, abstaining from all laborious and fatiguing thought and care, and devoting their leisure, not as some persons scoffingly assert, to sports, or exhibitions of actors and dancers, for the sake of which those who run madly after theatrical amusements suffer disasters and even encounter miserable deaths, and for the sake of these the most domit and influential of the outward senses, sight and hearing, make the soul, which should be the heavenly nature, the slave of these senses. 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing? 2.281. and this shall be discerned in the end of their life: for it they receive the ordinary death according to nature, then I have invented these oracles; but if they experience a new and unprecedented destruction, then my truth will be testified to; for I see chasms of the earth opening against them, and widened to the greatest extent, and numbers of men perishing in them, dragged down into the gulf with all their kindred, and their very houses swallowed up, and the men going down alive into hell." 2.288. And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future. 2.289. For it was very appropriate that those who were different in the circumstances of their birth and in the mothers, from whom they were descended, should differ also in the variety of their designs and counsels, and also in the excessive diversity of their pursuits in life, and should therefore have for their inheritance, as it were, a different distribution of oracles and predictions. 2.290. These things, therefore, are wonderful; and most wonderful of all is the end of his sacred writings, which is to the whole book of the law what the head is to an animal. 2.291. For when he was now on the point of being taken away, and was standing at the very starting-place, as it were, that he might fly away and complete his journey to heaven, he was once more inspired and filled with the Holy Spirit, and while still alive, he prophesied admirably what should happen to himself after his death, relating, that is, how he had died when he was not as yet dead, and how he was buried without any one being present so as to know of his tomb, because in fact he was entombed not by mortal hands, but by immortal powers, so that he was not placed in the tomb of his forefathers, having met with particular grace which no man ever saw; and mentioning further how the whole nation mourned for him with tears a whole month, displaying the individual and general sorrow on account of his unspeakable benevolence towards each individual and towards the whole collective host, and of the wisdom with which he had ruled them. 2.292. Such was the life and such was the death of the king, and lawgiver, and high priest, and prophet, Moses, as it is recorded in the sacred scriptures. |
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106. Philo of Alexandria, Hypothetica, 6.8-6.9, 7.1, 7.6, 7.12, 8.6.5, 11.1-11.10, 11.1.18, 11.12-11.17 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 87, 88; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 97, 102; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 40, 41, 196, 197, 302; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 36, 104, 253 | 6.8. And if they met with respectful treatment and honour from them, how can we deny that they surpassed all other men in good fortune? And what shall we say after this in the second place, or in the third place? Shall we speak of their admirable code of laws, of their obedience, or of their devotion, and justice, and holiness, and piety? But in truth they looked upon that man, whoever he was, who gave them these laws, with such excessive admiration and veneration, that whatever he approved of they immediately thought best also. 6.9. Therefore, whether he spoke, being influenced by his own reason, or because he was inspired by the Deity, they referred every word of his to God. And though many years have passed, I cannot tell the exact number, but more than two thousand, still they have never altered one word of what was written by him, but would rather endure to die ten thousand times than to do any thing in opposition to his laws and to the customs which he established. 7.1. Now, is there anything among that people resembling these circumstances, anything which appears to be of a mild and gentle character, and which admits of invocations of justice, and pleas, and delays, and of assessments of damages, and on the other hand of counter assessments? Not a word, but every thing is simple, plain, and straightforward. If you indulge in illicit connexions, if you commit adultery, if you do violence to a child (for do not speak of doing so to a boy, but even to a female child); and in like manner, if you prostitute yourself, if you suffer any thing disgraceful contrary to what becomes your age, or appear to do so, or are about to do so, death is the penalty for such wickedness. 7.6. There are, besides these rules, ten thousand other precepts, which refer to the unwritten customs and ordices of the nation. Moreover, it is ordained in the laws themselves that no one shall do to his neighbour what he would be unwilling to have done to himself. That a man shall not take up what he has not put down, neither out of a garden, nor out of a wine-press, nor out of a threshing-floor; and that absolutely no one shall take anything, whether it be great or small, out of a heap. That no one shall refuse fire to one who begs it of him. That no one shall cut off a stream of water, but that everyone shall contribute food to beggars and cripples, and that such shall have favour with God. 7.12. What then did he do on this sabbath day? he commanded all the people to assemble together in the same place, and sitting down with one another, to listen to the laws with order and reverence, in order that no one should be ignorant of anything that is contained in them; |
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107. Philo of Alexandria, Against Flaccus, 3, 43-48, 5, 50, 7 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 166 | 7. I praise Flaccus, not because it is right to praise an enemy, but in order to make his wickedness more conspicuous; for pardon is given to a man who does wrong from ignorance of what is right; but he who does wrong knowingly has no excuse, being already condemned by the tribunal of his own conscience." III. |
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108. Philo of Alexandria, On The Embassy To Gaius, 115-119, 126, 152-158, 185-194, 205, 210, 214-217, 277, 281-283, 330, 353, 5, 56-57, 6, 68, 75, 31 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 166 | 31. but when they did not dare to do so, he himself taking the sword inquired in his ignorance and want of experience what was the most mortal place, in order that by a well-directed blow he might cut short his miserable life; and they, like instructors in misery, led him on his way, and pointed out to him the part into which he was to thrust his sword; and he, having thus learnt his first and last lesson, became himself, miserable that he was, his own murderer under compulsion. VI. |
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| 109. Philo of Alexandria, Allegorical Interpretation, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 159, 161; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 69, 70, 71, 72, 73, 74, 78, 84, 89, 93, 98, 120, 121; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 175, 183; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114, 115; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 115 |
| 110. Philo of Alexandria, Questions On Exodus, 1.8, 1.16, 1.42, 2.1, 2.6, 2.42, 2.68, 2.72, 2.106, 11.59 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 210; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 71, 74, 77, 95, 98, 111; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114, 115, 257, 327 |
| 111. Philo of Alexandria, Questions On Genesis, 1.59, 1.62, 1.100, 2.6, 2.41, 3.8, 4.9, 4.42, 4.47, 4.62, 4.152, 4.184, 4.243 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •law, mosaic (law of moses) •mosaic law, for ordinary people •mosaic law, universal •mosaic law, and law of nature •law of nature, and mosaic law •mosaic law, philosophy •mosaic law Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 72, 73, 74, 77, 79, 84, 100, 108; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 213; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 96; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 62, 104; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 95 |
| 112. Philo of Alexandria, Who Is The Heir, a b c d\n0 11.59 11.59 11 59\n1 284 284 284 0 \n2 213 213 213 0 \n3 2.72 2.72 2 72\n4 1.8 1.8 1 8 \n5 274 274 274 0 \n6 68 68 68 0 \n7 69 69 69 0 \n8 70 70 70 0 \n9 71 71 71 0 \n10 72 72 72 0 \n11 73 73 73 0 \n12 74 74 74 0 \n13 75 75 75 0 \n14 76 76 76 0 \n15 77 77 77 0 \n16 78 78 78 0 \n17 81 81 81 0 \n18 84 84 84 0 \n19 85 85 85 0 \n20 166 166 166 0 \n21 2.68 2.68 2 68\n22 170 170 170 0 \n23 293 293 293 0 \n24 299 299 299 0 \n25 296 296 296 0 \n26 2934. 2934. 2934 \n27 295 295 295 0 \n28 294 294 294 0 \n29 297 297 297 0 \n30 298 298 298 0 \n31 95 95 95 0 \n32 45 45 45 0 \n33 168 168 168 0 \n34 121 121 121 0 \n35 142 142 142 0 \n36 46 46 46 0 \n37 8 8 8 0 \n38 49 49 49 0 \n39 171 171 171 0 \n40 172 172 172 0 \n41 2.42 2.42 2 42 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 |
| 113. Philo of Alexandria, That The Worse Attacks The Better, 122, 139-141, 160-162, 274, 52, 68, 83-84, 86, 89, 44 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 |
114. Philo of Alexandria, That God Is Unchangeable, 11, 110, 137, 151, 162, 31-32, 37-38, 44, 53-55, 61-64, 68-69, 71, 97, 67 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 67. Therefore the lawgiver, being a most admirable physician of the passions and diseases of the soul, has proposed to himself one task and one end, namely, to eradicate the diseases of the mind by the roots, so that there may not be a single one left behind to put forth any shoot of incurable distemper. |
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115. Philo of Alexandria, That Every Good Person Is Free, 111, 47-49, 72-81, 83-91, 82 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 95; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 34, 40, 196 | 82. Then one, indeed, takes up the holy volume and reads it, and another of the men of the greatest experience comes forward and explains what is not very intelligible, for a great many precepts are delivered in enigmatical modes of expression, and allegorically, as the old fashion was; |
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| 116. Philo of Alexandria, Plant., 117-125, 91, 100 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 120 |
117. Philo of Alexandria, On The Change of Names, 108, 11, 117, 13, 134-135, 14, 140, 15, 162-163, 167, 184, 197-199, 21, 219, 225, 266, 32, 34, 39-40, 46, 53, 7, 71, 75, 83-88, 204 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 266 | 204. Very righteously, therefore, does the good man pray that this his only son, Ishmael, may be sound in mind and health, because of those persons who do not listen in a sincere spirit to the sacred admonitions, whom Moses has expressly forbidden to come into the assembly of the Ruler of the universe, |
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118. Philo of Alexandria, On The Migration of Abraham, 124, 130, 16, 171, 191, 206-207, 26, 34, 44-52, 67-68, 78, 86-93, 155 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 155. This is he who not only rejoiced in a few species of desire, but who also chose to pass by none whatever entirely, so that he might obtain the whole entire genus in which every species is included; for it is said that, "the mixed multitude that was among them desired all kinds of Concupiscence," that is to say, the very genus of concupiscence itself, and not some one species; and sitting down they wept. For the mind is conscious that it is possessed of but slight power, and when it is not able to obtain what it desires, it weeps and groans; and yet it ought to rejoice when it fails to be able to indulge its passions, or to become infected with diseases, and it ought to think their want and absence a very great piece of good fortune. |
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119. Philo of Alexandria, On The Contemplative Life, 2.83-2.90, 11.83-11.90 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 158, 181, 182; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 253, 257, 260, 261 | 48. And perhaps some people may be inclined to approve of the arrangement of such entertainments which at present prevails everywhere, from an admiration of, and a desire of imitating, the luxury and extravagance of the Italians which both Greeks and barbarians emulate, making all their preparations with a view to show rather than to real enjoyment, |
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120. Dionysius of Halycarnassus, Roman Antiquities, 7.41, 7.52 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 11 | 7.41. 1. "I shall speak first concerning the point of justice. After you had got rid of the kings with our assistance, senators, and had established our present constitution, with which we find no fault, you observed that the plebeians had always the worse of it in their suits whenever they had any difference with the patricians, which frequently happened; and you accordingly sanctioned a law, on the advice of Publius Valerius, one of the consuls, permitting the plebeians, when oppressed by the patricians, to appeal their cases to the people; and by means of this law more than by any other measure you both preserved the harmony of the commonwealth and repulsed the attacks of the kings.,2. It is in virtue of this law that we summon Gaius Marcius here to appear before the people because of the injustice and oppression which we all declare we have suffered at his hands, and we call upon him to make his defence before them. And in this case a preliminary decree was not necessary. For whereas in matters concerning which there are no laws you have the right to pass such a decree and the people have the right to ratify it, yet when there is an inviolable law, even though you pass no decree, that law must of course be observed.,3. For surely no one will say that this appeal to the people must be allowed in the case of private citizens who have got the worst of it in their trials, but not in the case of us, the tribunes.,4. Firmly relying, therefore, upon this concession of the law, and thus encouraged to run the risk of submitting our cause to you as our judges, we have come before you. And in virtue of an unwritten and unenacted natural right we make this demand of you, senators, that we may be in neither a better nor a worse condition than you at least in the matter of justice, inasmuch as we have assisted you in carrying on many important wars and have shown the greatest zeal in getting rid of the tyrants, and have had no small part in enabling the commonwealth to take orders from none but to give laws to others.,5. Now the most effectual means you could take, fathers, to put us in no worse a condition than yourselves in point of rights would be to stop those who are making illegal attempts against our persons and our liberty, by placing before their eyes the fear of a trial. So far as magistracies, special privileges, and offices are concerned, we believe we should bestow them upon those who excel us in merit and fortune; but to suffer no wrong, and to receive justice adequate to any wrongs one may sustain, are rights, we hold, which should be equal and common to all who live under the same government.,6. Accordingly, just as we yield to you the privileges that are illustrious and great, so we do not intend to give up those that are equal and common to all. Let this suffice concerning the point of justice, though there are many other things that might be said. "Bear with me now while I explain to you in a few words how these demands of the people will also be advantageous to the commonwealth. For, come now, if anyone should ask you what you regard as the greatest of the evils that befall states and the cause of the swiftest destruction, would you not say it is discord? I, at least, think you would. 7.52. 1. "That this matter, which is the subject of your present consideration, is also of a piece with their other unjust and illegal attempts and not, as the tribune endeavoured to prove in order to deceive you, a just and reasonable request, let those among you now learn who are not yet certain of it. Well then, the law relating to the popular courts, the law upon which Decius relied for his chief support, was not enacted against you patricians, but for the protection of such plebeians as are oppressed, as the law itself, written in unequivocal terms, plainly shows, and as all of you, being perfectly acquainted with it, always declare to be the case.,2. Strong proof of this is afforded by the length of time it has been in force, which seems to be the best criterion in the case of every disputed principle of law; for nineteen years have now passed since this law was enacted, and during all this time Decius cannot point to a single instance of a trial, either public or private, brought against any patrician in virtue of this law. But if he shall assert that he can, let him produce it and we need no further discussion.,3. As to the agreement you recently entered into with the plebeians (for it is necessary that you should be informed about this also, since the tribune has shown himself an unscrupulous interpreter of it), it contains these two concessions â that the plebeians shall be discharged of their debts, and that these magistrates shall be elected annually for the relief of the oppressed and the prevention of injustice toward them; and except these, there is no other provision.,4. But let the greatest indication to you that neither this law nor the compact has given the populace the power of trying a patrician be the present behaviour of the populace themselves. For they ask this power of you today, as not having possessed it hitherto; yet no one would ask to receive from others anything to which he is entitled by law.,5. And how can this, senators, be a natural, unwritten right â for Decius thought you ought to consider this â that the populace shall try all causes in which the plebeians are involved, whether the actions are brought against them by the patricians, or by them against the latter, while patricians, whether plaintiffs or defendants in any suit with the plebeians, shall not decide those controversies, but the plebeians shall be given the advantage in both cases, while we enjoy neither right?,6. But if Marcius or any other patrician whatsoever has injured the people and deserves either death or banishment, let him be punished after being tried, not by them, but here, as the law directs. Unless, forsooth, Decius, the populace will be impartial judges and would not show any favour to themselves when giving their votes concerning an enemy, whereas these senators, if they are empowered to vote in his case, will regard the wrong-doer as of more importance than the commonwealth that suffers from his wrongdoing, when as the result of their verdict they are sure to draw upon themselves a curse, the guilt of perjury, the detestation of mankind, and the anger of the gods, and to go through life haunted by dismal hopes!,7. It is unworthy of you, plebeians, to entertain these suspicions about the senate, to whom you acknowledge that you concede honours, magistracies, and the most important powers in the commonwealth on the basis of merit, and to whom you say you feel very grateful for the zeal they showed for your return. These sentiments are inconsistent with one another; and it is not reasonable that you should fear those you commend and entrust the same persons with the more serious responsibilities while at the same time distrusting them in those of less consequence.,8. Why do you not keep to one uniform judgment, either trusting them in everything or distrusting them in everything? But, on the contrary, you think them capable of passing a preliminary decree about principles of right, but not of sitting in judgment concerning these very principles involved in that decree. I had many other things to say concerning the rights of this matter, senators; but let this suffice. |
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121. Philo of Alexandria, On Giants, 25, 3, 30, 60-63, 29 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 104 | 29. And the greatest cause of our ignorance is the flesh, and our inseparable connection with the flesh. And this, Moses represents God as admitting, where he says that, "Because they are flesh," the spirit of God cannot abide in them. And yet marriage and the rearing of children, and the furnishing of necessary things, and ingloriousness conjoined with a want of money and business, both private and public, and a countless number of other things cause wisdom to waste away, before it begins to flourish vigorously. |
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122. Philo of Alexandria, On The Life of Joseph, 1, 118, 129, 142, 156, 242, 25, 28-31, 69, 81-83, 10 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 10. But his father, being afraid lest from his meeting with his brothers there might arise some quarrel and disturbance with them, inasmuch as they bore ill will against him on account of the dreams which he had seen, sent them away to keep their flocks at a distance, but retained him at home till a fitting season, knowing that time is said to be a powerful physician for all the passions and diseases of the soul, and a remover of grief, and an extinguisher of anger, and a healer of fear; for it softens and mitigates everything, even such things as are, according to their own nature, hard to be cured. |
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123. Philo of Alexandria, On The Cherubim, 14-15, 27, 39, 42-49, 86, 90-92, 50 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 287 | 50. For the association of men, with a view to the procreation of children, makes virgins women. But when God begins to associate with the soul, he makes that which was previously woman now again virgin. Since banishing and destroying all the degenerate appetites unbecoming a human being, by which it had been made effeminate, he introduces in their stead genuine, and perfect, and unadulterated virtues; therefore, he will not converse with Sarah before all the habits, such as other women have, have left her, and till she has returned into the class of pure virgins. XV. 50. These, then, were the things which it was necessary to explain beforehand. But now we must turn to the commands themselves, and investigate everything which is marked by especial importance or difference in them. Now God divided them, being ten, as they are, into two tables of five each, which he engraved on two pillars. And the first five have the precedence and pre-eminence in honour; but the second five have an inferior place assigned to them. But both the tables are beautiful and advantageous to life, opening to men wrought and level roads kept within limits by one end, so as to secure the unwavering and secure progress of that soul which is continually desiring what is most excellent. |
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124. Philo of Alexandria, On The Confusion of Tongues, 180-181, 2, 46, 49, 52, 59, 68, 87, 190 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 115 | 190. This, now, is our opinion upon and interpretation of this passage. But they who follow only what is plain and easy, think that what is here intended to be recorded, is the origin of the languages of the Greeks and barbarians, whom, without blaming them (for, perhaps, they also put a correct interpretation on the transaction), I would exhort not to be content with stopping at this point, but to proceed onward to look at the passage in a figurative way, considering that the mere words of the scriptures are, as it were, but shadows of bodies, and that the meanings which are apparent to investigation beneath them, are the real things to be pondered upon. |
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| 125. Philo of Alexandria, On The Preliminary Studies, 10-11, 120, 122, 147, 149, 34-38, 4-5, 51, 61, 71, 9, 134 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 266 |
126. Philo of Alexandria, On Drunkenness, 142, 205, 83, 97, 100 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 327 | 100. "for Moses," says the scripture, "having taken his own tent, fixed it outside the camp," and that too not near it, but a long way off, and at a great distance from the camp. And by these statements he tells us, figuratively, that the wise man is but a sojourner, and a person who leaves war and goes over to peace, and who passes from the mortal and disturbed camp to the undisturbed and peaceful and divine life of rational and happy souls. XXVI. |
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127. Philo of Alexandria, On Flight And Finding, 112, 120, 14, 163, 171-172, 34, 40, 72, 146 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 128 | 146. for as children and men do not learn the same things, but there are institutions adapted to each age, so also there are by nature some souls which are always childish, even though they are in bodies which have grown old; and on the other hand, there are some which have arrived at complete perfection in bodies which are still in the prime and vigour of early youth. But those men will deservedly incur the imputation of folly who desire objects too great for their own nature, since everything which is beyond one's power will vanish away through the intensity of its own vehemence. |
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128. New Testament, 1 Peter, 5.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law (mosaic), nature, lex naturae Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344| 5.4. καὶ φανερωθέντος τοῦ ἀρχιποίμενος κομιεῖσθε τὸν ἀμαράντινον τῆς δόξης στέφανον. | 5.4. When the chief Shepherd is revealed, you will receive the crown of glory that doesn't fade away. |
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129. Plutarch, Lycurgus, 4.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law, philos view of, as divine •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 95| 4.1. οὕτως ἀπάρας πρῶτον μὲν εἰς Κρήτην ἀφίκετο· καὶ τὰς αὐτόθι πολιτείας κατανοήσας καὶ συγγενόμενος τοῖς πρωτεύουσι κατὰ δόξαν ἀνδράσι, τὰ μὲν ἐζήλωσε καὶ παρέλαβε τῶν νόμων, ὡς οἴκαδε μετοίσων καὶ χρησόμενος, ἔστι δ’ ὧν κατεφρόνησεν. ἕνα δὲ τῶν νομιζομένων ἐκεῖ σοφῶν καὶ πολιτικῶν χάριτι καὶ φιλίᾳ πείσας ἀπέστειλεν εἰς τὴν Σπάρτην, Θάλητα, ποιητὴν μὲν δοκοῦντα λυρικῶν μελῶν καὶ πρόσχημα τὴν τέχνην ταύτην πεποιημένον, ἔργῳ δὲ ἅπερ οἱ κράτιστοι τῶν νομοθετῶν διαπραττό- | 4.1. With this purpose, he set sail, and came first to Crete. Here he studied the Various forms of government and made the acquaintance of their most distinguished men. of some things he heartily approved, and adopted some of their laws, that he might carry them home with him and put them in use; for some things he had only contempt. One of the men regarded there as wise statesmen was Thales, whom Lycurgus persuaded, out of favour and friendship, to go on a mission to Sparta. Now Thales passed as a lyric poet, and screened himself behind this art, but in reality he did the work of one of the mightiest lawgivers. |
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130. Plutarch, Marius, 38.3-38.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divorce, in mosaic law Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 49| 38.3. ὅμως δὲ βουλεύσασθαι πρότερον ἐδόκει τοῖς ἄρχουσι καὶ κατατίθενται τὸν Μάριον εἰς οἰκίαν Φαννίας γυναικὸς οὐκ εὐμενῶς δοκούσης ἔχειν πρὸς αὑτὸν ἐξ αἰτίας παλαιᾶς. ἦν γὰρ ἀνήρ τῇ Φαννίᾳ Τιτίννιος· τούτου διαστᾶσα τὴν φερνὴν ἀπῄτει λαμπρὰν οὖσαν. ὁ δὲ μοιχείαν ἐνεκάλει· καὶ γίνεται Μάριος ὑπατεύων τὸ ἕκτον δικαστής. 38.4. ἐπεὶ δὲ τῆς δίκης λεγομένης ἐφαίνετο καὶ τὴν Φαννίαν ἀκόλαστον γεγονέναι καὶ τὸν ἄνδρα τοιαύτην εἰδότα λαβεῖν καὶ συμβιῶσαι πολὺν χρόνον, ἀμφοτέρους δυσχεράνας τὸν μὲν ἄνδρα τὴν φερνὴν ἐκέλευσεν ἀποδοῦναι, τῆς δὲ γυναικὸς ἀτιμίας ἕνεκα τῇ καταδίκῃ χαλκοῦς τέσσαρας προσετίμησεν. | 38.3. 38.4. |
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| 131. Plutarch, Dinner of The Seven Wise Men, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 7 |
132. Plutarch, Solon, 15.2, 25.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law, philos view of, as divine •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 95| 15.2. ἃ δὲ καὶ λέγων ἤλπιζε πειθομένοις καὶ προσάγων ἀνάγκην ὑπομένουσι χρήσασθαι, ταῦτʼ ἔπραττεν, ὥς φησιν αὐτός, 25.1. ἰσχὺν δὲ τοῖς νόμοις πᾶσιν εἰς ἑκατὸν ἐνιαυτοὺς ἔδωκε· καὶ κατεγράφησαν εἰς ξυλίνους ἄξονας ἐν πλαισίοις περιέχουσι στρεφομένους, ὧν ἔτι καθʼ ἡμᾶς ἐν Πρυτανείῳ λείψανα μικρὰ διεσώζετο· καὶ προσηγορεύθησαν, ὡς Ἀριστοτέλης φησί, κύρβεις. καὶ Κρατῖνος ὁ κωμικὸς εἴρηκέ που· | 15.2. But those things wherein he hoped to find them open to persuasion or submissive to compulsion, these he did, Combining both force and justice together, Solon, Frag. 36. 14 (Bergk) as he says himself. Therefore when he was afterwards asked if he had enacted the best laws for the Athenians, he replied, The best they would receive. Now later writers observe that the ancient Athenians used to cover up the ugliness of things with auspicious and kindly terms, giving them polite and endearing names. 25.1. All his laws were to have force for a hundred years, and they were written on axones, or wooden tablets , which revolved with the oblong frames containing them. Slight remts of these were still preserved in the Prytaneium when I was at Athens, and they were called, according to Aristotle, Cf. Aristot. Const. Ath. 7.1 , with Sandys’ notes. kurbeis. Cratinus, also, the comic poet, somewhere says:— By Solon, and by Draco too I make mine oath, Whose kurbeis now are used to parch our barley-corns. Kock, Com. Att. Frag. i. p. 94. |
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133. New Testament, 1 John, 4.14, 5.6, 5.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pedagogue, as metaphor for mosaic law •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 157| 4.14. Καὶ ἡμεῖς τεθεάμεθα καὶ μαρτυροῦμεν ὅτι ὁ πατὴρ ἀπέσταλκεν τὸν υἱὸν σωτῆρα τοῦ κόσμου. 5.6. Οὗτός ἐστιν ὁ ἐλθὼν διʼ ὕδατος καὶ αἵματος, Ἰησοῦς Χριστός· οὐκ ἐν τῷ ὕδατι μόνον ἀλλʼ ἐν τῷ ὕδατι καὶ ἐν τῷ αἵματι· καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν, ὅτι τὸ πνεῦμά ἐστιν ἡ 5.20. οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ θεοῦ ἥκει, καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκομεν τὸν ἀληθινόν· καί ἐσμεν ἐν τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. οὗτός ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος. | 4.14. We have seen and testify that the Father has sent the Son as the Savior of the world. 5.6. This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. 5.20. We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in his Son Jesus Christ. This is the true God, and eternal life. |
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134. Anon., Didache, 1, 1.2, 1.2-4.14, 1.3, 1.4, 1.5, 1.6, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 4, 5, 5.1, 5.2, 6, 12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50 | 12. But let every one that comes in the name of the Lord be received, and afterward you shall prove and know him; for you shall have understanding right and left. If he who comes is a wayfarer, assist him as far as you are able; but he shall not remain with you, except for two or three days, if need be. But if he wills to abide with you, being an artisan, let him work and eat; 2 Thessalonians 3:10 but if he has no trade, according to your understanding see to it that, as a Christian, he shall not live with you idle. But if he wills not to do, he is a Christ-monger. Watch that you keep aloof from such. |
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135. Mishnah, Yadayim, 4.3, 4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •law, mosaic (law of moses) •philos essenes, and mosaic law Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 197| 4.3. "בּוֹ בַיּוֹם אָמְרוּ, עַמּוֹן וּמוֹאָב, מַה הֵן בַּשְּׁבִיעִית. גָּזַר רַבִּי טַרְפוֹן, מַעְשַׂר עָנִי. וְגָזַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מַעֲשֵׂר שֵׁנִי. אָמַר רַבִּי יִשְׁמָעֵאל, אֶלְעָזָר בֶּן עֲזַרְיָה, עָלֶיךָ רְאָיָה לְלַמֵּד, שֶׁאַתָּה מַחְמִיר, שֶׁכָּל הַמַּחְמִיר, עָלָיו רְאָיָה לְלַמֵּד. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, יִשְׁמָעֵאל אָחִי, אֲנִי לֹא שִׁנִּיתִי מִסֵּדֶר הַשָּׁנִים, טַרְפוֹן אָחִי שִׁנָּה, וְעָלָיו רְאָיָה לְלַמֵּד. הֵשִׁיב רַבִּי טַרְפוֹן, מִצְרַיִם חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה מִּצְרַיִם מַעְשַׂר עָנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעְשַׂר עָנִי בַשְּׁבִיעִית. הֵשִׁיב רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, בָּבֶל חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה בָּבֶל מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית. אָמַר רַבִּי טַרְפוֹן, מִצְרַיִם שֶׁהִיא קְרוֹבָה, עֲשָׂאוּהָ מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עָלֶיהָ בַּשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב, שֶׁהֵם קְרוֹבִים, נַעֲשִׂים מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עֲלֵיהֶם בַּשְּׁבִיעִית. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אַתָּה כִמְהַנָּן מָמוֹן, וְאֵין אַתָּה אֶלָּא כְמַפְסִיד נְפָשׁוֹת. קוֹבֵעַ אַתָּה אֶת הַשָּׁמַיִם מִלְּהוֹרִיד טַל וּמָטָר, שֶׁנֶּאֱמַר (מלאכי ג), הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה. אָמַר רַבִּי יְהוֹשֻׁעַ, הֲרֵינִי כְמֵשִׁיב עַל טַרְפוֹן אָחִי, אֲבָל לֹא לְעִנְיַן דְּבָרָיו. מִצְרַיִם מַעֲשֶׂה חָדָשׁ, וּבָבֶל מַעֲשֶׂה יָשָׁן, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֶׂה חָדָשׁ. יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה חָדָשׁ, וְאַל יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה יָשָׁן. מִצְרַיִם מַעֲשֵׂה זְקֵנִים, וּבָבֶל מַעֲשֵׂה נְבִיאִים, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֵׂה זְקֵנִים. יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה זְקֵנִים, וְאַל יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה נְבִיאִים. נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית. וּכְשֶׁבָּא רַבִּי יוֹסֵי בֶּן דֻּרְמַסְקִית אֵצֶל רַבִּי אֱלִיעֶזֶר בְּלוֹד, אָמַר לוֹ, מַה חִדּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדְרָשׁ הַיּוֹם. אָמַר לוֹ, נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִים מַעְשַׂר עָנִי בַּשְּׁבִיעִית. בָּכָה רַבִּי אֱלִיעֶזֶר וְאָמַר, סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם (תהלים כה). צֵא וֶאֱמֹר לָהֶם, אַל תָּחֹשּׁוּ לְמִנְיַנְכֶם. מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ עַד הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁעַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית: \n", 4.6. "אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם: \n", | 4.3. "On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, \"Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings\" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: \"The counsel of the Lord is with them that fear him: and his covet, to make them know it\" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yoha ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.", 4.6. "The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.", |
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| 136. Ps.-Philo, Biblical Antiquities, 9.9-9.16, 18.5, 32.2-32.4, 42.1-42.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law, Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 81 |
137. Mishnah, Toharot, 4.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •philos essenes, and mosaic law Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 197| 4.12. "סְפֵק הַחֻלִּין, זוֹ טָהֳרַת פְּרִישׁוּת. סְפֵק שְׁרָצִים, כִּשְׁעַת מְצִיאָתָן. סְפֵק נְגָעִים, בַּתְּחִלָּה טָהוֹר, עַד שֶׁלֹּא נִזְקַק לַטֻּמְאָה. מִשֶּׁנִּזְקַק לַטֻּמְאָה, סְפֵקוֹ טָמֵא. סְפֵק נְזִירוּת, מֻתָּר. סְפֵק בְּכוֹרוֹת, אֶחָד בְּכוֹרֵי אָדָם וְאֶחָד בְּכוֹרֵי בְהֵמָה, בֵּין טְמֵאָה בֵּין טְהוֹרָה, שֶׁהַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה: \n", | 4.12. "\"A condition of doubt concerning non-sacred food\"--this refers to the cleanness practiced by Pharisees. \"A condition of doubt concerning a sheretz\" –according [to their condition at] the time they are found. \"A condition of doubt concerning negaim\" it is deemed clean in the beginning before it had been determined to be unclean, but after it had been determined to be unclean, a condition of doubt is deemed unclean. \"A condition of doubt concerning a nazirite vow\" [in such a condition of doubt he] is permitted [all that is forbidden to a nazirite]. \"A condition of doubt concerning first-borns\" whether they are human firstborn or firstborn of cattle, whether the firstborn of an unclean beast or a clean one, for the one who wishes to extract from his fellow bears the burden of proof.", |
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138. Mishnah, Shekalim, 8.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mosaic law Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 327| 8.5. "רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן הַסְּגַן, פָּרֹכֶת עָבְיָהּ טֶפַח, וְעַל שִׁבְעִים וּשְׁתַּיִם נִימִין נֶאֱרֶגֶת, וְעַל כָּל נִימָא וְנִימָא עֶשְׂרִים וְאַרְבָּעָה חוּטִין. אָרְכָּהּ אַרְבָּעִים אַמָּה וְרָחְבָּהּ עֶשְׂרִים אַמָּה, וּמִשְּׁמוֹנִים וּשְׁתֵּי רִבּוֹא נַעֲשֵׂית. וּשְׁתַּיִם עוֹשִׂין בְּכָל שָׁנָה, וּשְׁלשׁ מֵאוֹת כֹּהֲנִים מַטְבִּילִין אוֹתָהּ: \n", | 8.5. "Rabban Shimon ben Gamaliel says in the name of Rabbi Shimon the son of the chief [of the priests]: the curtain was a handbreadth in thickness and was woven on seventy-two cords, and on each cord there were twenty-four threads. It was forty cubits long and twenty cubits broad, and was made by eighty-two young girls. Two curtains were made every year, and three hundred priests were needed to immerse it.", |
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139. Mishnah, Yoma, 5.1, 8.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mosaic law •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 148; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 327| 5.1. "הוֹצִיאוּ לוֹ אֶת הַכַּף וְאֶת הַמַּחְתָּה, וְחָפַן מְלֹא חָפְנָיו וְנָתַן לְתוֹךְ הַכַּף, הַגָּדוֹל לְפִי גָדְלוֹ, וְהַקָּטָן לְפִי קָטְנוֹ, וְכָךְ הָיְתָה מִדָּתָהּ. נָטַל אֶת הַמַּחְתָּה בִּימִינוֹ וְאֶת הַכַּף בִּשְׂמֹאלוֹ. הָיָה מְהַלֵּךְ בַּהֵיכָל, עַד שֶׁמַּגִּיעַ לְבֵין שְׁתֵּי הַפָּרֹכוֹת הַמַּבְדִּילוֹת בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקָּדָשִׁים, וּבֵינֵיהֶן אַמָּה. רַבִּי יוֹסֵי אוֹמֵר, לֹא הָיְתָה שָׁם אֶלָּא פָרֹכֶת אַחַת בִּלְבָד, שֶׁנֶּאֱמַר (שמות כו), וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקָּדָשִׁים. הַחִיצוֹנָה הָיְתָה פְרוּפָה מִן הַדָּרוֹם, וְהַפְּנִימִית מִן הַצָּפוֹן. מְהַלֵּךְ בֵּינֵיהֶן, עַד שֶׁמַּגִּיעַ לַצָּפוֹן. הִגִּיעַ לַצָּפוֹן, הוֹפֵךְ פָּנָיו לַדָּרוֹם, מְהַלֵּךְ לִשְׂמֹאלוֹ עִם הַפָּרֹכֶת עַד שֶׁהוּא מַגִּיעַ לָאָרוֹן. הִגִּיעַ לָאָרוֹן. נוֹתֵן אֶת הַמַּחְתָּה בֵּין שְׁנֵי הַבַּדִּים. צָבַר אֶת הַקְּטֹרֶת עַל גַּבֵּי גֶחָלִים, וְנִתְמַלֵּא כָל הַבַּיִת כֻּלּוֹ עָשָׁן. יָצָא וּבָא לוֹ בְדֶרֶךְ בֵּית כְּנִיסָתוֹ, וּמִתְפַּלֵּל תְּפִלָּה קְצָרָה בַּבַּיִת הַחִיצוֹן, וְלֹא הָיָה מַאֲרִיךְ בִּתְפִלָּתוֹ, שֶׁלֹּא לְהַבְעִית אֶת יִשְׂרָאֵל: \n", 8.8. "חַטָּאת וְאָשָׁם וַדַּאי מְכַפְּרִין. מִיתָה וְיוֹם הַכִּפּוּרִים מְכַפְּרִין עִם הַתְּשׁוּבָה. הַתְּשׁוּבָה מְכַפֶּרֶת עַל עֲבֵרוֹת קַלּוֹת עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה. וְעַל הַחֲמוּרוֹת הִיא תוֹלָה עַד שֶׁיָּבֹא יוֹם הַכִּפּוּרִים וִיכַפֵּר: \n", | 5.1. "They brought out to him the ladle and the pan and he took two hands full [of incense] and put it into the ladle, a large [high priest] according to his size, a small one according to his size and thus was its measure. He took the pan in his right hand and the ladle in his left hand. He walked through the Hechal until he came to the place between the two curtains which separated the Holy from the Holy of Holies; between them was [a space of] one cubit. Rabbi Yose says: there was but one curtain, as it is said: “And the curtain shall serve you as a partition between the Holy and the Holy of Holies” (Exodus 26:33). The outer curtain was looped on the south side and the inner curtain on the north side. He walked along between them until he reached the north side. When he reached the north side he turned round to the south and went on along the curtain, to his left, until he reached the Ark. When he reached the Ark he put the pan of burning coals between the two poles. He heaped up the incense upon the coals and the whole house became full with smoke. He came out by the way he entered and in the outer house he uttered a short prayer. He did not make the prayer long so as not to frighten Israel.", 8.8. "The sin-offering and the certain guilt-offering effect atonement. Death and Yom HaKippurim effect atonement together with repentance. Repentance effects atonement for light transgressions: [the transgression of] positive commandments and negative commandments. And for severer transgressions [repentance] suspends [the divine punishment], until Yom HaKippurim arrives and effects atonement.", |
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140. Mishnah, Sotah, 3.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •philos essenes, and mosaic law Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 197| 3.4. "אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וְהִיא מִתְמַלֵּאת גִּידִין, וְהֵם אוֹמְרִים הוֹצִיאוּהָ הוֹצִיאוּהָ, שֶׁלֹּא תְטַמֵּא הָעֲזָרָה. אִם יֶשׁ לָהּ זְכוּת, הָיְתָה תוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, יֵשׁ זְכוּת תּוֹלָה שָׁלשׁ שָׁנִים. מִכָּאן אוֹמֵר בֶּן עַזַּאי, חַיָּב אָדָם לְלַמֵּד אֶת בִּתּוֹ תוֹרָה, שֶׁאִם תִּשְׁתֶּה, תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַמְלַמֵּד אֶת בִּתּוֹ תוֹרָה, כְּאִלּוּ מְלַמְּדָהּ תִּפְלוּת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, רוֹצָה אִשָּׁה בְקַב וְתִפְלוּת מִתִּשְׁעָה קַבִּין וּפְרִישׁוּת. הוּא הָיָה אוֹמֵר, חָסִיד שׁוֹטֶה, וְרָשָׁע עָרוּם, וְאִשָּׁה פְרוּשָׁה, וּמַכּוֹת פְּרוּשִׁין, הֲרֵי אֵלּוּ מְכַלֵּי עוֹלָם: \n", | 3.4. "She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it [causes the water] to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world.", |
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141. Mishnah, Sanhedrin, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •philos essenes, and mosaic law Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 114| 4.1. "אֶחָד דִּינֵי מָמוֹנוֹת וְאֶחָד דִּינֵי נְפָשׁוֹת, בִּדְרִישָׁה וּבַחֲקִירָה, שֶׁנֶּאֱמַר (ויקרא כד) מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם. מַה בֵּין דִּינֵי מָמוֹנוֹת לְדִינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת בִּשְׁלֹשָׁה, וְדִינֵי נְפָשׁוֹת בְּעֶשְׂרִים וּשְׁלֹשָׁה. דִּינֵי מָמוֹנוֹת פּוֹתְחִין בֵּין לִזְכוּת בֵּין לְחוֹבָה, וְדִינֵי נְפָשׁוֹת פּוֹתְחִין לִזְכוּת וְאֵין פּוֹתְחִין לְחוֹבָה. דִּינֵי מָמוֹנוֹת מַטִּין עַל פִּי אֶחָד בֵּין לִזְכוּת בֵּין לְחוֹבָה, וְדִינֵי נְפָשׁוֹת מַטִּין עַל פִּי אֶחָד לִזְכוּת וְעַל פִּי שְׁנַיִם לְחוֹבָה. דִּינֵי מָמוֹנוֹת מַחֲזִירִין בֵּין לִזְכוּת בֵּין לְחוֹבָה, דִּינֵי נְפָשׁוֹת מַחֲזִירִין לִזְכוּת וְאֵין מַחֲזִירִין לְחוֹבָה. דִּינֵי מָמוֹנוֹת הַכֹּל מְלַמְּדִין זְכוּת וְחוֹבָה, דִּינֵי נְפָשׁוֹת הַכֹּל מְלַמְּדִין זְכוּת וְאֵין הַכֹּל מְלַמְּדִין חוֹבָה. דִּינֵי מָמוֹנוֹת הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת וְהַמְלַמֵּד זְכוּת מְלַמֵּד חוֹבָה, דִּינֵי נְפָשׁוֹת הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת, אֲבָל הַמְלַמֵּד זְכוּת אֵין יָכוֹל לַחֲזֹר וּלְלַמֵּד חוֹבָה. דִּינֵי מָמוֹנוֹת דָּנִין בַּיּוֹם וְגוֹמְרִין בַּלַּיְלָה, דִּינֵי נְפָשׁוֹת דָּנִין בַּיּוֹם וְגוֹמְרִין בַּיּוֹם. דִּינֵי מָמוֹנוֹת גּוֹמְרִין בּוֹ בַיּוֹם בֵּין לִזְכוּת בֵּין לְחוֹבָה, דִּינֵי נְפָשׁוֹת גּוֹמְרִין בּוֹ בַיּוֹם לִזְכוּת וּבְיוֹם שֶׁלְּאַחֲרָיו לְחוֹבָה, לְפִיכָךְ אֵין דָּנִין לֹא בְעֶרֶב שַׁבָּת וְלֹא בְעֶרֶב יוֹם טוֹב: \n", | 4.1. "Both non-capital and capital cases require examination and inquiry [of the witnesses], as it says, “You shall have one manner of law” (Lev. 24:22). How do non-capital cases differ from capital cases? Non-capital cases [are decided] by three and capital cases by twenty three. Non-capital cases may begin either with reasons for acquittal or for conviction; capital cases begin with reasons for acquittal and do not begin with reasons for conviction. In non-capital cases they may reach a verdict of either acquittal or conviction by the decision of a majority of one; in capital cases they may reach an acquittal by the majority of one but a verdict of conviction only by the decision of a majority of two. In non-capital cases they may reverse a verdict either [from conviction] to acquittal or [from acquittal] to conviction; in capital cases they may reverse a verdict [from conviction] to acquittal but not [from acquittal] to conviction. In non-capital cases all may argue either in favor of conviction or of acquittal; in capital cases all may argue in favor of acquittal but not all may argue in favor of conviction. In non-capital cases he that had argued in favor of conviction may afterward argue in favor of acquittal, or he that had argued in favor of acquittal may afterward argue in favor of conviction; in capital cases he that had argued in favor of conviction may afterward argue in favor of acquittal but he that had argued in favor of acquittal cannot afterward argue in favor of conviction. In non-capital cases they hold the trial during the daytime and the verdict may be reached during the night; in capital cases they hold the trial during the daytime and the verdict also must be reached during the daytime. In non-capital cases the verdict, whether of acquittal or of conviction, may be reached the same day; in capital cases a verdict of acquittal may be reached on the same day, but a verdict of conviction not until the following day. Therefore trials may not be held on the eve of a Sabbath or on the eve of a Festival.", |
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142. Mishnah, Peah, 2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85| 2.6. "מַעֲשֶׂה שֶׁזָּרַע רַבִּי שִׁמְעוֹן אִישׁ הַמִּצְפָּה לִפְנֵי רַבָּן גַּמְלִיאֵל, וְעָלוּ לְלִשְׁכַּת הַגָּזִית וְשָׁאָלוּ. אָמַר נַחוּם הַלַּבְלָר, מְקֻבָּל אֲנִי מֵרַבִּי מְיָאשָׁא, שֶׁקִּבֵּל מֵאַבָּא, שֶׁקִּבֵּל מִן הַזּוּגוֹת, שֶׁקִּבְּלוּ מִן הַנְּבִיאִים, הֲלָכָה לְמשֶׁה מִסִּינַי, בְּזוֹרֵעַ אֶת שָׂדֵהוּ שְׁנֵי מִינֵי חִטִּין, אִם עֲשָׂאָן גֹּרֶן אַחַת, נוֹתֵן פֵּאָה אַחַת. שְׁתֵּי גְרָנוֹת, נוֹתֵן שְׁתֵּי פֵאוֹת: \n", | 2.6. "It happened that Rabbi Shimon of Mitzpah planted his field [with two different kinds] and came before Rabban Gamaliel. They both went up to the Chamber of Hewn Stone and asked [about the law]. Nahum the scribe said: I have a tradition from Rabbi Meyasha, who received it from Abba, who received it from the pairs [of sage], who received it from the prophets, a halakhah of Moses from Sinai, that one who plants his field with two species of wheat, if he makes up of it one threshing-floor, he gives only one peah, but if two threshing-floors, he gives two peahs.", |
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143. Mishnah, Kiddushin, 4.14 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 82| 4.14. "רַבִּי יְהוּדָה אוֹמֵר, לֹא יִרְעֶה רַוָּק בְּהֵמָה, וְלֹא יִישְׁנוּ שְׁנֵי רַוָּקִים בְּטַלִּית אֶחָת. וַחֲכָמִים מַתִּירִין. כָּל שֶׁעִסְקוֹ עִם הַנָּשִׁים, לֹא יִתְיַחֵד עִם הַנָּשִׁים. וְלֹא יְלַמֵּד אָדָם אֶת בְּנוֹ אֻמָּנוּת בֵּין הַנָּשִׁים. רַבִּי מֵאִיר אוֹמֵר, לְעוֹלָם יְלַמֵּד אָדָם אֶת בְּנוֹ אֻמָּנוּת נְקִיָּה וְקַלָּה, וְיִתְפַּלֵּל לְמִי שֶׁהָעשֶׁר וְהַנְּכָסִים שֶׁלּוֹ, שֶׁאֵין אֻמָּנוּת שֶׁאֵין בָּהּ עֲנִיּוּת וַעֲשִׁירוּת, שֶׁלֹּא עֲנִיּוּת מִן הָאֻמָּנוּת וְלֹא עֲשִׁירוּת מִן הָאֻמָּנוּת, אֶלָּא הַכֹּל לְפִי זְכוּתוֹ. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, רָאִיתָ מִיָּמֶיךָ חַיָּה וָעוֹף שֶׁיֵּשׁ לָהֶם אֻמָּנוּת, וְהֵן מִתְפַּרְנְסִין שֶׁלֹּא בְצַעַר. וַהֲלֹא לֹא נִבְרְאוּ אֶלָּא לְשַׁמְּשֵׁנִי, וַאֲנִי נִבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי, אֵינוֹ דִין שֶׁאֶתְפַּרְנֵס שֶׁלֹּא בְצַעַר. אֶלָּא שֶׁהֲרֵעוֹתִי מַעֲשַׂי וְקִפַּחְתִּי אֶת פַּרְנָסָתִי. אַבָּא גֻרְיָן אִישׁ צַדְיָן אוֹמֵר מִשּׁוּם אַבָּא גֻרְיָא, לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ, חַמָּר, גַּמָּל, סַפָּר, סַפָּן, רוֹעֶה, וְחֶנְוָנִי, שֶׁאֻמָּנוּתָן אֻמָּנוּת לִסְטִים. רַבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ, הַחַמָּרִין, רֻבָּן רְשָׁעִים, וְהַגַּמָּלִין, רֻבָּן כְּשֵׁרִים. הַסַּפָּנִין, רֻבָּן חֲסִידִים. טוֹב שֶׁבָּרוֹפְאִים, לְגֵיהִנֹּם. וְהַכָּשֵׁר שֶׁבַּטַּבָּחִים, שֻׁתָּפוֹ שֶׁל עֲמָלֵק. רַבִּי נְהוֹרַאי אוֹמֵר, מַנִּיחַ אֲנִי כָּל אֻמָּנוּת שֶׁבָּעוֹלָם וְאֵינִי מְלַמֵּד אֶת בְּנִי אֶלָּא תוֹרָה, שֶׁאָדָם אוֹכֵל מִשְּׂכָרָהּ בָּעוֹלָם הַזֶּה וְקֶרֶן קַיֶּמֶת לָעוֹלָם הַבָּא. וּשְׁאָר כָּל אֻמָּנוּת אֵינָן כֵּן. כְּשֶׁאָדָם בָּא לִידֵי חֹלִי אוֹ לִידֵי זִקְנָה אוֹ לִידֵי יִסּוּרִין וְאֵינוֹ יָכוֹל לַעֲסֹק בִּמְלַאכְתּוֹ, הֲרֵי הוּא מֵת בְּרָעָב. אֲבָל הַתּוֹרָה אֵינָהּ כֵּן, אֶלָּא מְשַׁמַּרְתּוֹ מִכָּל רָע בְּנַעֲרוּתוֹ וְנוֹתֶנֶת לוֹ אַחֲרִית וְתִקְוָה בְזִקְנוּתוֹ. בְּנַעֲרוּתוֹ, מַה הוּא אוֹמֵר, (ישעיה מ) וְקֹוֵי ה' יַחֲלִיפוּ כֹחַ. בְּזִקְנוּתוֹ, מַהוּ אוֹמֵר, (תהלים צב) עוֹד יְנוּבוּן בְּשֵׂיבָה. וְכֵן הוּא אוֹמֵר בְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, (בראשית כד) וְאַבְרָהָם זָקֵן, וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. מָצִינוּ שֶׁעָשָׂה אַבְרָהָם אָבִינוּ אֶת כָּל הַתּוֹרָה כֻּלָּהּ עַד שֶׁלֹּא נִתְּנָה, שֶׁנֶּאֱמַר, (שם כו) עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי: \n", | 4.14. "Rabbi Judah said: an unmarried man must not tend cattle, nor may two unmarried men sleep together under the same cover. But the sages permit it. One whose business is with women must not be alone with women. And one should not teach his son a woman’s trade. Rabbi Meir says: one should always teach his son a clean and easy profession, and pray to Him to whom wealth and property belong. For a profession does not contain [the potential for] poverty and wealth, for poverty is not due to one’s profession nor is wealth due to the profession, but all depends on merit. Rabbi Shimon ben Elazar says: have you ever seen a wild beast or a bird with a profession? Yet they are sustained without trouble. Now, were they not were created only to serve me, while I was created to serve my master: surely then I should make a living without trouble! But my evil acts have done me in and withheld my livelihood. Abba Gurion a man of Sidon says in the name of Abba Guria: one should not teach his son [to be] a donkey-driver, camel-driver, wagon-driver, sailor, shepherd, or shopkeeper, because their profession is the profession of robbers. Rabbi Judah says in his name: most donkey-drivers are wicked, while most camel-drivers are worthy men; and most sailors are pious. The best of doctors are destined for Gehenna, and the worthiest of butchers is Amalek’s partner. Rabbi Nehorai says: I will abandon every profession in the world and I will not teach my son anything but Torah, for a person enjoys its reward in this world while the principal remains for him in the world to come. But all other professions are not so; for when a man comes to sickness or old age or suffering and cannot engage in his profession, he must die of starvation, whereas the Torah is not so, for it guards him from all evil in his youth and gives him a future and hope in his old age. of his youth what is said? “But they that wait upon the Lord shall renew their strength” (Isaiah 40:31). of his old age what is said? “They shall still bring forth fruit in old age” (Psalms 92:15). And it is also said of our father Abraham, “And Abraham was old … And the Lord blessed Abraham with everything” (Genesis 24:1). We find that Abraham our father observed the whole Torah before it was given, for it is said, “Because Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws” (Genesis 26:5).", |
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144. Mishnah, Hagigah, 2.6-2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •philos essenes, and mosaic law Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 197| 2.6. "הַטּוֹבֵל לְחֻלִּין וְהֻחְזַק לְחֻלִּין, אָסוּר לְמַעֲשֵׂר. טָבַל לְמַעֲשֵׂר וְהֻחְזַק לְמַעֲשֵׂר, אָסוּר לִתְרוּמָה. טָבַל לִתְרוּמָה, וְהֻחְזַק לִתְרוּמָה, אָסוּר לְקֹדֶשׁ. טָבַל לְקֹדֶשׁ וְהֻחְזַק לְקֹדֶשׁ, אָסוּר לְחַטָּאת. טָבַל לְחָמוּר, מֻתָּר לְקַל. טָבַל וְלֹא הֻחְזַק, כְּאִלּוּ לֹא טָבָל: \n", 2.7. "בִּגְדֵי עַם הָאָרֶץ מִדְרָס לַפְּרוּשִׁין. בִּגְדֵי פְרוּשִׁין מִדְרָס לְאוֹכְלֵי תְרוּמָה. בִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ. בִּגְדֵי קֹדֶשׁ מִדְרָס לְחַטָּאת. יוֹסֵף בֶּן יוֹעֶזֶר הָיָה חָסִיד שֶׁבַּכְּהֻנָּה, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַקֹּדֶשׁ. יוֹחָנָן בֶּן גֻּדְגְּדָא הָיָה אוֹכֵל עַל טָהֳרַת הַקֹּדֶשׁ כָּל יָמָיו, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַחַטָּאת: \n", | 2.6. "If he immersed for unconsecrated [food], and was presumed to be fit to eat unconsecrated [food], he is prohibited from [eating second] tithe. If he immersed for [second] tithe, and was presumed to be fit to eat [second] tithe, he is prohibited from [eating] terumah. If he immersed for terumah, and was presumed to be fit to eat terumah, he is prohibited from [eating] holy things. If he immersed for holy things, and was presumed to be fit to eat holy things he is prohibited from [touching the waters of] purification. If one immersed for something possessing a stricter [degree of holiness], one is permitted [to have contact with] something possessing a lighter [degree of holiness]. If he immersed but without special intention, it is as though he had not immersed.", 2.7. "The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yoha ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification.", |
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145. Mishnah, Eduyot, 8.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85| 8.7. "אָמַר רַבִּי יְהוֹשֻׁעַ, מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ וְרַבּוֹ מֵרַבּוֹ, הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁאֵין אֵלִיָּהוּ בָא לְטַמֵּא וּלְטַהֵר, לְרַחֵק וּלְקָרֵב, אֶלָּא לְרַחֵק הַמְקֹרָבִין בִּזְרוֹעַ וּלְקָרֵב הַמְרֻחָקִין בִּזְרוֹעַ. מִשְׁפַּחַת בֵּית צְרִיפָה הָיְתָה בְעֵבֶר הַיַּרְדֵּן וְרִחֲקָהּ בֶּן צִיּוֹן בִּזְרוֹעַ, וְעוֹד אַחֶרֶת הָיְתָה שָׁם וְקֵרְבָהּ בֶּן צִיּוֹן בִּזְרוֹעַ. כְּגוֹן אֵלּוּ, אֵלִיָּהוּ בָא לְטַמֵּא וּלְטַהֵר, לְרַחֵק וּלְקָרֵב. רַבִּי יְהוּדָה אוֹמֵר, לְקָרֵב, אֲבָל לֹא לְרַחֵק. רַבִּי שִׁמְעוֹן אוֹמֵר, לְהַשְׁווֹת הַמַּחֲלֹקֶת. וַחֲכָמִים אוֹמְרִים, לֹא לְרַחֵק וְלֹא לְקָרֵב, אֶלָּא לַעֲשׂוֹת שָׁלוֹם בָּעוֹלָם, שֶׁנֶּאֱמַר (מלאכי ג) הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא וְגוֹ' וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים וְלֵב בָּנִים עַל אֲבוֹתָם: \n", | 8.7. "Rabbi Joshua said: I have received a tradition from Rabban Yoha ben Zakkai, who heard it from his teacher, and his teacher [heard it] from his teacher, as a halakhah [given] to Moses from Sinai, that Elijah will not come to pronounce unclean or to pronounce clean, to put away or to bring near, but to put away those brought near by force and to bring near those put away by force. The family of Beth Tzriphah was on the other side of the Jordan and Ben Zion put it away by force; and yet another family was there, and Ben Zion brought it near by force. It is such as these that Elijah will come to pronounce unclean or to pronounce clean, to put away or to bring near. Rabbi Judah says: to bring near, but not to put away. Rabbi Shimon says: to conciliate disputes. And the Sages say: neither to put away nor to bring near, but to make peace in the world, for it is said, “Behold I send to you Elijah the prophet”, etc., “and he shall turn the heart of the fathers to the children and the heart of the children to their fathers” (Malachi 3:23-2.", |
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146. Mishnah, Berachot, 2.1, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •law, mosaic (law of moses) •mosaic law Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 100; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 190| 2.1. "הָיָה קוֹרֵא בַתּוֹרָה, וְהִגִּיעַ זְמַן הַמִּקְרָא, אִם כִּוֵּן לִבּוֹ, יָצָא. וְאִם לָאו, לֹא יָצָא. בַּפְּרָקִים שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב, וּבָאֶמְצַע שׁוֹאֵל מִפְּנֵי הַיִּרְאָה וּמֵשִׁיב, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בָּאֶמְצַע שׁוֹאֵל מִפְּנֵי הַיִּרְאָה, וּמֵשִׁיב מִפְּנֵי הַכָּבוֹד, בַּפְּרָקִים שׁוֹאֵל מִפְּנֵי הַכָּבוֹד, וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם: \n", 5.5. "הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: \n", | 2.1. "If one was reading in the Torah [the section of the Shema] and the time for its recital arrived, if he directed his heart [to fulfill the mitzvah] he has fulfilled his obligation. In the breaks [between sections] one may give greeting out of respect and return greeting; in the middle [of a section] one may give greeting out of fear and return it, the words of Rabbi Meir. Rabbi Judah says: in the middle one may give greeting out of fear and return it out of respect, in the breaks one may give greeting out of respect and return greeting to anyone.", 5.5. "One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”", |
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| 147. Plutarch, On Superstition, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 161 |
| 148. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 24 |
| 149. Pliny The Elder, Natural History, a b c d\n0 5.15 70-3 5.15 70 5 15 70 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philos essenes, and mosaic law Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 196, 197 |
| 150. Plutarch, Sayings of The Spartans, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 7 |
151. New Testament, 1 Thessalonians, 1.6, 1.9, 3.13, 5.10, 5.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish •moses and mosaic law Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 12, 13| 1.6. καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε καὶ τοῦ κυρίου, δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς πνεύματος ἁγίου, 1.9. αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ, 3.13. εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ. 5.10. τοῦ ἀποθανόντος περὶ ἡμῶν ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν. 5.23. Αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη. | 1.6. You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit, 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God, 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 5.10. who died for us, that, whether we wake or sleep, we should live together with him. 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. |
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152. New Testament, 1 Timothy, 6.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law (mosaic), nature, lex naturae Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344| 6.12. ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων. | 6.12. Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. |
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153. New Testament, 2 Peter, 2.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mosaic law, philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87| 2.22. συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίαςΚύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα,καί Ὗς λουσαμένη εἰς κυλισμὸν βορβόρου. | 2.22. But it has happened to them according to the true proverb, "The dog turns to his own vomit again," and "the sow that had washed to wallowing in the mire." |
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154. New Testament, 2 Corinthians, 3.3-3.9, 4.2, 5.1-5.10, 12.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 374, 496; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 278, 321; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 12| 3.3. φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφʼ ἡμῶν,ἐνγεγραμμένηοὐ μέλανι ἀλλὰ πνεύματι θεοῦ ζῶντος, οὐκ ἐνπλαξὶν λιθίναιςἀλλʼ ἐνπλαξὶν καρδίαις σαρκίναις. 3.4. Πεποίθησιν δὲ τοιαύτην ἔχομεν διὰ τοῦ χριστοῦ πρὸς τὸν θεόν. 3.5. οὐχ ὅτι ἀφʼ ἑαυτῶν ἱκανοί ἐσμεν λογίσασθαί τι ὡς ἐξ αὑτῶν, ἀλλʼ ἡ ἱκανότης ἡμῶν ἐκ τοῦ θεοῦ, 3.6. ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος, τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. 3.7. Εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη λίθοις ἐγενήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ πρόσωπον Μωυσέως διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην, 3.8. πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ πνεύματος ἔσται ἐν δόξῃ; 3.9. εἰ γὰρ ἡ διακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης δόξῃ. 4.2. ἀλλὰ ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης, μὴ περιπατοῦντες ἐν πανουργίᾳ μηδὲ δολοῦντες τὸν λόγον τοῦ θεοῦ, ἀλλὰ τῇ φανερώσει τῆς ἀληθείας συνιστάνοντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων ἐνώπιον τοῦ θεοῦ. 5.1. οἴδαμεν γὰρ ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ θεοῦ ἔχομεν οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς. 5.2. καὶ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες, 5.3. εἴ γεκαὶ ἐνδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα. 5.4. καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι ἐφʼ ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλʼ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς. 5.5. ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος. 5.6. Θαρροῦντες οὖν πάντοτε καὶ εἰδότες ὅτι ἐνδημοῦντες ἐν τῷ σώματι ἐκδημοῦμεν ἀπὸ τοῦ κυρίου, 5.7. διὰ πίστεως γὰρ περιπατοῦμεν οὐ διὰ εἴδους,— 5.8. θαρροῦμεν δὲ καὶ εὐδοκοῦμεν μᾶλλον ἐκδημῆσαι ἐκ τοῦ σώματος καὶ ἐνδημῆσαι πρὸς τὸν κύριον· 5.9. διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῷ εἶναι. 5.10. τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον. 12.21. μὴ πάλιν ἐλθόντος μου ταπεινώσῃ με ὁ θεός μου πρὸς ὑμᾶς, καὶ πενθήσω πολλοὺς τῶν προημαρτηκότων καὶ μὴ μετανοησάντων ἐπὶ τῇ ἀκαθαρσίᾳ καὶ πορνείᾳ καὶ ἀσελγείᾳ ᾗ ἔπραξαν. | |
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155. New Testament, 2 Timothy, 1.10, 2.5, 2.25, 3.1, 4.4, 4.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pedagogue, as metaphor for mosaic law •law (mosaic), nature, lex naturae •law divine/mosaic/jewish •law/torah, mosaic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 157; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344; Stuckenbruck (2007), 1 Enoch 91-108, 697| 1.10. φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, καταργήσαντος μὲν τὸν θάνατον φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου, 2.5. ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται ἐὰν μὴ νομίμως ἀθλήσῃ· 2.25. ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μή ποτε δῴη αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας, 3.1. Τοῦτο δὲ γίνωσκε ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί· 4.4. καὶ ἀπὸ μὲν τῇς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται. 4.7. τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα· | 1.10. but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light through the gospel. 2.5. Also, if anyone competes in athletics, he isn't crowned unless he has competed by the rules. 2.25. in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth, 3.1. But know this, that in the last days, grievous times will come. 4.4. and will turn away their ears from the truth, and turn aside to fables. 4.7. I have fought the good fight. I have finished the course. I have kept the faith. |
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156. New Testament, Acts, 2.5, 2.14-2.40, 4.12, 5.31, 6.14, 7.1, 7.11-7.15, 7.38, 7.53, 8.17, 8.44-8.59, 10.34, 13.14-13.15, 13.23, 15.5, 16.21, 17.22-17.31, 18.13-18.14, 24.14, 25.16, 28.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 81; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50, 115, 153; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 143; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51, 52, 278, 321; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 157; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 60, 284; Stuckenbruck (2007), 1 Enoch 91-108, 106, 666, 696, 697; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 178| 2.5. Ἦσαν δὲ [ἐν] Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν· 2.14. Σταθεὶς δὲ ὁ Πέτρος σὺν τοῖς ἕνδεκα ἐπῆρεν τὴν φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς Ἄνδρες Ἰουδαῖοι καὶ οἱ κατοικοῦντες Ἰερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ῥήματά μου. 2.15. οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε οὗτοι μεθύουσιν, ἔστιν γὰρ ὥρα τρίτη τῆς ἡμέρας, 2.16. ἀλλὰ τοῦτό ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ 2.17. 2.18. 2.19. 2.20. 2.21. 2.22. Ἄνδρες Ἰσραηλεῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε, 2.23. τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε, 2.24. ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπʼ αὐτοῦ· 2.25. Δαυεὶδ γὰρ λέγει εἰς αὐτόν 2.26. 2.27. 2.28. 2.29. Ἄνδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαυείδ, ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης· 2.30. προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸςἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ, 2.31. προιδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι οὔτε ἐνκατελείφθη εἰς ᾄδην οὔτε ἡ σὰρξ αὐτοῦεἶδεν διαφθοράν. 2.32. τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμὲν μάρτυρες. 2.33. τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς [καὶ] βλέπετε καὶ ἀκούετε. 2.34. οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός 2.35. 2.36. ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε. 2.37. Ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν, εἶπάν τε πρὸς τὸν Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους Τί ποιήσωμεν, 2.38. ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος· 2.39. ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσι τοῖς εἰς μακρὰν ὅσους ἂν προσκαλέσηται Κύριος ὁ θεὸς ἡμῶν. 2.40. ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο, καὶ παρεκάλει αὐτοὺς λέγων Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης. 4.12. καὶ οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία, οὐδὲ γὰρ ὄνομά ἐστιν ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις ἐν ᾧ δεῖ σωθῆναι ἡμᾶς. 5.31. τοῦτον ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσεν τῇ δεξιᾷ αὐτοῦ, [τοῦ] δοῦναι μετάνοιαν τῷ Ἰσραὴλ καὶ ἄφεσιν ἁμαρτιῶν· 6.14. ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωυσῆς. 7.1. Εἶπεν δὲ ὁ ἀρχιερεύς Εἰ ταῦτα οὕτως ἔχει; 7.11. ἦλθεν δὲ λιμὸς ἐφʼ ὅλην τὴν Αἴγυπτον καὶΧαναὰν καὶ θλίψις μεγάλη, καὶ οὐχ ηὕρισκον χορτάσματα οἱ πατέρες ἡμῶν· 7.12. ἀκούσας δὲ Ἰακὼβ ὄντα σιτία εἰς Αἴγυπτον ἐξαπέστειλεν τοὺς πατέρας ἡμῶν πρῶτον· 7.13. καὶ ἐν τῷ δευτέρῳ ἐγνωρίσθη Ἰωσὴφ τοῖς ἀδελφοῖς αὐτοῦ, καὶ φανερὸν ἐγένετο τῷ Φαραὼ τὸ γένος Ἰωσήφ. 7.14. ἀποστείλας δὲ Ἰωσὴφ μετεκαλέσατο Ἰακὼβ τὸν πατέρα αὐτοῦ καὶ πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα πέντε, 7.15. κατέβη δὲ Ἰακὼβ [εἰς Αἴγυπτον]. καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν, 7.38. ὡς ἐμέ. οὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν τῷ ὄρει Σινὰ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ὑμῖν, 7.53. οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε. 8.17. τότε ἐπετίθεσαν τὰς χεῖρας ἐπʼ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον. 10.34. ἀνοίξας δὲ Πέτρος τὸ στόμα εἶπεν Ἐπʼ ἀληθείας καταλαμβάνομαι ὅτι οὐκ ἔστιν προσωπολήμπτης ὁ θεός, 13.14. Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. 13.15. μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε. 13.23. τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος κατʼ ἐπαγγελίαν ἤγαγεν τῷ Ἰσραὴλ σωτῆρα Ἰησοῦν, 15.5. Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως. 16.21. καὶ καταγγέλλουσιν ἔθη ἃ οὐκ ἔξεστιν ἡμῖν παραδέχεσθαι οὐδὲ ποιεῖν Ῥωμαίοις οὖσιν. 17.22. σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ· 17.23. διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν. 17.24. ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ 17.25. οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· 17.26. ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν, 17.27. ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. 17.28. ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν q type="spoken" 17.29. γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. 17.30. τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν, 17.31. καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν. 18.13. λέγοντες ὅτι Παρὰ τὸν νόμον ἀναπείθει οὗτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν. 18.14. μέλλοντος δὲ τοῦ Παύλου ἀνοίγειν τὸ στόμα εἶπεν ὁ Γαλλίων πρὸς τοὺς Ἰουδαίους Εἰ μὲν ἦν ἀδίκημά τι ἢ ῥᾳδιούργημα πονηρόν, ὦ Ἰουδαῖοι, κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν· 24.14. ὁμολογῶ δὲ τοῦτό σοι ὅτι κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως λατρεύω τῷ πατρῴῳ θεῷ, πιστεύων πᾶσι τοῖς κατὰ τὸν νόμον καὶ τοῖς ἐν τοῖς προφήταις γεγραμμένοις, 25.16. πρὸς οὓς ἀπεκρίθην ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τινα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος. 28.23. Ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθαν πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες, οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ πείθων τε αὐτοὺς περὶ τοῦ Ἰησοῦ ἀπό τε τοῦ νόμου Μωυσέως καὶ τῶν προφητῶν ἀπὸ πρωὶ ἕως ἑσπέρας. | 2.5. Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. 2.14. But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. 2.15. For these aren't drunken, as you suppose, seeing it is only the third hour of the day. 2.16. But this is what has been spoken through the prophet Joel: 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. 2.21. It will be, that whoever will call on the name of the Lord will be saved.' 2.22. "You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know, 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' 2.29. "Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne, 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand, 2.35. Until I make your enemies the footstool of your feet."' 2.36. "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do?" 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself." 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation!" 4.12. There is salvation in none other, for neither is there any other name under heaven, that is given among men, in which we must be saved!" 5.31. God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins. 6.14. For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us." 7.1. The high priest said, "Are these things so?" 7.11. Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food. 7.12. But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. 7.13. On the second time Joseph was made known to his brothers, and Joseph's race was revealed to Pharaoh. 7.14. Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls. 7.15. Jacob went down into Egypt, and he died, himself and our fathers, 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us, 7.53. You received the law as it was ordained by angels, and didn't keep it!" 8.17. Then they laid their hands on them, and they received the Holy Spirit. 10.34. Peter opened his mouth and said, "Truly I perceive that God doesn't show favoritism; 13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak." 13.23. From this man's seed, God has brought salvation to Israel according to his promise, 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses." 16.21. and set forth customs which it is not lawful for us to accept or to observe, being Romans." 17.22. Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. 17.26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation, 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead." 18.13. saying, "This man persuades men to worship God contrary to the law." 18.14. But when Paul was about to open his mouth, Gallio said to the Jews, "If indeed it were a matter of wrong or of wicked crime, Jews, it would be reasonable that I should bear with you; 24.14. But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets; 25.16. To whom I answered that it is not the custom of the Romans to give up any man to destruction, before the accused have met the accusers face to face, and have had opportunity to make his defense concerning the matter laid against him. 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening. |
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157. New Testament, James, 1.12, 1.22-1.25, 5.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law (mosaic), nature, lex naturae •law/torah, mosaic •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344; Stuckenbruck (2007), 1 Enoch 91-108, 697| 1.12. Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν. 1.22. Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ ἀκροαταὶ μόνον παραλογιζόμενοι ἑαυτούς. 1.23. ὅτι εἴ τις ἀκροατὴς λόγου ἐστὶν καὶ οὐ ποιητής, οὗτος ἔοικεν ἀνδρὶ κατανοοῦντι τὸ πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ, 1.24. κατενόησεν γὰρ ἑαυτὸν καὶ ἀπελήλυθεν καὶ εὐθέως ἐπελάθετο ὁποῖος ἦν. 1.25. ὁ δὲ παρακύψας εἰς νόμον τέλειον τὸν τῆς ἐλευθερίας καὶ παραμείνας, οὐκ ἀκροατὴς ἐπιλησμονῆς γενόμενος ἀλλὰ ποιητὴς ἔργου, οὗτος μακάριος ἐν τῇ ποιήσει αὐτοῦ ἔσται. 5.19. Ἀδελφοί μου, ἐάν τις ἐν ὑμῖν πλανηθῇ ἀπὸ τῆς ἀληθείας καὶ ἐπιστρέψῃ τις αὐτόν, | 1.12. Blessed is the man who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him. 1.22. But be doers of the word, and not only hearers, deluding your own selves. 1.23. For if anyone is a hearer of the word and not a doer, he is like a man beholding his natural face in a mirror; 1.24. for he sees himself, and goes away, and immediately forgets what kind of man he was. 1.25. But he who looks into the perfect law, the law of freedom, and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does. 5.19. Brothers, if any among you wanders from the truth, and someone turns him back, |
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158. New Testament, Colossians, 2.6-2.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mosaic law •law/torah, mosaic •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 349; Stuckenbruck (2007), 1 Enoch 91-108, 106; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 66| 2.6. Ὡς οὖν παρελάβετε τὸν χριστὸν Ἰησοῦν τὸν κύριον, ἐν αὐτῷ περιπατεῖτε, 2.7. ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ καὶ βεβαιούμενοι τῇ πίστει καθὼς ἐδιδάχθητε, περισσεύοντες [ἐν αὐτῇ] ἐν εὐχαριστίᾳ. 2.8. Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν· 2.9. ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, 2.10. καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας, 2.11. ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ χριστοῦ, 2.12. συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν· 2.13. καὶ ὑμᾶς νεκροὺς ὄντας τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ· χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα, 2.14. ἐξαλείψας τὸ καθʼ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ· 2.15. ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ. 2.16. Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων, 2.17. ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ χριστοῦ. 2.18. μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, 2.19. καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συνβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ. 2.20. Εἰ ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείεν τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε 2.21. Μὴ ἅψῃ μηδὲ γεύσῃ μηδὲ θίγῃς, 2.22. ἅ ἐστιν πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων; 2.23. ἅτινά ἐστιν λόγον μὲν ἔχοντα σο φίας ἐν ἐθελοθρησκίᾳ καὶ ταπεινοφροσύνῃ [καὶ] ἀφειδίᾳ σώματος, οὐκ ἐν τιμῇ τινὶ πρὸς πλησμονὴν τῆς σαρκός. | 2.6. As therefore you received Christ Jesus, the Lord, walk in him, 2.7. rooted and built up in him, and established in the faith, even as you were taught, abounding in it in thanksgiving. 2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 2.9. For in him all the fullness of the Godhead dwells bodily, 2.10. and in him you are made full, who is the head of all principality and power; 2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; 2.14. having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross; 2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day, 2.17. which are a shadow of the things to come; but the body is Christ's. 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind, 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 2.20. If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordices, 2.21. "Don't handle, nor taste, nor touch" 2.22. (all of which perish with use), according to the precepts and doctrines of men? 2.23. Which things indeed appear like wisdom in self-imposed worship, and humility, and severity to the body; but aren't of any value against the indulgence of the flesh. |
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159. New Testament, Ephesians, 1.13, 2.6, 4.8, 5.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish •mosaic law •law, mosaic Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 537; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321, 349| 1.13. ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, 2.6. — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, 4.8. διὸ λέγει Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, [καὶ] ἔδωκεν δόματα τοῖς ἀνθρώποις. 5.1. γίνεσθε οὖν μιμηταὶ τοῦ θεοῦ, ὡς τέκνα ἀγαπητά, καὶ περιπατεῖτε ἐν ἀγάπῃ, | 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus, 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men." 5.1. Be therefore imitators of God, as beloved children. |
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| 160. Plutarch, On The Fortune Or Virtue of Alexander The Great, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 18 |
161. New Testament, Galatians, 1.4, 1.16, 2.11-2.21, 3.2, 3.5-3.29, 4.1, 5.3, 5.6, 5.13-5.26, 6.1-6.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 81; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 496, 537; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 143; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 13, 159, 161, 165, 190, 245; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 156, 157, 159, 160, 338; Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 142; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 311; Stuckenbruck (2007), 1 Enoch 91-108, 99, 106; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 66; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 22| 1.4. τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ κατὰ τὸ θέλημα τοῦ θεοῦ καὶ πατρὸς ἡμῶν, 1.16. ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, 2.11. Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν· 2.12. πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς. 2.13. καὶ συνυπεκρίθησαν αὐτῷ [καὶ] οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. 2.14. ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; 2.15. Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί, 2.16. εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Χριστοῦ Ἰησοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σάρξ. 2.17. εἰ δὲ ζητοῦντες δικαιωθῆναι ἐν Χριστῷ εὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοί, ἆρα Χριστὸς ἁμαρτίας διάκονος; μὴ γένοιτο· 2.18. εἰ γὰρ ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω. 2.19. ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον ἵνα θεῷ ζήσω· Χριστῷ συνεσταύρωμαι· 2.20. ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. 2.21. Οὐκ ἀθετῶ τὴν χάριν τοῦ θεοῦ· εἰ γὰρ διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν. 3.2. τοῦτο μόνον θέλω μαθεῖν ἀφʼ ὑμῶν, ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε ἢ ἐξ ἀκοῆς πίστεως; 3.5. ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως; 3.6. καθὼς Ἀβραὰμἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. 3.7. Γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως, οὗτοι υἱοί εἰσιν Ἀβραάμ. 3.8. προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεὸς προευηγγελίσατο τῷ Ἀβραὰμ ὅτιἘνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη. 3.9. ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῷ πιστῷ Ἀβραάμ. 3.10. Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν ὑπὸ κατάραν εἰσίν, γέγραπται γὰρ ὅτι Ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά. 3.11. ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ θεῷ δῆλον, ὅτιὉ δίκαιος ἐκ πίστεως ζήσεται, 3.12. ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλʼὉ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς. 3.13. Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα, ὅτι γέγραπταιἘπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου, 3.14. ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ Ἀβραὰμ γένηται ἐν Ἰησοῦ Χριστῷ, ἵνα τὴν ἐπαγγελίαν τοῦ πνεύματος λάβωμεν διὰ τῆς πίστεως. 3.15. Ἀδελφοί, κατὰ ἄνθρωπον λέγω· ὅμως ἀνθρώπου κεκυρωμένην διαθήκην οὐδεὶς ἀθετεῖ ἢ ἐπιδιατάσσεται. 3.16. τῷ δὲ Ἀβραὰμ ἐρρέθησαν αἱ ἐπαγγελίαικαὶ τῷ σπέρματιαὐτοῦ· οὐ λέγει Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλʼ ὡς ἐφʼ ἑνόςΚαὶ τῷ σπέρματί σου,ὅς ἐστιν Χριστός. 3.17. τοῦτο δὲ λέγω· διαθήκην προκεκυρωμένην ὑπὸ τοῦ θεοῦ ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς νόμος οὐκ ἀκυροῖ, εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν. 3.18. εἰ γὰρ ἐκ νόμου ἡ κληρονομία, οὐκέτι ἐξ ἐπαγγελίας· τῷ δὲ Ἀβραὰμ διʼ ἐπαγγελίας κεχάρισται ὁ θεός. 3.19. Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου· 3.20. ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστίν. 3.21. ὁ οὖν νόμος κατὰ τῶν ἐπαγγελιῶν [τοῦ θεοῦ]; μὴ γένοιτο· εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως ἐν νόμῳ ἂν ἦν ἡ δικαιοσύνη. 3.22. ἀλλὰ συνέκλεισεν ἡ γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν ἵνα ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ Χριστοῦ δοθῇ τοῖς πιστεύουσιν. 3.23. Πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν ὑπὸ νόμον ἐφρουρούμεθα συνκλειόμενοι εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι. 3.24. ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν· 3.25. ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν. 3.26. Πάντες γὰρ υἱοὶ θεοῦ ἐστὲ διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ. 3.27. ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· 3.28. οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ. 3.29. εἰ δὲ ὑμεῖς Χριστοῦ, ἄρα τοῦ Ἀβραὰμ σπέρμα ἐστέ, κατʼ ἐπαγγελίαν κληρονόμοι. 4.1. Λέγω δέ, ἐφʼ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει δούλου κύριος πάντων ὤν, 5.3. μαρτύρομαι δὲ πάλιν παντὶ ἀνθρώπῳ περιτεμνομένῳ ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον ποιῆσαι. 5.6. ἐν γὰρ Χριστῷ [Ἰησοῦ] οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις διʼ ἀγάπης ἐνεργουμένη. 5.13. μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί, ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις· 5.14. ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῷἈγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 5.15. εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπʼ ἀλλήλων ἀναλωθῆτε. 5.16. Λέγω δέ, πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε. 5.17. ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε. 5.18. εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον. 5.19. φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.20. εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, 5.21. φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν. 5.22. ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, 5.23. πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος. 5.24. οἱ δὲ τοῦ χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις. 5.25. Εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν. 5.26. μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες. 6.1. Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτόν, μὴ καὶ σὺ πειρασθῇς. 6.2. Ἀλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ χριστοῦ. 6.3. εἰ γὰρ δοκεῖ τις εἶναί τι μηδὲν ὤν, φρεναπατᾷ ἑαυτόν· 6.4. τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω [ἕκαστος], καὶ τότε εἰς ἑαυτὸν μόνον τὸ καύχημα ἕξει καὶ οὐκ εἰς τὸν ἕτερον, 6.5. ἕκαστος γὰρ τὸ ἴδιον φορτίον βαστάσει. 6.6. Κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς. 6.7. Μὴ πλανᾶσθε, θεὸς οὐ μυκτηρίζεται· ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει· 6.8. ὅτι ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ ἐκ τῆς σαρκὸς θερίσει φθοράν, ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον. 6.9. τὸ δὲ καλὸν ποιοῦντες μὴ ἐνκακῶμεν, καιρῷ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλυόμενοι. 6.10. Ἄρα οὖν ὡς καιρὸν ἔχωμεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως. | 1.4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father -- 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood, 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. "We, being Jews by nature, and not Gentile sinners, 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? 3.6. Even as Abraham "believed God, and it wascounted to him for righteousness." 3.7. Know therefore that those whoare of faith, the same are sons of Abraham. 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed." 3.9. So then, those who are of faith are blessed with thefaithful Abraham. 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem." 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith." 3.12. The law is notof faith, but, "The man who does them will live by them." 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree," 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. 3.15. Brothers, I speak like men. Though it is only aman's covet, yet when it has been confirmed, no one makes it void,or adds to it. 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.17. Now I say this. A covetconfirmed beforehand by God in Christ, the law, which came four hundredand thirty years after, does not annul, so as to make the promise of noeffect. 3.18. For if the inheritance is of the law, it is no more ofpromise; but God has granted it to Abraham by promise. 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.20. Now amediator is not between one, but God is one. 3.21. Is the law thenagainst the promises of God? Certainly not! For if there had been a lawgiven which could make alive, most assuredly righteousness would havebeen of the law. 3.22. But the Scriptures shut up all things undersin, that the promise by faith in Jesus Christ might be given to thosewho believe. 3.23. But before faith came, we were kept in custodyunder the law, shut up to the faith which should afterwards berevealed. 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 3.25. But now that faithis come, we are no longer under a tutor. 3.26. For you are all sons ofGod, through faith in Christ Jesus. 3.27. For as many of you as werebaptized into Christ have put on Christ. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise. 4.1. But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; 5.3. Yes, I testify again to every man whoreceives circumcision, that he is a debtor to do the whole law. 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. 5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. 5.14. For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself." 5.15. But if you bite anddevour one another, be careful that you don't consume one another. 5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18. But if you are led by theSpirit, you are not under the law. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, 5.23. gentleness, and self-control.Against such things there is no law. 5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. 5.25. If we liveby the Spirit, let's also walk by the Spirit. 5.26. Let's not becomeconceited, provoking one another, and envying one another. 6.1. Brothers, even if a man is caught in some fault, you who arespiritual must restore such a one in a spirit of gentleness; looking toyourself so that you also aren't tempted. 6.2. Bear one another'sburdens, and so fulfill the law of Christ. 6.3. For if a man thinkshimself to be something when he is nothing, he deceives himself. 6.4. But let each man test his own work, and then he will take pride inhimself and not in his neighbor. 6.5. For each man will bear his ownburden. 6.6. But let him who is taught in the word share all goodthings with him who teaches. 6.7. Don't be deceived. God is notmocked, for whatever a man sows, that will he also reap. 6.8. For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life. 6.9. Let us not be weary in doing good, for we will reap in due season, ifwe don't give up. 6.10. So then, as we have opportunity, let's do whatis good toward all men, and especially toward those who are of thehousehold of the faith. |
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162. New Testament, Philippians, 3, 3.2-4.1, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.20, 156 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 148| 3.4. καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί. Εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκί, ἐγὼ μᾶλλον· | 3.4. though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: |
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163. New Testament, Romans, 1, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.25, 1.26, 1.27, 2, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 3, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 4.11, 4.12, 4.15, 4.16, 5.5, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 6, 7, 7.1-8.13, 7.4, 7.6, 7.7, 7.7-8.13, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 8, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.11, 8.13, 8.38, 8.39, 9, 10, 10.4, 11, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 165; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 66| 8.2. ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. | 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. |
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164. New Testament, Titus, 1.12, 1.14, 3.4-3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law (mosaic) •law divine/mosaic/jewish •pedagogue, as metaphor for mosaic law Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 157; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 60, 62| 1.12. εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί· 1.14. ἵνα ὑγιαίνωσιν [ἐν] τῇ πίστει, μὴ προσέχοντες Ἰουδαϊκοῖς μύθοις καὶ ἐντολαῖς ἀνθρώπων ἀποστρεφομένων τὴν ἀλήθειαν. 3.4. ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ, 3.5. οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλινγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου, 3.6. οὗ ἐξέχεεν ἐφʼ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν, 3.7. ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατʼ ἐλπίδα ζωῆς αἰωνίου. 3.8. Πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ. Ταῦτά ἐστιν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις· 3.9. μωρὰς δὲ ζητήσεις καὶ γενεαλογίας καὶ ἔριν καὶ μάχας νομικὰς περιίστασο, εἰσὶν γὰρ ἀνωφελεῖς καὶ μάταιοι. 3.10. αἱρετικὸν ἄνθρω πον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, 3.11. εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος. | 1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons." 1.14. not paying attention to Jewish fables and commandments of men who turn away from the truth. 3.4. But when the kindness of God our Savior and his love toward mankind appeared, 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit, 3.6. which he poured out on us richly, through Jesus Christ our Savior; 3.7. that, being justified by his grace, we might be made heirs according to the hope of eternal life. 3.8. This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men; 3.9. but shun foolish questionings, genealogies, strife, and disputes about the law; for they are unprofitable and vain. 3.10. Avoid a factious man after a first and second warning; 3.11. knowing that such a one is perverted, and sins, being self-condemned. |
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165. New Testament, John, 1.14, 1.45, 3.33, 4.42, 5.15-5.18, 5.32-5.34, 8.13-8.14, 8.17-8.18, 8.32, 8.40, 8.45, 13.34-13.35, 17.3, 18.37, 19.35, 19.40, 21.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pedagogue, as metaphor for mosaic law •mosaic law •law/torah, mosaic •law divine/mosaic/jewish •law, mosaic Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51, 321; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 157; Stuckenbruck (2007), 1 Enoch 91-108, 666, 696; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 178| 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.45. εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. 3.33. ὁ λαβὼν αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν ὅτι ὁ θεὸς ἀληθής ἐστιν. 4.42. τῇ τε γυναικὶ ἔλεγον [ὅτι] Οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν· αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου. 5.15. ἀπῆλθεν ὁ ἄνθρωπος καὶ εἶπεν τοῖς Ἰουδαίοις ὅτι Ἰησοῦς ἐστὶν ὁ ποιήσας αὐτὸν ὑγιῆ. 5.16. καὶ διὰ τοῦτο ἐδίωκον οἱ Ἰουδαῖοι τὸν Ἰησοῦν ὅτι ταῦτα ἐποίει ἐν σαββάτῳ. 5.17. ὁ δὲ ἀπεκρίνατο αὐτοῖς Ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι. 5.18. διὰ τοῦτο οὖν μᾶλλον ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι ὅτι οὐ μόνον ἔλυε τὸ σάββατον ἀλλὰ καὶ πατέρα ἴδιον ἔλεγε τὸν θεόν, ἴσον ἑαυτὸν ποιῶν τῷ θεῷ. 5.32. ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ. 5.33. ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάνην, καὶ μεμαρτύρηκε τῇ ἀληθείᾳ· 5.34. ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω, ἀλλὰ ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε. 8.13. εἶπον οὖν αὐτῷ οἱ Φαρισαῖοι Σὺ περὶ σεαυτοῦ μαρτυρεῖς· 8.14. ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς Κἂν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἀληθής ἐστιν ἡ μαρτυρία μου, ὅτι οἶδα πόθεν ἦλθον καὶ ποῦ ὑπάγω· ὑμεῖς δὲ οὐκ οἴδατε πόθεν ἔρχομαι ἢ ποῦ ὑπάγω. 8.17. καὶ ἐν τῷ νόμῳ δὲ τῷ ὑμετέρῳ γέγραπται ὅτι δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστιν. 8.18. ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με πατήρ. 8.32. καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς. 8.40. νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα ἣν ἤκουσα παρὰ τοῦ θεοῦ· τοῦτο Ἀβραὰμ οὐκ ἐποίησεν. 8.45. ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι. 13.34. ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους. 13.35. ἐν τούτῳ γνώσονται πάντες ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν ἀγάπην ἔχητε ἐν ἀλλήλοις. 17.3. αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ ἵνα γινώσκωσι σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. 18.37. εἶπεν οῦν αὐτῷ ὁ Πειλᾶτος Οὐκοῦν βασιλεὺς εἶ σύ; ἀπεκρίθη [ὁ] Ἰησοῦς Σὺ λέγεις ὅτι βασιλεύς εἰμι. ἐγὼ εἰς τοῦτο γεγέννημαι καὶ εἰς τοῦτο ἐλήλυθα εἰς τὸν κόσμον ἵνα μαρτυρήσω τῇ ἀληθείᾳ· πᾶς ὁ ὢν ἐκ τῆς ἀληθείας ἀκούει μου τῆς φωνῆς. λέγει αὐτῷ ὁ Πειλᾶτος Τί ἐστιν ἀλήθεια; 19.35. καὶ ὁ ἑωρακὼς μεμαρτύρηκεν, καὶ ἀληθινὴ αὐτοῦ ἐστὶν ἡ μαρτυρία, καὶ ἐκεῖνος οἶδεν ὅτι ἀληθῆ λέγει, ἵνα καὶ ὑμεῖς πιστεύητε. 19.40. ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ καὶ ἔδησαν αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν. 21.24. Οὗτός ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων καὶ ὁ γράψας ταῦτα, καὶ οἴδαμεν ὅτι ἀληθὴς αὐτοῦ ἡ μαρτυρία ἐστίν. | 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph." 3.33. He who has received his witness has set his seal to this, that God is true. 4.42. They said to the woman, "Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world." 5.15. The man went away, and told the Jews that it was Jesus who had made him well. 5.16. For this cause the Jews persecuted Jesus, and sought to kill him, because he did these things on the Sabbath. 5.17. But Jesus answered them, "My Father is still working, so I am working, too." 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 5.32. It is another who testifies about me. I know that the testimony which he testifies about me is true. 5.33. You have sent to John, and he has testified to the truth. 5.34. But the testimony which I receive is not from man. However, I say these things that you may be saved. 8.13. The Pharisees therefore said to him, "You testify about yourself. Your testimony is not valid." 8.14. Jesus answered them, "Even if I testify about myself, my testimony is true, for I know where I came from, and where I am going; but you don't know where I came from, or where I am going. 8.17. It's also written in your law that the testimony of two people is valid. 8.18. I am one who testifies about myself, and the Father who sent me testifies about me." 8.32. You will know the truth, and the truth will make you free." 8.40. But now you seek to kill me, a man who has told you the truth, which I heard from God. Abraham didn't do this. 8.45. But because I tell the truth, you don't believe me. 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another. 13.35. By this everyone will know that you are my disciples, if you have love for one another." 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 18.37. Pilate therefore said to him, "Are you a king then?"Jesus answered, "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice." 19.35. He who has seen has testified, and his testimony is true. He knows that he tells the truth, that you may believe. 19.40. So they took Jesus' body, and bound it in linen cloths with the spices, as the custom of the Jews is to bury. 21.24. This is the disciple who testifies about these things, and wrote these things. We know that his witness is true. |
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166. New Testament, Luke, 1.9, 1.32-1.33, 2.42, 4.1-4.20, 6.20-6.49, 8.11, 12.33, 13.9, 13.21-13.22, 14.26, 15.7, 16.16, 16.30, 18.20, 21.4, 22.39, 22.66, 24.27, 24.44 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law/torah, mosaic •law, mosaic •law divine/mosaic/jewish •mosaic law, law of nature and •law of nature, mosaic laws consonant with •mosaic law •philos essenes, and mosaic law Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50, 56, 115, 153, 245, 246, 313, 442; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 159; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 278; Stuckenbruck (2007), 1 Enoch 91-108, 666, 696, 697; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 114; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 178| 1.9. κατὰ τὸ ἔθος τῆς ἱερατίας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου, 1.32. οὗτος ἔσται μέγας καὶ υἱὸς Ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ Κύριος ὁ θεὸς τὸν θρόνον Δαυεὶδ τοῦ πατρὸς αὐτοῦ, 1.33. καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. 2.42. Καὶ ὅτε ἐγένετο ἐτῶν δώδεκα, 4.1. Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου, καὶ ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ 4.2. ἡμέρας τεσσεράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου. Καὶ οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις, καὶ συντελεσθεισῶν αὐτῶν ἐπείνασεν. 4.3. εἶπεν δὲ αὐτῷ ὁ διάβολος Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος. 4.4. καὶ ἀπεκρίθη πρὸς αὐτὸν ὁ Ἰησοῦς Γέγραπται ὅτι Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος. 4.5. Καὶ ἀναγαγὼν αὐτὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου· 4.6. καὶ εἶπεν αὐτῷ ὁ διάβολος Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται καὶ ᾧ ἂν θέλω δίδωμι αὐτήν· 4.7. σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιον ἐμοῦ, ἔσται σοῦ πᾶσα. 4.8. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ Γέγραπται Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.9. Ἤγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ εἶπεν [αὐτῷ] Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω· 4.10. γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε, 4.11. καὶ ὅτι ἐπὶ χειρῶν ἀροῦσίν σε μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.12. καὶ ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Εἴρηται 4.13. Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπʼ αὐτοῦ ἄχρι καιροῦ. 4.14. Καὶ ὑπέστρεψεν ὁ Ἰησοῦς ἐν τῇ δυνάμει τοῦ πνεύματος εἰς τὴν Γαλιλαίαν. καὶ φήμη ἐξῆλθεν καθʼ ὅλης τῆς περιχώρου περὶ αὐτοῦ. 4.15. καὶ αὐτὸς ἐδίδασκεν ἐν ταῖς συναγωγαῖς αὐτῶν, δοξαζόμενος ὑπὸ πάντων. 4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν [τὸν] τόπον οὗ ἦν γεγραμμένον 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 6.20. Καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς αὐτοῦ ἔλεγεν Μακάριοι οἱ πτωχοί, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ θεοῦ. 6.21. μακάριοι οἱ πεινῶντες νῦν, ὅτι χορτασθήσεσθε. μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσετε. 6.22. μακάριοί ἐστε ὅταν μισήσωσιν ὑμᾶς οἱ ἄνθρωποι, καὶ ὅταν ἀφορίσωσιν ὑμᾶς καὶ ὀνειδίσωσιν καὶ ἐκβάλωσιν τὸ ὄνομα ὑμῶν ὡς πονηρὸν ἕνεκα τοῦ υἱοῦ τοῦ ἀνθρώπου· 6.23. χάρητε ἐν ἐκείνῃ τῇ ἡμέρᾳ καὶ σκιρτήσατε, ἰδοὺ γὰρ ὁ μισθὸς ὑμῶν πολὺς ἐν τῷ οὐρανῷ· κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς προφήταις οἱ πατέρες αὐτῶν. 6.24. Πλὴν οὐαὶ ὑμῖν τοῖς πλουσίοις, ὅτι ἀπέχετε τὴν παράκλησιν ὑμῶν. 6.25. οὐαὶ ὑμῖν, οἱ ἐμπεπλησμένοι νῦν, ὅτι πεινάσετε. οὐαί, οἱ γελῶντες νῦν, ὅτι πενθήσετε καὶ κλαύσετε. 6.26. οὐαὶ ὅταν καλῶς ὑμᾶς εἴπωσιν πάντες οἱ ἄνθρωποι, κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς ψευδοπροφήταις οἱ πατέρες αὐτῶν. 6.27. Ἀλλὰ ὑμῖν λέγω τοῖς ἀκούουσιν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς, 6.28. εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, προσεύχεσθε περὶ τῶν ἐπηρεαζόντων ὑμᾶς. 6.29. τῷ τύπτοντί σε ἐπὶ τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην, καὶ ἀπὸ τοῦ αἴροντός σου τὸ ἱμάτιον καὶ τὸν χιτῶνα μὴ κωλύσῃς. 6.30. παντὶ αἰτοῦντί σε δίδου, καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει. 6.31. καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ποιεῖτε αὐτοῖς ὁμοίως. 6.32. καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ γὰρ οἱ ἁμαρτωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσιν. 6.33. καὶ [γὰρ] ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσιν. 6.34. καὶ ἐὰν δανίσητε παρʼ ὧν ἐλπίζετε λαβεῖν, ποία ὑμῖν χάρις [ἐστίν]; καὶ ἁμαρτωλοὶ ἁμαρτωλοῖς δανίζουσιν ἵνα ἀπολάβωσιν τὰ ἴσα. 6.35. πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ Ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς. 6.36. Γίνεσθε οἰκτίρμονες καθὼς ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν· 6.37. καὶ μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε· καὶ μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθῆτε. ἀπολύετε, καὶ ἀπολυθήσεσθε· 6.38. δίδοτε, καὶ δοθήσεται ὑμῖν· μέτρον καλὸν πεπιεσμένον σεσαλευμένον ὑπερεκχυννόμενον δώσουσιν εἰς τὸν κόλπον ὑμῶν· ᾧ γὰρ μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν. 6.39. Εἶπεν δὲ καὶ παραβολὴν αὐτοῖς Μήτι δύναται τυφλὸς τυφλὸν ὁδηγεῖν; οὐχὶ ἀμφότεροι εἰς βόθυνον ἐμπεσοῦνται; 6.40. οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον, κατηρτισμένος δὲ πᾶς ἔσται ὡς ὁ διδάσκαλος αὐτοῦ. 6.41. Τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ δοκὸν τὴν ἐν τῷ ἰδίῳ ὀφθαλμῷ οὐ κατανοεῖς; 6.42. πῶς δύνασαι λέγειν τῷ ἀδελφῷ σου Ἀδελφέ, ἄφες ἐκβάλω τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ σου, αὐτὸς τὴν ἐν τῷ ὀφθαλμῷ σοῦ δοκὸν οὐ βλέπων; ὑποκριτά, ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σοῦ, καὶ τότε διαβλέψεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου ἐκβαλεῖν. 6.43. Οὐ γὰρ ἔστιν δένδρον καλὸν ποιοῦν καρπὸν σαπρόν, οὐδὲ πάλιν δένδρον σαπρὸν ποιοῦν καρπὸν καλόν. ἕκαστον γὰρ δένδρον ἐκ τοῦ ἰδίου καρποῦ γινώσκεται· 6.44. οὐ γὰρ ἐξ ἀκανθῶν συλλέγουσιν σῦκα, οὐδὲ ἐκ βάτου σταφυλὴν τρυγῶσιν. 6.45. ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προφέρει τὸ ἀγαθόν, καὶ ὁ πονηρὸς ἐκ τοῦ πονηροῦ προφέρει τὸ πονηρόν· ἐκ γὰρ περισσεύματος καρδίας λαλεῖ τὸ στόμα αὐτοῦ. 6.46. Τί δέ με καλεῖτε Κύριε κύριε, καὶ οὐ ποιεῖτε ἃ λέγω; 6.47. πᾶς ὁ ἐρχόμενος πρός με καὶ ἀκούων μου τῶν λόγων καὶ ποιῶν αὐτούς, ὑποδείξω ὑμῖν τίνι ἐστὶν ὅμοιος· 6.48. ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομοῦντι οἰκίαν ὃς ἔσκαψεν καὶ ἐβάθυνεν καὶ ἔθηκεν θεμέλιον ἐπὶ τὴν πέτραν· πλημμύρης δὲ γενομένης προσέρηξεν ὁ ποταμὸς τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἴσχυσεν σαλεῦσαι αὐτὴν διὰ τὸ καλῶς οἰκοδομῆσθαι αὐτήν. 6.49. ὁ δὲ ἀκούσας καὶ μὴ ποιήσας ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομήσαντι οἰκίαν ἐπὶ τὴν γῆν χωρὶς θεμελίου, ᾗ προσέρηξεν ὁ ποταμός, καὶ εὐθὺς συνέπεσεν, καὶ ἐγένετο τὸ ῥῆγμα τῆς οἰκίας ἐκείνης μέγα. 8.11. ἔστιν δὲ αὕτη ἡ παραβολή. Ὁ σπόρος ἐστὶν ὁ λόγος τοῦ θεοῦ. 12.33. Πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημοσύνην· ποιήσατε ἑαυτοῖς βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς, 13.9. καὶ βάλω κόπρια· κἂν μὲν ποιήσῃ καρπὸν εἰς τὸ μέλλον— εἰ δὲ μήγε, ἐκκόψεις αὐτήν. 13.21. ὁμοία ἐστὶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἔκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον. 13.22. Καὶ διεπορεύετο κατὰ πόλεις καὶ κώμας διδάσκων καὶ πορείαν ποιούμενος εἰς Ἰεροσόλυμα. 14.26. Εἴ τις ἔρχεται πρός με καὶ οὐ μισεῖ τὸν πατέρα ἑαυτοῦ καὶ τὴν μητέρα καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφάς, ἔτι τε καὶ τὴν ψυχὴν ἑαυτοῦ, οὐ δύναται εἶναί μου μαθητής. 15.7. λέγω ὑμῖν ὅτι οὕτως χαρὰ ἐν τῷ οὐρανῷ ἔσται ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι ἢ ἐπὶ ἐνενήκοντα ἐννέα δικαίοις οἵτινες οὐ χρείαν ἔχουσιν μετανοίας. 16.16. Ὁ νόμος καὶ οἱ προφῆται μέχρι Ἰωάνου· ἀπὸ τότε ἡ βασιλεία τοῦ θεοῦ εὐαγγελίζεται καὶ πᾶς εἰς αὐτὴν βιάζεται. 16.30. ὁ δὲ εἶπεν Οὐχί, πάτερ Ἀβραάμ, ἀλλʼ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν. 18.20. τὰς ἐντολὰς οἶδας Μὴ μοιχεύσῃς, Μὴ φονεύσῃς, Μὴ κλέψῃς, Μὴ ψευδομαρτυρήσῃς, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα. 21.4. πάντες γὰρ οὗτοι ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον εἰς τὰ δῶρα, αὕτη δὲ ἐκ τοῦ ὑστερήματος αὐτῆς πάντα τὸν βίον ὃν εἶχεν ἔβαλεν. 22.39. Καὶ ἐξελθὼν ἐπορεύθη κατὰ τὸ ἔθος εἰς τὸ Ὄρος τῶν Ἐλαιῶν· ἠκολούθησαν δὲ αὐτῷ [καὶ] οἱ μαθηταί. 22.66. Καὶ ὡς ἐγένετο ἡμέρα, συνήχθη τὸ πρεσβυτέριον τοῦ λαοῦ, ἀρχιερεῖς τε καὶ γραμματεῖς, καὶ ἀπήγαγον αὐτὸν εἰς τὸ συνέδριον αὐτῶν, 24.27. καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 24.44. Εἶπεν δὲ πρὸς αὐτούς Οὗτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Μωυσέως καὶ τοῖς προφήταις καὶ Ψαλμοῖς περὶ ἐμοῦ. | 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David, 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom." 2.42. When he was twelve years old, they went up to Jerusalem according to the custom of the feast, 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread." 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.'" 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours." 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here, 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.'" 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.'" 4.13. When the devil had completed every temptation, he departed from him until another time. 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 4.15. He taught in their synagogues, being glorified by all. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. "But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 6.27. "But I tell you who hear: love your enemies, do good to those who hate you, 6.28. bless those who curse you, and pray for those who insult you. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 6.31. "As you would like people to do to you, do exactly so to them. 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 6.36. Therefore be merciful, Even as your Father is also merciful. 6.37. Don't judge, And you won't be judged. Don't condemn, And you won't be condemned. Set free, And you will be set free. 6.38. "Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same measure you measure it will be measured back to you." 6.39. He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit? 6.40. A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. 6.41. Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye? 6.42. Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye. 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 6.44. For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. 6.45. The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks. 6.46. "Why do you call me, 'Lord, Lord,' and don't do the things which I say? 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 6.48. He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 6.49. But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great." 8.11. Now the parable is this: The seed is the word of God. 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 13.9. If it bears fruit, fine; but if not, after that, you can cut it down.'" 13.21. It is like yeast, which a woman took and hid in three sata of flour, until it was all leavened." 13.22. He went on his way through cities and villages, teaching, and traveling on to Jerusalem. 14.26. "If anyone comes to me, and doesn't hate his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can't be my disciple. 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 16.30. "He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 18.20. You know the commandments: 'Don't commit adultery,' 'Don't murder,' 'Don't steal,' 'Don't give false testimony,' 'Honor your father and your mother.'" 21.4. for all these put in gifts for God from their abundance, but she, out of her poverty, put in all that she had to live on." 22.39. He came out, and went, as his custom was, to the Mount of Olives. His disciples also followed 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, 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled." |
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167. New Testament, Mark, 2.18-2.20, 3.6, 4.3, 8.15, 10.3-10.5, 10.19, 12.23, 13.14, 14.53 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philos essenes, and mosaic law •law divine/mosaic/jewish •law/torah, mosaic •law, mosaic Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 56, 246; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 278; Stuckenbruck (2007), 1 Enoch 91-108, 99; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 114, 197| 2.18. Καὶ ἦσαν οἱ μαθηταὶ Ἰωάνου καὶ οἱ Φαρισαῖοι νηστεύοντες. καὶ ἔρχονται καὶ λέγουσιν αὐτῷ Διὰ τί οἱ μαθηταὶ Ἰωάνου καὶ οἱ μαθηταὶ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ [μαθηταὶ] οὐ νηστεύουσιν; 2.19. καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετʼ αὐτῶν ἐστὶν νηστεύειν; ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετʼ αὐτῶν οὐ δύνανται νηστεύειν· 2.20. ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπʼ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ. 3.6. Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. 4.3. Ἀκούετε. ἰδοὺ ἐξῆλθεν ὁ σπείρων σπεῖραι. 8.15. καὶ διεστέλλετο αὐτοῖς λέγων Ὁρᾶτε, βλέπετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ τῆς ζύμης Ἡρῴδου. 10.3. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Τί ὑμῖν ἐνετείλατο Μωυσῆς; 10.4. οἱ δὲ εἶπαν Ἐπέτρεψεν Μωυσῆς βιβλίον ἀποστασίου γράψαι καὶ ἀπολῦσαι. 10.5. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην· 10.19. τὰς ἐντολὰς οἶδας Μὴ φονεύσῃς, Μὴ μοιχεύσῃς, Μὴ κλέψῃς, Μὴ ψευδομαρτυρήσῃς, Μὴ ἀποστερήσῃς, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα. 12.23. ἐν τῇ ἀναστάσει τίνος αὐτῶν ἔσται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα. 13.14. Ὅταν δὲ ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως ἑστηκότα ὅπου οὐ δεῖ, ὁ ἀναγινώσκων νοείτω, τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, 14.53. Καὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ συνέρχονται πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς. | 2.18. John's disciples and the Pharisees were fasting, and they came and asked him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples don't fast?" 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 2.20. But the days will come when the bridegroom will be taken away from them, and then will they fast in that day. 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 4.3. "Listen! Behold, the farmer went out to sow, 8.15. He charged them, saying, "Take heed: beware of the yeast of the Pharisees and the yeast of Herod." 10.3. He answered, "What did Moses command you?" 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her." 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.'" 12.23. In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife." 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains, 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. |
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168. New Testament, Matthew, 3.2, 3.8, 3.10-3.12, 4.17, 5.3-5.12, 5.17-5.48, 6.1-6.34, 7.6-7.7, 7.12, 7.21-7.27, 10.37, 11.13, 13.18, 13.24-13.25, 13.31, 13.33-13.34, 15.3, 15.19, 16.68, 18.3, 18.20, 19.11-19.12, 19.17, 19.19, 20.16, 22.37-22.40, 23.2-23.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231, 245, 246, 313; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 159; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52, 277, 278, 291, 292, 293, 295, 296, 299; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 157; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 48, 60, 184; Stuckenbruck (2007), 1 Enoch 91-108, 696, 697; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 114, 197; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 178; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 16, 87| 3.2. λέγων Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. 3.8. ποιήσατε οὖν καρπὸν ἄξιον τῆς μετανοίας· 3.10. ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 3.11. ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· 3.12. οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, καὶ συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ. 4.17. ΑΠΟ ΤΟΤΕ ἤρξατο ὁ Ἰησοῦς κηρύσσειν καὶ λέγειν Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. 5.3. ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.4. μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. 5.5. μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. 5.6. μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. 5.7. μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. 5.8. μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. 5.9. μακάριοι οἱ εἰρηνοποιοί, ὅτι [αὐτοὶ] υἱοὶ θεοῦ κληθήσονται. 5.10. μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.11. μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθʼ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ· 5.12. χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν. 5.17. Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι· 5.18. ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κερέα οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου ἕως [ἂν] πάντα γένηται. 5.19. ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δʼ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. 5.20. λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 5.21. Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 5.22. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 5.23. ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24. ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 5.25. ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 5.26. ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. 5.27. Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29. εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν· 5.30. καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ. 5.31. Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι[, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται]. 5.33. Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.34. Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.35. μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἰεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως· 5.36. μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 5.37. ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. 5.38. 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. 6.1. Προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς. 6.2. Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6.3. σοῦ δὲ ποιοῦντος ἐλεημοσύνην μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου, 6.4. ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.5. Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν. 6.6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.7. Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται· 6.8. μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ [ὁ θεὸς] ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. 6.9. Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10. ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. 6.14. Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος· 6.15. ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις [τὰ παραπτώματα αὐτῶν], οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν. 6.16. Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6.17. σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι, 6.18. ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι. 6.19. Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν· 6.20. θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν· 6.21. ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται [καὶ] ἡ καρδία σου. 6.22. Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός. ἐὰν οὖν ᾖ ὁ ὀφθαλμός σου ἁπλοῦς, ὅλον τὸ σῶμά σου φωτινὸν ἔσται· 6.23. ἐὰν δὲ ὁ ὀφθαλμός σου πονηρὸς ᾖ, ὅλον τὸ σῶμά σου σκοτινὸν ἔσται. εἰ οὖν τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν, τὸ σκότος πόσον. 6.24. Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει· οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ. 6.25. Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε [ἢ τί πίητε], μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε· οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος; 6.26. ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά· οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; 6.27. τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα; 6.28. καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν· 6.29. λέγω δὲ ὑμῖν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων. 6.30. εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι; 6.31. μὴ οὖν μεριμνήσητε λέγοντες Τί φάγωμεν; ἤ Τί πίωμεν; ἤ Τί περιβαλώμεθα; 6.32. πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητοῦσιν· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων. 6.33. ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. 6.34. μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει αὑτῆς· ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. 7.6. Μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μή ποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ῥήξωσιν ὑμᾶς. 7.7. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 7.12. Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται. 7.21. Οὐ πᾶς ὁ λέγων μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. 7.22. πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ Κύριε κύριε, οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν; 7.23. καὶ τότε ὁμολογήσω αὐτοῖς ὅτι Οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπʼ ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν. 7.24. Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους [τούτους] καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν. 7.25. καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν. 7.26. Καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον. 7.27. καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν, καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη. 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· 11.13. πάντες γὰρ οἱ προφῆται καὶ ὁ νόμος ἕως Ἰωάνου ἐπροφήτευσαν· 13.18. Ὑμεῖς οὖν ἀκούσατε τὴν παραβολὴν τοῦ σπείραντος. 13.24. Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ. 13.25. ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν. 13.31. Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῷ ἀγρῷ αὐτοῦ· 13.33. Ἄλλην παραβολὴν [ἐλάλησεν αὐτοῖς]· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον. 13.34. Ταῦτα πάντα ἐλάλησεν ὁ Ἰησοῦς ἐν παραβολαῖς τοῖς ὄχλοις, καὶ χωρὶς παραβολῆς οὐδὲν ἐλάλει αὐτοῖς· 15.3. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν; 15.19. ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι. 18.3. καὶ εἶπεν Ἀμὴν λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 18.20. οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν. 19.11. ὁ δὲ εἶπεν αὐτοῖς Οὐ πάντες χωροῦσι τὸν λόγον, ἀλλʼ οἷς δέδοται. 19.12. εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω. 19.17. ὁ δὲ εἶπεν αὐτῷ Τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστὶν ὁ ἀγαθός· εἰ δὲ θέλέις εἰς τὴν ζωὴν εἰσελθεῖν, τήρει τὰς ἐντολάς. 19.19. Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 20.16. Οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι καὶ οἱ πρῶτοι ἔσχατοι. 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· 22.38. αὕτη ἐστὶν ἡ μεγάλη καὶ πρώτη ἐντολή. 22.39. δευτέρα ὁμοία αὕτη Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 22.40. ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ οἱ προφῆται. 23.2. Ἐπὶ τῆς Μωυσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. 23.3. πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε, λέγουσιν γὰρ καὶ οὐ ποιοῦσιν. | 3.2. "Repent, for the Kingdom of Heaven is at hand!" 3.8. Therefore bring forth fruit worthy of repentance! 3.10. "Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 3.12. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire." 4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand." 5.3. "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.4. Blessed are those who mourn, For they shall be comforted. 5.5. Blessed are the gentle, For they shall inherit the earth. 5.6. Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.7. Blessed are the merciful, For they shall obtain mercy. 5.8. Blessed are the pure in heart, For they shall see God. 5.9. Blessed are the peacemakers, For they shall be called sons of God. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 5.11. "Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. 5.12. Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. 5.17. "Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.21. "You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. "You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. "It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. "Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. "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. 6.1. "Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does, 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. "When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.14. "For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.15. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. 6.16. "Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17. But you, when you fast, anoint your head, and wash your face; 6.18. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. 6.19. "Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; 6.20. but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal; 6.21. for where your treasure is, there your heart will be also. 6.22. "The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. 6.23. But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness! 6.24. "No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can't serve both God and Mammon. 6.25. Therefore, I tell you, don't be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn't life more than food, and the body more than clothing? 6.26. See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? 6.27. "Which of you, by being anxious, can add one cubit to the measure of his life? 6.28. Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin, 6.29. yet I tell you that even Solomon in all his glory was not dressed like one of these. 6.30. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith? 6.31. "Therefore don't be anxious, saying, 'What will we eat?', 'What will we drink?' or, 'With what will we be clothed?' 6.32. For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 7.6. "Don't give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces. 7.7. "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 7.22. Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' 7.23. Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' 7.24. "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 7.25. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. 7.26. Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. 7.27. The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall." 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. 11.13. For all the prophets and the law prophesied until John. 13.18. "Hear, then, the parable of the farmer. 13.24. He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field, 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 13.31. He set another parable before them, saying, "The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field; 13.33. He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened." 13.34. Jesus spoke all these things in parables to the multitudes; and without a parable, he didn't speak to them, 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 15.19. For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. 18.3. and said, "Most assuredly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven. 18.20. For where two or three are gathered together in my name, there I am in the midst of them." 19.11. But he said to them, "Not all men can receive this saying, but those to whom it is given. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it." 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments." 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.'" 20.16. So the last will be first, and the first last. For many are called, but few are chosen." 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.' 22.38. This is the first and great commandment. 22.39. A second likewise is this, 'You shall love your neighbor as yourself.' 22.40. The whole law and the prophets depend on these two commandments." 23.2. saying, "The scribes and the Pharisees sat on Moses' seat. 23.3. All things therefore whatever they tell you to observe, observe and do, but don't do their works; for they say, and don't do. |
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169. New Testament, 1 Corinthians, 3.1-3.3, 3.22, 7.13-7.15, 8.7, 9.15-9.27, 13.9-13.10, 15.21-15.22, 15.45-15.56 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 500; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 349, 350; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 13, 190; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 49; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 45, 60, 184, 344; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 16, 87| 3.1. Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3.2. γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3. Ἀλλʼ οὐδὲ [ἔτι] νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε; 3.22. πάντα γὰρ ὑμῶν ἐστίν, εἴτε Παῦλος εἴτε Ἀπολλὼς εἴτε Κηφᾶς εἴτε κόσμος εἴτε ζωὴ εἴτε θάνατος εἴτε ἐνεστῶτα εἴτε μέλλοντα, πάντα ὑμῶν, 7.13. καὶ γυνὴ ἥτις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετʼ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα. 7.14. ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ· ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν. 7.15. εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω· οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις, ἐν δὲ εἰρήνῃ κέκληκεν ὑμᾶς ὁ θεός. 8.7. τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται. 9.15. ἐγὼ δὲ οὐ κέχρημαι οὐδενὶ τούτων. Οὐκ ἔγραψα δὲ ταῦτα ἵνα οὕτως γένηται ἐν ἐμοί, καλὸν γάρ μοι μᾶλλον ἀποθανεῖν ἢ - τὸ καύχημά μου οὐδεὶς κενώσει. 9.16. ἐὰν γὰρ εὐαγγελίζωμαι, οὐκ ἔστιν μοι καύχημα, ἀνάγκη γάρ μοι ἐπίκειται· οὐαὶ γάρ μοί ἐστιν ἐὰν μὴ εὐαγγελίσωμαι. 9.17. εἰ γὰρ ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω· εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι. 9.18. τίς οὖν μού ἐστιν ὁ μισθός; ἵνα εὐαγγελιζόμενος ἀδάπανον θήσω τὸ εὐαγγέλιον, εἰς τὸ μὴ καταχρήσασθαι τῇ ἐξουσίᾳ μου ἐν τῷ εὐαγγελίῳ. 9.19. Ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω· 9.20. καὶ ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, ἵνα Ἰουδαίους κερδήσω· τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω· 9.21. τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ ἀλλʼ ἔννομος Χριστοῦ, ἵνα κερδανῶ τοὺς ἀνόμους· 9.22. ἐγενόμην τοῖς ἀσθενέσιν ἀσθενής, ἵνα τοὺς ἀσθενεῖς κερδήσω· τοῖς πᾶσιν γέγονα πάντα, ἵνα πάντως τινὰς σώσω. 9.23. πάντα δὲ ποιῶ διὰ τὸ εὐαγγέλιον, ἵνα συνκοινωνὸς αὐτοῦ γένωμαι. 9.24. Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε. 9.25. πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον. 9.26. ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων· 9.27. ἀλλὰ ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ, μή πως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι. 13.9. ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν· 13.10. ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται. 15.21. ἐπειδὴ γὰρ διʼ ἀνθρώπου θάνατος, καὶ διʼ ἀνθρώπου ἀνάστασις νεκρῶν· 15.22. ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται. 15.45. οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. 15.46. ἀλλʼ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν. ὁ πρῶτοςἄνθρωπος ἐκ γῆς Χοϊκός, 15.47. ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ. 15.48. οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι· 15.49. καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. 15.50. Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. 15.51. ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα, 15.52. ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα. 15.53. δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. 15.54. ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται [τὴν] ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος. 15.55. ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον; 15.56. τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος· | 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready, 3.3. for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men? 3.22. whether Paul, or Apollos, or Cephas, or the world, or life, or death,or things present, or things to come. All are yours, 7.13. The woman who has an unbelieving husband, and he iscontent to live with her, let her not leave her husband. 7.14. For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy. 7.15. Yet if the unbeliever departs, let therebe separation. The brother or the sister is not under bondage in suchcases, but God has called us in peace. 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled. 9.15. But Ihave used none of these things, and I don't write these things that itmay be done so in my case; for I would rather die, than that anyoneshould make my boasting void. 9.16. For if I preach the gospel, I havenothing to boast about; for necessity is laid on me; but woe is to me,if I don't preach the gospel. 9.17. For if I do this of my own will, Ihave a reward. But if not of my own will, I have a stewardshipentrusted to me. 9.18. What then is my reward? That, when I preach thegospel, I may present the gospel of Christ without charge, so as not toabuse my authority in the gospel. 9.19. For though I was free fromall, I brought myself under bondage to all, that I might gain the more. 9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 9.21. to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law. 9.22. To the weak I became asweak, that I might gain the weak. I have become all things to all men,that I may by all means save some. 9.23. Now I do this for thegospel's sake, that I may be a joint partaker of it. 9.24. Don't youknow that those who run in a race all run, but one receives the prize?Run like that, that you may win. 9.25. Every man who strives in thegames exercises self-control in all things. Now they do it to receive acorruptible crown, but we an incorruptible. 9.26. I therefore run likethat, as not uncertainly. I fight like that, as not beating the air, 9.27. but I beat my body and bring it into submission, lest by anymeans, after I have preached to others, I myself should be rejected. 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. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed, 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory." 15.55. "Death, where is your sting?Hades, where is your victory?" 15.56. The sting of death is sin, and the power of sin is the law. |
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| 170. Plutarch, To An Uneducated Ruler, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 45, 57, 59 |
171. New Testament, Hebrews, 2.2-2.3, 10.25, 12.1, 12.18-12.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mosaic law, •law/torah, mosaic •law (mosaic), nature, lex naturae •mosaic law Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 81; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 143; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344; Stuckenbruck (2007), 1 Enoch 91-108, 106, 666| 2.2. εἰ γὰρ ὁ διʼ ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν, 2.3. πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας, ἥτις, ἀρχὴν λαβοῦσα λαλεῖσθαι διὰ τοῦ κυρίου, ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη, 10.25. μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισίν, ἀλλὰ παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν. 12.1. Τοιγαροῖν καὶ ἡμεῖς, τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων, ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν, διʼ ὑπομονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα, 12.18. Οὐ γὰρ προσεληλύθατε ψηλαφωμένῳ καὶκεκαυμένῳ πυρὶκαὶγνόφῳκαὶ ζόφῳ καὶ θυέλλῃ 12.19. καὶ σάλπιγγος ἤχῳκαὶ φωνῇ ῥημάτων,ἧς οἱ ἀκούσαντες παρῃτήσαντο προστεθῆναι αὐτοῖς λόγον· 12.20. οὐκ ἔφερον γὰρ τὸ διαστελλόμενονΚἂν θηρίον θίγῃ τοῦ ὄρους, λιθοβοληθήσεται· 12.21. καί, οὕτω φοβερὸν ἦν τὸ φανταζόμενον, Μωυσῆς εἶπενἘκφοβός εἰμικαὶ ἔντρομος. | 2.2. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense; 2.3. how will we escape if we neglect so great a salvation -- which at the first having been spoken through the Lord, was confirmed to us by those who heard; 10.25. not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching. 12.1. Therefore let us also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let us run with patience the race that is set before us, 12.18. For you have not come to a mountain that might be touched, and that burned with fire, and to blackness, darkness, tempest, 12.19. the sound of a trumpet, and the voice of words; which those who heard it begged that not one more word should be spoken to them, 12.20. for they could not stand that which was commanded, "If even an animal touches the mountain, it shall be stoned;" 12.21. and so fearful was the appearance, that Moses said, "I am terrified and trembling." |
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| 172. Seneca The Younger, De Clementia, 1.8.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 51 |
173. Josephus Flavius, Jewish Antiquities, 1.14, 3.163, 3.170-1, 3.216, 3.217, 3.218, 11.63, 11.98, 13.171, 13.172, 13.294, 13.295, 13.296, 13.297, 13.298, 13.311, 13.312, 13.313, 14.227, 14.228, 14.229, 14.230, 14.231, 14.232, 14.233, 14.234, 14.235, 14.236, 14.237, 14.238, 14.239, 14.240, 14.241, 14.242, 14.243, 14.244, 14.245, 14.246, 14.247, 14.248, 14.249, 14.250, 14.251, 14.252, 14.253, 14.254, 14.255, 14.256, 14.257, 14.258, 14.259, 14.260, 14.261, 14.262, 14.263, 14.264, 14.366, 15.5.3, 15.136, 15.371, 15.372, 15.373, 15.374, 15.375, 15.376, 15.377, 15.378, 15.379, 16.44, 16.163, 16.164, 16.165, 16.166, 17.324, 17.325, 17.326, 17.327, 17.328, 17.329, 17.330, 17.331, 17.346, 18, 18.11, 18.12, 18.17, 18.18, 18.19, 18.20, 18.21, 18.22, 18.23, 18.159, 18.160, 18.161, 166, 185 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 110 | 1.14. Upon the whole, a man that will peruse this history, may principally learn from it, that all events succeed well, even to an incredible degree, and the reward of felicity is proposed by God; but then it is to those that follow his will, and do not venture to break his excellent laws: and that so far as men any way apostatize from the accurate observation of them, what was practicable before becomes impracticable; and whatsoever they set about as a good thing is converted into an incurable calamity. |
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| 174. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 190 |
175. Josephus Flavius, Against Apion, 1.43, 1.191-1.193, 2.146, 2.175, 2.190-2.191, 2.199, 2.205, 2.219, 2.232-2.235, 2.273-2.275 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 62; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 158, 159; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 253 | 1.43. For it is no new thing for our captives, many of them in number, and frequently in time, to be seen to endure racks and deaths of all kinds upon the theatres, that they may not be obliged to say one word against our laws and the records that contain them; 1.191. Whereupon he adds, that “although they are in a bad reputation among their neighbors, and among all those that come to them, and have been often treated injuriously by the kings and governors of Persia, yet can they not be dissuaded from acting what they think best; but that, when they are stripped on this account, and have torments inflicted upon them, and they are brought to the most terrible kinds of death, they meet them after a most extraordinary manner, beyond all other people, and will not renounce the religion of their forefathers.” 1.192. Hecateus also produces demonstrations not a few of this their resolute tenaciousness of their laws when he speaks thus:—“Alexander was once at Babylon, and had an intention to rebuild the temple of Belus that was fallen to decay: and in order thereto, he commanded all his soldiers in general to bring earth thither. But the Jews, and they only, would not comply with that command; nay, they underwent stripes and great losses of what they had on this account, till the king forgave them, and permitted them to live in quiet.” 1.193. He adds farther, that “when the Macedonians came to them into that country, and demolished the [old] temples and the altars, they assisted them in demolishing them all; but [for not assisting them in rebuilding them] they either underwent losses, or sometimes obtained forgiveness.” He adds, farther, that “these men deserve to be admired on that account.” 2.146. for I suppose it will thence become evident that the laws we have given us are disposed after the best manner for the advancement of piety, for mutual communion with one another, for a general love of mankind, as also for justice, and for sustaining labors with fortitude, and for a contempt of death; 2.175. for he did not suffer the guilt of ignorance to go on without punishment, but demonstrated the law to be the best and the most necessary instruction of all others, permitting the people to leave off their other employments, and to assemble together for the hearing of the law, and learning it exactly, and this not once or twice, or oftener, but every week; which thing all the other legislators seem to have neglected. /p 2.190. What are the things then that we are commanded or forbidden?—They are simply and easily known. The first command is concerning God, and affirms that God contains all things, and is a being every way perfect and happy, self-sufficient, and supplying all other beings; the beginning, the middle, and the end of all things. He is manifest in his works and benefits, and more conspicuous than any other being whatsoever, but as to his form and magnitude, he is most obscure. 2.191. All materials, let them be ever so costly, are unworthy to compose an image for him; and all arts are unartful to express the notion we ought to have of him. We can neither see nor think of any thing like him, nor is it agreeable to piety to form a resemblance of him. 2.199. 25. But then, what are our laws about marriage? That law owns no other mixture of sexes but that which nature hath appointed, of a man with his wife, and that this be used only for the procreation of children. But it abhors the mixture of a male with a male; and if any one do that, death is his punishment. 2.205. 27. Our law hath also taken care of the decent burial of the dead, but without any extravagant expenses for their funerals, and without the erection of any illustrious monuments for them; but hath ordered that their nearest relations should perform their obsequies; and hath shown it to be regular, that all who pass by when any one is buried, should accompany the funeral, and join in the lamentation. It also ordains, that the house and its inhabitants should be purified after the funeral is over, that every one may thence learn to keep at a great distance from the thoughts of being pure, if he hath been once guilty of murder. /p 2.219. Nor would I venture to write thus at this time, were it not well known to all by our actions that many of our people have many a time bravely resolved to endure any sufferings, rather than speak one word against our law. /p 2.232. 33. Now as for ourselves, I venture to say, that no one can tell of so many; nay, not of more than one or two that have betrayed our laws, no, not out of fear of death itself; I do not mean such an easy death as happens in battles, but that which comes with bodily torments, and seems to be the severest kind of death of all others. 2.233. Now I think, those that have conquered us have put us to such deaths, not out of their hatred to us when they had subdued us, but rather out of their desire of seeing a surprising sight, which is this, whether there be such men in the world who believe that no evil is to them so great as to be compelled to do or to speak any thing contrary to their own laws. 2.234. Nor ought men to wonder at us, if we are more courageous in dying for our laws than all other men are; for other men do not easily submit to the easier things in which we are instituted; I mean, working with our hands, and eating but little, and being contented to eat and drink, not at random, or at every one’s pleasure, or being under inviolable rules in lying with our wives, in magnificent furniture, and again in the observation of our times of rest; 2.235. while those that can use their swords in war, and can put their enemies to flight when they attack them, cannot bear to submit to such laws about their way of living: whereas our being accustomed willingly to submit to laws in these instances, renders us fit to show our fortitude upon other occasions also. /p 2.273. And, indeed, what reason can there be why we should desire to imitate the laws of other nations, while we see they are not observed by their own legislators? And why do not the Lacedemonians think of abolishing that form of their government which suffers them not to associate with any others, as well as their contempt of matrimony? And why do not the Eleans and Thebans abolish that unnatural and impudent lust, which makes them lie with males? 2.274. For they will not show a sufficient sign of their repentance of what they of old thought to be very excellent, and very advantageous in their practices, unless they entirely avoid all such actions for the time to come: 2.275. nay, such things are inserted into the body of their laws, and had once such a power among the Greeks, that they ascribed these sodomitical practices to the gods themselves, as a part of their good character; and indeed it was according to the same manner that the gods married their own sisters. This the Greeks contrived as an apology for their own absurd and unnatural pleasures. /p |
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176. Josephus Flavius, Jewish War, 1.78-1.80, 1.120, 2.103-2.104, 2.113, 2.119-2.167, 3.11, 5.145, 5.201-5.206, 7.148-7.150, 7.162 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philos essenes, and mosaic law •mosaic law •law divine/mosaic/jewish •law divine/mosaic/jewish, oral •law divine/mosaic/jewish, written •piety, mosaic law and Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 62; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 100, 102; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159, 161; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 38, 40, 41, 57, 114, 196, 197, 302 | 1.78. 5. And truly anyone would be surprised at Judas upon this occasion. He was of the sect of the Essenes, and had never failed or deceived men in his predictions before. Now, this man saw Antigonus as he was passing along by the temple, and cried out to his acquaintance (they were not a few who attended upon him as his scholars), 1.79. “O strange!” said he, “it is good for me to die now, since truth is dead before me, and somewhat that I have foretold hath proved false; for this Antigonus is this day alive, who ought to have died this day; and the place where he ought to be slain, according to that fatal decree, was Strato’s Tower, which is at the distance of six hundred furlongs from this place; and yet four hours of this day are over already; which point of time renders the prediction impossible to be fulfilled.” 1.80. And when the old man had said this, he was dejected in his mind, and so continued. But, in a little time, news came that Antigonus was slain in a subterraneous place, which was itself also called Strato’s Tower, by the same name with that Caesarea which lay by the seaside; and this ambiguity it was which caused the prophet’s disorder. 1.120. 1. Now Hyrcanus was heir to the kingdom, and to him did his mother commit it before she died; but Aristobulus was superior to him in power and magimity; and when there was a battle between them, to decide the dispute about the kingdom, near Jericho, the greatest part deserted Hyrcanus, and went over to Aristobulus; 2.103. This man deceived the Jews that were at Crete, and got a great deal of money of them for traveling in splendor; and thence sailed to Melos, where he was thought so certainly genuine, that he got a great deal more money, and prevailed with those that had treated him to sail along with him to Rome. 2.104. So he landed at Dicearchia, [Puteoli,] and got very large presents from the Jews who dwelt there, and was conducted by his father’s friends as if he were a king; nay, the resemblance in his countece procured him so much credit, that those who had seen Alexander, and had known him very well, would take their oaths that he was the very same person. 2.113. and when one of them had one interpretation, and another had another, Simon, one of the sect of Essenes, said that he thought the ears of corn denoted years, and the oxen denoted a mutation of things, because by their ploughing they made an alteration of the country. That therefore he should reign as many years as there were ears of corn; and after he had passed through various alterations of fortune, should die. Now five days after Archelaus had heard this interpretation he was called to his trial. 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.120. These Essenes reject pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue. They neglect wedlock, but choose out other persons’ children, while they are pliable, and fit for learning, and esteem them to be of their kindred, and form them according to their own manners. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, 2.130. and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.140. that he will ever show fidelity to all men, and especially to those in authority, because no one obtains the government without God’s assistance; and that if he be in authority, he will at no time whatever abuse his authority, nor endeavor to outshine his subjects either in his garments, or any other finery; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.150. 10. Now after the time of their preparatory trial is over, they are parted into four classes; and so far are the juniors inferior to the seniors, that if the seniors should be touched by the juniors, they must wash themselves, as if they had intermixed themselves with the company of a foreigner. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.160. 13. Moreover, there is another order of Essenes, who agree with the rest as to their way of living, and customs, and laws, but differ from them in the point of marriage, as thinking that by not marrying they cut off the principal part of human life, which is the prospect of succession; nay, rather, that if all men should be of the same opinion, the whole race of mankind would fail. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. 2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, 2.163. and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment. 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.166. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews. 2.167. 1. And now as the ethnarchy of Archelaus was fallen into a Roman province, the other sons of Herod, Philip, and that Herod who was called Antipas, each of them took upon them the administration of their own tetrarchies; for when Salome died, she bequeathed to Julia, the wife of Augustus, both her toparchy, and Jamnia, as also her plantation of palm trees that were in Phasaelis. 3.11. This excursion was led on by three men, who were the chief of them all, both for strength and sagacity; Niger, called the Peraite, Silas of Babylon, and besides them John the Essene. 5.145. But if we go the other way westward, it began at the same place, and extended through a place called “Bethso,” to the gate of the Essenes; and after that it went southward, having its bending above the fountain Siloam, where it also bends again towards the east at Solomon’s pool, and reaches as far as a certain place which they called “Ophlas,” where it was joined to the eastern cloister of the temple. 5.201. 3. Now nine of these gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without [the inward court of] the holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold. 5.202. Each gate had two doors, whose height was severally thirty cubits, and their breadth fifteen. 5.203. However, they had large spaces within of thirty cubits, and had on each side rooms, and those, both in breadth and in length, built like towers, and their height was above forty cubits. Two pillars did also support these rooms, and were in circumference twelve cubits. 5.204. Now the magnitudes of the other gates were equal one to another; but that over the Corinthian gate, which opened on the east over against the gate of the holy house itself, was much larger; 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. 5.206. Now there were fifteen steps, which led away from the wall of the court of the women to this greater gate; whereas those that led thither from the other gates were five steps shorter. 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. 7.162. But still he gave order that they should lay up their Law, and the purple veils of the holy place, in the royal palace itself, and keep them there. |
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| 177. Juvenal, Satires, 6.544, 14.100-14.104 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 161 |
178. Dio Chrysostom, Orations, 75.1, 76.1, 76.4 (1st cent. CE - missingth cent. CE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 7, 22, 26, 31, 89 | 75.1. The law is for life a guide, for cities an impartial overseer, and for the conduct of affairs a true and just straight-edge by which each must keep straight his own conduct; otherwise he will be crooked and corrupt. Accordingly, those who strictly observe the law have firm hold on safety; while those who transgress it destroy first of all themselves and then their fellows too, providing them with an example and pattern of lawlessness and violence. Yes, just as at sea those who do not miss the beacon are most likely to come through with their lives and to find their havens, so those who live according to the law journey through life with maximum security and reach the right destination. 76.1. Custom is a judgement common to those who use it, an unwritten law of tribe or city, a voluntary principle of justice, acceptable to all alike with reference of that same matters, an invention made, not by any human being, but rather by life and time. Therefore, while of the laws in general each obtains its power through having been approved one and for all, custom is constantly being subjected to scrutiny. Moreover, while no law will readily be chosen by everybody â for it is by the opinions of the majority that it is ratified â yet a custom could not come into being if not accepted by all. Again, while law by threats and violence maintains its mastery, it is only when we are persuaded by our customs that we deem them excellent and advantageous. 76.4. Again, some laws have not been clearly written, and they are often warped and twisted by the eloquence of the orators; but our customs are never ambiguous or crooked, and oratory could not get the upper hand with them. Also the laws must be kept constantly in mind if we are to abide by them; whereas a custom men cannot forget, even if they would; for such is its nature that it is constantly reminding them. And, speaking generally, while one might say that the laws create a polity of slaves, our customs, on the contrary, create a polity of free men. For the laws inflict punishment upon men's bodies; but when a custom is violated, the consequent penalty has always been disgrace. Therefore the one is a law for bad persons, the other for good persons. Indeed, if all men were good, evidently we should have no need of the written laws. Furthermore, although our kings are above the laws and do many things in violation of them, even they follow the customs. |
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| 179. Epictetus, Discourses, 2.20.10, 3.24.39 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 197 |
| 180. Aristobulus Milesius, Fragments, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 48 |
| 181. Tosefta, Yadayim, 2.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85 |
182. Tosefta, Kippurim, 4.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 148| 4.5. "מי שאחזו בולמוס מאכילין אותו הקל הקל כיצד היו לפניו טבל ושביעית מאכילין אותו שביעית טבל ונבלה מאכילין אותו נבלה [נבלה] ותרומה מאכילין אותו תרומה תרומה ושביעית מאכילין אותו שביעית עד שיאורו עיניו מניין היו יודעין שיאורו עיניו כדי שיכיר בין יפה לרע.", | |
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| 183. Tosefta, Taanit, 4.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 100 |
| 184. Josephus Flavius, Life, 11-12, 191, 10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 57, 196 |
| 185. Tosefta, Kiddushin, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 82 |
| 186. Epictetus, Enchiridion, 1.11.15, 1.26.1-1.26.2, 1.29.19, 3.3.11-3.3.12, 3.24.107, 4.3.11-4.3.12, 4.7.34 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 20, 21, 25, 27, 28, 29 |
| 187. Anon., Epistle of Barnabas, 18.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, mosaic Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 246 |
| 188. Tacitus, Histories, 5.4.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 161 |
| 189. Seneca The Younger, Letters, 9.45, 17.115, 35.245, 59.513, 66.18, 71.27, 73.14, 81.2, 83.24-83.26, 85.41, 87.19, 95.4, 99.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 195; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 24, 28 |
| 190. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 12.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 195 |
| 191. Seneca The Younger, De Consolatione Ad Polybium (Ad Polybium De Consolatione) (Dialogorum Liber Xi), 7.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 51 |
| 192. Cornutus, De Natura Deorum, 58 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mosaic law, philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 95 |
| 193. Pausanias, Description of Greece, 10-17, 2-3, 36-37, 4-5, 52-59, 6, 60, 62-69, 7, 70-79, 8, 80-81, 9, 61 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 183 |
| 194. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •philos essenes, and mosaic law Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 57 |
| 195. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 82 |
| 196. Cassius Dio, Roman History, 52.1.3, 52.15.2-52.15.3, 52.34.1, 52.34.6-52.34.8, 52.39.3, 52.40.1-52.40.2, 53.9.5, 53.18.1-53.18.2, 59.10.2, 59.14.3, 59.15.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 112 |
| 197. Clement of Alexandria, Exhortation To The Greeks, 1.2.3-1.2.4, 7.74.7, 95.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •law divine/mosaic/jewish •mosaic law, philosophy •law (mosaic), nature, lex naturae Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 133; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 286; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 95 |
| 198. Clement of Alexandria, Christ The Educator, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 16, 98 |
| 199. Gaius, Instiutiones, 1.4-1.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 52 |
| 200. Tertullian, On The Crown, 275, 274 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 8 |
201. Pliny The Younger, Letters, 3.2, 10.56 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 49 | 3.2. To Maximus. I think I am justified in asking you to grant to one of my friends a favour which I should certainly have offered to friends of yours, had I the same opportunity for conferring them as you have. Arrianus Maturus is the leading man in Altinum; and when I say that, I mean not that he is the richest man there - though he possesses considerable property - but I refer to his character, to his chastity, justice, weight, and wisdom. I turn to him in business for advice, and for criticism in literary matters, for he is wonderfully loyal, straightforward, and shrewd. He has the same regard for me as you have, and I cannot conceive a more ardent affection than that. He is by no means an ambitious man, and for that reason, though he might easily have attained the highest rank in the state, he has been content to remain in the equestrian order. Yet I feel that I must do something to add to his honours and give him some token of my regard. And so I am very anxious to heap some dignity upon him, though he does not expect it, knows nothing about it, and perhaps even would rather I did not - but it must be a real distinction and one that involves no troublesome responsibilities. So I ask you to confer upon him such a favour at your earliest opportunity, and I shall be profoundly obliged to you. And he will be also, for though he does not run after honours, he welcomes them as thankfully as if his heart were set upon them. Farewell. 10.56. To Trajan. I thank you. Sir, most sincerely that in the midst of your most pressing business of state you have deigned to give me directions on the matters about which I have consulted you, and I beg that you will do the same now. For a certain person came to me and informed me that some enemies of his who had been banished for three years by that distinguished man, Servilius Calvus, * were still lingering in the province, while they on the other hand declared that the sentence against them had been revoked - also by Calvus - and read out to me his edict. That is why I think it necessary to refer the whole matter to you just as it stands. For while your instructions warn me against recalling those who have been banished by others or by myself, they do not cover the case of those who have been banished and recalled from banishment by another governor. Hence, Sir, I thought I ought to consult you as to the course you would wish me to adopt, not only in the instances I have quoted, but also when persons are discovered in the province who have been banished for ever and have not had the sentence revoked. A case of this sort came under my notice in my judicial capacity. For a man was brought before me who had been banished for ever by the proconsul, Julius Bassus. ** Knowing as I did that the decrees of Bassus had been rescinded, and that the senate had given permission to all who had been sentenced by him to have their cases tried over again, if they brought their appeal within two years, I asked this man who had been banished by Bassus which proconsul he had approached and told his story to. He said he had not laid his case before anyone. It is this which made me consult you whether I should hand him over to complete his sentence or inflict additional punishment, and I should like to know what course you think I ought to adopt towards him and others who may be found to be similarly situated. I enclose with this letter the decree of Calvus and his edict, and also the decree of Bassus. 0 |
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202. Tertullian, Against Marcion, 2.18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •mosaic law Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 178 | 2.18. But what parts of the law can I defend as good with a greater confidence than those which heresy has shown such a longing for?- as the statute of retaliation, requiring eye for eye, tooth for tooth, and stripe for stripe. Exodus 21:24 Now there is not here any smack of a permission to mutual injury; but rather, on the whole, a provision for restraining violence. To a people which was very obdurate, and wanting in faith towards God, it might seem tedious, and even incredible, to expect from God that vengeance which was subsequently to be declared by the prophet: Vengeance is mine; I will repay, says the Lord. Therefore, in the meanwhile, the commission of wrong was to be checked by the fear of a retribution immediately to happen; and so the permission of this retribution was to be the prohibition of provocation, that a stop might thus be put to all hot-blooded injury, while by the permission of the second the first is prevented by fear, and by this deterring of the first the second fails to be committed. By the same law another result is also obtained, even the more ready kindling of the fear of retaliation by reason of the very savour of passion which is in it. There is no more bitter thing, than to endure the very suffering which you have inflicted upon others. When, again, the law took somewhat away from men's food, by pronouncing unclean certain animals which were once blessed, you should understand this to be a measure for encouraging continence, and recognise in it a bridle imposed on that appetite which, while eating angels' food, craved after the cucumbers and melons of the Egyptians. Recognise also therein a precaution against those companions of the appetite, even lust and luxury, which are usually chilled by the chastening of the appetite. For the people sat down to eat and to drink, and rose up to play. Exodus 32:6 Furthermore, that an eager wish for money might be restrained, so far as it is caused by the need of food, the desire for costly meat and drink was taken out of their power. Lastly, in order that man might be more readily educated by God for fasting, he was accustomed to such articles of food as were neither plentiful nor sumptuous, and not likely to pamper the appetite of the luxurious. of course the Creator deserved all the greater blame, because it was from His own people that He took away food, rather than from the more ungrateful Marcionites. As for the burdensome sacrifices also, and the troublesome scrupulousness of their ceremonies and oblations, no one should blame them, as if God specially required them for Himself: for He plainly asks, To what purpose is the multitude of your sacrifices unto me? and, Who has required them at your hand? Isaiah 1:11-12 But he should see herein a careful provision on God's part, which showed His wish to bind to His own religion a people who were prone to idolatry and transgression by that kind of services wherein consisted the superstition of that period; that He might call them away therefrom, while requesting it to be performed to Himself, as if He desired that no sin should be committed in making idols. |
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| 203. Sextus, Outlines of Pyrrhonism, 2.38-2.42 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 23, 26 |
| 204. Clement of Alexandria, Miscellanies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 16 |
205. Anon., Genesis Rabba, 49.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •mosaic law Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149| 49.9. חָלִלָה לְּךָ (בראשית יח, כה), אָמַר רַבִּי יוּדָן חָלִלָה הוּא לְךָ בַּרְיָה הוּא לְךָ. אָמַר רַבִּי אַחָא חָלִלָה חָלִלָה שְׁתֵּי פְּעָמִים, חִלּוּל שֵׁם שָׁמַיִם יֵשׁ בַּדָּבָר. אָמַר רַבִּי אַבָּא מֵעֲשׂת דָּבָר אֵין כְּתִיב כָּאן, אֶלָּא מֵעֲשׂת כַּדָּבָר, לֹא הִיא וְלֹא דִּכְוָתָהּ, וְלֹא דִּפְחוּתָה מִנָּהּ. אָמַר רַבִּי לֵוִי שְׁנֵי בְּנֵי אָדָם אָמְרוּ דָּבָר אֶחָד, אַבְרָהָם וְאִיּוֹב, אַבְרָהָם אָמַר חָלִלָה לְּךָ מֵעֲשׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם רָשָׁע. אִיּוֹב אָמַר (איוב ט, כב): אַחַת הִיא עַל כֵּן אָמַרְתִּי תָּם וְרָשָׁע הוּא מְכַלֶּה, אַבְרָהָם נָטַל עָלֶיהָ שָׂכָר, אִיּוֹב נֶעֱנַשׁ עָלֶיהָ. אַבְרָהָם אָמַר בִּשּׁוּלָה, אִיּוֹב אָמַר פַּגָה, אַחַת הִיא עַל כֵּן אָמַרְתִּי תָּם וְרָשָׁע הוּא מְכַלֶּה. רַבִּי חִיָּא בַּר אַבָּא אָמַר עִרְבּוּבֵי שְׁאֵלוֹת יֵשׁ כָּאן, אַבְרָהָם אָמַר: חָלִלָה לְּךָ מֵעֲשׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם רָשָׁע, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר: וְהָיָה כַּצַּדִּיק כָּרָשָׁע, יִתְלֶה לָרְשָׁעִים בִּשְׁבִיל צַדִּיקִים, הַלְּוַאי צַדִּיקִים דְּהָא אֵינָם אֶלָּא צַדִּיקִים נִבְלֵי, דְּאָמַר רַבִּי יוֹחָנָן כָּל צַדִּיקִים שֶׁנֶּאֶמְרוּ בִּסְדוֹם צַדִּיקִם כְּתִיב, הִיא דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, דְּאָמַר רַבִּי יוֹחָנָן (יהושע ט, יא): וַיֹּאמְרוּ אֵלֵינוּ זְקֵינֵינוּ וְכָל ישְׁבֵי אַרְצֵנוּ, זְקָנֵנוּ כְּתִיב, זִקְנֵי אַשְׁמָה, הַיְנוּ סָבָא דְּבַהֲתָא. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר אַבְרָהָם צָרֵף מַעֲשַׂי וְיַעֲלוּ לְמִנְיַן חֲמִשִּׁים. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן לֹא אַתְּ הוּא צַדִּיקוֹ שֶׁל עוֹלָם, צָרֵף עַצְמְךָ עִמָּהֶם וְיַעֲלוּ לְמִנְיַן חֲמִשִּׁים. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן כָּךְ אֲמַר לֵיהּ אַבְרָהָם, מֶלֶךְ בָּשָׂר וָדָם תּוֹלִין לוֹ אַנְקְלִיטוֹן מִדּוּכוֹס לְאִפַּרְכּוֹס, מֵאִפַּרְכּוֹס לְאִסְטְרָלִיטוֹס, וְאַתְּ בִּשְׁבִיל שֶׁאֵין לְךָ מִי שֶׁיִּתְלֶה לְךָ אַנְקְלִיטוֹן, לֹא תַעֲשֶׂה מִשְׁפָּט. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן כְּשֶׁבִּקַּשְׁתָּ לָדוּן אֶת עוֹלָמְךָ מָסַרְתָּ אוֹתוֹ בְּיַד שְׁנַיִם, רוֹמוֹס וְרוֹמִילוֹס, שֶׁאִם בִּקֵּשׁ אֶחָד מֵהֶם לַעֲשׂוֹת דָּבָר חֲבֵרוֹ מְעַכֵּב עַל יָדוֹ, וְאַתְּ בִּשְׁבִיל שֶׁאֵין לְךָ מִי שֶׁיְעַכֵּב עַל יָדְךָ לֹא תַעֲשֶׂה מִשְׁפָּט. אָמַר רַב אַדָא נִשְׁבַּעְתָּ שֶׁאֵין אַתָּה מֵבִיא מַבּוּל לָעוֹלָם, מָה אַתְּ מַעֲרִים עַל הַשְּׁבוּעָה, מַבּוּל שֶׁל מַיִם אֵין אַתָּה מֵבִיא, מַבּוּל שֶׁל אֵשׁ אַתְּ מֵבִיא, אִם כֵּן לֹא יָצָאתָ יְדֵי שְׁבוּעָה. אָמַר רַבִּי לֵוִי (בראשית יח, כה): הֲשׁפֵט כָּל הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט, אִם עוֹלָם אַתָּה מְבַקֵּשׁ אֵין דִּין, וְאִם דִּין אַתָּה מְבַקֵּשׁ לֵית עוֹלָם, אַתְּ תָּפֵיס חַבְלָא בִּתְרֵין רָאשִׁין, בָּעֵי עָלְמָא וּבָעֵי דִינָא, אִם לֵית אַתְּ מְוַתֵּר צִבְחַר, לֵית עָלְמָא יָכֵיל קָאֵים. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם (תהלים מה, ח): אָהַבְתָּ צֶדֶק וַתִּשְׂנָא רֶשַׁע, אָהַבְתָּ לְצַדֵּק אֶת בְּרִיּוֹתַי, וַתִּשְׂנָא רֶשַׁע, מֵאַנְתָּ לְחַיְיבָן, (תהלים מה, ח): עַל כֵּן מְשָׁחֲךָ אֱלֹהִים אֱלֹהֶיךָ שֶׁמֶן שָׂשׂוֹן מֵחֲבֵרֶיךָ, מַהוּ מֵחֲבֵרֶיךָ, מִנֹּחַ וְעַד אֶצְלְךָ עֲשָׂרָה דוֹרוֹת וּמִכֻּלָּם לֹא דִּבַּרְתִּי עִם אֶחָד מֵהֶם אֶלָּא עִמָּךְ (בראשית יב, א): וַיּאֹמֶר ה' אֶל אַבְרָם לֶךְ לְךָ. | |
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| 206. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •law/torah, mosaic Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 106 |
207. Justin, Dialogue With Trypho, 15.2, 19.3, 80.3-80.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law •philos essenes, and mosaic law •mosaic law, philosophy Found in books: Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 110; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 197; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 95 | 8. Justin: When he had spoken these and many other things, which there is no time for mentioning at present, he went away, bidding me attend to them; and I have not seen him since. But straightway a flame was kindled in my soul; and a love of the prophets, and of those men who are friends of Christ, possessed me; and while revolving his words in my mind, I found this philosophy alone to be safe and profitable. Thus, and for this reason, I am a philosopher. Moreover, I would wish that all, making a resolution similar to my own, do not keep themselves away from the words of the Saviour. For they possess a terrible power in themselves, and are sufficient to inspire those who turn aside from the path of rectitude with awe; while the sweetest rest is afforded those who make a diligent practice of them. If, then, you have any concern for yourself, and if you are eagerly looking for salvation, and if you believe in God, you may- since you are not indifferent to the matter - become acquainted with the Christ of God, and, after being initiated, live a happy life. When I had said this, my beloved friends those who were with Trypho laughed; but Trypho just smiled and said: Trypho: I approve of your other remarks, and admire the eagerness with which you study divine things; but it were better for you still to abide in the philosophy of Plato, or of some other man, cultivating endurance, self-control, and moderation, rather than be deceived by false words, and follow the opinions of men of no reputation. For if you remain in that mode of philosophy, and live blamelessly, a hope of a better destiny were left to you; but when you have forsaken God, and reposed confidence in man, what safety still awaits you? If, then, you are willing to listen to me (for I have already considered you a friend), first be circumcised, then observe what ordices have been enacted with respect to the Sabbath, and the feasts, and the new moons of God; and, in a word, do all things which have been written in the law: and then perhaps you shall obtain mercy from God. But Christ - if He has indeed been born, and exists anywhere - is unknown, and does not even know Himself, and has no power until Elias come to anoint Him, and make Him manifest to all. And you, having accepted a groundless report, invent a Christ for yourselves, and for his sake are inconsiderately perishing. |
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| 208. Justin, First Apology, 67.3-67.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •law, mosaic Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 56, 153 |
| 209. Justin, Second Apology, 12.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law, philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 95 |
| 210. Irenaeus, Refutation of All Heresies, 1.30.7, 15.9.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •law (mosaic), nature, lex naturae •law (mosaic) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 184, 380 |
| 211. Anon., Sifre Numbers, 112 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 148 |
| 212. Marcus Aurelius Emperor of Rome, Meditations, 1.17.6, 4.4.1-4.4.4, 5.1, 7.9, 7.67 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law, for ordinary people •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 195; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 20, 25, 27 |
| 213. Hermas, Mandates, 4.1.5-4.1.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •divorce, in mosaic law Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 49 |
| 214. Anon., Pistis Sophia, 1.7-1.8, 1.43, 1.60-1.61, 3.131-3.132, 4.136 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •law, mosaic Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 313, 314 |
| 215. Victorinus, Adversus Arium, 3.14, 4.16 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •mosaic law Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 358, 372, 373, 374, 376, 416, 440, 475, 476, 477, 480, 482, 496, 521, 537, 586, 587, 590, 597, 604, 605 |
216. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85| 24a. ואם אינו ענין לאכילה תנהו ענין לאיסור הנאה,אי מה כאן בשריפה אף כל איסורין שבתורה בשריפה אמר קרא (ויקרא ו, כג) בקדש באש תשרף בקדש בשריפה ואין כל איסורין שבתורה בשריפה,והאי בקדש באש תשרף להכי הוא דאתא האי מיבעי ליה לכדרבי שמעון דתניא רבי שמעון אומר בקדש באש תשרף לימד על חטאת ששורפין אותה בקדש ואין לי אלא זו בלבד פסולי קדשי קדשים ואמורי קדשים קלים מנין תלמוד לומר (וכל) בקדש באש תשרף,אמר ליה רבי יונתן רבך מהאי קרא קאמר לה (שמות כט, לד) ואם יותר מבשר המלואים ומן הלחם עד הבקר וגו' שאין תלמוד לומר לא יאכל ומה תלמוד לומר לא יאכל אם אינו ענין לגופיה דהא כתיב (שמות כט, לד) ושרפת את הנותר באש תנהו ענין לשאר איסורין שבתורה ואם אינו ענין לאכילה תנהו ענין לאיסור הנאה,אי מה כאן בשריפה אף כל איסורין שבתורה בשריפה אמר קרא ושרפת את הנותר נותר בשריפה ואין כל איסורין שבתורה בשריפה,והאי לא יאכל להכי הוא דאתא האי מיבעי ליה לכדרבי אלעזר דאמר ר' אלעזר לא יאכל כי קדש הוא כל שבקדש פסול בא הכתוב ליתן לא תעשה על אכילתו,אמר אביי לעולם מקרא קמא ואיפוך דליכתוב באש תשרף ולא בעי לא תאכל מה תלמוד לומר לא תאכל אם אינו ענין לגופו דנפקא ליה מדרבי אלעזר תנהו ענין לכל איסורין שבתורה ואם אינו ענין לאכילה תנהו ענין לאיסור הנאה,אי מה כאן בשריפה אף כל איסורין שבתורה בשריפה אמר קרא הנותר הנותר בשריפה ואין כל איסורין שבתורה בשריפה,אמר ליה רב פפא לאביי ואימא ליחודי ליה לאו לגופיה הוא דאתא דאי מדרבי אלעזר אין לוקין על לאו שבכללות,אלא אמר רב פפא מהכא (ויקרא ז, יט) והבשר אשר יגע בכל טמא לא יאכל באש ישרף שאין תלמוד לומר לא יאכל מה תלמוד לומר לא יאכל,אם אינו ענין לגופו דהא נפקא ליה מקל וחומר ממעשר הקל ומה מעשר הקל אמרה תורה (דברים כו, יד) לא בערתי ממנו בטמא בשר קדש חמור לא כל שכן,וכי תימא אין מזהירין מן הדין הקישא הוא דכתיב (דברים יב, יז) לא תוכל לאכול בשעריך מעשר דגנך תירושך ויצהרך ובכורות בקרך וגו',מה תלמוד לומר לא יאכל אם אינו ענין לגופו תנהו ענין לכל איסורין שבתורה ואם אינו ענין לאכילה תנהו ענין להנאה,אי מה כאן בשריפה אף כל איסורין שבתורה בשריפה אמר קרא הנותר הנותר בשריפה ואין כל איסורין שבתורה בשריפה,אמר לי' רבינא לרב אשי ואימא לעבור עליו בשני לאוין לאו מי אמר אביי אכל פוטיתא לוקה ארבע,נמלה לוקה חמש | 24a. b And if it does not /b apply to b the matter of /b the prohibition against b eating, /b as the prohibition against eating these items has already been mentioned, b apply it to the matter of the prohibition of /b deriving b benefit. /b ,The Gemara continues: b Lest /b one say that the verse indicates that b just as here, /b the sin-offering is disposed of b with burning, so too, all the prohibited /b items b in the Torah /b must be disposed of b with burning, /b therefore b the verse said: “In the sacred place…shall be burnt with fire” /b (Leviticus 6:23). This indicates that only that which is disqualified b in the sacred place /b is disposed of b with burning, but all /b other b prohibited /b items b in the Torah /b need b not /b be disposed of b with burning. /b ,Rabbi Shmuel bar Naḥmani asked: b And did this /b verse: b “In the sacred place…shall be burnt with fire,” come to /b teach b this /b i halakha /i ? b It is needed /b to teach b in accordance with /b the opinion of b Rabbi Shimon, as it was taught /b in a i baraita /i that b Rabbi Shimon says: “In the sacred place…shall be burnt with fire”; /b this b taught that one /b must b burn a /b disqualified b sin-offering in the sacred place, /b and not outside the Temple. b And I have only /b derived b this, /b meaning the sin-offering. b From where do I derive that disqualified offerings of the most sacred order and portions consumed /b on the altar, such as the fats b of offerings of minor sanctity /b that become impure, are burned in the Temple courtyard? b The verse states: “In the sacred place…shall be burnt with fire.” /b This indicates that any disqualified offering must be burned in the sacred place.,The Sage who taught this i halakha /i to Rabbi Shmuel bar Naḥmani b said to him: Rabbi Yonatan, your teacher, said that /b same i halakha /i b from this verse: “And if the flesh of the consecration /b offering, b or of the bread, remains until the morning, /b then you shall burn the leftover with fire; it shall not be eaten, because it is sacred” (Exodus 29:34). b As /b there is b no /b need for b the verse to state: “It shall not be eaten,” what /b is the meaning when b the verse states: “It shall not be eaten”? If it does not refer to the /b subject b matter itself, as it is /b already b written /b explicitly: b “Then you shall burn the leftover with fire,” /b which indicates that one may not eat it, b refer it to the matter of the other prohibitions in the Torah. And if it does not refer to the matter of /b the prohibition against b eating, /b as eating these items is explicitly prohibited, b refer it to the matter of the prohibition of /b deriving b benefit. /b This indicates that it is prohibited for one to derive benefit from any item that it is prohibited for him to eat.,The Gemara continues: b Lest /b one say that the verse indicates that b just as here, /b the sin-offering is disposed of b with burning, so too, all the prohibited /b items b in the Torah, /b from which one may not benefit, must be disposed of b with burning, /b therefore b the verse said: “You shall burn the leftover,” /b indicating that the b leftover /b sacrificial meat must be disposed of b with burning; however, all /b other b prohibitions in the Torah /b need b not /b be disposed of b with burning, /b despite the fact that it is prohibited to derive benefit from them.,The Gemara challenges: b And did this /b phrase: b “It shall not be eaten,” come /b to teach b this /b prohibition against deriving benefit? b This /b phrase b is needed /b to teach b in accordance with /b the opinion of b Rabbi Elazar, as Rabbi Elazar said /b with regard to the statement in the verse: b “It shall not be eaten, because it is sacred,” /b that b the verse comes to place a negative /b mitzva of b eating on whatever has been /b rendered b disqualified in the sacred place. /b In other words, this verse teaches a general i halakha /i that one who eats from offerings that have been disqualified in the Temple transgresses a negative mitzva and is liable to be flogged. It teaches nothing with regard to a prohibition against deriving benefit., b Abaye said: Actually, /b derive this i halakha /i b from the first verse /b cited by Rabbi Yehoshua ben Levi: “And any sin-offering, of which any of the blood is brought into the tent of meeting to make atonement in the sacred place, shall not be eaten; it shall be burnt with fire” (Leviticus 6:23). b And reverse /b the construct of his exposition. b Let /b the verse b write: “It shall be burnt with fire,” and it /b will b not need /b to write: b “Shall not be eaten.” /b For b what /b purpose then does b the verse state: “It shall not be eaten”? If it does not apply to /b the subject b matter itself, as that was /b already b derived from /b the statement of b Rabbi Elazar /b that whatever has been rendered disqualified in the sacred place may not be eaten, b apply it to all /b other b prohibitions in the Torah, /b including leavened bread on Passover and a stoned ox. b And if it does not /b apply to the prohibition against b eating, /b which is written explicitly, then b apply it to the prohibition of /b deriving b benefit. /b ,The Gemara asks: b Lest /b one say that the verse indicates that b just as here, /b the leftover sacrificial meat is disposed of b with burning, so too, all the prohibited /b items b in the Torah, /b from which one may not benefit, must be disposed of b with burning, /b therefore b the verse said: /b “You shall burn b the leftover,” /b indicating that the b leftover /b sacrificial meat must b be /b disposed of b with burning; however, all /b other b prohibited /b items b in the Torah /b need b not /b be disposed of b with burning. /b , b Rav Pappa said to Abaye: And /b why do you hold that the phrase: “You shall not eat,” describing the sin-offering that was sacrificed inside the Sanctuary, is not needed for other purposes? b Say /b that this expression b comes /b in order b to designate a negative /b mitzva for this prohibition b itself. As, if /b this prohibition were derived only b from /b the source quoted by b Rabbi Elazar, /b there will be a prohibition to eat the meat of the sin-offering whose blood was brought into the sanctuary; however, one would not be liable to be flogged for violating it, because b one is not flogged for /b violating b a negative /b mitzva b stated in general terms. /b One is not flogged for violating a negative mitzva that contains several different prohibitions, such as this one, which refers to all disqualified offerings. This is because the negative mitzva is formulated too broadly. Therefore, it is possible to say that when the Torah states: “You shall not eat” with regard to this issue, it is teaching that there is a particular prohibition here and that one is flogged for violating it. If so, the verse cannot indicate a general prohibition against deriving benefit., b Rather, /b this suggestion should be rejected, and b Rav Pappa said /b that one derives this i halakha /i b from here: “And the flesh that touches any impure thing shall not be eaten; it shall be burnt with fire. /b And as for the flesh, every one that is pure may eat of it” (Leviticus 7:19). b As /b there is b no /b need for b the verse to state: “It shall not be eaten,” what /b does it mean when b the verse states: “It shall not be eaten”? /b , b If it does not /b refer to the subject b matter itself, as that /b can be b derived by /b means of b an i a fortiori /i /b inference b from /b the second b tithe, /b the i halakhot /i of b which /b are more b lenient /b than those of offerings, then it must refer to something else. As it is possible to say: b If /b with regard to the second b tithe, which is /b more b lenient /b because it does not have the status of an offering, b the Torah said /b that when one recites the confession over the tithes, when destroying the tithes remaining in one’s possession that had not yet been given to the appropriate recipient, he says: “I have not eaten from it in my mourning, b neither have I removed it while impure” /b (Deuteronomy 26:14), indicating that it is prohibited for one to remove tithes while impure, then with regard to b consecrated meat, /b which is more b stringent, all the more so /b is it b not /b clear that it may not be eaten while a person is impure?, b And if you say /b that there is a general principle that b we do not warn, /b i.e., we may not deduce a prohibition, b through logical derivation /b alone, then one could respond that his issue is not only derived through an i a fortiori /i inference; rather, b it is /b also derived from an analogy based on b a juxtaposition. As it is written: “You may not eat within your gates the tithe of your grain, or of your wine, or of your oil, or the firstborn of your herd /b or of your flock, nor any of your vows which you have vowed, nor your voluntary offerings, nor the offering of your hand” (Deuteronomy 12:17). Since the verse itself juxtaposes tithes to offerings, it indicates that there is a prohibition with regard to offerings just as there is with regard to tithes.,The Gemara continues explaining Rav Pappa’s opinion: For b what purpose /b then does b the verse state: “It shall not be eaten” /b with regard to impure consecrated meat? b If it does not /b apply to b the /b subject b matter /b of this verse b itself, /b as that prohibition is derived from the second tithe, then b apply it to the matter of all prohibited /b items b in the Torah. And if it does not /b apply to the prohibition against b eating, /b since that is clear, b apply it to the prohibition of /b deriving b benefit. /b ,And if you say: b Lest /b one say that the verse indicates that b just as here, /b the meat that became impure in the Temple is disposed of b with burning, so too, all the prohibited /b items b in the Torah /b must be disposed of b with burning, /b therefore b the verse said: “The leftover,” /b indicating b that the leftover /b sacrificial meat must be disposed of b with burning; however, all /b other b prohibited /b items b in the Torah /b need b not /b be disposed of b with burning. /b , b Ravina said to Rav Ashi: And say /b that this expression: “It shall not be eaten,” comes to teach not the prohibition against deriving benefit, but rather that one who transgresses this negative mitzva b violates two prohibitions. /b And there is precedent for such an explanation, as b didn’t Abaye say /b with regard to a parallel case: b If one ate a small water creature /b [ b i putita /i /b ], b he is flogged /b with b four /b sets of lashes because one violates four prohibitions when eating such a creature? Two of these prohibitions are found in the verse that discusses all types of creeping animals: “You shall not make yourselves detestable with any swarming thing that swarms, neither shall you make yourselves impure with them, that you should be defiled by them” (Leviticus 11:43). A third prohibition applies to creeping animals that live in the water, as the verses say: “And all that have neither fins nor scales…They shall be a detestable thing unto you; you shall not eat of their flesh” (Leviticus 11:10–11). A fourth prohibition is cited in the verse: “And whatever does not have fins and scales you shall not eat; it is impure unto you” (Deuteronomy 14:10).,Similarly, if one ate b an ant, he is flogged /b with b five /b sets of lashes, two sets for the previously mentioned prohibitions of eating a creeping animal, a third based on the verse: “And every creeping thing that swarms upon the earth is a detestable thing; it shall not be eaten” (Leviticus 11:41), and a fourth based on the verse: “All creeping things that swarm upon the earth, them you shall not eat; for they are a detestable thing” (Leviticus 11:42). A fifth prohibition is stated in the verse: “You shall not make yourselves impure through every creeping thing that swarms upon the earth” (Leviticus 11:44). |
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| 217. Origen, Homilies On Luke, 35.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •law (mosaic) •law (mosaic), nature, lex naturae Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 287 |
| 218. Eusebius of Caesarea, De Theophania (Fragmenta), 1.40, 1.42, 1.44-1.45, 1.48, 1.68 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •law (mosaic), nature, lex naturae Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 370 |
219. Eusebius of Caesarea, Ecclesiastical History, 2.17.1, 2.18.6, 5.6.6, 5.10.1-5.10.4, 6.19.4-6.19.8, 18.7-18.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •mosaic law •mosaic law, philosophy Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 36; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 98, 113 | 2.17.1. It is also said that Philo in the reign of Claudius became acquainted at Rome with Peter, who was then preaching there. Nor is this indeed improbable, for the work of which we have spoken, and which was composed by him some years later, clearly contains those rules of the Church which are even to this day observed among us. 2.18.6. In addition to all these there are extant also some single-volumed works of his; as for instance, the work On Providence, and the book composed by him On the Jews, and The Statesman; and still further, Alexander, or On the Possession of Reason by the Irrational Animals. Besides these there is a work On the Proposition that Every Wicked Man is a Slave, to which is subjoined the work On the Proposition that Every Good Man is Free. 5.10.1. About that time, Pantaenus, a man highly distinguished for his learning, had charge of the school of the faithful in Alexandria. A school of sacred learning, which continues to our day, was established there in ancient times, and as we have been informed, was managed by men of great ability and zeal for divine things. Among these it is reported that Pantaenus was at that time especially conspicuous, as he had been educated in the philosophical system of those called Stoics. 5.10.2. They say that he displayed such zeal for the divine Word, that he was appointed as a herald of the Gospel of Christ to the nations in the East, and was sent as far as India. For indeed there were still many evangelists of the Word who sought earnestly to use their inspired zeal, after the examples of the apostles, for the increase and building up of the Divine Word. 5.10.3. Pantaenus was one of these, and is said to have gone to India. It is reported that among persons there who knew of Christ, he found the Gospel according to Matthew, which had anticipated his own arrival. For Bartholomew, one of the apostles, had preached to them, and left with them the writing of Matthew in the Hebrew language, which they had preserved till that time. 5.10.4. After many good deeds, Pantaenus finally became the head of the school at Alexandria, and expounded the treasures of divine doctrine both orally and in writing. 6.19.4. Some persons, desiring to find a solution of the baseness of the Jewish Scriptures rather than abandon them, have had recourse to explanations inconsistent and incongruous with the words written, which explanations, instead of supplying a defense of the foreigners, contain rather approval and praise of themselves. For they boast that the plain words of Moses are enigmas, and regard them as oracles full of hidden mysteries; and having bewildered the mental judgment by folly, they make their explanations. Farther on he says: 6.19.5. As an example of this absurdity take a man whom I met when I was young, and who was then greatly celebrated and still is, on account of the writings which he has left. I refer to Origen, who is highly honored by the teachers of these doctrines. 6.19.6. For this man, having been a hearer of Ammonius, who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences; but as to the correct choice of life, he pursued a course opposite to his. 6.19.7. For Ammonius, being a Christian, and brought up by Christian parents, when he gave himself to study and to philosophy straightway conformed to the life required by the laws. But Origen, having been educated as a Greek in Greek literature, went over to the barbarian recklessness. And carrying over the learning which he had obtained, he hawked it about, in his life conducting himself as a Christian and contrary to the laws, but in his opinions of material things and of the Deity being like a Greek, and mingling Grecian teachings with foreign fables. 6.19.8. For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chaeremon the Stoic, and of Cornutus. Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures. |
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220. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85| 3a. חייב בשמחה ואת שאינו לא שומע ולא מדבר ושוטה וקטן פטורין אף מן השמחה הואיל ופטורין מכל מצות האמורות בתורה מאי שנא לענין ראיה דפטירי ומאי שנא לענין שמחה דמחייבי,לענין ראיה גמר ראיה ראיה מהקהל דכתיב (דברים לא, יב) הקהל את העם האנשים והנשים והטף וכתיב (דברים לא, יא) בבא כל ישראל לראות,והתם מנלן דכתיב (דברים לא, יב) למען ישמעו ולמען ילמדו ותניא למען ישמעו פרט למדבר ואינו שומע ולמען ילמדו פרט לשומע ואינו מדבר,למימרא דכי לא משתעי לא גמר והא הנהו תרי אילמי דהוו בשבבותיה דרבי בני ברתיה דרבי יוחנן בן גודגדא ואמרי לה בני אחתיה דרבי יוחנן דכל אימת דהוה עייל רבי לבי מדרשא הוו עיילי ויתבי קמייהו ומניידי ברישייהו ומרחשין שפוותייהו,ובעי רבי רחמי עלייהו ואיתסו ואשתכח דהוו גמירי הלכתא וספרא וספרי וכולה הש"ס,אמר מר זוטרא קרי ביה למען ילמדו רב אשי אמר ודאי למען ילמדו הוא דאי סלקא דעתך למען ילמדו וכיון דלא משתעי לא גמר וכיון דלא שמע לא גמר,האי מלמען ישמעו נפקא אלא ודאי למען ילמדו הוא,אמר ר' תנחום חרש באזנו אחת פטור מן הראיה שנאמר (דברים לא, יא) באזניהם,והאי באזניהם מבעי ליה באזניהם דכולהו ישראל ההוא מנגד כל ישראל נפקא אי מנגד כל ישראל הוה אמינא אע"ג דלא שמעי כתב רחמנא באזניהם והוא דשמעי,ההוא מלמען ישמעו נפקא,אמר רבי תנחום חיגר ברגלו אחת פטור מן הראיה שנאמר רגלים,והא רגלים מבעי ליה פרט לבעלי קבין ההוא מפעמים נפקא דתניא פעמים אין פעמים אלא רגלים וכן הוא אומר (ישעיהו כו, ו) תרמסנה רגל רגלי עני פעמי דלים ואומר (שיר השירים ז, ב) מה יפו פעמיך בנעלים בת נדיב,דרש רבא מאי דכתיב מה יפו פעמיך בנעלים בת נדיב כמה נאין רגליהן של ישראל בשעה שעולין לרגל בת נדיב בתו של אברהם אבינו שנקרא נדיב שנאמר (תהלים מז, י) נדיבי עמים נאספו עם אלהי אברהם אלהי אברהם ולא אלהי יצחק ויעקב אלא אלהי אברהם שהיה תחילה לגרים,אמר רב כהנא דרש רב נתן בר מניומי משום ר' תנחום מאי דכתיב (בראשית לז, כד) והבור רק אין בו מים משמע שנאמר והבור רק איני יודע שאין בו מים אלא מים אין בו אבל נחשים ועקרבים יש בו,ת"ר מעשה ברבי יוחנן בן ברוקה ורבי אלעזר (בן) חסמא שהלכו להקביל פני ר' יהושע בפקיעין אמר להם מה חידוש היה בבית המדרש היום אמרו לו תלמידיך אנו ומימיך אנו שותין אמר להם אף על פי כן אי אפשר לבית המדרש בלא חידוש,שבת של מי היתה שבת של ר' אלעזר בן עזריה היתה ובמה היתה הגדה היום אמרו לו בפרשת הקהל ומה דרש בה,(דברים לא, יב) הקהל את העם האנשים והנשים והטף אם אנשים באים ללמוד נשים באות לשמוע טף למה באין כדי ליתן שכר למביאיהן אמר להם מרגלית טובה היתה בידכם ובקשתם לאבדה ממני,ועוד דרש (דברים כו, יז) את ה' האמרת היום וה' האמירך היום,אמר להם הקב"ה לישראל אתם עשיתוני חטיבה אחת בעולם ואני אעשה אתכם חטיבה אחת בעולם אתם עשיתוני חטיבה אחת בעולם דכתיב (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד ואני אעשה אתכם חטיבה אחת בעולם שנאמר | 3a. they are b obligated in rejoicing. And one who does not hear and does not speak, an imbecile, and a minor are /b all b exempt even from rejoicing, since they are exempt from all the mitzvot mentioned in the Torah. /b The Gemara asks: b What is different with regard to /b the mitzva of b appearance, that /b a deaf person and a mute b are exempt /b from this mitzva? b And what is different with regard to /b the mitzva of b rejoicing, that they are obligated? /b ,The Gemara explains: b With regard to /b their exemption from the obligation of b appearance, /b the i tanna /i b derives /b this i halakha /i by means of a verbal analogy between the term b appearance /b stated with regard to the mitzva of appearance at the Temple on the pilgrim Festival and the term b appearance /b stated with regard to the mitzva b of assembly, /b i.e., the obligation to assemble in the Temple on i Sukkot /i in the year following the Sabbatical Year. b As it is written, /b with regard to the mitzva of assembly: b “Assemble the people, the men and the women and the little ones” /b (Deuteronomy 31:12), b and it is written /b in that context: b “When all of Israel come to appear” /b (Deuteronomy 31:11). Just as a deaf person and a mute are not obligated to attend the assembly, they are likewise exempt from appearing in the Temple on the Festivals.,The Gemara asks: b And there, /b with regard to the mitzva of assembly, b from where do we /b derive that a deaf person and a mute are exempt? b As it is written /b there: b “That they may hear, and that they may learn” /b (Deuteronomy 31:12), b and it is taught /b in a i baraita /i that the phrase b “that they may hear” excludes one who speaks but does not hear; /b and the phrase b “and that they may learn” excludes one who hears but does not speak, /b as he is unable to learn.,The Gemara asks: b Is that to say that one who /b is b not /b able to b speak /b is b not /b able to b learn? But /b consider the following incident. There were b two mute people who were in the neighborhood of Rabbi /b Yehuda HaNasi. They were the b sons of the daughter of Rabbi Yoḥa ben Gudgeda, and some say /b that they were the b sons of the sister of Rabbi Yoḥa /b ben Gudgeda. b Whenever Rabbi /b Yehuda HaNasi b would enter the study hall they would /b also b enter and sit before /b the Sages, b and they would nod their heads /b as if they understood b and move their lips. /b , b And Rabbi /b Yehuda HaNasi b prayed for /b God to have b mercy upon them, and they were healed. And it was discovered that they had learned /b and were proficient in b i halakha /i , /b i.e., Mishna; b i Sifra /i , /b the halakhic midrash on Leviticus; b i Sifrei /i , /b the halakhic midrash on Numbers and Deuteronomy; b and the entire Talmud. /b This shows that those who cannot speak are able to learn., b Mar Zutra said /b that one should b read into /b the verse: b That they may teach [ i yelamdu /i ], /b instead of: “That they may learn [ i yilmedu /i ]” (Deuteronomy 31:12). Even if a mute person is able to learn he cannot teach others. b Rav Ashi said /b that the verse b is certainly /b to be read: b That they may teach. As, if it enters your mind /b that one should read: b “That they may learn,” /b as it is written, b and /b you will explain that b since he is not /b able to b speak he /b is b not /b able to b learn, /b and similarly the reason for the exemption of a deaf person is that b since he is not /b able to b hear he is not /b able to b learn, /b you will have erred. According to this interpretation, it is clear from the context that a deaf person is exempted by the phrase: “That they may hear,” not merely due to his lack of hearing but because his inability to hear prevents him from learning.,However, this is incorrect, for if so, b this /b exemption of a mute could also be b derived from: “That they may hear,” /b as the verse has already taught the basic principle that anyone who cannot learn is not obligated in the mitzva of assembly. b Rather, /b the verse b is certainly /b to be read as: b “That they may teach,” /b which indicates that although a mute is able to learn himself, and therefore he is not exempted by the previous verse, he is nevertheless exempt because he is unable to teach others., b Rabbi Tanḥum said: One who is deaf in one ear is exempt from /b the mitzva of b appearance /b in the Temple, b as it is stated /b with regard to the mitzva of assembly: “When all Israel comes to appear before the Lord your God in the place that He shall choose, you shall read this law before all Israel b in their ears” /b (Deuteronomy 31:11). This verse indicates that the obligation of assembly applies only to those who can hear with both ears. Since the two mitzvot are connected by verbal analogy, as explained above, this i halakha /i applies to the mitzva of appearance as well.,The Gemara asks: b But this /b phrase: b “In their ears,” is necessary /b to teach that the reading of the Torah at the assembly must enter b the ears of the entire Jewish people. /b Consequently, it cannot serve as the source of the i halakha /i concerning one who is deaf in one ear. The Gemara answers: b That /b i halakha /i , that the reading of the Torah must be heard by the entire Jewish people, b is derived from /b the phrase: b “Before all Israel” /b (Deuteronomy 31:11). The Gemara asks: b If /b that i halakha /i were derived b from: “Before all Israel,” I would say /b that the mitzva applies b even though they cannot hear; /b therefore, b the Merciful One writes: “In their ears,” and that /b indicates that b they /b must be able to b hear. /b If so, this phrase is not available for deriving the i halakha /i of someone who is deaf in one ear.,The Gemara answers: b That /b i halakha /i , that the people must hear, b is derived from: “That they may hear” /b (Deuteronomy 31:12). Therefore, the phrase: “In their ears,” is not required for that purpose. Rather, it teaches that only those who can hear with both ears are obligated in the mitzva of assembly, and by extension, in the mitzva of appearance as well., b Rabbi Tanḥum said: One who is lame in one leg is exempt from /b the mitzva of b appearance, as it is stated: /b “Three b times [ i regalim /i ] /b shall you keep a feast for Me in the year” (Exodus 23:14).Since the term for feet is i raglayim /i , it can be inferred from here that the obligation to ascend involves the use of both of one’s legs.,The Gemara asks: b But /b the term b “ i regalim /i ” is necessary /b to b exclude people with artificial legs. /b Although these people are capable of walking, as they do not have two natural legs they are exempt from ascending to the Temple. The Gemara responds: b That /b i halakha /i is b derived from: /b “Three b occasions [ i pe’amim /i ] /b in the year all your males will appear before the Lord God” (Exodus 23:17). The term i pe’amim /i can also mean legs, b as it is taught /b in a i baraita /i , with regard to the term b “ i pe’amim /i ”: i Pe’amim /i means nothing other /b than b legs. And so it says: “The foot shall tread it down, even the feet of the poor and the steps [ i pa’amei /i ] of the needy” /b (Isaiah 26:6), b and it says: “How beautiful are your feet [ i fe’amayikh /i ] in sandals, daughter of the prince” /b (Song of Songs 7:2).,With regard to the aforementioned verse, b Rava taught: What is /b the meaning of that b which is written: “How beautiful are your feet in sandals, daughter of the prince [ i nadiv /i ]”? How pleasant are the feet [ i raglehen /i ] of the Jewish people when they ascend to /b Jerusalem b on the pilgrimage Festival [ i regel /i ]. “Daughter of the prince”: /b this is referring to b the daughter of Abraham our father who is called a prince, as it is stated: “The princes of the peoples are gathered together, the people of the God of Abraham” /b (Psalms 47:10). The Gemara asks: Is God only b “the God of Abraham,” and not the God of Isaac and Jacob? Rather, /b the verse mentions b “the God of Abraham,” as /b he b was the first of the converts. /b Abraham was the first prince, as all converts who follow in his path are called “the princes of the peoples.”,The Gemara cites another statement of Rabbi Tanḥum. b Rav Kahana said /b that b Rabbi Natan bar Manyumi taught in the name of Rabbi Tanḥum: What is /b the meaning of b that which is written /b with regard to Joseph: “And they took him, and cast him into the pit; b and the pit was empty, there was no water in it” /b (Genesis 37:24). b By inference from that which is stated: “And the pit was empty,” don’t I know that there was no water in it? Rather, /b this teaches that b there was no water in it, but there were snakes and scorpions in it. /b ,§ b The Sages taught: /b There was b an incident involving Rabbi Yoḥa ben Beroka and Rabbi Elazar ben Ḥisma, when they went to greet Rabbi Yehoshua in Peki’in. /b Rabbi Yehoshua b said to them: What novel /b idea b was /b taught b today in the study hall? They said to him: We are your students and we drink /b from b your water, /b i.e., all of our Torah knowledge comes from you, and therefore how can we tell you something you have not already learned? b He said to them: Even so, there cannot be a study hall without a novelty. /b ,He asked them: b Whose week was it, /b i.e. who was the lecturer this week? They said to him: b It was Rabbi Elazar ben Azarya’s week. /b He inquired: b And on what /b subject b was the lecture today? They said to him: /b He spoke b about the portion of /b the mitzva of b assembly. /b Rabbi Yehoshua persisted: b And what /b verse b did he interpret homiletically with regard to /b this mitzva?,They said to him that Rabbi Elazar ben Azarya interpreted the following verse: b “Assemble the people, the men and the women and the little ones” /b (Deuteronomy 31:12). This verse is puzzling: b If men come to learn, /b and b women, /b who might not understand, b come /b at least b to hear, why do the little ones come? /b They come b in order /b for God to b give a reward to those who bring them, /b i.e., God credits those who bring their children to the assembly. Rabbi Yehoshua b said to them: /b This b good pearl /b of wisdom b was in your hands, and you tried to conceal it from me? /b ,Upon seeing that Rabbi Yehoshua was pleased to hear this idea, Rabbi Yoḥa ben Beroka and Rabbi Elazar ben Ḥisma said to him: b Additionally, /b Rabbi Elazar b interpreted /b the following verses b homiletically: “You have affirmed, this day, /b that b the Lord /b is your God, and that you will walk in His ways and keep His statutes, His mitzvot, and His ordices, and listen to His voice. b And the Lord has affirmed you, this day, /b to be His treasure, as He promised you, and that you should keep all His mitzvot” (Deuteronomy 26:17–18).,Rabbi Elazar explained: b The Holy One, Blessed be He, said to the Jewish people: You have made Me a single entity in the world, /b as you singled Me out as separate and unique. b And /b therefore b I will make you a single entity in the world, /b as you will be a treasured nation, chosen by God. b You have made Me a single entity in the world, as it is written: “Hear, O Israel, the Lord our God, the Lord is One” /b (Deuteronomy 6:4). b And /b therefore b I will make you a single entity in the world, as it is stated: /b |
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221. Diogenes Laertius, Lives of The Philosophers, 7.43, 7.85-7.89, 7.116-7.119, 7.121-7.123, 7.125, 7.127-7.128 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 195; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 17, 19, 22, 23, 24, 26, 73 | 7.43. Rhetoric according to them may be divided into invention of arguments, their expression in words, their arrangement, and delivery; and a rhetorical speech into introduction, narrative, replies to opponents, and peroration.Dialectic (they hold) falls under two heads: subjects of discourse and language. And the subjects fall under the following headings: presentations and the various products to which they give rise, propositions enunciated and their constituent subjects and predicates, and similar terms whether direct or reversed, genera and species, arguments too, moods, syllogisms and fallacies whether due to the subject matter or to the language; 7.85. An animal's first impulse, say the Stoics, is to self-preservation, because nature from the outset endears it to itself, as Chrysippus affirms in the first book of his work On Ends: his words are, The dearest thing to every animal is its own constitution and its consciousness thereof; for it was not likely that nature should estrange the living thing from itself or that she should leave the creature she has made without either estrangement from or affection for its own constitution. We are forced then to conclude that nature in constituting the animal made it near and dear to itself; for so it comes to repel all that is injurious and give free access to all that is serviceable or akin to it. 7.86. As for the assertion made by some people that pleasure is the object to which the first impulse of animals is directed, it is shown by the Stoics to be false. For pleasure, if it is really felt, they declare to be a by-product, which never comes until nature by itself has sought and found the means suitable to the animal's existence or constitution; it is an aftermath comparable to the condition of animals thriving and plants in full bloom. And nature, they say, made no difference originally between plants and animals, for she regulates the life of plants too, in their case without impulse and sensation, just as also certain processes go on of a vegetative kind in us. But when in the case of animals impulse has been superadded, whereby they are enabled to go in quest of their proper aliment, for them, say the Stoics, Nature's rule is to follow the direction of impulse. But when reason by way of a more perfect leadership has been bestowed on the beings we call rational, for them life according to reason rightly becomes the natural life. For reason supervenes to shape impulse scientifically. 7.87. This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe. 7.88. And this is why the end may be defined as life in accordance with nature, or, in other words, in accordance with our own human nature as well as that of the universe, a life in which we refrain from every action forbidden by the law common to all things, that is to say, the right reason which pervades all things, and is identical with this Zeus, lord and ruler of all that is. And this very thing constitutes the virtue of the happy man and the smooth current of life, when all actions promote the harmony of the spirit dwelling in the individual man with the will of him who orders the universe. Diogenes then expressly declares the end to be to act with good reason in the selection of what is natural. Archedemus says the end is to live in the performance of all befitting actions. 7.89. By the nature with which our life ought to be in accord, Chrysippus understands both universal nature and more particularly the nature of man, whereas Cleanthes takes the nature of the universe alone as that which should be followed, without adding the nature of the individual.And virtue, he holds, is a harmonious disposition, choice-worthy for its own sake and not from hope or fear or any external motive. Moreover, it is in virtue that happiness consists; for virtue is the state of mind which tends to make the whole of life harmonious. When a rational being is perverted, this is due to the deceptiveness of external pursuits or sometimes to the influence of associates. For the starting-points of nature are never perverse. 7.116. Also they say that there are three emotional states which are good, namely, joy, caution, and wishing. Joy, the counterpart of pleasure, is rational elation; caution, the counterpart of fear, rational avoidance; for though the wise man will never feel fear, he will yet use caution. And they make wishing the counterpart of desire (or craving), inasmuch as it is rational appetency. And accordingly, as under the primary passions are classed certain others subordinate to them, so too is it with the primary eupathies or good emotional states. Thus under wishing they bring well-wishing or benevolence, friendliness, respect, affection; under caution, reverence and modesty; under joy, delight, mirth, cheerfulness. 7.117. Now they say that the wise man is passionless, because he is not prone to fall into such infirmity. But they add that in another sense the term apathy is applied to the bad man, when, that is, it means that he is callous and relentless. Further, the wise man is said to be free from vanity; for he is indifferent to good or evil report. However, he is not alone in this, there being another who is also free from vanity, he who is ranged among the rash, and that is the bad man. Again, they tell us that all good men are austere or harsh, because they neither have dealings with pleasure themselves nor tolerate those who have. The term harsh is applied, however, to others as well, and in much the same sense as a wine is said to be harsh when it is employed medicinally and not for drinking at all. 7.118. Again, the good are genuinely in earnest and vigilant for their own improvement, using a manner of life which banishes evil out of sight and makes what good there is in things appear. At the same time they are free from pretence; for they have stripped off all pretence or make-up whether in voice or in look. Free too are they from all business cares, declining to do anything which conflicts with duty. They will take wine, but not get drunk. Nay more, they will not be liable to madness either; not but what there will at times occur to the good man strange impressions due to melancholy or delirium, ideas not determined by the principle of what is choiceworthy but contrary to nature. Nor indeed will the wise man ever feel grief; seeing that grief is irrational contraction of the soul, as Apollodorus says in his Ethics. 7.119. They are also, it is declared, godlike; for they have a something divine within them; whereas the bad man is godless. And yet of this word – godless or ungodly – there are two senses, one in which it is the opposite of the term godly, the other denoting the man who ignores the divine altogether: in this latter sense, as they note, the term does not apply to every bad man. The good, it is added, are also worshippers of God; for they have acquaintance with the rites of the gods, and piety is the knowledge of how to serve the gods. Further, they will sacrifice to the gods and they keep themselves pure; for they avoid all acts that are offences against the gods, and the gods think highly of them: for they are holy and just in what concerns the gods. The wise too are the only priests; for they have made sacrifices their study, as also establishing holy places, purifications, and all the other matters appertaining to the gods. 7.121. But Heraclides of Tarsus, who was the disciple of Antipater of Tarsus, and Athenodorus both assert that sins are not equal.Again, the Stoics say that the wise man will take part in politics, if nothing hinders him – so, for instance, Chrysippus in the first book of his work On Various Types of Life – since thus he will restrain vice and promote virtue. Also (they maintain) he will marry, as Zeno says in his Republic, and beget children. Moreover, they say that the wise man will never form mere opinions, that is to say, he will never give assent to anything that is false; that he will also play the Cynic, Cynicism being a short cut to virtue, as Apollodorus calls it in his Ethics; that he will even turn cannibal under stress of circumstances. They declare that he alone is free and bad men are slaves, freedom being power of independent action, whereas slavery is privation of the same; 7.122. though indeed there is also a second form of slavery consisting in subordination, and a third which implies possession of the slave as well as his subordination; the correlative of such servitude being lordship; and this too is evil. Moreover, according to them not only are the wise free, they are also kings; kingship being irresponsible rule, which none but the wise can maintain: so Chrysippus in his treatise vindicating Zeno's use of terminology. For he holds that knowledge of good and evil is a necessary attribute of the ruler, and that no bad man is acquainted with this science. Similarly the wise and good alone are fit to be magistrates, judges, or orators, whereas among the bad there is not one so qualified. 7.123. Furthermore, the wise are infallible, not being liable to error. They are also without offence; for they do no hurt to others or to themselves. At the same time they are not pitiful and make no allowance for anyone; they never relax the penalties fixed by the laws, since indulgence and pity and even equitable consideration are marks of a weak mind, which affects kindness in place of chastizing. Nor do they deem punishments too severe. Again, they say that the wise man never wonders at any of the things which appear extraordinary, such as Charon's mephitic caverns, ebbings of the tide, hot springs or fiery eruptions. Nor yet, they go on to say, will the wise man live in solitude; for he is naturally made for society and action. 7.125. Furthermore, the wise man does all things well, just as we say that Ismenias plays all airs on the flute well. Also everything belongs to the wise. For the law, they say, has conferred upon them a perfect right to all things. It is true that certain things are said to belong to the bad, just as what has been dishonestly acquired may be said, in one sense, to belong to the state, in another sense to those who are enjoying it.They hold that the virtues involve one another, and that the possessor of one is the possessor of all, inasmuch as they have common principles, as Chrysippus says in the first book of his work On Virtues, Apollodorus in his Physics according to the Early School, and Hecato in the third book of his treatise On Virtues. 7.127. It is a tenet of theirs that between virtue and vice there is nothing intermediate, whereas according to the Peripatetics there is, namely, the state of moral improvement. For, say the Stoics, just as a stick must be either straight or crooked, so a man must be either just or unjust. Nor again are there degrees of justice and injustice; and the same rule applies to the other virtues. Further, while Chrysippus holds that virtue can be lost, Cleanthes maintains that it cannot. According to the former it may be lost in consequence of drunkenness or melancholy; the latter takes it to be inalienable owing to the certainty of our mental apprehension. And virtue in itself they hold to be worthy of choice for its own sake. At all events we are ashamed of bad conduct as if we knew that nothing is really good but the morally beautiful. Moreover, they hold that it is in itself sufficient to ensure well-being: thus Zeno, and Chrysippus in the first book of his treatise On Virtues, and Hecato in the second book of his treatise On Goods: 7.128. For if magimity by itself alone can raise us far above everything, and if magimity is but a part of virtue, then too virtue as a whole will be sufficient in itself for well-being – despising all things that seem troublesome. Panaetius, however, and Posidonius deny that virtue is self-sufficing: on the contrary, health is necessary, and some means of living and strength.Another tenet of theirs is the perpetual exercise of virtue, as held by Cleanthes and his followers. For virtue can never be lost, and the good man is always exercising his mind, which is perfect. Again, they say that justice, as well as law and right reason, exists by nature and not by convention: so Chrysippus in his work On the Morally Beautiful. |
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| 222. Pseudo Clementine Literature, Homilies, 1.9.1-1.9.2, 2.4.2-2.4.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •mosaic law Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 66 |
| 223. Eusebius of Caesarea, Preparation For The Gospel, 1.4.10, 8.5.11, 8.6-8.7, 8.6.1-8.6.9, 8.7.1-8.7.20, 8.10.3, 8.11.1-8.11.18, 13.12.4-13.12.5, 13.12.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •mosaic law, philosophy •mosaic law •law, mosaic •law divine/mosaic/jewish •piety, mosaic law and Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 61; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 128, 131; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 36, 266; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 95 |
| 224. Origen, On Jeremiah (Homilies 1-11), 14.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •law (mosaic) •law (mosaic), nature, lex naturae Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 287 |
225. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 99| 26b. תנו רבנן טעה ולא התפלל מנחה בערב שבת מתפלל בליל שבת שתים טעה ולא התפלל מנחה בשבת מתפלל במוצאי שבת שתים של חול מבדיל בראשונה ואינו מבדיל בשניה ואם הבדיל בשניה ולא הבדיל בראשונה שניה עלתה לו ראשונה לא עלתה לו,למימרא דכיון דלא אבדיל בקמייתא כמאן דלא צלי דמי ומהדרינן ליה,ורמינהו טעה ולא הזכיר גבורות גשמים בתחיית המתים ושאלה בברכת השנים מחזירין אותו הבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס קשיא,איתמר רבי יוסי ברבי חנינא אמר תפלות אבות תקנום רבי יהושע בן לוי אמר תפלות כנגד תמידין תקנום,תניא כוותיה דר' יוסי ברבי חנינא ותניא כוותיה דרבי יהושע בן לוי תניא כוותיה דרבי יוסי בר' חנינא אברהם תקן תפלת שחרית שנא' (בראשית יט, כז) וישכם אברהם בבקר אל המקום אשר עמד שם ואין עמידה אלא תפלה שנאמר (תהלים קו, ל) ויעמד פינחס ויפלל,יצחק תקן תפלת מנחה שנאמר (בראשית כד, סג) ויצא יצחק לשוח בשדה לפנות ערב ואין שיחה אלא תפלה שנאמר (תהלים קב, א) תפלה לעני כי יעטף ולפני ה' ישפוך שיחו,יעקב תקן תפלת ערבית שנאמר (בראשית כח, יא) ויפגע במקום וילן שם ואין פגיעה אלא תפלה שנאמר (ירמיהו ז, טז) ואתה אל תתפלל בעד העם הזה ואל תשא בעדם רנה ותפלה ואל תפגע בי,ותניא כוותיה דר' יהושע בן לוי מפני מה אמרו תפלת השחר עד חצות שהרי תמיד של שחר קרב והולך עד חצות ורבי יהודה אומר עד ארבע שעות שהרי תמיד של שחר קרב והולך עד ארבע שעות,ומפני מה אמרו תפלת המנחה עד הערב שהרי תמיד של בין הערבים קרב והולך עד הערב רבי יהודה אומר עד פלג המנחה שהרי תמיד של בין הערבים קרב והולך עד פלג המנחה,ומפני מה אמרו תפלת הערב אין לה קבע שהרי אברים ופדרים שלא נתעכלו מבערב קרבים והולכים כל הלילה,ומפני מה אמרו של מוספין כל היום שהרי קרבן של מוספין קרב כל היום רבי יהודה אומר עד שבע שעות שהרי קרבן מוסף קרב והולך עד שבע שעות,ואיזו היא מנחה גדולה משש שעות ומחצה ולמעלה ואיזו היא מנחה קטנה מתשע שעות ומחצה ולמעלה,איבעיא להו רבי יהודה פלג מנחה קמא קאמר או פלג מנחה אחרונה קאמר תא שמע דתניא ר' יהודה אומר פלג המנחה אחרונה אמרו והיא י"א שעות חסר רביע,נימא תיהוי תיובתיה דר' יוסי בר' חנינא אמר לך ר' יוסי בר' חנינא לעולם אימא לך תפלות אבות תקנום ואסמכינהו רבנן אקרבנות דאי לא תימא הכי תפלת מוסף לר' יוסי בר' חנינא מאן תקנה אלא תפלות אבות תקנום ואסמכינהו רבנן אקרבנות:,רבי יהודה אומר עד ארבע שעות: איבעיא להו עד ועד בכלל או דלמא עד ולא עד בכלל תא שמע ר' יהודה אומר עד פלג המנחה אי אמרת בשלמא עד ולא עד בכלל היינו דאיכא בין ר' יהודה לרבנן אלא אי אמרת עד ועד בכלל ר' יהודה | 26b. On a similar note, b the Sages taught /b in a i baraita /i : b One who erred and did not recite the afternoon prayer on the eve of Shabbat, prays in /b the evening prayer b two /b i Amida /i prayers b on Shabbat evening. One who erred and did not recite the afternoon prayer on Shabbat, recites two weekday /b i Amida /i prayers in the evening prayer b at the conclusion of Shabbat. He recites i havdala /i [ /b the prayer of b distinction] /b between the sanctity of Shabbat and the profanity of the week by reciting: You have graced us, etc., in the fourth blessing of the i Amida, /i which is: Who graciously grants knowledge, b in the first /b prayer, as it is the actual evening prayer, b but he does not recite i havdala /i in the second /b prayer, which is in place of the afternoon prayer. Moreover, b if he recited i havdala /i in the second /b prayer b and did not recite i havdala /i in the first, the second prayer fulfilled his /b obligation, the b first one did not fulfill his /b obligation.,The Gemara comments: b Is that to say /b that b since he did not recite i havdala /i in the first /b prayer, he is b as one who did not pray and we require him to return /b to the beginning of the prayer and repeat it? If so, the conclusion is that one who fails to recite i havdala /i in the prayer must repeat that prayer.,The Gemara b raises a contradiction /b to the above conclusion from the i Tosefta /i : b One who erred and did not mention the might of the rains: /b He makes the wind blow and rain fall b in /b the second blessing of the i Amida /i , the blessing on b the revival of the dead, and /b one who erred and failed to recite b the request /b for rain b in /b the ninth blessing of the i Amida /i , b the blessing of the years, we require him to return /b to the beginning of the prayer and repeat it. However, one who erred and failed to recite b i havdala /i in /b the blessing: b Who graciously grants knowledge, we do not require him to return /b to the beginning of the prayer and repeat it, b as he can recite /b i havdala /i b over the cup /b of wine, independent of his prayer. This contradiction was not resolved and remains b difficult. /b ,The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. b It was stated: Rabbi Yosei, son of Rabbi Ḥanina, said: /b The practice of praying three times daily is ancient, albeit not in its present form; b prayers were instituted by the Patriarchs. /b However, b Rabbi Yehoshua ben Levi said /b that the b prayers were instituted based on the daily offerings /b sacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.,The Gemara comments: b It was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina, and it was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yehoshua ben Levi. /b The Gemara elaborates: b It was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina: Abraham instituted the morning prayer, as it is stated /b when Abraham came to look out over Sodom the day after he had prayed on its behalf: b “And Abraham rose early in the morning to the place where he had stood /b before the Lord” (Genesis 19:27), b and /b from the context as well as the language utilized in the verse, the verb b standing /b means b nothing other than prayer, /b as this language is used to describe Pinehas’ prayer after the plague, b as it is stated: “And Pinehas stood up and prayed /b and the plague ended” (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning., b Isaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse [ i lasuaḥ /i ] in the field toward evening” /b (Genesis 24:63), b and conversation /b means b nothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint [ i siḥo /i ] before the Lord” /b (Psalms 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer., b Jacob instituted the evening prayer, as it is stated: “And he encountered [ i vayifga /i ] the place and he slept there /b for the sun had set” (Genesis 28:11). The word b encounter /b means b nothing other than prayer, as it is stated /b when God spoke to Jeremiah: b “And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter [ i tifga /i ] Me /b for I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, after the sun had set., b And it was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yehoshua ben Levi /b that the laws of prayer are based on the laws of the daily offerings: b Why did /b the Rabbis b say /b that b the morning prayer /b may be recited b until noon? Because, /b although the b daily morning offering /b is typically brought early in the morning, it may be b sacrificed until noon. And Rabbi Yehuda says: /b My opinion, that the morning prayer may be recited b until four hours /b into the day, is b because the daily morning offering is sacrificed until four hours. /b , b And why did /b the Rabbis b say /b that b the afternoon prayer /b may be recited b until the evening? Because the daily afternoon offering is sacrificed until the evening. Rabbi Yehuda says /b that b the afternoon prayer /b may be recited only b until the midpoint of the afternoon because, /b according to his opinion, b the daily afternoon offering is sacrificed until the midpoint of the afternoon. /b , b And why did they say /b that b the evening prayer is not fixed? Because /b the burning of the b limbs and fats /b of the offerings that were b not consumed /b by the fire on the altar b until the evening. /b They remained on the altar and were b offered continuously /b throughout b the entire night. /b , b And why did /b the Rabbis b say /b that b the additional prayer /b may be recited b all day? Because the additional offering is brought /b throughout b the entire day. /b However, b Rabbi Yehuda says /b that b the additional prayer /b may be recited b until the seventh hour /b of the day, b because the additional offering is sacrificed until the seventh hour. /b ,The i baraita /i continues and states that there are two times for the afternoon prayer. Greater, earlier i minḥa /i [ i minḥa gedola /i ] and lesser, later i minḥa /i [ i minḥa ketana /i ]. The Gemara clarifies the difference between them: b Which is i minḥa gedola /i ? From six-and-a-half hours /b after sunrise b and on, /b which is a half an hour after noon and on. It is the earliest time that the daily afternoon offering may be sacrificed, as in the case on the eve of Passover that occurs on Shabbat. b Which is i minḥa ketana /i ? From nine-and-a-half hours and on, /b which is the standard time that the daily afternoon offering is sacrificed.,On that note, b a dilemma was raised before them: Rabbi Yehuda, /b who holds that the afternoon prayer may be recited only until the midpoint of the afternoon, does b he say the midpoint of the first i minḥa /i , /b i minḥa gedola /i ? b Or, /b does b he say the midpoint of the last i minḥa /i ? Come and hear /b an explicit resolution to this dilemma: b As it was taught /b in a i baraita /i , b Rabbi Yehuda says: They said the midpoint of the last i minḥa /i , and that is eleven hours minus a quarter /b of an hour after sunrise, i.e., an hour-and-a-quarter hours before sunset.,In any case, it is clear that according to this i baraita /i the i halakhot /i of prayer are based on the Temple offerings. The Gemara suggests: b Let us say that this is a conclusive refutation of /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina, /b who held that the forefathers instituted the prayers. b Rabbi Yosei, son of Rabbi Ḥanina, /b could have b said to you: Actually, I will say to you /b that b the Patriarchs instituted the prayers and the Sages based /b the times and characteristics of prayer b on the Temple offerings, /b even though they do not stem from the same source. b As, if you do not say so, /b that even Rabbi Yosei, son of Rabbi Ḥanina, would agree that the laws of offerings and those of prayers are related, b then, according to Rabbi Yosei, son of Rabbi Ḥanina, who instituted the additional prayer? /b It is not one of the prayers instituted by the forefathers. b Rather, /b even according to Rabbi Yosei, son of Rabbi Ḥanina, b the prayers were instituted by the Patriarchs and the Sages based them /b on the laws of the b offerings. /b ,We learned in the mishna that b Rabbi Yehuda says: /b The morning prayer may be recited b until four hours /b of the day. b A dilemma was raised before /b the yeshiva students: When Rabbi Yehuda says b until, /b does he mean b until and including /b the fourth hour, b or, perhaps /b when he says b “until” /b he means b until and not including, /b in which case one may not pray during the fourth hour? b Come and hear /b a resolution to this dilemma based on the mishna. b Rabbi Yehuda says: /b The afternoon prayer may be recited only b until the midpoint of the afternoon. /b Now, b granted, if you say /b that b until /b means b until and not including, then there is /b a difference b between /b the opinion of b Rabbi Yehuda and /b the opinion of b the Rabbis. However, if you say /b that b until /b means b until and including, /b then the opinion of b Rabbi Yehuda /b |
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226. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 49| 31a. מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך | 31a. b What is the verse /b from which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; b You are He Who took me out [ i gozi /i ] of my mother’s womb” /b (Psalms 71:6). b From where may /b it b be inferred that this /b word: b “ i Gozi /i ,” is a term of administering an oath? As it is written: “Cut off [ i gozi /i ] your hair and cast it away” /b (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship., b And Rabbi Elazar says: To what is a fetus in its mother’s womb comparable? /b It is comparable b to a nut placed in a basin /b full b of water, /b floating on top of the water. If b a person puts his finger on top of /b the nut, b it sinks /b either b in this direction or in that direction. /b ,§ b The Sages taught /b in a i baraita /i : During b the first three months /b of pregcy, the b fetus resides in the lower compartment /b of the womb; in the b middle /b three months, the b fetus resides in the middle compartment; /b and during the b last /b three months of pregcy the b fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is /b what causes b labor pains. /b ,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: b And this is /b the explanation for b that which we learned /b in a i baraita /i : b The labor pains experienced by /b a woman who gives birth to b a female are greater than /b those b experienced by /b a woman who gives birth to b a male. /b The Gemara will explain this below., b And Rabbi Elazar says: What is the verse /b from which it is derived that a fetus initially resides in the lower part of the womb? b “When I was made in secret, and I was woven together in the lowest parts of the earth” /b (Psalms 139:15). Since it b is not stated: I resided /b in the lowest parts of the earth, b but rather: “I was woven together /b in the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: b What is different /b about b the labor pains experienced by /b a woman who gives birth to b a female, /b that they b are greater than those experienced by /b a woman who gives birth to b a male? /b The Gemara answers: b This /b one, a male fetus, b emerges in the manner in which it engages in intercourse. /b Just as a male engages in intercourse facing downward, so too, it is born while facing down. b And that /b one, a female fetus, b emerges in the manner in which it engages in intercourse, /b i.e., facing upward. Consequently, b that /b one, a female fetus, b turns its face around /b before it is born, b but this /b one, a male fetus, b does not turn its face around /b before it is born.,§ b The Sages taught /b in a i baraita /i : During b the first three months /b of pregcy, b sexual intercourse is difficult /b and harmful b for the woman and is also difficult for the offspring. /b During the b middle /b three months, intercourse is b difficult for the woman but is beneficial for the offspring. /b During the b last /b three months, sexual intercourse is b beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned. /b ,The Sages b taught /b in a i baraita /i : With regard to b one who engages in intercourse /b with his wife b on the ninetieth day /b of her pregcy, b it is as though he spills /b her b blood. /b The Gemara asks: b How does one know /b that it is the ninetieth day of her pregcy? b Rather, Abaye says: One should go ahead and engage in intercourse /b with his wife even if it might be the ninetieth day, b and /b rely on God to prevent any ensuing harm, as the verse states: b “The Lord preserves the simple” /b (Psalms 116:6).,§ b The Sages taught: There are three partners in /b the creation of b a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which /b the following body parts are formed: The b bones, /b the b sinews, /b the b nails, /b the b brain that is in its head, and /b the b white of the eye. His mother emits red seed, from which /b are formed the b skin, /b the b flesh, /b the b hair, and /b the b black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, /b his b countece [ i ukelaster /i ], eyesight, hearing of the ear, /b the capability of b speech /b of b the mouth, /b the capability of b walking /b with b the legs, understanding, and wisdom. /b , b And when /b a person’s b time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of /b the person’s b father and mother before them. Rav Pappa said: This /b is in accordance with the adage b that people say: Remove the salt /b from a piece of meat, b and /b you may then b toss the meat to a dog, /b as it has become worthless.,§ b Rav Ḥina bar Pappa taught: What /b is the meaning of that b which is written: “Who does great deeds beyond comprehension, wondrous deeds without number” /b (Job 9:10)? b Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood /b is that if one b puts an article in a flask, /b even if the flask is b tied and its opening /b faces b upward, it is uncertain whether /b the item b is preserved /b from getting lost, b and it is uncertain whether it is not preserved /b from being lost. b But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening /b faces b downward, and /b yet the fetus b is preserved. /b , b Another matter /b that demonstrates the difference between the attributes of God and the attributes of people is that when b a person places his articles on a scale /b to be measured, b the heavier /b the item b is, /b the more b it descends. But /b when b the Holy One, Blessed be He, /b forms a fetus, b the heavier the offspring gets, /b the more b it ascends upward /b in the womb., b Rabbi Yosei HaGelili taught: What /b is the meaning of that b which is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well” /b (Psalms 139:14)? b Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood /b is that when b a person plants seeds /b of different species b in /b one b garden bed, each and every one /b of the seeds b emerges /b as a grown plant b according to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all of /b the seeds, i.e., those of both the father and the mother, b emerge /b when the offspring is formed b as one /b sex., b Alternatively, /b when b a dyer puts herbs in a cauldron [ i leyora /i ], they all emerge as one color /b of dye, b whereas the Holy One, Blessed be He, forms the fetus in a woman’s womb, /b and b each and every one /b of the seeds b emerges as its own type. /b In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above., b Rav Yosef taught: What /b is the meaning of that b which is written: /b “And on that day you shall say: b I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me” /b (Isaiah 12:1)? b With regard to what /b matter b is the verse speaking? /b ,It is referring, for example, b to two people who left /b their homes to go b on a business /b trip. b A thorn penetrated /b the body b of one of them, /b and he was consequently unable to go with his colleague. b He started blaspheming and cursing /b in frustration. b After a period of time, he heard that the ship of the other /b person b had sunk in the sea, /b and realized that the thorn had saved him from death. He then b started thanking /b God b and praising /b Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. b Therefore, it is stated /b at the end of the verse: b “Your anger is turned away, and You comfort me.” /b , b And this /b statement b is /b identical to b that which Rabbi Elazar said: What /b is the meaning of that b which is written: /b “Blessed be the Lord God, the God of Israel, b Who does wondrous things alone; and blessed be His glorious name forever” /b (Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that b even the one for whom the miracle was performed does not recognize the miracle /b that was performed for b him. /b , b Rabbi Ḥanina bar Pappa taught: What /b is the meaning of that b which is written: “You measure [ i zerita /i ] my going about [ i orḥi /i ] and my lying down [ i riv’i /i ], and are acquainted with all my ways” /b (Psalms 139:3)? This verse b teaches that a person is not created from the entire drop /b of semen, b but from its clear /b part. i Zerita /i can mean to winnow, while i orḥi /i and i riv’i /i can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. b The school of Rabbi Yishmael taught a parable: /b This matter is comparable b to a person who winnows /b grain b in the granary; he takes the food and leaves the waste. /b ,This is b in accordance with /b a statement b of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written /b in one of King David’s psalms: b “For You have girded me [ i vatazreni /i ] with strength for battle” /b (II Samuel 22:40), without the letter i alef /i in i vatazreni /i ; b and it is written /b in another psalm: b “Who girds me [ i hame’azreni /i ] with strength” /b (Psalms 18:33), with an i alef /i in i hame’azreini /i . What is the difference between these two expressions? b David said before the Holy One, Blessed be He: Master of the Universe, You selected me [ i zeiritani /i ], /b i.e., You separated between the procreative part and the rest of the semen in order to create me, b and You have girded me [ i zeraztani /i ] with strength. /b , b Rabbi Abbahu taught: What /b is the meaning of that b which is written /b in Balaam’s blessing: b “Who has counted the dust of Jacob, or numbered the stock [ i rova /i ] of Israel” /b (Numbers 23:10)? The verse b teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse [ i revi’iyyoteihem /i ], /b anticipating the time b when the drop from which the righteous person will be created will arrive. /b , b And /b it was b due to this matter /b that b the eye of wicked Balaam went blind. He said: Should /b God, b who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded /b as a divine punishment, b as it is written: “The saying of the man whose eye is shut” /b (Numbers 24:3)., b And this /b statement b is /b the same as that b which Rabbi Yoḥa said: What /b is the meaning of that b which is written, /b with regard to Leah’s conceiving Issachar: b “And he lay with her that night” /b (Genesis 30:16)? The verse b teaches that the Holy One, Blessed be He, contributed to that act. /b The manner in which God contributed to this act is derived from another verse, b as it is stated: “Issachar is a large-boned [ i garem /i ] donkey” /b (Genesis 49:14). This teaches that God directed Jacob’s b donkey /b toward Leah’s tent so that he would engage in intercourse with her, thereby b causing [ i garam /i ] /b Leah’s conceiving b Issachar. /b ,§ b Rabbi Yitzḥak says /b that b Rabbi Ami says: /b The sex of a fetus is determined at the moment of conception. If the b woman emits seed first, she gives birth to a male, /b and if the b man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” /b (Leviticus 12:2)., b The Sages taught: At first, /b people b would say /b that if the b woman emits seed first she gives birth to a male, /b and if the b man emits seed first, she gives birth to a female. But the Sages did not explain /b from which verse this b matter /b is derived, b until Rabbi Tzadok came and explained /b that b it /b is derived from the following verse: b “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” /b (Genesis 46:15). From the fact that the verse b attributes the males to the females, /b as the males are called: The sons of Leah, b and /b it attributes b the females to the males, /b in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: b “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” /b (I Chronicles 8:40). b Is it in a person’s power to have many sons and sons’ sons? Rather, because /b |
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| 227. Origen, Philocalia, 9.2-9.3, 9.2.11-9.2.14, 23.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 287 |
228. Origen, On First Principles, 1.3.6, 3.1.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •law (mosaic) •law (mosaic), nature, lex naturae Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 287 | 1.3.6. That the working of the Father and the Son operates both in saints and in sinners, is manifest from this, that all who are rational beings are partakers of the word, i.e., of reason, and by this means bear certain seeds, implanted within them, of wisdom and justice, which is Christ. Now, in Him who truly exists, and who said by Moses, I Am Who I Am, all things, whatever they are, participate; which participation in God the Father is shared both by just men and sinners, by rational and irrational beings, and by all things universally which exist. The Apostle Paul also shows truly that all have a share in Christ, when he says, Say not in your heart, Who shall ascend into heaven? (i.e., to bring Christ down from above;) or who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what says the Scripture? The word is near you, even in your mouth, and in your heart. By which he means that Christ is in the heart of all, in respect of His being the word or reason, by participating in which they are rational beings. That declaration also in the Gospel, If I had not come and spoken unto them, they had not had sin; but now they have no excuse for their sin, renders it manifest and patent to all who have a rational knowledge of how long a time man is without sin, and from what period he is liable to it, how, by participating in the word or reason, men are said to have sinned, viz., from the time they are made capable of understanding and knowledge, when the reason implanted within has suggested to them the difference between good and evil; and after they have already begun to know what evil is, they are made liable to sin, if they commit it. And this is the meaning of the expression, that men have no excuse for their sin, viz., that, from the time the divine word or reason has begun to show them internally the difference between good and evil, they ought to avoid and guard against that which is wicked: For to him who knows to do good, and does it not, to him it is sin. Moreover, that all men are not without communion with God, is taught in the Gospel thus, by the Saviour's words: The kingdom of God comes not with observation; neither shall they say, Lo here! Or, lo there! But the kingdom of God is within you. But here we must see whether this does not bear the same meaning with the expression in Genesis: And He breathed into his face the breath of life, and man became a living soul. For if this be understood as applying generally to all men, then all men have a share in God. 3.1.3. But since a rational animal not only has within itself these natural movements, but has moreover, to a greater extent than other animals, the power of reason, by which it can judge and determine regarding natural movements, and disapprove and reject some, while approving and adopting others, so by the judgment of this reason may the movements of men be governed and directed towards a commendable life. And from this it follows that, since the nature of this reason which is in man has within itself the power of distinguishing between good and evil, and while distinguishing possesses the faculty of selecting what it has approved, it may justly be deemed worthy of praise in choosing what is good, and deserving of censure in following that which is base or wicked. This indeed must by no means escape our notice, that in some dumb animals there is found a more regular movement than in others, as in hunting-dogs or war-horses, so that they may appear to some to be moved by a kind of rational sense. But we must believe this to be the result not so much of reason as of some natural instinct, largely bestowed for purposes of that kind. Now, as we had begun to remark, seeing that such is the nature of a rational animal, some things may happen to us human beings from without; and these, coming in contact with our sense of sight, or hearing, or any other of our senses, may incite and arouse us to good movements, or the contrary; and seeing they come to us from an external source, it is not within our own power to prevent their coming. But to determine and approve what use we ought to make of those things which thus happen, is the duty of no other than of that reason within us, i.e., of our own judgment; by the decision of which reason we use the incitement, which comes to us from without for that purpose, which reason approves, our natural movements being determined by its authority either to good actions or the reverse. 3.1.3. The rational animal, however, has, in addition to its phantasial nature, also reason, which judges the phantasies, and disapproves of some and accepts others, in order that the animal may be led according to them. Therefore, since there are in the nature of reason aids towards the contemplation of virtue and vice, by following which, after beholding good and evil, we select the one and avoid the other, we are deserving of praise when we give ourselves to the practice of virtue, and censurable when we do the reverse. We must not, however, be ignorant that the greater part of the nature assigned to all things is a varying quantity among animals, both in a greater and a less degree; so that the instinct in hunting-dogs and in war-horses approaches somehow, so to speak, to the faculty of reason. Now, to fall under some one of those external causes which stir up within us this phantasy or that, is confessedly not one of those things that are dependent upon ourselves; but to determine that we shall use the occurrence in this way or differently, is the prerogative of nothing else than of the reason within us, which, as occasion offers, arouses us towards efforts inciting to what is virtuous and becoming, or turns us aside to what is the reverse. |
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| 229. Plotinus, Enneads, 1.6.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •mosaic law, philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87 |
230. Origen, Against Celsus, 1.4, 3.40, 4.14, 4.39, 7.46, 8.52, 15.37 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •law (mosaic) •law (mosaic), nature, lex naturae •mosaic law, philosophy Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 287, 293; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 86 | 1.4. Let us notice also how he thinks to cast discredit upon our system of morals, alleging that it is only common to us with other philosophers, and no venerable or new branch of instruction. In reply to which we have to say, that unless all men had naturally impressed upon their minds sound ideas of morality, the doctrine of the punishment of sinners would have been excluded by those who bring upon themselves the righteous judgments of God. It is not therefore matter of surprise that the same God should have sown in the hearts of all men those truths which He taught by the prophets and the Saviour, in order that at the divine judgment every man may be without excuse, having the requirements of the law written upon his heart,- a truth obscurely alluded to by the Bible in what the Greeks regard as a myth, where it represents God as having with His own finger written down the commandments, and given them to Moses, and which the wickedness of the worshippers of the calf made him break in pieces, as if the flood of wickedness, so to speak, had swept them away. But Moses having again hewn tables of stone, God wrote the commandments a second time, and gave them to him; the prophetic word preparing the soul, as it were, after the first transgression, for the writing of God a second time. 3.40. But observe whether the principles of our faith, harmonizing with the general ideas implanted in our minds at birth, do not produce a change upon those who listen candidly to its statements; for although a perverted view of things, with the aid of much instruction to the same effect, has been able to implant in the minds of the multitude the belief that images are gods, and that things made of gold, and silver, and ivory, and stone are deserving of worship, yet common sense forbids the supposition that God is at all a piece of corruptible matter, or is honoured when made to assume by men a form embodied in dead matter, fashioned according to some image or symbol of His appearance. And therefore we say at once of images that they are not gods, and of such creations (of art) that they are not to be compared with the Creator, but are small in contrast with the God who is over all, and who created, and upholds, and governs the universe. And the rational soul recognising, as it were, its relationship (to the divine), at once rejects what it for a time supposed to be gods, and resumes its natural love for its Creator; and because of its affection towards Him, receives Him also who first presented these truths to all nations through the disciples whom He had appointed, and whom He sent forth, furnished with divine power and authority, to proclaim the doctrine regarding God and His kingdom. 4.14. But let us look at what Celsus next with great ostentation announces in the following fashion: And again, he says, let us resume the subject from the beginning, with a larger array of proofs. And I make no new statement, but say what has been long settled. God is good, and beautiful, and blessed, and that in the best and most beautiful degree. But if he come down among men, he must undergo a change, and a change from good to evil, from virtue to vice, from happiness to misery, and from best to worst. Who, then, would make choice of such a change? It is the nature of a mortal, indeed, to undergo change and remoulding, but of an immortal to remain the same and unaltered. God, then, could not admit of such a change. Now it appears to me that the fitting answer has been returned to these objections, when I have related what is called in Scripture the condescension of God to human affairs; for which purpose He did not need to undergo a transformation, as Celsus thinks we assert, nor a change from good to evil, nor from virtue to vice, nor from happiness to misery, nor from best to worst. For, continuing unchangeable in His essence, He condescends to human affairs by the economy of His providence. We show, accordingly, that the holy Scriptures represent God as unchangeable, both by such words as You are the same, and I change not; whereas the gods of Epicurus, being composed of atoms, and, so far as their structure is concerned, capable of dissolution, endeavour to throw off the atoms which contain the elements of destruction. Nay, even the god of the Stoics, as being corporeal, at one time has his whole essence composed of the guiding principle when the conflagration (of the world) takes place; and at another, when a rearrangement of things occurs, he again becomes partly material. For even the Stoics were unable distinctly to comprehend the natural idea of God, as of a being altogether incorruptible and simple, and uncompounded and indivisible. 4.39. But as Celsus makes a jest also of the serpent, as counteracting the injunctions given by God to the man, taking the narrative to be an old wife's fable, and has purposely neither mentioned the paradise of God, nor stated that God is said to have planted it in Eden towards the east, and that there afterwards sprang up from the earth every tree that was beautiful to the sight, and good for food, and the tree of life in the midst of the paradise, and the tree of the knowledge of good and evil, and the other statements which follow, which might of themselves lead a candid reader to see that all these things had not inappropriately an allegorical meaning, let us contrast with this the words of Socrates regarding Eros in the Symposium of Plato, and which are put in the mouth of Socrates as being more appropriate than what was said regarding him by all the others at the Symposium. The words of Plato are as follow: When Aphrodite was born, the gods held a banquet, and there was present, along with the others, Porus the son of Metis. And after they had dined, Penia came to beg for something (seeing there was an entertainment), and she stood at the gate. Porus meantime, having become intoxicated with the nectar (for there was then no wine), went into the garden of Zeus, and, being heavy with liquor, lay down to sleep. Penia accordingly formed a secret plot, with a view of freeing herself from her condition of poverty, to get a child by Porus, and accordingly lay down beside him, and became pregt with Eros. And on this account Eros has become the follower and attendant of Aphrodite, having been begotten on her birthday feast, and being at the same time by nature a lover of the beautiful, because Aphrodite too is beautiful. Seeing, then, that Eros is the son of Porus and Penia, the following is his condition. In the first place, he is always poor, and far from being delicate and beautiful, as most persons imagine; but is withered, and sunburnt, and unshod, and without a home, sleeping always upon the ground, and without a covering; lying in the open air beside gates, and on public roads; possessing the nature of his mother, and dwelling continually with indigence. But, on the other hand, in conformity with the character of his father, he is given to plotting against the beautiful and the good, being courageous, and hasty, and vehement; a keen hunter, perpetually devising contrivances; both much given to forethought, and also fertile in resources; acting like a philosopher throughout the whole of his life; a terrible sorcerer, and dealer in drugs, and a sophist as well; neither immortal by nature nor yet mortal, but on the same day, at one time he flourishes and lives when he has plenty, and again at another time dies, and once more is recalled to life through possessing the nature of his father. But the supplies furnished to him are always gradually disappearing, so that he is never at any time in want, nor yet rich; and, on the other hand, he occupies an intermediate position between wisdom and ignorance. Now, if those who read these words were to imitate the malignity of Celsus - which be it far from Christians to do!- they would ridicule the myth, and would turn this great Plato into a subject of jest; but if, on investigating in a philosophic spirit what is conveyed in the dress of a myth, they should be able to discover the meaning of Plato, (they will admire) the manner in which he was able to conceal, on account of the multitude, in the form of this myth, the great ideas which presented themselves to him, and to speak in a befitting manner to those who know how to ascertain from the myths the true meaning of him who wove them together. Now I have brought forward this myth occurring in the writings of Plato, because of the mention in it of the garden of Zeus, which appears to bear some resemblance to the paradise of God, and of the comparison between Penia and the serpent, and the plot against Porus by Penia, which may be compared with the plot of the serpent against the man. It is not very clear, indeed, whether Plato fell in with these stories by chance, or whether, as some think, meeting during his visit to Egypt with certain individuals who philosophized on the Jewish mysteries, and learning some things from them, he may have preserved a few of their ideas, and thrown others aside, being careful not to offend the Greeks by a complete adoption of all the points of the philosophy of the Jews, who were in bad repute with the multitude, on account of the foreign character of their laws and their peculiar polity. The present, however, is not the proper time for explaining either the myth of Plato, or the story of the serpent and the paradise of God, and all that is related to have taken place in it, as in our exposition of the book of Genesis we have especially occupied ourselves as we best could with these matters. 7.46. We are careful not to oppose fair arguments even if they proceed from those who are not of our faith; we strive not to be captious, or to seek to overthrow any sound reasonings. But here we have to reply to those who slander the character of persons wishing to do their best in the service of God, who accepts the faith which the meanest place in Him, as well as the more refined and intelligent piety of the learned; seeing that both alike address to the Creator of the world their prayers and thanksgivings through the High Priest who has set before men the nature of pure religion. We say, then, that those who are stigmatized as lamed and mutilated in spirit, as living only for the sake of the body which is dead, are persons whose endeavour it is to say with sincerity: For though we live in the flesh, we do not war according to the flesh; for the weapons of our warfare are not fleshly, but mighty through God. It is for those who throw out such vile accusations against men who desire to be God's servants, to beware lest, by the calumnies which they cast upon others who strive to live well, they lame their own souls, and mutilate the inner man, by severing from it that justice and moderation of mind which the Creator has planted in the nature of all His rational creatures. As for those, however, who, along with other lessons given by the Divine Word, have learned and practised this, when reviled to bless, when persecuted to endure, when defamed to entreat, they may be said to be walking in spirit in the ways of uprightness, to be purifying and setting in order the whole soul. They distinguish - and to them the distinction is not one of words merely - between substance, or that which is, and that which is becoming; between things apprehended by reason, and things apprehended by sense; and they connect truth with the one, and avoid the errors arising out of the other; looking, as they have been taught, not at the things becoming or phenomenal, which are seen, and therefore temporary, but at better things than these, whether we call them substance, or spiritual things, as being apprehended by reason, or invisible, because they lie out of the reach of the senses. The disciples of Jesus regard these phenomenal things only that they may use them as steps to ascend to the knowledge of the things of reason. For the invisible things of God, that is, the objects of the reason, from the creation of the world are clearly seen by the reason, being understood by the things that are made. And when they have risen from the created things of this world to the invisible things of God, they do not stay there; but after they have sufficiently exercised their minds upon these, and have understood their nature, they ascend to the eternal power of God, in a word, to His divinity. For they know that God, in His love to men, has manifested His truth, and that which is known of Him, not only to those who devote themselves to His service, but also to some who are far removed from the purity of worship and service which He requires; and that some of those who by the providence of God had attained a knowledge of these truths, were yet doing things unworthy of that knowledge, and holding the truth in unrighteousness, and who are unable to find any excuse before God after the knowledge of such great truths which He has given them. 8.52. For we who have been persuaded by many, yea by innumerable, arguments to lead a Christian life, are especially anxious to bring all men as far as possible to receive the whole system of Christian truth; but when we meet with persons who are prejudiced by the calumnies thrown out against Christians, and who, from a notion that Christians are an impious people, will not listen to any who offer to instruct them in the principles of the divine word, then, on the common principles of humanity, we endeavour to the best of our ability to convince them of the doctrine of the punishment of the wicked, and to induce even those who are unwilling to become Christians to accept that truth. And we are thus anxious to persuade them of the rewards of right living, when we see that many things which we teach about a healthy moral life are also taught by the enemies of our faith. For you will find that they have not entirely lost the common notions of right and wrong, of good and evil. Let all men, therefore, when they look upon the universe, observe the constant revolution of the unerring stars, the converse motion of the planets, the constitution of the atmosphere, and its adaptation to the necessities of the animals, and especially of man, with all the innumerable contrivances for the well-being of mankind; and then, after thus considering the order of the universe, let them beware of doing ought which is displeasing to the Creator of this universe, of the soul and its intelligent principle; and let them rest assured that punishment shall be inflicted on the wicked, and rewards shall be bestowed upon the righteous, by Him who deals with every one as he deserves, and who will proportion His rewards to the good that each has done, and to the account of himself that he is able to give. And let all men know that the good shall be advanced to a higher state, and that the wicked shall be delivered over to sufferings and torments, in punishment of their licentiousness and depravity, their cowardice, timidity, and all their follies. |
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231. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 82| 31a. שהמרו זה את זה אמרו כל מי שילך ויקניט את הלל יטול ד' מאות זוז אמר אחד מהם אני אקניטנו אותו היום ע"ש היה והלל חפף את ראשו הלך ועבר על פתח ביתו אמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה ראשיהן של בבליים סגלגלות א"ל בני שאלה גדולה שאלת מפני שאין להם חיות פקחות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה עיניהן של תרמודיין תרוטות אמר לו בני שאלה גדולה שאלת מפני שדרין בין החולות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו א"ל בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה רגליהם של אפרקיים רחבות א"ל בני שאלה גדולה שאלת מפני שדרין בין בצעי המים,אמר לו שאלות הרבה יש לי לשאול ומתירא אני שמא תכעוס נתעטף וישב לפניו א"ל כל שאלות שיש לך לשאול שאל א"ל אתה הוא הלל שקורין אותך נשיא ישראל א"ל הן א"ל אם אתה הוא לא ירבו כמותך בישראל א"ל בני מפני מה א"ל מפני שאבדתי על ידך ד' מאות זוז א"ל הוי זהיר ברוחך כדי הוא הלל שתאבד על ידו ד' מאות זוז וד' מאות זוז והלל לא יקפיד:,ת"ר מעשה בנכרי אחד שבא לפני שמאי אמר לו כמה תורות יש לכם אמר לו שתים תורה שבכתב ותורה שבעל פה א"ל שבכתב אני מאמינך ושבעל פה איני מאמינך גיירני ע"מ שתלמדני תורה שבכתב גער בו והוציאו בנזיפה בא לפני הלל גייריה יומא קמא א"ל א"ב ג"ד למחר אפיך ליה א"ל והא אתמול לא אמרת לי הכי א"ל לאו עלי דידי קא סמכת דעל פה נמי סמוך עלי:,שוב מעשה בנכרי אחד שבא לפני שמאי א"ל גיירני ע"מ שתלמדני כל התורה כולה כשאני עומד על רגל אחת דחפו באמת הבנין שבידו בא לפני הלל גייריה אמר לו דעלך סני לחברך לא תעביד זו היא כל התורה כולה ואידך פירושה הוא זיל גמור.,שוב מעשה בנכרי אחד שהיה עובר אחורי בית המדרש ושמע קול סופר שהיה אומר (שמות כח, ד) ואלה הבגדים אשר יעשו חושן ואפוד אמר הללו למי אמרו לו לכהן גדול אמר אותו נכרי בעצמו אלך ואתגייר בשביל שישימוני כהן גדול בא לפני שמאי אמר ליה גיירני על מנת שתשימני כהן גדול דחפו באמת הבנין שבידו בא לפני הלל גייריה,א"ל כלום מעמידין מלך אלא מי שיודע טכסיסי מלכות לך למוד טכסיסי מלכות הלך וקרא כיון שהגיע (במדבר א, נא) והזר הקרב יומת אמר ליה מקרא זה על מי נאמר א"ל אפי' על דוד מלך ישראל נשא אותו גר קל וחומר בעצמו ומה ישראל שנקראו בנים למקום ומתוך אהבה שאהבם קרא להם (שמות ד, כב) בני בכורי ישראל כתיב עליהם והזר הקרב יומת גר הקל שבא במקלו ובתרמילו על אחת כמה וכמה,בא לפני שמאי א"ל כלום ראוי אני להיות כהן גדול והלא כתיב בתורה והזר הקרב יומת בא לפני הלל א"ל ענוותן הלל ינוחו לך ברכות על ראשך שהקרבתני תחת כנפי השכינה לימים נזדווגו שלשתן למקום אחד אמרו קפדנותו של שמאי בקשה לטורדנו מן העולם ענוותנותו של הלל קרבנו תחת כנפי השכינה:,אמר ר"ל מאי דכתיב (ישעיהו לג, ו) והיה אמונת עתיך חוסן ישועות חכמת ודעת וגו' אמונת זה סדר זרעים עתיך זה סדר מועד חוסן זה סדר נשים ישועות זה סדר נזיקין חכמת זה סדר קדשים ודעת זה סדר טהרות ואפ"ה (ישעיהו לג, ו) יראת ה' היא אוצרו,אמר רבא בשעה שמכניסין אדם לדין אומרים לו נשאת ונתת באמונה קבעת עתים לתורה עסקת בפו"ר צפית לישועה פלפלת בחכמה הבנת דבר מתוך דבר ואפ"ה אי יראת ה' היא אוצרו אין אי לא לא משל לאדם שאמר לשלוחו העלה לי כור חיטין לעלייה הלך והעלה לו א"ל עירבת לי בהן קב חומטון א"ל לאו א"ל מוטב אם לא העליתה,תנא דבי ר"י מערב אדם קב חומטון בכור של תבואה ואינו חושש:,אמר רבה בר רב הונא כל אדם שיש בו תורה ואין בו | 31a. b who wagered with each other /b and b said: Anyone who will go and aggravate Hillel /b to the point that he reprimands him, b will take four-hundred /b i zuz /i . b One of them said: I will aggravate him. That day /b that he chose to bother Hillel b was Shabbat eve, and Hillel was washing /b the hair on b his head. He went and passed the entrance to /b Hillel’s b house /b and in a demeaning manner b said: Who here is Hillel, who here is Hillel? /b Hillel b wrapped himself /b in a dignified garment b and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. /b Hillel b said to him: Ask, my son, ask. /b The man asked him: b Why are the heads of Babylonians oval? /b He was alluding to and attempting to insult Hillel, who was Babylonian. b He said to him: My son, you have asked a significant question. /b The reason is b because they do not have clever midwives. /b They do not know how to shape the child’s head at birth.,That man b went and waited one hour, /b a short while, b returned /b to look for Hillel, b and said: Who here is Hillel, who here is Hillel? /b Again, Hillel b wrapped himself and went out to greet him. /b Hillel b said to him: My son, what do you seek? /b The man b said to him: I have a question to ask. He said to him: Ask, my son, ask. /b The man asked: b Why are the eyes of the residents of Tadmor bleary [ i terutot /i ]? /b Hillel b said to him: My son, you have asked a significant question. /b The reason is b because they live among the sands /b and the sand gets into their eyes.,Once again the man b went, waited one hour, returned, and said: Who here is Hillel, who here is Hillel? /b Again, b he, /b Hillel, b wrapped himself and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. He said to him: Ask, my son, ask. /b The man asked: b Why do Africans have wide feet? /b Hillel b said to him: You have asked a significant question. /b The reason is b because they live in marshlands /b and their feet widened to enable them to walk through those swampy areas.,That man b said to him: I have many /b more b questions to ask, but I am afraid lest you get angry. /b Hillel b wrapped himself and sat before him, /b and b he said to him: All of /b the b questions that you have to ask, ask /b them. The man got angry and b said to him: Are you Hillel whom they call /b the b i Nasi /i of Israel? He said to him: Yes. He said to him: If /b it b is you, /b then b may there not be many like you in Israel. /b Hillel b said to him: My son, for what /b reason do you say this? The man b said to him: Because I lost four hundred i zuz /i because of you. /b Hillel b said to him: Be vigilant of your spirit /b and avoid situations of this sort. b Hillel is worthy of having you lose four hundred i zuz /i and /b another b four hundred i zuz /i on his account, and Hillel will not get upset. /b , b The Sages taught: /b There was b an incident involving one gentile who came before Shammai. /b The gentile b said to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah. /b The gentile b said to him: /b With regard to b the Written /b Torah, b I believe you, but /b with regard to b the Oral /b Torah, b I do not believe you. Convert me on condition that you will teach me /b only the b Written Torah. /b Shammai b scolded him and cast him out with reprimand. /b The same gentile b came before Hillel, /b who b converted him /b and began teaching him Torah. b On the first day, he /b showed him the letters of the alphabet and b said to him: i Alef /i , i bet /i , i gimmel /i , i dalet /i . The next day he reversed /b the order of the letters and told him that an i alef /i is a i tav /i and so on. The convert b said to him: But yesterday you did not tell me that. /b Hillel b said to him: /b You see that it is impossible to learn what is written without relying on an oral tradition. b Didn’t you rely on me? /b Therefore, you should b also rely on me /b with regard to the matter b of the Oral /b Torah, and accept the interpretations that it contains.,There was b another incident involving one gentile who came before Shammai /b and b said to /b Shammai: b Convert me on condition that you teach me the entire Torah while I am standing on one foot. /b Shammai b pushed him /b away b with the builder’s cubit in his hand. /b This was a common measuring stick and Shammai was a builder by trade. The same gentile b came before Hillel. He converted him /b and b said to him: /b That b which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study. /b ,There was b another incident involving one gentile who was passing behind the study hall /b and b heard the voice of a teacher who was /b teaching Torah to his students and b saying /b the verse: b “And these are the garments which they shall make: A breastplate, and an i efod, /i /b and a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). b The gentile said: These /b garments, b for whom are they /b designated? The students b said to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammai /b and b said to him: Convert me on condition that you install me /b as High Priest. Shammai b pushed him with the builder’s cubit in his hand. He came before Hillel; he converted him. /b ,Hillel b said to him, /b to the convert: b Is it not /b the way of the world that b only one who knows the protocols [ i takhsisei /i ] /b of royalty b is appointed king? Go /b and b learn the royal protocols /b by engaging in Torah study. b He went and read /b the Bible. b When he reached /b the verse which says: b “And the common man that draws near shall be put to death” /b (Numbers 1:51), the convert b said to /b Hillel: b With regard to whom is the verse speaking? /b Hillel b said to him: Even with regard to David, king of Israel. The convert reasoned an i a fortiori /i inference himself: If the Jewish people are called God’s children, and due to the love that God loved them he called them: “Israel is My son, My firstborn” /b (Exodus 4:22), and nevertheless b it is written about them: And the common man that draws near shall be put to death; a mere convert who came /b without merit, b with /b nothing more than b his staff and traveling bag, all the more so /b that this applies to him, as well.,The convert b came before Shammai /b and b told him /b that he retracts his demand to appoint him High Priest, saying: b Am I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death? He came before Hillel /b and b said to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence. /b The Gemara relates: b Eventually, the three /b converts b gathered together /b in b one place, /b and b they said: Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Divine Presence. /b ,The Gemara continues discussing the conduct of the Sages, citing that b Reish Lakish said: What /b is the meaning of b that which is written: “And the faith of your times shall be a strength of salvation, wisdom, and knowledge, /b the fear of the Lord is his treasure” (Isaiah 33:6)? b Faith; that is the order of i Zera /i ’ i im /i , Seeds, /b in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). b Your times; that is the order of i Moed /i , Festival, /b which deals with the various occasions and Festivals that occur throughout the year. b Strength; that is the order of i Nashim /i , Women. Salvations; that is the order of i Nezikin /i , Damages, /b as one who is being pursued is rescued from the hands of his pursuer. b Wisdom; that is the order of i Kodashim /i , Consecrated Items. And knowledge; that is the order of i Teharot /i , Purity, /b which is particularly difficult to master. b And even /b if a person studies and masters all of these, b “the fear of the Lord is his treasure,” /b it is preeminent.,With regard to the same verse, b Rava said: /b After departing from this world, b when a person is brought to judgment /b for the life he lived in this world, b they say to him /b in the order of that verse: Did b you conduct business faithfully? /b Did b you designate times for Torah /b study? Did b you engage in procreation? Did you await salvation? Did you engage /b in the dialectics of b wisdom /b or understand b one matter from another? And, nevertheless, /b beyond all these, b if the fear of the Lord is his treasure, yes, /b he is worthy, and b if not, no, /b none of these accomplishments have any value. There is b a parable /b that illustrates this. b A person who said to his emissary: Bring a i kor /i of wheat up to the attic for me /b to store there. The messenger b went and brought it up for him. He said to the emissary: /b Did b you mix a i kav /i of i ḥomton /i , /b a preservative to keep away worms, b into it for me? He said to him: No. He said to him: /b If so, it would have been b preferable had you not brought it up. /b of what use is worm-infested wheat? Likewise, Torah and mitzvot without the fear of God are of no value.,On a related note, the Gemara cites a i halakha /i that was b taught /b in b the school /b of b Rabbi Yishmael: A person /b who sells wheat b may, /b i ab initio /i , b mix a i kav /i of i ḥomton /i into a i kor /i of grain and need not be concerned /b that by selling it all at the price of grain he will be guilty of theft, as the i kav /i of i ḥomton /i is essential for the preservation of the wheat., b Rabba bar Rav Huna said: Any person who has Torah in him but does not have /b |
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| 232. Origen, Commentary On Genesis, a b c d\n0 1.37(269-75) 1.37(269 1 37(269 \n1 1.37(273) 1.37(273) 1 37(273)\n2 2.2(13) 2.2(13) 2 2(13) \n3 13.23(140) 13.23(140) 13 23(140) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 287 |
233. Porphyry, On Abstinence, 4.6, 4.11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •mosaic law •philos essenes, and mosaic law Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 40; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 4.6. 6.Chaeremon the Stoic, therefore, in his narration of the Egyptian priests, who, he says, were considered by the Egyptians as philosophers, informs us, that they chose temples, as the places in which they might philosophize. For to dwell with the statues of the Gods is a thing allied to the whole desire, by which the soul tends to the contemplation of their divinities. And from the divine veneration indeed, which was paid to them through dwelling in temples, they obtained security, all men honouring these philosophers, as if they were certain sacred animals. They also led a solitary life, as they only mingled with other men in solemn sacrifices and festivals. But at other times the priests were almost inaccessible to any one who wished to converse with them. For it was requisite that he who approached to them should be first purified, and abstain from many things; and this is as it were a common sacred law respecting the Egyptian priests. But these [philosophic priests], |116 having relinquished every other employment, and human labours,7 gave up the whole of their life to the contemplation and worship of divine natures and to divine inspiration; through the latter, indeed, procuring for themselves, honour, security, and piety; but through contemplation, science; and through both, a certain occult exercise of manners, worthy of antiquity8. For to be always conversant with divine knowledge and inspiration, removes those who are so from all avarice, suppresses the passions, and excites to an intellectual life. But they were studious of frugality in their diet and apparel, and also of continence and endurance, and in all things were attentive to justice and equity. They likewise were rendered venerable, through rarely mingling with other men. For during the time of what are called purifications, they scarcely mingled with their nearest kindred, and those of their own order, nor were they to be seen by anyone, unless it was requisite for the necessary purposes of purification. For the sanctuary was inaccessible to those who were not purified, and they dwelt in holy places for the purpose of performing divine works; but at all other times they associated more freely with those who lived like themselves. They did not, however, associate with any one who was not a religious character. But they were always seen near to the Gods, or the statues of the Gods, the latter of which they were beheld either carrying, or preceding in a sacred procession, or disposing in an orderly manner, with modesty and gravity; each of which operations was not the effect of pride, but an indication of some physical reason. Their venerable gravity also was apparent from their manners. For their walking was orderly, and their aspect sedate; and they were so studious of preserving this gravity of countece, that they did not even wink, when at any time they were unwilling to do so; and they seldom laughed, and when they did, their laughter proceeded no farther than to a smile. But they always kept their hands within their garments. Each likewise bore about him a symbol indicative of the order which he was allotted in sacred concerns; for there were many orders of priests. Their diet also was slender and simple. For, with respect to wine, some of them did not at all drink it, but others drank very little of it, on account of its being injurious to the |117 nerves, oppressive to the head, an impediment to invention, and an incentive to venereal desires. In many other things also they conducted themselves with caution; neither using bread at all in purifications, and at those times in which they were not employed in purifying themselves, they were accustomed to eat bread with hyssop, cut into small pieces. For it is said, that hyssop very much purifies the power of bread. But they, for the most part, abstained from oil, the greater number of them entirely; and if at any time they used it with pot-herbs, they took very little of it, and only as much as was sufficient to mitigate the taste of the herbs. SPAN 4.11. 11.But among those who are known by us, the Jews, before they first suffered the subversion of their legal institutes under Antiochus, and afterwards under the Romans, when also the temple in Jerusalem was captured, and became accessible to all men to whom, prior to this event, it was inaccessible, and the city itself was destroyed; - before this took place, the Jews always abstained from many animals, but peculiarly, which they even now do, from swine. At that period, therefore, there were three kinds of philosophers among them. And of one kind, |122 indeed, the Pharisees were the leaders, but of another, the Sadducees, and of the third, which appears to have been the most venerable, the Essenes. The mode of life, therefore, of these third was as follows, as Josephus frequently testifies in many of his writings. For in the second book of his Judaic History, which he has completed in seven books, and in the eighteenth of his Antiquities, which consists of twenty books, and likewise in the second of the two books which he wrote against the Greeks, he speaks of these Essenes, and says, that they are of the race of the Jews, and are in a greater degree than others friendly to one another. They are averse to pleasures, conceiving them to be vicious, but they are of opinion that continence and the not yielding to the passions, constitute virtue. And they despise, indeed, wedlock, but receiving the children of other persons, and instructing them in disciplines while they are yet of a tender age, they consider them as their kindred, and form them to their own manners. And they act in this manner, not for the purpose of subverting marriage, and the succession arising from it, but in order to avoid the lasciviousness of women. They are likewise, despisers of wealth, and the participation of external possessions among them in common is wonderful; nor is any one to be found among them who is richer than the rest. For it is a law with them, that those who wish to belong to their sect, must give up their property to it in common; so that among all of them, there is not to be seen either the abjectness of poverty, or the insolence of wealth; but the possessions of each being mingled with those of the rest, there was one property with all of them, as if they had been brothers. They likewise conceived oil to be a stain to the body, and that if any one, though unwillingly, was anointed, he should [immediately] wipe his body. For it was considered by them as beautiful to be squalid 13, and to be always clothed in white garments. But curators of the common property were elected by votes, indistinctly for the use of all. They have not, however, one city, but in each city many of them dwell together, and those who come among them from other places, if they are of their sect, equally partake with them of their possessions, as if they were their own. Those, likewise, who first perceive these strangers, behave to them as if they were their intimate acquaintance. Hence, when they travel, they take nothing with them for the sake of expenditure. But they neither |123 change their garments nor their shoes, till they are entirely torn, or destroyed by time. They neither buy nor sell anything, but each of them giving what he possesses to him that is in want, receives in return for it what will be useful to him. Nevertheless, each of them freely imparts to others of their sect what they may be in want of, without any remuneration. SPAN |
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234. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85| 24b. הכא נמי איכא נצויי אביו ונצויי רבו:,פוחח פורס על שמע וכו': בעא מיניה עולא בר רב מאביי קטן פוחח מהו שיקרא בתורה,אמר ליה ותיבעי לך ערום ערום מאי טעמא לא משום כבוד צבור הכא נמי משום כבוד צבור:,סומא פורס על שמע וכו': תניא אמרו לו לרבי יהודה הרבה צפו לדרוש במרכבה ולא ראו אותה מימיהם,ור' יהודה התם באבנתא דליבא תליא מילתא והא קא מיכוין וידע הכא משום הנאה הוא והא לית ליה הנאה,ורבנן אית ליה הנאה כרבי יוסי דתניא א"ר יוסי כל ימי הייתי מצטער על מקרא זה (דברים כח, כט) והיית ממשש בצהרים כאשר ימשש העור באפלה וכי מה אכפת ליה לעור בין אפילה לאורה,עד שבא מעשה לידי פעם אחת הייתי מהלך באישון לילה ואפלה וראיתי סומא שהיה מהלך בדרך ואבוקה בידו אמרתי לו בני אבוקה זו למה לך אמר לי כל זמן שאבוקה בידי בני אדם רואין אותי ומצילין אותי מן הפחתין ומן הקוצין ומן הברקנין:, big strongמתני׳ /strong /big כהן שיש בידיו מומין לא ישא את כפיו ר' יהודה אומר אף מי שהיו ידיו צבועות סטיס לא ישא את כפיו מפני שהעם מסתכלין בו:, big strongגמ׳ /strong /big תנא מומין שאמרו בפניו ידיו ורגליו אמר ר' יהושע בן לוי ידיו בוהקניות לא ישא את כפיו תניא נמי הכי ידיו בוהקניות לא ישא את כפיו עקומות עקושות לא ישא את כפיו,אמר רב אסי חיפני (ובשיני) לא ישא את כפיו תניא נמי הכי אין מורידין לפני התיבה לא אנשי בית שאן ולא אנשי בית חיפה ולא אנשי טבעונין מפני שקורין לאלפין עיינין ולעיינין אלפין,אמר ליה רבי חייא לר' שמעון בר רבי אלמלי אתה לוי פסול אתה מן הדוכן משום דעבי קלך אתא אמר ליה לאבוה אמר ליה זיל אימא ליה כשאתה מגיע אצל (ישעיהו ח, יז) וחכיתי לה' לא נמצאת מחרף ומגדף,אמר רב הונא זבלגן לא ישא את כפיו והא ההוא דהוה בשיבבותיה דרב הונא והוה פריס ידיה ההוא דש בעירו הוה תניא נמי הכי זבלגן לא ישא את כפיו ואם היה דש בעירו מותר,א"ר יוחנן סומא באחת מעיניו לא ישא את כפיו והא ההוא דהוה בשיבבותיה דרבי יוחנן דהוה פריס ידיה ההוא דש בעירו הוה תניא נמי הכי סומא באחת מעיניו לא ישא את כפיו ואם היה דש בעירו מותר:,ר"י אומר מי שהיו ידיו צבועות לא ישא את כפיו: תנא אם רוב אנשי העיר מלאכתן בכך מותר:, big strongמתני׳ /strong /big האומר איני עובר לפני התיבה בצבועין אף בלבנים לא יעבור בסנדל איני עובר אף יחף לא יעבור,העושה תפלתו עגולה סכנה ואין בה מצוה נתנה על מצחו או על פס ידו הרי זו דרך המינות ציפן זהב ונתנה על בית אונקלי שלו ה"ז דרך החיצונים:, big strongגמ׳ /strong /big מ"ט חיישינן שמא מינות נזרקה בו:,העושה תפלתו עגולה סכנה ואין בה מצוה: לימא תנינא להא דתנו רבנן תפלין מרובעות הלכה למשה מסיני ואמר רבא בתפרן ובאלכסונן,אמר רב פפא מתניתין דעבידא כי אמגוזא:, big strongמתני׳ /strong /big האומר | 24b. b Here, also, /b according to Rabba bar Shimi, b it is /b to prevent b his father or teacher /b from b quarreling. /b ,§ We learned in the mishna: b One whose limbs are exposed [ i poḥe’aḥ /i ] may recite the /b introductory prayers and b blessing /b before b i Shema /i /b and translate the Torah reading into Aramaic, but he may not read from the Torah. b Ulla bar Rav raised a dilemma before Abaye: What is /b the i halakha /i with regard to whether b a minor whose limbs are exposed /b may b read from the Torah? /b Can it be argued that a minor’s bare limbs do not fall under the category of nakedness, and therefore it is permitted for him to read the Torah despite the fact that parts of his body are exposed?,Abaye b said to him: And /b according to this reasoning, b raise the dilemma /b with regard to a minor who is totally b naked. What is the reason that /b a minor who is b naked may not /b read the Torah? It is b due to respect for the public. Here, too, /b a i poḥe’aḥ /i may not read from the Torah b due to respect for the public. /b ,The mishna continues: One who is b blind may recite the /b introductory prayers and b blessing /b before b i Shema /i , /b and he may also translate the Torah reading into Aramaic. Rabbi Yehuda says: Anyone who has not seen the luminaries in his life may not recite the first of the blessings before i Shema /i , which is the blessing over the luminaries. b It is taught /b in a i baraita /i that b they said to Rabbi Yehuda: Many have seen /b enough with their mind b to expound upon the /b Divine b Chariot, although they have never /b actually b seen it. /b Similarly, even one who has never seen the luminaries may recite the blessing., b And /b how does b Rabbi Yehuda /b counter this argument? He can say that b there, /b with regard to the Chariot, b the matter depends upon the heart’s comprehension, and one can concentrate /b his mind b and understand /b the Chariot even if he has never actually seen it. But b here, /b with regard to the luminaries, the blessing is recited b due to the benefit /b one derives from them, b and /b one who is blind b does not derive /b any b benefit /b from them, and therefore he may not recite a blessing over them., b And the Rabbis /b maintain that even a blind man b derives benefit /b from the luminaries, b in accordance with /b the opinion of b Rabbi Yosei, as it is taught /b in a i baraita /i that b Rabbi Yosei said: All of my life I was troubled by this verse, /b which I did not understand: b “And you shall grope at noon as the blind man gropes in the darkness” /b (Deuteronomy 28:29). I was perplexed: b What /b does it b matter to a blind /b person b whether /b it is b dark or light? /b He cannot see in any event, so why does the verse speak about a blind man in the darkness?,I continued to ponder the matter b until /b the following b incident occurred to me. I was once walking in the absolute darkness of the night, and I saw a blind man who was walking on /b his b way with a torch in his hands. I said to him: My son, why do you /b need b this torch /b if you are blind? b He said to me: As long as I have a torch in my hand, people see me and save me from the pits and the thorns and the thistles. /b Even a blind man derives at least indirect benefit from the light, and therefore he may recite the blessing over the heavenly luminaries., strong MISHNA: /strong b A priest who has blemishes on his hands may not lift his hands /b to recite the Priestly Benediction. Because of his blemish, people will look at his hands, and it is prohibited to look at the hands of the priests during the Priestly Benediction. b Rabbi Yehuda says: Even one whose hands were colored with i satis /i , /b a blue dye, b may not lift his hands /b to recite the Priestly Benediction b because the congregation will look at him. /b , strong GEMARA: /strong It is b taught /b in a i baraita /i : b The blemishes that /b the Sages b said /b disqualify a priest from reciting the Priestly Benediction include any blemishes found b on his face, hands, and feet, /b but not blemishes that are not visible to others. b Rabbi Yehoshua ben Levi said: /b If b his hands are spotted /b with white blotches, b he may not lift his hands /b to recite the Priestly Benediction. The Gemara notes that b this is also taught /b in a i baraita /i : If a priest’s b hands are spotted, he may not lift his hands /b to recite the Priestly Benediction. Similarly, if his hands are b curved /b inward b or bent /b sideways, b he may not lift his hands /b to recite the Priestly Benediction.,Apropos the previous discussion, b Rav Asi said: /b A priest b from Haifa or Beit She’an may not lift his hands /b to recite the Priestly Benediction, as he does not know how to properly pronounce the guttural letters. b This is also taught /b in a i baraita /i : b One may not allow the people of Beit She’an, nor the people of Beit Haifa, nor the people of Tivonin to pass before the ark /b in order to lead the service b because they pronounce i alef /i as i ayin /i and i ayin /i as i alef /i , /b and they thereby distort the meaning of the prayers.,The Gemara relates that b Rabbi Ḥiyya /b once b said to Rabbi Shimon, son of Rabbi /b Yehuda HaNasi: b If you were a Levite, you would be disqualified from /b singing on b the platform /b in the Temple courtyard b because your voice is thick. /b offended by this remark, Rabbi Shimon b went and told his father, /b Rabbi Yehuda HaNasi, what Rabbi Ḥiyya had said. Rabbi Yehuda HaNasi b said to him: Go /b and b say to him: When you /b study and b reach /b the verse: b “And I will wait upon [ i veḥikkiti /i ] the Lord” /b (Isaiah 8:17), b will you not be a maligner and a blasphemer? /b Rabbi Ḥiyya, who was from Babylonia, was unable to differentiate between the letters i ḥet /i and i heh /i , and he would therefore pronounce the word i veḥikkiti /i as i vehikkiti /i , which means: And I will strike., b Rav Huna said: /b A priest b whose eyes /b constantly b run /b with tears b may not lift his hands /b to recite the Priestly Benediction. The Gemara asks: b Wasn’t there a certain /b priest with this condition b in the neighborhood of Rav Huna, and he would spread his hands /b and recite the Priestly Benediction? The Gemara answers: b That /b priest b was a familiar /b figure b in his town. /b Since the other residents were accustomed to seeing him, he would not draw their attention during the Priestly Benediction. b This is also taught /b in a i baraita /i : b One whose eyes run should not lift his hands /b to recite the Priestly Benediction, b but if he is a familiar /b figure b in his town, he is permitted /b to do so., b Rabbi Yoḥa said: One who is blind in one eye may not lift his hands /b to recite the Priestly Benediction because people will gaze at him. The Gemara asks: b Wasn’t there a certain /b priest who was blind in one eye b in the neighborhood of Rabbi Yoḥa, and he would lift his hands /b and recite the Priestly Benediction? The Gemara answers: b That /b priest b was a familiar /b figure b in his town, /b and therefore he would not attract attention during the Priestly Benediction. b This is also taught /b in a i baraita /i : b One who is blind in one eye may not lift his hands /b and recite the Priestly Benediction, b but if he is a familiar /b figure b in his town, he is permitted /b to do so.,We learned in the mishna that b Rabbi Yehuda said: One whose hands are colored should not lift his hands /b to recite the Priestly Benediction. It was b taught /b in a i baraita /i : b If most of the townspeople are engaged in this occupation, /b dyeing, b he is permitted /b to recite the Priestly Benediction, as the congregation will not pay attention to his stained hands., strong MISHNA: /strong b One who says: I will not pass before the ark /b to lead the prayer service b in colored /b garments, b may not pass /b before the ark to lead the prayer service b even in white /b garments. There is concern that one who insists on wearing clothing of a specific color during his prayers is a heretic and therefore unfit to lead the service. Similarly, if one says: b I will not pass /b before the ark b wearing sandals, he may not pass /b before it b even barefoot, /b as he is not acting in accordance with the teachings of the Sages., b One who constructs his phylacteries /b in b a round /b shape exposes himself to b danger /b during times of persecution, when foreign governments impose a ban on the mitzva of phylacteries, b and /b yet he does b not /b fulfill the b mitzva /b to don phylacteries, as phylacteries must be square. b If one placed /b the phylacteries worn on the head b on his forehead, /b and not in its proper place above his hairline, b or /b if he placed the phylacteries worn on the arm b on his palm, /b and not on his biceps, b this is the way of the heretics, /b i.e., those who reject the tradition of the Sages with regard to the proper placement of the phylacteries. If b one plated /b his phylacteries b with gold or placed /b the phylacteries worn on the arm b on /b the outside of b his sleeve [ i unkeli /i ], this is the way of the outsiders, /b i.e., those who do not take part in the traditions of the Jewish people., strong GEMARA: /strong b What is the reason /b that one who wishes to pray only with white clothes or barefoot is not permitted to lead the prayer? b We are concerned that perhaps he has been imbued with heresy, /b as these are the practices of idolaters. He is therefore barred from leading the service.,We learned in the mishna: b One who constructs his phylacteries /b in b a round /b shape exposes himself to b danger and /b does b not /b fulfill the b mitzva /b to don phylacteries. The Gemara comments: b Let us say /b that b we /b already b learned /b in this mishna b that which the Sages taught /b in a i baraita /i : The requirement that b phylacteries /b must be b square is a i halakha /i /b transmitted b to Moses from Sinai. And Rava said /b about this: Square means b along their seams and their diagonals [ i alakhso /i ], /b i.e., they must be perfectly square. It would seem that all this was already stated in the mishna, which says that round phylacteries are disqualified., b Rav Pappa said: /b It is possible to understand that b the mishna /b is referring to phylacteries b that one constructed /b to be round b like a nut, /b i.e., in the shape of a ball. However, the mishna does not indicate that the phylacteries must be square, as it does not address the case of phylacteries that are rounded but not a true sphere., strong MISHNA: /strong If b one says /b in his prayers: |
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235. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85 | 32a. b And he would make a space above and a space below /b the text b and would prepare the passages of /b the i mezuza /i in the b open /b manner, i.e., he would begin the second passage on the line following the end of the first passage. b I said to him: My teacher, /b for b what reason /b do you prepare the passages in the open manner, when in a Torah scroll those same passages are written in the closed manner? b He said to me: Since /b the passages b are not adjacent /b to one another b in the Torah, /b as the first passage is Deuteronomy 6:4–9 and the second is Deuteronomy 11:13–21, I prepare them as open passages.,The Gemara continues: b And Rav Ḥael says /b that b Rav says: /b The b i halakha /i /b is b in accordance with /b the opinion of b Rabbi Shimon ben Elazar. What, is it not /b correct that Rav stated this b with regard to /b Rabbi Shimon ben Elazar’s opinion that one prepares the passages in the b open /b manner? This would present a difficulty to the opinion of Rav Huna, Rav’s student, who wrote them in the closed manner.,The Gemara answers: b No; /b he meant that the i halakha /i is in accordance with the opinion of Rabbi Shimon ben Elazar b with regard to /b the b space /b that one must leave above and below the text. The Gemara asks: b And how much space /b must one leave? b Rav Menashya bar Ya’akov says, and some say /b it is b Rav Shmuel bar Ya’akov /b who b says: /b The space b of a full scribe’s clip [ i atba /i ], /b with which the sheets of parchment are held., b Abaye said to Rav Yosef: And you, do you not hold that when Rav said /b that the i halakha /i is in accordance with the opinion of Rabbi Shimon ben Elazar he was referring b to /b the b space, /b not the manner of writing the passages? b But Rav is of /b the opinion that an established b custom /b must be observed, b and nowadays the general custom /b is to write the passages of the i mezuza /i b in /b the b closed /b manner.,The Gemara provides the source that according to Rav one must observe established customs. i Ḥalitza /i is the ritual that frees the widow of a childless man from the obligation to enter into levirate marriage with her late husband’s brother. This ceremony involves the widow removing her brother-in-law’s sandal from his foot. Rabba spoke of the importance of observing customs in that context, b as Rabba says /b that b Rav Kahana says /b that b Rav says: If Elijah comes and says /b that b one performs i ḥalitza /i with a shoe, /b the Sages b listen to him. /b But if he says that b one may not perform i ḥalitza /i with a sandal, they do not listen to him, as the people are already accustomed /b to performing i ḥalitza /i b with a sandal. /b ,The Gemara presents another version of Rav’s statement: b And Rav Yosef says /b that b Rav Kahana says /b that b Rav says: If Elijah comes and says /b that b one may not perform i ḥalitza /i with a shoe, /b the Sages b listen to him; /b if he says that b one may not perform i ḥalitza /i with a sandal, they do not listen to him, as the people are already accustomed /b to performing i ḥalitza /i b with a sandal. /b ,Abaye continues: b And we say, /b when discussing these versions of his statement: b What /b is the difference b between /b these two versions of his statement? The b difference is /b whether one may use b a shoe i ab initio /i . /b In any case, according to both statements Rav maintains that a custom must be observed, and the custom in this case is to write the passages in a closed manner. b Rather, /b must one b not conclude from it /b that when Rav says that the i halakha /i is in accordance with the opinion of Rabbi Shimon ben Elazar he was speaking b of /b the b space, /b not the manner of preparing the passages? The Gemara affirms: b Conclude from it /b that this is correct.,§ b Rav Naḥman bar Yitzḥak said: /b It is b a mitzva /b i ab initio /i b to prepare /b the passages of a i mezuza /i in the b closed /b manner, b but if one prepared them /b in the b open /b manner, it is b permitted /b to use the i mezuza /i . b And what is Rabbi Shimon ben Elazar saying /b when he says that Rabbi Meir would prepare the passages in the b open /b manner? He means that one may prepare them b even /b in the b open /b manner.,The Gemara suggests: b Let us say /b that a i baraita /i b supports his /b opinion: b Similarly, /b just as one may not convert phylacteries of the head into phylacteries of the arm, with regard to b a Torah scroll that became worn and /b parchment of b phylacteries that became worn, one may not fashion them into a i mezuza /i /b by excising the relevant passages, despite the fact that the Torah passages of a i mezuza /i appear in them. This is prohibited b because one does not reduce /b the sanctity of an item b from /b a level of b greater sanctity, /b that of a Torah scroll or phylacteries, b to /b a level of b lesser sanctity, /b that of a i mezuza /i . The Gemara infers from this i baraita /i : If it were permitted to b reduce /b the sanctity of an item from a level of greater sanctity to a level of lesser sanctity, one could b fashion /b a i mezuza /i from a Torah scroll.,The Gemara explains the proof: But b why /b is that the i halakha /i , when b here, /b in a Torah scroll, the passages are prepared in the b closed /b manner, b but there, /b in a i mezuza /i , the passages are prepared in the b open /b manner? Evidently, it is permitted to write a i mezuza /i with the passages prepared in the closed manner. The Gemara refutes this proof: b Perhaps /b one should infer from the i baraita /i that were it not for the fact that it is prohibited to reduce the sanctity of an item from a level of greater sanctity to a level of lesser sanctity, one would be allowed b to complete /b a line or two of a i mezuza /i by sewing to it those lines from a Torah scroll or parchment of phylacteries that became worn, but one may not fashion an entire i mezuza /i from a sheet of a Torah scroll or parchment of phylacteries, as the passages in a Torah scroll and phylacteries are prepared in the closed manner.,The Gemara asks another question: The i baraita /i indicates b that /b if it were permitted to b reduce /b the sanctity of an item from a level of greater sanctity to a level of lesser sanctity, one could b fashion /b a i mezuza /i from phylacteries. b But isn’t it taught /b in a i baraita /i that it is b a i halakha /i /b transmitted b to Moses from Sinai /b that the passages of b phylacteries /b are written b on parchment, /b the outer layer of an animal’s hide, b and /b the passages of b a i mezuza /i /b are written b on i dokhsostos /i , /b the inner layer, and when writing on b parchment, /b one writes b on the side of /b the hide that faced the b flesh; /b when writing on b i dokhsostos /i , /b one writes b on the side of /b the hide on which there was b hair? /b How, then, can one use the other side of the hide for a i mezuza /i ? The Gemara answers that this requirement is of i dokhsostos /i for a i mezuza /i is stated b as a mitzva, /b but it is not indispensable.,The Gemara asks: b But isn’t it taught /b in a i baraita /i that if one b changed /b between parchment and i dokhsostos /i , the item is b unfit? /b The Gemara responds that this i baraita /i is referring b to phylacteries /b that one wrote on i dokhsostos /i in the manner of a i mezuza /i , not to a i mezuza /i which one wrote on parchment. The Gemara raises a further difficulty: b But isn’t it taught /b in a i baraita /i that if one b changed whether in this /b manner b or in that /b manner, it is b unfit? /b The Gemara explains that this i baraita /i does not mean that one changed either in the case of phylacteries or a i mezuza /i . Rather, both b this /b manner b and that /b manner are referring b to phylacteries, and this /b case is b where one wrote them on parchment /b but b on the side of /b the hide on which there was b hair, /b not on the side that faced the flesh, b and that /b |
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| 236. Origen, Homilies On Numbers, 10.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •law (mosaic) •law (mosaic), nature, lex naturae Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 287 |
| 237. Ambrosiaster, Commentary On Ii Corinthians, 3.7-3.8, 3.17 (4th cent. CE - 4th cent. CE) Tagged with subjects: •law, mosaic Found in books: Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 53 |
| 238. Ambrosiaster, Commentary On Galatia, 3.6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •law, mosaic Found in books: Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 53 |
| 239. Augustine, Contra Adversarium Legis Et Prophetarum, 2.12.42(1321-22), 2.12.42(1306-20), 2.12.41(1294-98) (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 181 |
| 240. Augustine, Reply To Faustus, 1.2, 6.6, 16.30-16.31 (4th cent. CE - 5th cent. CE) Tagged with subjects: •law (mosaic) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 181, 182 |
| 241. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •mosaic law Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 590 |
242. Augustine, The City of God, 14.28 (4th cent. CE - 5th cent. CE) Tagged with subjects: •law, mosaic Found in books: Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 102 | 14.28. Accordingly, two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self. The former, in a word, glories in itself, the latter in the Lord. For the one seeks glory from men; but the greatest glory of the other is God, the witness of conscience. The one lifts up its head in its own glory; the other says to its God, You are my glory, and the lifter up of mine head. In the one, the princes and the nations it subdues are ruled by the love of ruling; in the other, the princes and the subjects serve one another in love, the latter obeying, while the former take thought for all. The one delights in its own strength, represented in the persons of its rulers; the other says to its God, I will love You, O Lord, my strength. And therefore the wise men of the one city, living according to man, have sought for profit to their own bodies or souls, or both, and those who have known God glorified Him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise,- that is, glorying in their own wisdom, and being possessed by pride -they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. For they were either leaders or followers of the people in adoring images, and worshipped and served the creature more than the Creator, who is blessed forever. Romans 1:21-25 But in the other city there is no human wisdom, but only godliness, which offers due worship to the true God, and looks for its reward in the society of the saints, of holy angels as well as holy men, that God may be all in all. 1 Corinthians 15:28 |
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| 243. Hegomonius, Acta Archelai, 44.9, 45.4, 47.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •law (mosaic) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 184 |
244. Anon., Exodus Rabbah, 30.9 (4th cent. CE - 9th cent. CE) Tagged with subjects: •pedagogue, as metaphor for mosaic law Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 337| 30.9. דָּבָר אַחֵר, וְאֵלֶּה הַמִּשְׁפָּטִים, הֲדָא הוּא דִכְתִיב (תהלים קמז, יט): מַגִּיד דְּבָרָיו לְיַעֲקֹב, אֵלּוּ הַדִּבְּרוֹת. (תהלים קמז, יט): חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל, אֵלּוּ הַמִּשְׁפָּטִים. לְפִי שֶׁאֵין מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִדַּת בָּשָׂר וָדָם, מִדַּת בָּשָׂר וָדָם מוֹרֶה לַאֲחֵרִים לַעֲשׂוֹת וְהוּא אֵינוֹ עוֹשֶׂה כְלוּם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן אֶלָּא מַה שֶּׁהוּא עוֹשֶׂה הוּא אוֹמֵר לְיִשְׂרָאֵל לַעֲשׂוֹת וְלִשְׁמֹר. מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרַבִּי עֲקִיבָא שֶׁהָלְכוּ לְרוֹמִי וְדָרְשׁוּ שָׁם אֵין דְּרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָשָׂר וְדָם שֶׁהוּא גוֹזֵר גְּזֵרָה וְהוּא אוֹמֵר לַאֲחֵרִים לַעֲשׂוֹת וְהוּא אֵינוֹ עוֹשֶׂה כְלוּם וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן. הָיָה שָׁם מִין אֶחָד אַחַר שֶׁיָּצְאוּ אָמַר לָהֶם אֵין דִּבְרֵיכֶם אֶלָּא כָּזָב, לֹא אֲמַרְתֶּם אֱלֹהִים אוֹמֵר וְעוֹשֶׂה, לָמָּה אֵינוֹ מְשַׁמֵּר אֶת הַשַּׁבָּת. אָמְרוּ לוֹ רָשָׁע שֶׁבָּעוֹלָם אֵין אָדָם רַשַּׁאי לְטַלְטֵל בְּתוֹךְ חֲצֵרוֹ בְּשַׁבָּת, אָמַר לָהֶם הֵן, אָמְרוּ לוֹ הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים חֲצֵרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ישעיה ו, ג): מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וַאֲפִלּוּ אָדָם עוֹבֵר עֲבֵרָה, אֵינוֹ מְטַלְטֵל מְלוֹא קוֹמָתוֹ, אָמַר לָהֶם הֵן, אָמְרוּ לוֹ כְּתִיב (ירמיה כג, כד): הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא. דָּבָר אַחֵר, מַגִּיד דְּבָרָיו לְיַעֲקֹב, אָמַר רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹסֵי בַּר רַבִּי חֲנִינָא, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וְהָיָה נוֹטֵעַ בּוֹ כָּל מִינֵי אִילָנוֹת וְלֹא הָיָה נִכְנַס לְתוֹכוֹ אֶלָא הוּא, שֶׁהָיָה מְשַׁמְּרוֹ, מִשֶּׁעָמְדוּ בָנָיו עַל פִּרְקָן, אָמַר לָהֶם בָּנַי הַפַּרְדֵּס הַזֶּה אֲנִי הָיִיתִי מְשַׁמְּרוֹ וְלֹא הִנַּחְתִּי אָדָם לְהִכָּנֵס בְּתוֹכוֹ, אַתֶּם תִּהְיוּ מְשַׁמְּרִין אוֹתוֹ כְּדֶרֶךְ שֶׁהָיִיתִי אֲנִי מְשַׁמְּרוֹ. כָּךְ אָמַר הָאֱלֹהִים לְיִשְׂרָאֵל עַד שֶׁלֹא בָּרָאתִי אֶת הָעוֹלָם הַזֶּה הִתְקַנְתִּי אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן, מַהוּ אָמוֹן, אוֹמֵן, שֶׁנֶּאֱמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק, לֹא נְתַתִּיהָ לְאֶחָד מִן עוֹבְדֵי כּוֹכָבִים אֶלָּא לְיִשְׂרָאֵל, שֶׁכֵּיוָן שֶׁעָמְדוּ יִשְׂרָאֵל וְאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, מִיָּד נְתָנָהּ לָהֶם, הֱוֵי: מַגִּיד דְּבָרָיו לְיַעֲקֹב חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל לֹא עָשָׂה כֵן לְכָל גּוֹי, אֶלָא לְמִי, לְיַעֲקֹב, שֶׁבְּחָרוֹ מִכָּל הָעוֹבְדֵי כּוֹכָבִים, וְלֹא נָתַן לָהֶם אֶלָּא מִקְצָת, נָתַן לְאָדָם שֵׁשׁ מִצְווֹת, הוֹסִיף לְנֹחַ אַחַת, לְאַבְרָהָם שְׁמוֹנֶה, לְיַעֲקֹב תֵּשַׁע, אֲבָל לְיִשְׂרָאֵל נָתַן לָהֶם הַכֹּל. אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי חֲנִינָא מָשָׁל לְמֶלֶךְ שֶׁהָיָה לְפָנָיו שֻׁלְחָן עָרוּךְ וּמִינֵי תַּבְשִׁילִין, נִכְנַס עַבְדוֹ נָתַן לוֹ חֲתִיכָה. שֵׁנִי, נָתַן לוֹ בֵּיצָה. שְׁלִישִׁי, נָתַן לוֹ יָרָק, וְכֵן לְכָל אֶחָד וְאֶחָד. נִכְנַס בְּנוֹ נָתַן לוֹ כָּל הַשֻּׁלְחָן לְפָנָיו, אָמַר לוֹ לָאֵלּוּ נָתַתִּי מָנָה מָנָה, אֲבָל אֶת הַכֹּל נָתַתִּי בִּרְשׁוּתְךָ. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא נָתַן לְעוֹבְדֵי כּוֹכָבִים אֶלָּא מִקְצַת מִצְווֹת, אֲבָל כְּשֶׁעָמְדוּ יִשְׂרָאֵל אָמַר לָהֶם הֲרֵי כָּל הַתּוֹרָה כֻּלָּהּ לָכֶם, שֶׁנֶּאֱמַר: לֹא עָשָׂה כֵן לְכָל גּוֹי. אָמַר רַבִּי אֶלְעָזָר מָשָׁל לְמֶלֶךְ שֶׁיָּצָא לְמִלְחָמָה וְהָיוּ הַלִּגְיוֹנוֹת עִמּוֹ, וְהָיָה שׁוֹחֵט בְּהֵמָה וְהָיָה מְחַלֵּק לְכָל אֶחָד וְאֶחָד מָנָה כְּדֵי שֶׁיַּגִּיעַ, הֵצִיץ בְּנוֹ וְאָמַר לוֹ מָה אַתָּה נוֹתֵן לִי, אָמַר לוֹ מִמַּה שֶּׁהִתְקַנְתִּי לְעַצְמִי. לְפִיכָךְ נָתַן הָאֱלֹהִּים לְעוֹבְדֵי כּוֹכָבִים מִצְווֹת גָּלְמִיּוֹת שֶׁיִּיגְעוּ בָּהֶן וְלֹא הִפְרִישׁ בָּהֶן בֵּין טֻמְאָה לְטָהֳרָה, בָּאוּ יִשְׂרָאֵל וּפֵרַשׁ לָהֶם הַמִּצְווֹת כָּל אַחַת וְאַחַת, עָנְשָׁהּ וּמַתַּן שְׂכָרָהּ, שֶׁנֶּאֱמַר (שיר השירים א, ב): יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, לְכָךְ נֶאֱמַר: חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל. | |
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| 245. Ambrose, On Faith, To Gratian Augustus, 1.9-10.1, 1.11.2, 1.20, 2.14, 3.1, 3.20.4, 4.15, 5.13.2, 5.13.1, 5.17, 5.20, 6.16, 6.17.2, 6.17.1, 11.33.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 53 |
| 246. Methodius of Olympus, De Resurrectione, 1.38.1 (4th cent. CE - 3rd cent. CE) Tagged with subjects: •law (mosaic), nature, lex naturae Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 343 |
| 247. Ambrosiaster, Quaestiones Veteris Et Novi Testamenti, 4.1, 20.1, 44.9, 108.5, 110.6, 127.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •law, mosaic Found in books: Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 41, 139, 140 |
| 248. Anon., Apostolic Constitutions, 7.43.4, 8.9.8, 8.12.16-8.12.20, 15.7.8-15.7.9 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 414 |
| 249. Augustine, Contra Adimantum Manichaei Discipulum, 12.4-12.5, 15.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 182, 184 |
| 250. Stobaeus, Anthology, 4.7.67 (5th cent. CE - 5th cent. CE) Tagged with subjects: •mosaic law, law of nature and •law of nature, mosaic laws consonant with Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151 |
| 251. Jerome, Apologetici Adversus Rufinum (Apologia Adversus Libros Rufini.), 36 (5th cent. CE - 5th cent. CE) Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 35 |
| 252. Proclus, Commentary On Plato'S Republic, 11.15 (5th cent. CE - 5th cent. CE) Tagged with subjects: •mosaic law, and law of nature •law of nature, and mosaic law Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 119 |
| 253. Anon., Avot Derabbi Nathan A, 19, 15 (6th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 82 |
| 255. Cleanthes, Hymn To Zeus, 1.537 Tagged with subjects: •mosaic law, for ordinary people Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 19, 25, 31 |
| 256. Homer, Works And Days, 29 Tagged with subjects: •mosaic law •mosaic law, law of nature and •law of nature, mosaic laws consonant with Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 6, 151, 159 |
| 257. Plato, Olympian Odes, 29 Tagged with subjects: •mosaic law, as embodied by early biblical figures •mosaic law, law of nature and •law of nature, mosaic laws consonant with Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 64, 151 |
| 258. Artapanus, Letter of Aristeas, 131, 45 Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 62 |
| 259. Solinus C. Julius, Collectanea Rerum Memorabilium, 35.9-35.12 Tagged with subjects: •philos essenes, and mosaic law Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 196, 197 |
260. Strabo, Geography, 1.2.10, 1.2.14 Tagged with subjects: •mosaic law, law of nature and •law of nature, mosaic laws consonant with •mosaic law Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 159; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 174 | 1.2.10. Being acquainted with Colchis, and the voyage of Jason to Aea, and also with the historical and fabulous relations concerning Circe and Medea, their enchantments and their various other points of resemblance, he feigns there was a relationship between them, notwithstanding the vast distance by which they were separated, the one dwelling in an inland creek of the Euxine, and the other in Italy, and both of them beyond the ocean. It is possible that Jason himself wandered as far as Italy, for traces of the Argonautic expedition are pointed out near the Ceraunian mountains, by the Adriatic, at the Posidonian Gulf, and the isles adjacent to Tyrrhenia. The Cyaneae, called by some the Symplegades, or Jostling Rocks, which render the passage through the Strait of Constantinople so difficult, also afforded matter to our poet. The actual existence of a place named Aea, stamped credibility upon his Aeaea; so did the Symplegades upon the Planctae, (the Jostling Rocks upon the Wandering Rocks) and the passage of Jason through the midst of them; in the same way Scylla and Charybdis accredited the passage [of Ulysses] past those rocks. In his time people absolutely regarded the Euxine as a kind of second ocean, and placed those who had crossed it in the same list with navigators who had passed the Pillars. It was looked upon as the largest of our seas, and was therefore par excellence styled the Sea, in the same way as Homer [is called] the Poet. In order therefore to be well received, it is probable he transferred the scenes from the Euxine to the ocean, so as not to stagger the general belief. And in my opinion those Solymi who possess the highest ridges of Taurus, lying between Lycia and Pisidia, and those who in their southern heights stand out most conspicuously to the dwellers on this side Taurus, and the inhabitants of the Euxine by a figure of speech, he describes as being beyond the ocean. For narrating the voyage of Ulysses in his ship, he says, But Neptune, traversing in his return From Ethiopia's sons, the mountain heights of Solyme, descried him from afar. [Od. v. 282.] It is probable he took his account of the one-eyed Cyclopae from Scythian history, for the Arimaspi, whom Aristaeus of Proconnesus describes in his Tales of the Arimaspi, are said to be distinguished by this peculiarity. 1.2.14. Eratosthenes thinks it probable that Hesiod, having heard of the wanderings of Ulysses, and of their having taken place near to Sicily and Italy, embraced this view of the case, and not only describes the places spoken of by Homer, but also Aetna, the Isle of Ortygia, near to Syracuse, and Tyrrhenia. As for Homer, he was altogether unacquainted with these places, and further, had no wish to lay the scene of the wanderings in any well-known locality. What! are then Aetna and Tyrrhenia such well-known places, and Scyllaion, Charybdis, Circaion, and the Sirenussae, so obscure? Or is Hesiod so correct as never to write nonsense, but always follow in the wake of received opinions, while Homer blurts out whatever comes uppermost? Without taking into consideration our remarks on the character and aptitude of Homer's myths, a large array of writers who bear evidence to his statements, and the additional testimony of local tradition, are sufficient proof that his are not the inventions of poets or contemporary scribblers, but the record of real actors and real scenes. |
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| 261. Suetonius Paulinus, Commentarii, 1.77, 4.14, 4.29, 4.34, 4.52 Tagged with subjects: •mosaic law, for ordinary people •mosaic law, and living law ideal •living law ideal, and mosaic law Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 49, 50, 112 |
| 262. Anon., ʿAmidah Prayer, 0 Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 148 |
| 263. Protagoras, Phaedrus, None Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 299 |
| 265. New Testament, '1 Peter, 3.8-3.9 Tagged with subjects: •law, mosaic Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231 |
| 266. Ambrose, Acts of Thomas, 465-466 Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 486 |
| 267. New Testament, '1 John, 2.7-2.11, 4.21 Tagged with subjects: •law, mosaic Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231 |
| 268. Prudentius, Sermon, 466 Tagged with subjects: •law, mosaic Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 486 |
| 269. Anon., Yalqut Shimoni, 116 Tagged with subjects: •pedagogue, as metaphor for mosaic law Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 158 |
| 270. Anon., Soferim, 17.5 Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 100 |
271. Anon., Letter of Aristeas, 122, 155, 158-160, 17, 2, 205, 231, 312-313, 76, 96, 99, 152 Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 253 | 152. been distinctly separated from the rest of mankind. For most other men defile themselves by promiscuous intercourse, thereby working great iniquity, and whole countries and cities pride themselves upon such vices. For they not only have intercourse with men but they defile their own |
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| 272. Archytas of Tarentum, Peri Nomou Kai Dikaiosynes Ap. Stobaeus, 4.1.61, 4.1.132, 4.1.135-4.1.138, 4.5.61, 4.6.22, 4.7.61-4.7.62, 4.7.64-4.7.67 Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 54, 62, 64 |
| 273. Aristobulus, Ap. Euseb. Praep. Evang., 13.12.8 Tagged with subjects: •piety, mosaic law and Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 61 |
| 274. Stesichorus, Theodotos (Cij, a b c d\n0 2.1404) 2.1404) 2 1404) Tagged with subjects: •law, mosaic Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50 |
| 275. Asterius, Homilies, 15 Tagged with subjects: •mosaic law Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 190 |
276. Anon., Tanhuma, 1.8-1.9, 1.15-1.18, 1.28-1.30, 1.34-1.35, 2.6, 2.23, 3.17-3.18, 5.17-5.26, 6.31-6.35, 7.7-7.9, 13.1-13.6, 13.16-13.18, 16.1-16.3, 18.1-18.3 Tagged with subjects: •mosaic law, and law of nature •law of nature, and mosaic law Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 125 | 1.8. 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Rj945PVuyj8OtXFdDk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\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bjHY4/pWgHySBwRQBmafpj6fB5L3BmzM0iNIPugnOBVLxBpGpXctrNpV7HZ3ET7pJGiDe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nqepOeT3zVsWMO5GZFJQhkz/CQMAj8KqeH5Wk8N6bK3DNaRMwPrsFV4vFFpN4nTQlhuRO9r9qWV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BnAzjrQBx3iQ6VpHiPwiviO6haK3tLjzpbhCVZ12FW78hhxWlcmz8Z3ehG80YyWtw9xLBM7Mr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\nG78QFodbuNoeZ5 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