1. Hebrew Bible, Psalms, 5.10, 72.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 498, 499, 569| 72.9. "לְפָנָיו יִכְרְעוּ צִיִּים וְאֹיְבָיו עָפָר יְלַחֵכוּ׃", | 5.10. "For there is no sincerity in their mouth; Their inward part is a yawning gulf, Their throat is an open sepulchre; They make smooth their tongue.", 72.9. "Let them that dwell in the wilderness bow before him; and his enemies lick the dust.", |
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2. Hebrew Bible, Proverbs, 9.15, 16.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 502| 9.15. "לִקְרֹא לְעֹבְרֵי־דָרֶךְ הַמְיַשְּׁרִים אֹרְחוֹתָם׃", 16.31. "עֲטֶרֶת תִּפְאֶרֶת שֵׂיבָה בְּדֶרֶךְ צְדָקָה תִּמָּצֵא׃", | 9.15. "To call to them that pass by, Who go right on their ways:", 16.31. "The hoary head is a crown of glory, It is found in the way of righteousness.", |
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3. Hebrew Bible, Numbers, 6.1-6.21, 12.1-12.10, 12.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 499, 569| 6.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 6.1. "וּבַיּוֹם הַשְּׁמִינִי יָבִא שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃", 6.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אוֹ־אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַיהוָה׃", 6.2. "וְהֵנִיף אוֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה קֹדֶשׁ הוּא לַכֹּהֵן עַל חֲזֵה הַתְּנוּפָה וְעַל שׁוֹק הַתְּרוּמָה וְאַחַר יִשְׁתֶּה הַנָּזִיר יָיִן׃", 6.3. "מִיַּיִן וְשֵׁכָר יַזִּיר חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה וְכָל־מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל׃", 6.4. "כֹּל יְמֵי נִזְרוֹ מִכֹּל אֲשֶׁר יֵעָשֶׂה מִגֶּפֶן הַיַּיִן מֵחַרְצַנִּים וְעַד־זָג לֹא יֹאכֵל׃", 6.5. "כָּל־יְמֵי נֶדֶר נִזְרוֹ תַּעַר לֹא־יַעֲבֹר עַל־רֹאשׁוֹ עַד־מְלֹאת הַיָּמִם אֲשֶׁר־יַזִּיר לַיהוָה קָדֹשׁ יִהְיֶה גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ׃", 6.6. "כָּל־יְמֵי הַזִּירוֹ לַיהוָה עַל־נֶפֶשׁ מֵת לֹא יָבֹא׃", 6.7. "לְאָבִיו וּלְאִמּוֹ לְאָחִיו וּלְאַחֹתוֹ לֹא־יִטַּמָּא לָהֶם בְּמֹתָם כִּי נֵזֶר אֱלֹהָיו עַל־רֹאשׁוֹ׃", 6.8. "כֹּל יְמֵי נִזְרוֹ קָדֹשׁ הוּא לַיהוָה׃", 6.9. "וְכִי־יָמוּת מֵת עָלָיו בְּפֶתַע פִּתְאֹם וְטִמֵּא רֹאשׁ נִזְרוֹ וְגִלַּח רֹאשׁוֹ בְּיוֹם טָהֳרָתוֹ בַּיּוֹם הַשְּׁבִיעִי יְגַלְּחֶנּוּ׃", 6.11. "וְעָשָׂה הַכֹּהֵן אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל־הַנָּפֶשׁ וְקִדַּשׁ אֶת־רֹאשׁוֹ בַּיּוֹם הַהוּא׃", 6.12. "וְהִזִּיר לַיהוָה אֶת־יְמֵי נִזְרוֹ וְהֵבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְאָשָׁם וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ כִּי טָמֵא נִזְרוֹ׃", 6.13. "וְזֹאת תּוֹרַת הַנָּזִיר בְּיוֹם מְלֹאת יְמֵי נִזְרוֹ יָבִיא אֹתוֹ אֶל־פֶּתַח אֹהֶל מוֹעֵד׃", 6.14. "וְהִקְרִיב אֶת־קָרְבָּנוֹ לַיהוָה כֶּבֶשׂ בֶּן־שְׁנָתוֹ תָמִים אֶחָד לְעֹלָה וְכַבְשָׂה אַחַת בַּת־שְׁנָתָהּ תְּמִימָה לְחַטָּאת וְאַיִל־אֶחָד תָּמִים לִשְׁלָמִים׃", 6.15. "וְסַל מַצּוֹת סֹלֶת חַלֹּת בְּלוּלֹת בַּשֶּׁמֶן וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן וּמִנְחָתָם וְנִסְכֵּיהֶם׃", 6.16. "וְהִקְרִיב הַכֹּהֵן לִפְנֵי יְהוָה וְעָשָׂה אֶת־חַטָּאתוֹ וְאֶת־עֹלָתוֹ׃", 6.17. "וְאֶת־הָאַיִל יַעֲשֶׂה זֶבַח שְׁלָמִים לַיהוָה עַל סַל הַמַּצּוֹת וְעָשָׂה הַכֹּהֵן אֶת־מִנְחָתוֹ וְאֶת־נִסְכּוֹ׃", 6.18. "וְגִלַּח הַנָּזִיר פֶּתַח אֹהֶל מוֹעֵד אֶת־רֹאשׁ נִזְרוֹ וְלָקַח אֶת־שְׂעַר רֹאשׁ נִזְרוֹ וְנָתַן עַל־הָאֵשׁ אֲשֶׁר־תַּחַת זֶבַח הַשְּׁלָמִים׃", 6.19. "וְלָקַח הַכֹּהֵן אֶת־הַזְּרֹעַ בְּשֵׁלָה מִן־הָאַיִל וְחַלַּת מַצָּה אַחַת מִן־הַסַּל וּרְקִיק מַצָּה אֶחָד וְנָתַן עַל־כַּפֵּי הַנָּזִיר אַחַר הִתְגַּלְּחוֹ אֶת־נִזְרוֹ׃", 6.21. "זֹאת תּוֹרַת הַנָּזִיר אֲשֶׁר יִדֹּר קָרְבָּנוֹ לַיהוָה עַל־נִזְרוֹ מִלְּבַד אֲשֶׁר־תַּשִּׂיג יָדוֹ כְּפִי נִדְרוֹ אֲשֶׁר יִדֹּר כֵּן יַעֲשֶׂה עַל תּוֹרַת נִזְרוֹ׃", 12.1. "וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל־מִרְיָם וְהִנֵּה מְצֹרָעַת׃", 12.1. "וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה עַל־אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי־אִשָּׁה כֻשִׁית לָקָח׃", 12.2. "וַיֹּאמְרוּ הֲרַק אַךְ־בְּמֹשֶׁה דִּבֶּר יְהוָה הֲלֹא גַּם־בָּנוּ דִבֵּר וַיִּשְׁמַע יְהוָה׃", 12.3. "וְהָאִישׁ מֹשֶׁה ענו [עָנָיו] מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃", 12.4. "וַיֹּאמֶר יְהוָה פִּתְאֹם אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וְאֶל־מִרְיָם צְאוּ שְׁלָשְׁתְּכֶם אֶל־אֹהֶל מוֹעֵד וַיֵּצְאוּ שְׁלָשְׁתָּם׃", 12.5. "וַיֵּרֶד יְהוָה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם׃", 12.6. "וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃", 12.7. "לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃", 12.8. "פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃", 12.9. "וַיִּחַר אַף יְהוָה בָּם וַיֵּלַךְ׃", 12.14. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאָבִיהָ יָרֹק יָרַק בְּפָנֶיהָ הֲלֹא תִכָּלֵם שִׁבְעַת יָמִים תִּסָּגֵר שִׁבְעַת יָמִים מִחוּץ לַמַּחֲנֶה וְאַחַר תֵּאָסֵף׃", | 6.1. "And the LORD spoke unto Moses, saying:", 6.2. "Speak unto the children of Israel, and say unto them: When either man or woman shall clearly utter a vow, the vow of a Nazirite, to consecrate himself unto the LORD,", 6.3. "he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried.", 6.4. "All the days of his Naziriteship shall he eat nothing that is made of the grape-vine, from the pressed grapes even to the grapestone.", 6.5. "All the days of his vow of Naziriteship there shall no razor come upon his head; until the days be fulfilled, in which he consecrateth himself unto the LORD, he shall be holy, he shall let the locks of the hair of his head grow long.", 6.6. "All the days that he consecrateth himself unto the LORD he shall not come near to a dead body.", 6.7. "He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because his consecration unto God is upon his head.", 6.8. "All the days of his Naziriteship he is holy unto the LORD.", 6.9. "And if any man die very suddenly beside him, and he defile his consecrated head, then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.", 6.10. "And on the eighth day he shall bring two turtledoves, or two young pigeons, to the priest, to the door of the tent of meeting.", 6.11. "And the priest shall prepare one for a sin-offering, and the other for a burnt-offering, and make atonement for him, for that he sinned by reason of the dead; and he shall hallow his head that same day.", 6.12. "And he shall consecrate unto the LORD the days of his Naziriteship, and shall bring a he-lamb of the first year for a guilt-offering; but the former days shall be void, because his consecration was defiled. .", 6.13. "And this is the law of the Nazirite, when the days of his consecration are fulfilled: he shall abring it unto the door of the tent of meeting;", 6.14. "and he shall present his offering unto the LORD, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for peace-offerings,", 6.15. "and a basket of unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers spread with oil, and their meal-offering, and their drink-offerings.", 6.16. "And the priest shall bring them before the LORD, and shall offer his sin-offering, and his burnt-offering.", 6.17. "And he shall offer the ram for a sacrifice of peace-offerings unto the LORD, with the basket of unleavened bread; the priest shall offer also the meal-offering thereof, and the drink-offering thereof.", 6.18. "And the Nazirite shall shave his consecrated head at the door of the tent of meeting, and shall take the hair of his consecrated head, and put it on the fire which is under the sacrifice of peace-offerings.", 6.19. "And the priest shall take the shoulder of the ram when it is sodden, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazirite, after he hath shaven his consecrated head.", 6.20. "And the priest shall wave them for a wave-offering before the LORD; this is holy for the priest, together with the breast of waving and the thigh of heaving; and after that the Nazirite may drink wine.", 6.21. "This is the law of the Nazirite who voweth, and of his offering unto the LORD for his Naziriteship, beside that for which his means suffice; according to his vow which he voweth, so he must do after the law of his Naziriteship.", 12.1. "And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman.", 12.2. "And they said: ‘Hath the LORD indeed spoken only with Moses? hath He not spoken also with us?’ And the LORD heard it.—", 12.3. "Now the man Moses was very meek, above all the men that were upon the face of the earth.—", 12.4. "And the LORD spoke suddenly unto Moses, and unto Aaron, and unto Miriam: ‘Come out ye three unto the tent of meeting.’ And they three came out.", 12.5. "And the LORD came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth.", 12.6. "And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream.", 12.7. "My servant Moses is not so; he is trusted in all My house;", 12.8. "with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’", 12.9. "And the anger of the LORD was kindled against them; and He departed.", 12.10. "And when the cloud was removed from over the Tent, behold, Miriam was leprous, as white as snow; and Aaron looked upon Miriam; and, behold, she was leprous.", 12.14. "And the LORD said unto Moses: ‘If her father had but spit in her face, should she not hide in shame seven days? let her be shut up without the camp seven days, and after that she shall be brought in again.’", |
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4. Hebrew Bible, Job, 6.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 499| 6.3. "כִּי־עַתָּה מֵחוֹל יַמִּים יִכְבָּד עַל־כֵּן דְּבָרַי לָעוּ׃", 6.3. "הֲיֵשׁ־בִּלְשׁוֹנִי עַוְלָה אִם־חִכִּי לֹא־יָבִין הַוּוֹת׃", | 6.3. "For now it would be heavier than the sand of the seas; therefore are my words broken.", |
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5. Hebrew Bible, Exodus, 6.30, 14.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 498, 499| 14.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיָשֻׁבוּ וְיַחֲנוּ לִפְנֵי פִּי הַחִירֹת בֵּין מִגְדֹּל וּבֵין הַיָּם לִפְנֵי בַּעַל צְפֹן נִכְחוֹ תַחֲנוּ עַל־הַיָּם׃", 14.2. "וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל וַיְהִי הֶעָנָן וְהַחֹשֶׁךְ וַיָּאֶר אֶת־הַלָּיְלָה וְלֹא־קָרַב זֶה אֶל־זֶה כָּל־הַלָּיְלָה׃", | 6.30. "And Moses said before the LORD: ‘Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?’", 14.2. "’Speak unto the children of Israel, that they turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon, over against it shall ye encamp by the sea.", |
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6. Hebrew Bible, Genesis, 22.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 499| 22.17. "כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃", | 22.17. "that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;", |
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7. Hebrew Bible, Isaiah, 10.10, 65.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 499, 569| 65.5. "הָאֹמְרִים קְרַב אֵלֶיךָ אַל־תִּגַּשׁ־בִּי כִּי קְדַשְׁתִּיךָ אֵלֶּה עָשָׁן בְּאַפִּי אֵשׁ יֹקֶדֶת כָּל־הַיּוֹם׃", | 10.10. "As my hand hath reached the kingdoms of the idols, Whose graven images did exceed them of Jerusalem and of Samaria;", 65.5. "That say: ‘Stand by thyself, come not near to me, for I am holier than thou’; these are a smoke in My nose, a fire that burneth all the day. .", |
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8. Hebrew Bible, Judges, 13.4-13.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 569| 13.4. "וְעַתָּה הִשָּׁמְרִי נָא וְאַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טָמֵא׃", 13.5. "כִּי הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ כִּי־נְזִיר אֱלֹהִים יִהְיֶה הַנַּעַר מִן־הַבָּטֶן וְהוּא יָחֵל לְהוֹשִׁיעַ אֶת־יִשְׂרָאֵל מִיַּד פְּלִשְׁתִּים׃", | 13.4. "Now therefore beware, I pray thee, and drink neither wine nor strong drink, and eat no unclean thing:", 13.5. "for, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazir to God from the womb: and he shall begin to deliver Yisra᾽el out of the hand of the Pelishtim.", |
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9. Hebrew Bible, Ezekiel, 13.5, 16.20-16.22, 16.31 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 499, 502| 13.5. "לֹא עֲלִיתֶם בַּפְּרָצוֹת וַתִּגְדְּרוּ גָדֵר עַל־בֵּית יִשְׂרָאֵל לַעֲמֹד בַּמִּלְחָמָה בְּיוֹם יְהוָה׃", 16.21. "וַתִּשְׁחֲטִי אֶת־בָּנָי וַתִּתְּנִים בְּהַעֲבִיר אוֹתָם לָהֶם׃", 16.22. "וְאֵת כָּל־תּוֹעֲבֹתַיִךְ וְתַזְנֻתַיִךְ לֹא זכרתי [זָכַרְתְּ] אֶת־יְמֵי נְעוּרָיִךְ בִּהְיוֹתֵךְ עֵרֹם וְעֶרְיָה מִתְבּוֹסֶסֶת בְּדָמֵךְ הָיִית׃", 16.31. "בִּבְנוֹתַיִךְ גַּבֵּךְ בְּרֹאשׁ כָּל־דֶּרֶךְ וְרָמָתֵךְ עשיתי [עָשִׂית] בְּכָל־רְחוֹב וְלֹא־הייתי [הָיִית] כַּזּוֹנָה לְקַלֵּס אֶתְנָן׃", | 13.5. "Ye have not gone up into the breaches, neither made up the hedge for the house of Israel, to stand in the battle in the day of the LORD.", 16.20. "Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto Me, and these hast thou sacrificed unto them to be devoured. Were thy harlotries a small matter,", 16.21. "that thou hast slain My children, and delivered them up, in setting them apart unto them?", 16.22. "And in all thine abominations and thy harlotries thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast wallowing in thy blood.", 16.31. "in that thou buildest thine eminent place in the head of every way, and makest thy lofty place in every street; and hast not been as a harlot that enhanceth her hire.", |
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10. Hebrew Bible, Daniel, 10.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 568| 10.13. "וְשַׂר מַלְכוּת פָּרַס עֹמֵד לְנֶגְדִּי עֶשְׂרִים וְאֶחָד יוֹם וְהִנֵּה מִיכָאֵל אַחַד הַשָּׂרִים הָרִאשֹׁנִים בָּא לְעָזְרֵנִי וַאֲנִי נוֹתַרְתִּי שָׁם אֵצֶל מַלְכֵי פָרָס׃", | 10.13. "But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me; and I was left over there beside the kings of Persia.", |
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11. New Testament, 1 Timothy, 1.20, 4.1-4.3, 6.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96, 97, 524, 568, 569| 1.20. ὧν ἐστὶν Ὑμέναιος καὶ Ἀλέξανδρος, οὓς παρέδωκα τῷ Σατανᾷ ἵνα παιδευθῶσι μὴ βλασφημεῖν. 4.1. Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων 4.2. ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, 4.3. κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. 6.20. Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, | 1.20. of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme. 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; |
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12. New Testament, Philippians, 3.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 499| 3.19. ὧν τὸ τέλος ἀπώλεια, ὧν ὁ θεὸς ἡ κοιλία καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες. | 3.19. whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things. |
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13. New Testament, Ephesians, 1.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 524| 1.13. ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, | 1.13. 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, |
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| 14. New Testament, 3 John, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96 |
15. New Testament, 2 Corinthians, 4.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 182| 4.5. οὐ γὰρ ἑαυτοὺς κηρύσσομεν ἀλλὰ Χριστὸν Ἰησοῦν κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦν. | |
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16. New Testament, 1 Corinthians, 6.1-6.11, 8.1, 9.24, 11.18-11.19, 12.12-12.27, 14.34, 15.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 131, 183, 498, 524, 568, 569| 6.1. Τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων; 6.2. ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων; 6.3. οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτιγε βιωτικά; 6.4. βιωτικὰ μὲν οὖν κριτήρια ἐὰν ἔχητε, τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ, τούτους καθίζετε; πρὸς ἐντροπὴν ὑμῖν λέγω. 6.5. οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφὸς ὃς δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ, 6.6. ἀλλὰ ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων; 6.7. ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστὶν ὅτι κρίματα ἔχετε μεθʼ ἑαυτῶν· διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε; 6.8. ἀλλὰ ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, καὶ τοῦτο ἀδελφούς. 6.9. ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ κληρονομήσουσιν; Μὴ πλανᾶσθε· οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται 6.10. οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσιν. 6.11. Καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου [ἡμῶν] Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν. 8.1. Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν. 9.24. Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε. 11.18. πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω. 11.19. δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα [καὶ] οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. 12.12. Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· 12.13. καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. 12.14. καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά. ἐὰν εἴπῃ ὁ πούς 12.15. Ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· καὶ ἐὰν εἴπῃ τὸ οὖς 12.16. Ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· 12.17. εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις; 12.18. νῦν δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν, ἐν τῷ σώματι καθὼς ἠθέλησεν. 12.19. εἰ δὲ ἦν [τὰ] πάνταἓν μέλος, ποῦ τὸ σῶμα; 12.20. νῦν δὲ πολλὰ μέλη, ἓν δὲ σῶμα. οὐ δύναται [δὲ] ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί 12.21. Χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν Χρείαν ὑμῶν οὐκ ἔχω· 12.22. ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν, 12.23. καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει, 12.24. τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλὰ ὁ θεὸς συνεκέρασεν τὸ σῶμα, τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν, 12.25. ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη. 12.26. καὶ εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται μέλος, συνχαίρει πάντα τὰ μέλη. 12.27. ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους. 14.34. Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν, οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν· ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει. 15.26. ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος, | 6.1. Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints? 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 6.3. Don't youknow that we will judge angels? How much more, things that pertain tothis life? 6.4. If then, you have to judge things pertaining to thislife, do you set them to judge who are of no account in the assembly? 6.5. I say this to move you to shame. Isn't there even one wise manamong you who would be able to decide between his brothers? 6.6. Butbrother goes to law with brother, and that before unbelievers! 6.7. Therefore it is already altogether a defect in you, that you havelawsuits one with another. Why not rather be wronged? Why not rather bedefrauded? 6.8. No, but you yourselves do wrong, and defraud, and thatagainst your brothers. 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals, 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 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. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you." 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part, 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 15.26. The lastenemy that will be abolished is death. |
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17. New Testament, 1 John, 4.1-4.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 183| 4.1. Ἀγαπητοί, μὴ παντὶ πνεύματι πιστεύετε, ἀλλὰ δοκιμάζετε τὰ πνεύματα εἰ ἐκ τοῦ θεοῦ ἐστίν, ὅτι πολλοὶ ψευδοπροφῆται ἐξεληλύθασιν εἰς τὸν κόσμον. 4.2. Ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστίν, 4.3. καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη. | 4.1. Beloved, don't believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. |
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18. New Testament, Romans, 7.6, 9.22, 10.20, 11.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 568, 569| 7.6. νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε δουλεύειν [ἡμᾶς] ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος. 9.22. εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦἤνεγκενἐν πολλῇ μακροθυμίᾳσκεύη ὀργῆςκατηρτισμέναεἰς ἀπώλειαν, 10.20. Ἠσαίας δὲ ἀποτολμᾷ καὶ λέγει 11.8. καθάπερ γέγραπται Ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας. | 7.6. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. 9.22. What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction, 10.20. Isaiah is very bold, and says, "I was found by those who didn't seek me. I was revealed to those who didn't ask for me." 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day." |
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| 19. New Testament, 2 John, 7-8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 183 |
20. New Testament, John, 14.16, 14.26, 15.26, 16.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 569| 14.16. κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα ᾖ μεθʼ ὑμῶν εἰς τὸν αἰῶνα, 14.26. ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν ἐγώ. 15.26. Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· καὶ ὑμεῖς δὲ μαρτυρεῖτε, 16.7. ἀλλʼ ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω. ἐὰν γὰρ μὴ ἀπέλθω, ὁ παράκλητος οὐ μὴ ἔλθῃ πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς. | 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 15.26. "When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.7. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you. |
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21. New Testament, 2 Timothy, 1.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 568| 1.15. Οἶδας τοῦτο ὅτι ἀπεστράφησάν με πάντες οἱ ἐν τῇ Ἀσίᾳ, ὧν ἐστὶν Φύγελος καὶ Ἑρμογένης. | 1.15. This you know, that all who are in Asia turned away from me; of whom are Phygelus and Hermogenes. |
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22. New Testament, Luke, 6.16, 14.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 524, 569| 6.16. καὶ Ἰούδαν Ἰακώβου καὶ Ἰούδαν Ἰσκαριὼθ ὃς ἐγένετο προδότης, 14.20. καὶ ἕτερος εἶπεν Γυναῖκα ἔγημα καὶ διὰ τοῦτο οὐ δύναμαι ἐλθεῖν. | 6.16. Judas the son of James; and Judas Iscariot, who also became a traitor. 14.20. "Another said, 'I have married a wife, and therefore I can't come.' |
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23. New Testament, Matthew, 7.13, 7.15, 10.16, 18.6, 18.8-18.9, 19.6, 26.14-26.16, 26.47-26.48 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 158, 183, 502, 524| 7.13. Εἰσέλθατε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι διʼ αὐτῆς· 7.15. Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες. 10.16. Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί. 18.6. ὃς δʼ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης. 18.8. Εἰ δὲ ἡ χείρ σου ἢ ὁ πούς σου σκανδαλίζει σε, ἔκκοψον αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν εἰσελθεῖν εἰς τὴν ζωὴν κυλλὸν ἢ χωλόν, ἢ δύο χεῖρας ἢ δύο πόδας ἔχοντα βληθῆναι εἰς τὸ πῦρ τὸ αἰώνιον. 18.9. καὶ εἰ ὁ ὀφθαλμός σου σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν μονόφθαλμον εἰς τὴν ζωὴν εἰσελθεῖν, ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν τοῦ πυρός. 19.6. ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία· ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 26.14. Τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος Ἰούδας Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς 26.15. εἶπεν Τί θέλετέ μοι δοῦναι κἀγὼ ὑμῖν παραδώσω αὐτόν; οἱ δὲ ἔστησαν αὐτῷ τριάκοντα ἀργύρια. 26.16. καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν ἵνα αὐτὸν παραδῷ. 26.47. Καὶ ἔτι αὐτοῦ λαλοῦντος ἰδοὺ Ἰούδας εἷς τῶν δώδεκα ἦλθεν καὶ μετʼ αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν καὶ ξύλων ἀπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων τοῦ λαοῦ. 26.48. ὁ δὲ παραδιδοὺς αὐτὸν ἔδωκεν αὐτοῖς σημεῖον λέγων Ὃν ἂν φιλήσω αὐτός ἐστιν· κρατήσατε αὐτόν. | 7.13. "Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. 7.15. "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 10.16. "Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves. 18.6. but whoever causes one of these little ones who believe in me to stumble, it would be better for him that a huge millstone should be hung around his neck, and that he should be sunk in the depths of the sea. 18.8. If your hand or your foot causes you to stumble, cut it off, and cast it from you. It is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be cast into the eternal fire. 18.9. If your eye causes you to stumble, pluck it out, and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the Gehenna of fire. 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart." 26.14. Then one of the twelve, who was called Judas Iscariot, went to the chief priests, 26.15. and said, "What are you willing to give me, that I should deliver him to you?" They weighed out for him thirty pieces of silver. 26.16. From that time he sought opportunity to betray him. 26.47. While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priest and elders of the people. 26.48. Now he who betrayed him gave them a sign, saying, "Whoever I kiss, he is the one. Seize him." |
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24. New Testament, Titus, 3.10-3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 568, 569| 3.10. αἱρετικὸν ἄνθρω πον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, 3.11. εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος. | 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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25. New Testament, Apocalypse, 12.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 568| 12.7. Καὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ, ὁΜιχαὴλκαὶ οἱ ἄγγελοι αὐτοῦτοῦ πολεμῆσαιμετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ, | 12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. |
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| 26. Justin, Dialogue With Trypho, 35.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 569 |
| 27. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 182 |
| 28. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 97 |
| 29. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 182 |
| 30. Origen, Homilies On Ezekiel, 2.5, 6.11, 7.5, 8.2, 10.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 499, 502, 568 |
| 31. Origen, Fragments On 1 Corinthians, 9.24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 498 |
| 32. Origen, Homilies On Exodus, 2.2, 5.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 498 |
33. Origen, Commentary On Matthew, 12.30, 13.24, 14.16, 15.4, 17.27 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 524, 569 | 12.30. But if you will understand the differences of the Word which by the foolishness of preaching 1 Corinthians 1:21 is proclaimed to those who believe, and spoken in wisdom to them that are perfect, you will see in what way the Word has the form of a slave to those who are learning the rudiments, so that they say, We saw Him and He had no form or beauty. Isaiah 53:2 But to the perfect He comes in the glory of His own Father, Matthew 16:27 who might say, and we beheld His glory, the glory as of the only-begotten from the Father, full of grace and truth. John 1:14 For indeed to the perfect appears the glory of the Word, and the only-begotten of God His Father, and the fullness of grace and likewise of truth, which that man cannot perceive who requires the foolishness of the preaching, in order to believe. But the Son of man shall come in the glory of His own Father not alone, but with His own angels. And if you can conceive of all those who are fellow-helpers in the glory of the Word, and in the revelation of the Wisdom which is Christ, coming along with Him, you will see in what way the Son of man comes in the glory of His own Father with His own angels. And consider whether you can in this connection say that the prophets who formerly suffered in virtue of their word having no form or beauty had an analogous position to the Word who had no form or beauty. And, as the Son of man comes in the glory of His own Father, so the angels, who are the words in the prophets, are present with Him preserving the measure of their own glory. But when the Word comes in such form with His own angels, He will give to each a part of His own glory and of the brightness of His own angels, according to the action of each. But we say these things not rejecting even the second coming of the Son of God understood in its simpler form. But when shall these things happen? Shall it be when that apostolic oracle is fulfilled which says, For we must all stand before the judgment-seat of Christ, that each one may receive the things done in the body, according to what he has done, whether it be good or bad? 2 Corinthians 5:10 But if He will render to each according to his deed, not the good deed only, nor the evil apart from the good, it is manifest that He will render to each according to every evil, and according to every good, deed. But I suppose - in this also following the Apostle, but comparing also the sayings of Ezekiel, in which the sins of him who is a perfect convert are wiped out, and the former uprightness of him who has utterly fallen away is not held of account - that in the case of him who is perfected, and has altogether laid aside wickedness, the sins are wiped out, but that, in the case of him who has altogether revolted from piety, if anything good was formerly done by him, it is not taken into account. Ezekiel 18:21-24 But to us, who occupy a middle position between the perfect man and the apostate, when we stand before the judgment-seat of Christ, 2 Corinthians 5:10 there is rendered what we have done, whether good or bad; for we have not been so pure that our evil deeds are not at all imputed unto us, nor have we fallen away to such an extent that our better actions are forgotten. 13.24. And it is well, then, if the eye and the hand are deserving of praise, that the eye cannot with reason say to the hand, I have no need of you. 1 Corinthians 12:21 But if any one in the whole body of the congregations of the church, who because of his practical gifts has the name of hand, should change and become a hand causing to stumble, let the eye say to such a hand, I have no need of you, and, saying it, let him cut it off and cast it from him. Matthew 18:8 And so it is well, if any head be blessed, and the feet worthy of the blessed head, so that the head observing the things which are becoming to itself, may not be able to say to the feet, I have no need of you. If, however, any foot be found to become a stumbling-block to the whole body, let the head say to such a foot, I have no need of you, and having cast it off, let him cast it from himself; for even it is much better that the rest of the body should enter into life, wanting the foot or the hand which caused the stumbling-block, rather than, when the stumbling-block has spread over the whole body, it should be cast into the hell of fire with the two feet or the two hands. And so it is well, that he who can become the eye of the whole body should be worthy of Christ and of the whole body; but if such an eye should ever change, and become a stumbling-block to the whole body, it is well to take it out and cast it outside the whole body, and that the rest of the body without that eye should be saved, rather than that along with it, when the whole body has been corrupted, the whole body should be cast into the hell of fire. For the practical faculty of the soul, if prone to sin, and the walking faculty of the soul, so to speak, if prone to sin, and the faculty of clear vision, if prone to sin, may be the hand that causes to stumble, and the foot that causes to stumble, and the eye that causes to stumble, which things it is better to cast away, and having put them aside to enter into life without them, like as one halt, or maimed, or one-eyed, rather than along with them to lose the whole soul. And likewise in the case of the soul it is a good and blessed thing to use its power for the noblest ends; but if we are going to lose one for any cause, it is better to lose the use of it, that along with the other powers we may be saved. 14.16. After this it is written that there came unto Him the Pharisees tempting Him and saying, Is it lawful for a man to put away his wife for every cause? Matthew 19:3 Mark, also, has written to the like effect. Mark 10:2 Accordingly, of those who came to Jesus and inquired of Him, there were some who put questions to tempt Him; and if our Saviour so transcendent was tempted, which of His disciples who is ordained to teach need be vexed, when he is tempted by some who inquire, not from the love of learning, but from the wish to tempt? And you might find many passages, if you brought them together, in which the Pharisees tempted our Jesus, and others, different from them, as a certain lawyer, Matthew 22:35 and perhaps also a scribe, Mark 12:28 that by bringing together what is said about those who tempted Him, you might find by investigation what is useful for this kind of inquiries. Only, the Saviour, in response to those who tempted Him, laid down dogmas; for they said, Is it lawful for a man to put away his own wife for every cause? and He answered and said, Have ye not read that He who created them from the beginning made them male and female? Matthew 19:4 etc. And I think that the Pharisees put forward this word for this reason, that they might attack Him whatever He might say; as, for example, if He had said, It is lawful, they would have accused Him of dissolving marriages for trifles; but, if He had said, It is not lawful, they would have accused Him of permitting a man to dwell with a woman, even with sins; so, likewise, in the case of the tribute-money, Matthew 22:17 if He had told them to give, they would have accused Him of making the people subject to the Romans, and not to the law of God, but if He had told them not to give, they would have accused Him of creating war and sedition, and of stirring up those who were not able to stand against so powerful an army. But they did not perceive in what way He answered blamelessly and wisely, in the first place, rejecting the opinion that a wife was to be put away for every cause, and, in the second place, giving answer to the question about the bill of divorcement; for He saw that not every cause is a reasonable ground for the dissolution of marriage, and that the husband must dwell with the wife as the weaker vessel, giving honour, 1 Peter 3:7 and bearing her burdens in sins; Galatians 6:2 and by what is written in Genesis, He puts to shame the Pharisees who boasted in the Scriptures of Moses, by saying, Have ye not read that He who created them from the beginning made them male and female, etc., and, subjoining to these words, because of the saying, And the two shall become one flesh, teaching in harmony with one flesh, namely, So that they are no more two, but one flesh. Matthew 19:4-6 And, as tending to convince them that they should not put away their wife for every cause, is it said, What God has joined together, let not man put asunder. Matthew 19:6 It is to be observed, however, in the exposition of the words quoted from Genesis in the Gospel, that they were not spoken consecutively as they are written in the Gospel; and I think that it is not even said about the same persons, namely, of those who were formed after the image of God, and of those who were formed from the dust of the ground and from one of the ribs of Adam. For where it is said, Male and female made He them, Genesis 1:27 the reference is to those formed after the image, but where He also said, For this cause shall a man leave his own father and mother, Genesis 2:24 etc., the reference is not to those formed after the image; for some time after the Lord God formed the man, taking dust from the ground, and from his side the helpmate. And mark, at the same time, that in the case of those who are formed after the image, the words were not husband and wife but male and female. But we have also observed this in the Hebrew, for man is indicated by the word is, but male by the word zachar, and again woman by the word essa, but female by the word agkeba. For at no time is it woman or man after the image, but the superior class, the male, and the second, the female. But also if a man leave his mother and his father, he cleaves not to the female, but to his own wife, and they become, since man and woman are one in flesh, one flesh. Then, describing what ought to be in the case of those who are joined together by God, so that they may be joined together in a manner worthy of God, the Saviour adds, So that they are no more two; Matthew 19:6 and, wherever there is indeed concord, and unison, and harmony, between husband and wife, when he is as ruler and she is obedient to the word, He shall rule over you, Genesis 3:16 then of such persons we may truly say, They are no more two. Then since it was necessary that for him who was joined to the Lord, it should be reserved that he should become one spirit with Him, 1 Corinthians 6:17 in the case of those who are joined together by God, after the words, So that they are no more two, it is said, but one flesh. And it is God who has joined together the two in one so that they are no more two, from the time that the woman is married to the man. And, since God has joined them together, on this account in the case of those who are joined together by God, there is a gift; and Paul knowing this, that marriage according to the Word of God was a gift, like as holy celibacy was a gift, says, But I would that all men were like myself; howbeit, each man has his own gift from God, one after this manner, and another after that. 1 Corinthians 7:7 And those who are joined together by God both mind and keep the precept, Husbands love your wives, as Christ also the church. Ephesians 5:25 The Saviour then commanded, What God has joined together, let not man put asunder, Matthew 19:6 but man wishes to put asunder what God has joined together, when, falling away from the sound faith, giving heed to seducing spirits and doctrines of demons, through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron, forbidding, not only to commit fornication, but to marry, 1 Timothy 4:1-3 he dissolves even those who had been before joined together by the providence of God. Let these things then be said, keeping in view what is expressly said concerning the male and the female, and the man and the woman, as the Saviour taught in the answer to the Pharisees. |
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| 34. Origen, Homiliae In Genesim (In Catenis), 3.5, 9.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 498, 499 |
| 35. Origen, Homilies On Numbers, 7.1, 19.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 499, 568 |
| 36. Origen, Homilies On Leviticus, 4.5, 10.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 568, 569 |
37. Origen, On First Principles, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 568 | 3.6.5. The last enemy, moreover, who is called death, is said on this account to be destroyed, that there may not be anything left of a mournful kind when death does not exist, nor anything that is adverse when there is no enemy. The destruction of the last enemy, indeed, is to be understood, not as if its substance, which was formed by God, is to perish, but because its mind and hostile will, which came not from God, but from itself, are to be destroyed. Its destruction, therefore, will not be its non-existence, but its ceasing to be an enemy, and (to be) death. For nothing is impossible to the Omnipotent, nor is anything incapable of restoration to its Creator: for He made all things that they might exist, and those things which were made for existence cannot cease to be. For this reason also will they admit of change and variety, so as to be placed, according to their merits, either in a better or worse position; but no destruction of substance can befall those things which were created by God for the purpose of permanent existence. For those things which agreeably to the common opinion are believed to perish, the nature either of our faith or of the truth will not permit us to suppose to be destroyed. Finally, our flesh is supposed by ignorant men and unbelievers to be destroyed after death, in such a degree that it retains no relic at all of its former substance. We, however, who believe in its resurrection, understand that a change only has been produced by death, but that its substance certainly remains; and that by the will of its Creator, and at the time appointed, it will be restored to life; and that a second time a change will take place in it, so that what at first was flesh (formed) out of earthly soil, and was afterwards dissolved by death, and again reduced to dust and ashes (For dust you are, it is said, and to dust shall you return), will be again raised from the earth, and shall after this, according to the merits of the indwelling soul, advance to the glory of a spiritual body. |
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| 38. Origen, Commentariorum Series In Evangelium Matthaei (Mt. 22.342763), 10, 100, 28, 89, 78 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 524 |
| 39. Pamphilus Caesariensis 240-310, Apologia Pro Origene, 33.1.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 568, 569 |
| 40. Origen, Commentary On The Song of Songs, 3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 524 |
| 41. Origen, Homilies On Joshua, 3.5, 7.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 498, 499, 524 |
42. Eusebius of Caesarea, Ecclesiastical History, 2.1.2-2.1.3, 2.23.1, 2.23.4, 3.11, 3.23.7-3.23.8, 3.32, 3.32.6-3.32.8, 4.8.2, 4.22.4-4.22.5, 4.22.9, 5.20.1-5.20.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96, 97, 182, 183 | 2.1.2. Then James, whom the ancients surnamed the Just on account of the excellence of his virtue, is recorded to have been the first to be made bishop of the church of Jerusalem. This James was called the brother of the Lord because he was known as a son of Joseph, and Joseph was supposed to be the father of Christ, because the Virgin, being betrothed to him, was found with child by the Holy Ghost before they came together, as the account of the holy Gospels shows. 2.1.3. But Clement in the sixth book of his Hypotyposes writes thus: For they say that Peter and James and John after the ascension of our Saviour, as if also preferred by our Lord, strove not after honor, but chose James the Just bishop of Jerusalem. 2.23.1. But after Paul, in consequence of his appeal to Caesar, had been sent to Rome by Festus, the Jews, being frustrated in their hope of entrapping him by the snares which they had laid for him, turned against James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles. The following daring measures were undertaken by them against him. 2.23.4. James, the brother of the Lord, succeeded to the government of the Church in conjunction with the apostles. He has been called the Just by all from the time of our Saviour to the present day; for there were many that bore the name of James. 3.23.7. When he had come to one of the cities not far away (the name of which is given by some ), and had consoled the brethren in other matters, he finally turned to the bishop that had been appointed, and seeing a youth of powerful physique, of pleasing appearance, and of ardent temperament, he said, 'This one I commit to you in all earnestness in the presence of the Church and with Christ as witness.' And when the bishop had accepted the charge and had promised all, he repeated the same injunction with an appeal to the same witnesses, and then departed for Ephesus. 3.23.8. But the presbyter taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and watchfulness, with the idea that in putting upon him the seal of the Lord he had given him a perfect protection. 3.32.6. He writes as follows: They came, therefore, and took the lead of every church as witnesses and as relatives of the Lord. And profound peace being established in every church, they remained until the reign of the Emperor Trajan, and until the above-mentioned Symeon, son of Clopas, an uncle of the Lord, was informed against by the heretics, and was himself in like manner accused for the same cause before the governor Atticus. And after being tortured for many days he suffered martyrdom, and all, including even the proconsul, marveled that, at the age of one hundred and twenty years, he could endure so much. And orders were given that he should be crucified. 3.32.7. In addition to these things the same man, while recounting the events of that period, records that the Church up to that time had remained a pure and uncorrupted virgin, since, if there were any that attempted to corrupt the sound norm of the preaching of salvation, they lay until then concealed in obscure darkness. 3.32.8. But when the sacred college of apostles had suffered death in various forms, and the generation of those that had been deemed worthy to hear the inspired wisdom with their own ears had passed away, then the league of godless error took its rise as a result of the folly of heretical teachers, who, because none of the apostles was still living, attempted henceforth, with a bold face, to proclaim, in opposition to the preaching of the truth, the 'knowledge which is falsely so-called.' 4.8.2. He records in five books the true tradition of apostolic doctrine in a most simple style, and he indicates the time in which he flourished when he writes as follows concerning those that first set up idols: To whom they erected cenotaphs and temples, as is done to the present day. Among whom is also Antinoüs, a slave of the Emperor Hadrian, in whose honor are celebrated also the Antinoian games, which were instituted in our day. For he [i.e. Hadrian] also founded a city named after Antinoüs, and appointed prophets. 4.22.4. The same author also describes the beginnings of the heresies which arose in his time, in the following words: And after James the Just had suffered martyrdom, as the Lord had also on the same account, Symeon, the son of the Lord's uncle, Clopas, was appointed the next bishop. All proposed him as second bishop because he was a cousin of the Lord.Therefore, they called the Church a virgin, for it was not yet corrupted by vain discourses. 4.22.5. But Thebuthis, because he was not made bishop, began to corrupt it. He also was sprung from the seven sects among the people, like Simon, from whom came the Simonians, and Cleobius, from whom came the Cleobians, and Dositheus, from whom came the Dositheans, and Gorthaeus, from whom came the Goratheni, and Masbotheus, from whom came the Masbothaeans. From them sprang the Medrianists, and Marcionists, and Carpocratians, and Valentinians, and Basilidians, and Saturnilians. Each introduced privately and separately his own peculiar opinion. From them came false Christs, false prophets, false apostles, who divided the unity of the Church by corrupt doctrines uttered against God and against his Christ. 5.20.1. Irenaeus wrote several letters against those who were disturbing the sound ordice of the Church at Rome. One of them was to Blastus On Schism; another to Florinus On Monarchy, or That God is not the Author of Evil. For Florinus seemed to be defending this opinion. And because he was being drawn away by the error of Valentinus, Irenaeus wrote his work On the Ogdoad, in which he shows that he himself had been acquainted with the first successors of the apostles. 5.20.2. At the close of the treatise we have found a most beautiful note which we are constrained to insert in this work. It runs as follows:I adjure you who may copy this book, by our Lord Jesus Christ, and by his glorious advent when he comes to judge the living and the dead, to compare what you shall write, and correct it carefully by this manuscript, and also to write this adjuration, and place it in the copy. 5.20.3. These things may be profitably read in his work, and related by us, that we may have those ancient and truly holy men as the best example of painstaking carefulness. 5.20.4. In the letter to Florinus, of which we have spoken, Irenaeus mentions again his intimacy with Polycarp, saying:These doctrines, O Florinus, to speak mildly, are not of sound judgment. These doctrines disagree with the Church, and drive into the greatest impiety those who accept them. These doctrines, not even the heretics outside of the Church, have ever dared to publish. These doctrines, the presbyters who were before us, and who were companions of the apostles, did not deliver to you. 5.20.5. For when I was a boy, I saw you in lower Asia with Polycarp, moving in splendor in the royal court, and endeavoring to gain his approbation. 5.20.6. I remember the events of that time more clearly than those of recent years. For what boys learn, growing with their mind, becomes joined with it; so that I am able to describe the very place in which the blessed Polycarp sat as he discoursed, and his goings out and his comings in, and the manner of his life, and his physical appearance, and his discourses to the people, and the accounts which he gave of his intercourse with John and with the others who had seen the Lord. And as he remembered their words, and what he heard from them concerning the Lord, and concerning his miracles and his teaching, having received them from eyewitnesses of the 'Word of life,' Polycarp related all things in harmony with the Scriptures. 5.20.7. These things being told me by the mercy of God, I listened to them attentively, noting them down, not on paper, but in my heart. And continually, through God's grace, I recall them faithfully. And I am able to bear witness before God that if that blessed and apostolic presbyter had heard any such thing, he would have cried out, and stopped his ears, and as was his custom, would have exclaimed, O good God, unto what times have you spared me that I should endure these things? And he would have fled from the place where, sitting or standing, he had heard such words. 5.20.8. And this can be shown plainly from the letters which he sent, either to the neighboring churches for their confirmation, or to some of the brethren, admonishing and exhorting them. Thus far Irenaeus. |
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43. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 131| 74a. רב פפא אמר במפותה ודברי הכל,אביי אמר ביכול להציל באחד מאבריו ורבי יונתן בן שאול היא דתניא רבי יונתן בן שאול אומר רודף שהיה רודף אחר חבירו להורגו ויכול להצילו באחד מאבריו ולא הציל נהרג עליו,מאי טעמא דרבי יונתן בן שאול דכתיב (שמות כא, כב) וכי ינצו אנשים (יחדו) וגו' וא"ר אלעזר במצות שבמיתה הכתוב מדבר דכתיב (שמות כא, כג) ואם אסון יהיה ונתתה נפש תחת נפש ואפ"ה אמר רחמנא ולא יהיה אסון ענוש יענש,אי אמרת בשלמא יכול להציל באחד מאבריו לא ניתן להצילו בנפשו היינו דמשכחת לה דיענש כגון שיכול להציל באחד מאבריו,אלא אי אמרת יכול להציל באחד מאבריו נמי ניתן להצילו בנפשו היכי משכחת לה דיענש,דילמא שאני הכא דמיתה לזה ותשלומין לזה,לא שנא דאמר רבא רודף שהיה רודף אחר חבירו ושיבר את הכלים בין של נרדף ובין של כל אדם פטור מאי טעמא מתחייב בנפשו הוא,ונרדף ששיבר את הכלים של רודף פטור של כל אדם חייב של רודף פטור שלא יהא ממונו חביב עליו מגופו של כל אדם חייב שמציל עצמו בממון חבירו,ורודף שהיה רודף אחר רודף להצילו ושיבר את הכלים בין של רודף בין של נרדף בין של כל אדם פטור ולא מן הדין שאם אי אתה אומר כן נמצא אין לך כל אדם שמציל את חבירו מיד הרודף:,אבל הרודף אחר בהמה: תניא רשב"י אומר העובד עבודת כוכבים ניתן להצילו בנפשו מק"ו ומה פגם הדיוט ניתן להצילו בנפשו פגם גבוה לא כל שכן וכי עונשין מן הדין קא סבר עונשין מן הדין,תניא רבי אלעזר ברבי שמעון אומר המחלל את השבת ניתן להצילו בנפשו סבר לה כאבוה דאמר עונשין מן הדין ואתיא שבת בחילול חילול מעבודת כוכבים,א"ר יוחנן משום ר"ש בן יהוצדק נימנו וגמרו בעליית בית נתזה בלוד כל עבירות שבתורה אם אומרין לאדם עבור ואל תהרג יעבור ואל יהרג חוץ מעבודת כוכבים וגילוי עריות ושפיכות דמים,ועבודת כוכבים לא והא תניא א"ר ישמעאל מנין שאם אמרו לו לאדם עבוד עבודת כוכבים ואל תהרג מנין שיעבוד ואל יהרג ת"ל (ויקרא יח, ה) וחי בהם ולא שימות בהם,יכול אפילו בפרהסיא תלמוד לומר (ויקרא כב, לב) ולא תחללו את שם קדשי ונקדשתי,אינהו דאמור כר"א דתניא ר"א אומר (דברים ו, ה) ואהבת את ה' אלהיך בכל לבבך ובכל נפשך ובכל מאדך אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך,אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך,גילוי עריות ושפיכות דמים כדרבי דתניא רבי אומר (דברים כב, כו) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה וכי מה למדנו מרוצח,מעתה הרי זה בא ללמד ונמצא למד מקיש רוצח לנערה המאורסה מה נערה המאורסה ניתן להצילו בנפשו אף רוצח ניתן להצילו בנפשו,ומקיש נערה המאורסה לרוצח מה רוצח יהרג ואל יעבור אף נערה המאורסה תהרג ואל תעבור,רוצח גופיה מנא לן סברא הוא דההוא דאתא לקמיה דרבה ואמר ליה אמר לי מרי דוראי זיל קטליה לפלניא ואי לא קטלינא לך אמר ליה לקטלוך ולא תיקטול מי יימר דדמא דידך סומק טפי דילמא דמא דהוא גברא סומק טפי,כי אתא רב דימי א"ר יוחנן לא שנו אלא שלא בשעת גזרת המלכות) אבל בשעת גזרת המלכות אפי' מצוה קלה יהרג ואל יעבור,כי אתא רבין א"ר יוחנן אפי' שלא בשעת גזרת מלכות לא אמרו אלא בצינעא אבל בפרהסיא אפי' מצוה קלה יהרג ואל יעבור,מאי מצוה קלה אמר רבא בר רב יצחק אמר רב | 74a. b Rav Pappa says: /b The ruling of the mishna, which lists his sister among those for whom he must pay a fine, is stated b with regard to /b a young woman who was b seduced, and /b in the case of seduction b all agree /b that the woman is not saved at the cost of the seducer’s life, as the intercourse was consensual., b Abaye says: /b The ruling of the mishna is stated b with regard to /b a young woman who was raped in a case b where /b one was b able to save /b her by injuring the pursuer b in one of his limbs, /b so that it was not necessary to kill him in order to achieve her rescue, b and it is /b in accordance with the opinion of b Rabbi Yonatan ben Shaul. As it is taught /b in a i baraita /i : b Rabbi Yonatan ben Shaul says: /b If b a pursuer was pursuing another to kill him, and /b one was b able to save /b the pursued party without killing the pursuer, but instead by injuring him b in one of his limbs, but he did not save him /b in this manner and rather chose to kill him, b he is executed on his account /b as a murderer.,The Gemara explains: b What is the reason of Rabbi Yonatan ben Shaul? As it is written: “If men strive /b and strike a woman with child, so that her fruit departs, and yet no further harm ensues, he shall be punished, according to the demands that the woman’s husband makes on him; and he shall pay it as the judges determine” (Exodus 21:22). b And /b concerning this b Rabbi Elazar says: The verse is speaking of striving to kill, /b where each man was trying to kill the other. The proof is b that it is written: “But if any harm ensues, then you shall give life for life” /b (Exodus 21:23), and if there was no intention to kill, why should he be executed? b And even so, the Merciful One states: “And yet no further harm ensues, he shall be punished,” /b teaching that he must pay the monetary value of the fetus to the woman’s husband., b Granted, if you say /b that in a case where one is b able to save /b the pursued party by injuring the pursuer b in one of his limbs, he may not save /b the pursued party b at /b the cost of the pursuer’s b life, /b and if he killed the pursuer rather than injure him he is liable to receive the death penalty, b that is how you find /b the possibility b that /b the one who ultimately struck the woman b would be punished. /b This would be in a case b where it was possible to save /b the man under attack, i.e., one of the men who were fighting, by injuring the pursuer, i.e., the other man, who ultimately struck the woman, b in one of his limbs. /b In this case, the one who ultimately struck the woman was not subject to being killed. Therefore, he is subject to pay a fine., b But if you say /b that even if one is b able to save /b the pursued party by injuring the pursuer b in one of his limbs, he can also save him at /b the cost of the pursuer’s b life, how can you find /b the possibility b that /b the one who ultimately struck the woman b would be punished? /b When he was going to strike the other man, he was at risk of being killed, as anybody could have killed him at that time, and the i halakha /i is that anybody who commits an act warranting death exempts himself from any monetary obligation ensuing from that act.,The Gemara tries to refute this reasoning: b Perhaps it is different here because /b his two liabilities are not on account of the same person; rather, his liability to be put to b death is on account of this /b person, the man with whom he fought, b while /b his liability to give b payment is on account of that /b person, the woman he ultimately struck. Consequently, he is liable to receive both punishments.,The Gemara rejects this distinction: There b is no difference. As Rava says: /b If b a pursuer was pursuing another /b to kill him, b and /b during the course of the chase the pursuer b broke vessels /b belonging b either to the person being pursued or to anyone else, /b he is b exempt /b from paying for the broken vessels. b What is the reason /b for this? The reason is that b he is liable to be killed, /b since everyone is entitled to kill him in order to save the victim’s life, and one who commits an act rendering himself liable to be killed is exempt from any monetary obligation arising from that act, even if the payment were to be made to a person not connected to the act for which he is liable to be killed.,Rava continues: b And /b if b the pursued /b party b broke vessels /b while fleeing from the pursuer, if those vessels b belonged to the pursuer, /b the pursued party is b exempt. /b But if they b belonged to anyone /b else, he is b liable /b to pay for them. The Gemara explains: If the vessels b belonged to the pursuer, /b he is b exempt. /b The reason for this is b so that the /b pursuer’s b property should not be more precious to /b the pursuer b than his /b own b body. /b Were the one being pursued to cause the pursuer bodily harm, he would be exempt; all the more so when the pursued one breaks the pursuer’s vessels. And if the vessels belonged b to anyone /b else, he is b liable, as he saved himself at /b the expense of b another’s property, /b and that other person should not have to suffer a loss on his account.,Rava continues: b But /b if one b pursuer was pursuing /b another b pursuer /b in order b to save him, /b i.e., if he was trying to save the person being pursued by killing the pursuer, b and /b while doing so b he broke vessels /b belonging b either to the pursuer or to the one being pursued, or to anyone /b else, he is b exempt /b from paying for them. The Gemara comments: This b is not by /b strict b law, /b as if one who saves himself at another’s expense is liable to pay for the damage, certainly one who saves another at the expense of a third party should bear similar liability. Rather, it is an ordice instituted by the Sages. This is b because if you do not say /b that he is exempt, it will b be found that no person will save another from a pursuer, /b as everyone will be afraid of becoming liable to pay for damage caused in the course of saving the pursued party.,§ The mishna teaches: b But /b with regard to b one who pursues an animal /b to sodomize it, or one who seeks to desecrate Shabbat, or one who is going to engage in idol worship, they are not saved at the cost of their lives. b It is taught /b in a i baraita /i : b Rabbi Shimon ben Yoḥai says: One who /b seeks to b worship idols may be saved /b from transgressing b at /b the cost of b his life. /b This is derived b through an i a fortiori /i /b inference: b If /b to avoid b the degradation of an ordinary /b person, such as in the case of a rapist who degrades his victim, b he can be saved /b even b at /b the cost of b his life, all the more so /b is it b not /b clear that one may kill the transgressor to avoid b the degrading of /b the honor of b God /b through the worship of idols? The Gemara asks: b But does /b the court b administer punishment /b based b on /b an i a fortiori /i b inference? /b The Gemara answers: Rabbi Shimon ben Yoḥai b maintains /b that the court b administers punishment /b based b on /b an i a fortiori /i b inference. /b , b It is taught /b in a i baraita /i : b Rabbi Elazar, son of Rabbi Shimon, says: One who /b seeks to b desecrate Shabbat may be saved /b from transgressing even b at /b the cost of b his life. /b The Gemara explains that Rabbi Elazar b holds in accordance with /b the opinion of b his father, /b Rabbi Shimon, b who says: /b The court b administers punishment /b based b on /b an i a fortiori /i b inference, and /b the i halakha /i with regard to one who desecrates b Shabbat is derived from /b the i halakha /i with regard to b idol worship /b by way of a verbal analogy between the word b “desecration” /b mentioned in the context of Shabbat and the word b “desecration” /b mentioned in the context of idol worship.,§ The Gemara now considers which prohibitions are permitted in times of mortal danger. b Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: /b The Sages who discussed this issue b counted /b the votes of those assembled b and concluded in the upper story of the house of Nitza in /b the city of b Lod: /b With regard to b all /b other b transgressions in the Torah, if a person is told: Transgress /b this prohibition b and you will not be killed, he may transgress /b that prohibition b and not be killed, /b because the preserving of his own life overrides all of the Torah’s prohibitions. This is the i halakha /i concerning all prohibitions b except for /b those of b idol worship, forbidden sexual relations, and bloodshed. /b Concerning those prohibitions, one must allow himself to be killed rather than transgress them.,The Gemara asks: b And /b should one b not /b transgress the prohibition of b idol worship /b to save his life? b But isn’t it taught /b in a i baraita /i : b Rabbi Yishmael said: From where /b is it derived b that if a person is told: Worship idols and you will not be killed, from where /b is it derived b that he should worship /b the idol b and not be killed? The verse states: /b “You shall keep My statutes and My judgments, which a person shall do, b and he shall live by them” /b (Leviticus 18:5), thereby teaching that the mitzvot were given to provide life, b but /b they were b not /b given so b that /b one will b die due to their /b observance.,The i baraita /i continues: One b might /b have thought that it is permitted to worship the idol in this circumstance b even in public, /b i.e., in the presence of many people. Therefore, b the verse states: “Neither shall you profane My holy name; but I will be hallowed /b among the children of Israel: I am the Lord Who sanctifies you” (Leviticus 22:32). Evidently, one is not required to allow himself to be killed so as not to transgress the prohibition of idol worship when in private; but in public he must allow himself to be killed rather than transgress.,The Gemara answers: b Those /b in the upper story of the house of Nitza b stated /b their opinion b in accordance with /b the opinion of b Rabbi Eliezer. As it is taught /b in a i baraita /i that b Rabbi Eliezer says: /b It is stated: b “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” /b (Deuteronomy 6:5). b If it is stated: “With all your soul,” why is it /b also b stated: “With all your might,” /b which indicates with all your material possessions? b And if it is stated: “With all your might,” why is it /b also b stated: “With all your soul”? /b One of these clauses seems to be superfluous.,Rather, this serves to teach that b if you have a person whose body is more precious to him than his property, it is therefore stated: “With all your soul.” /b That person must be willing to sacrifice even his life to sanctify God’s name. b And if you have a person whose property is more precious to him than his body, it is therefore stated: “With all your might.” /b That person must even be prepared to sacrifice all his property for the love of God. According to the opinion of Rabbi Eliezer, one must allow himself to be killed rather than worship an idol.,From where is it derived that one must allow himself to be killed rather than transgress the prohibition of b forbidden sexual relations and /b the prohibition of b bloodshed? /b This is b in accordance with /b the opinion b of Rabbi /b Yehuda HaNasi. b As it is taught /b in a i baraita /i : b Rabbi /b Yehuda HaNasi b says: /b With regard to the rape of a betrothed young woman it is written: “But you shall do nothing to the young woman; the young woman has committed no sin worthy of death; b for as when a man rises against his neighbor, and slays him, /b so too with this matter” (Deuteronomy 22:26). But why would the verse mention murder in this context? b But what do we learn /b here b from a murderer? /b , b Now, /b the mention of murder b came /b in order b to teach /b a i halakha /i about the betrothed young woman, b and it turns out /b that, in addition, b it derives /b a i halakha /i from that case. The Torah b juxtaposes /b the case of b a murderer to /b the case of b a betrothed young woman /b to indicate that b just as /b in the case of a betrothed young woman b one may save her at /b the cost of the rapist’s b life, so too, /b in the case of b a murderer, one may save /b the potential victim b at /b the cost of the murderer’s b life. /b , b And /b conversely, the Torah b juxtaposes a betrothed young woman to a murderer /b to indicate that b just as /b with regard to a potential b murderer, /b the i halakha /i is that if one was ordered to murder another, b he must be killed and not transgress /b the prohibition of bloodshed, b so too, /b with regard to b a betrothed young woman, /b if she is faced with rape, b she must be killed and not transgress /b the prohibition of forbidden sexual relations.,The Gemara asks: b From where do we /b derive this i halakha /i with regard to b a murderer himself, /b that one must allow himself to be killed rather than commit murder? The Gemara answers: b It is /b based on b logical reasoning /b that one life is not preferable to another, and therefore there is no need for a verse to teach this i halakha /i . The Gemara relates an incident to demonstrate this: b As /b when b a certain person came before Rabba and said to him: The lord of my place, /b a local official, b said to me: Go kill so-and-so, and if not I will kill you, /b what shall I do? Rabba b said to him: /b It is preferable that b he should kill you and you should not kill. Who is to say that your blood is redder /b than his, that your life is worth more than the one he wants you to kill? b Perhaps that man’s blood is redder. /b This logical reasoning is the basis for the i halakha /i that one may not save his own life by killing another.,§ b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said /b that b Rabbi Yoḥa /b said: The Sages b taught /b that one is permitted to transgress prohibitions in the face of mortal danger b only when it is not a time of /b religious b persecution. But in a time of /b religious b persecution, /b when the gentile authorities are trying to force Jews to violate their religion, b even /b if they issued a decree about b a minor mitzva, one must be killed and not transgress. /b , b When Ravin came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: Even when /b it is b not a time of /b religious b persecution, /b the Sages b said /b that one is permitted to transgress a prohibition in the face of mortal danger b only /b when he was ordered to do so b in private. But /b if he was ordered to commit a transgression b in public, even /b if they threaten him with death if he does not transgress b a minor mitzva, he must be killed and not transgress. /b ,The Gemara asks: b What is a minor mitzva /b for this purpose? b Rava bar Yitzḥak says /b that b Rav says: /b |
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| 44. Origen, Commentary On Romans, 6.7, 7.18, 8.6, 8.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 568, 569 |
| 45. Jerome, Apologetici Adversus Rufinum (Apologia Adversus Libros Rufini.), 2.19 (5th cent. CE - 5th cent. CE) Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 568 |
| 46. Origen, Hom. Isa., 8.1 Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 499 |
| 47. Origen, Sel. Job, 20.28 Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 524 |
| 48. Origen, Hom. Ps., 2.1 Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 569 |
49. Strabo, Geography, 4.4.2, 4.4.5 Tagged with subjects: •orthodoxy, purity of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 182 | 4.4.2. The entire race which now goes by the name of Gallic, or Galatic, is warlike, passionate, and always ready for fighting, but otherwise simple and not malicious. If irritated, they rush in crowds to the conflict, openly and without any circumspection; and thus are easily vanquished by those who employ stratagem. For any one may exasperate them when, where, and under whatever pretext he pleases; he will always find them ready for danger, with nothing to support them except their violence and daring. Nevertheless they may be easily persuaded to devote themselves to any thing useful, and have thus engaged both in science and letters. Their power consists both in the size of their bodies and also in their numbers. Their frankness and simplicity lead then easily to assemble in masses, each one feeling indigt at what appears injustice to his neighbour. At the present time indeed they are all at peace, being in subjection and living under the command of the Romans, who have subdued them; but we have described their customs as we understand they existed in former times, and as they still exist amongst the Germans. These two nations, both by nature and in their form of government, are similar and related to each other. Their countries border on each other, being separated by the river Rhine, and are for the most part similar. Germany, however, is more to the north, if we compare together the southern and northern parts of the two countries respectively. Thus it is that they can so easily change their abode. They march in crowds in one collected army, or rather remove with all their families, whenever they are ejected by a more powerful force. They were subdued by the Romans much more easily than the Iberians; for they began to wage war with these latter first, and ceased last, having in the mean time conquered the whole of the nations situated between the Rhine and the mountains of the Pyrenees. For these fighting in crowds and vast numbers, were overthrown in crowds, whereas the Iberians kept themselves in reserve, and broke up the war into a series of petty engagements, showing themselves in different bands, sometimes here, sometimes there, like banditti. All the Gauls are warriors by nature, but they fight better on horseback than on foot, and the flower of the Roman cavalry is drawn from their number. The most valiant of them dwell towards the north and next the ocean. 4.4.5. To their simplicity and vehemence, the Gauls join much folly, arrogance, and love of ornament. They wear golden collars round their necks, and bracelets on their arms and wrists, and those who are of any dignity have garments dyed and worked with gold. This lightness of character makes them intolerable when they conquer, and throws them into consternation when worsted. In addition to their folly, they have a barbarous and absurd custom, common however with many nations of the north, of suspending the heads of their enemies from their horses' necks on their return from tattle, and when they have arrived nailing them as a spectacle to their gates. Posidonius says he witnessed this in many different places, and was at first shocked, but became familiar with it in time on account of its frequency. The beads of any illustrious persons they embalm with cedar, exhibit them to strangers, and would not sell them for their weight in gold. However, the Romans put a stop to these customs, as well as to their modes of sacrifice and divination, which were quite opposite to those sanctioned by our laws. They would strike a man devoted as an offering in his back with a sword, and divine from his convulsive throes. Without the Druids they never sacrifice. It is said they have other modes of sacrificing their human victims; that they pierce some of them with arrows, and crucify others in their sanctuaries; and that they prepare a colossus of hay and wood, into which they put cattle, beasts of all kinds, and men, and then set fire to it. |
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