| 1. Septuagint, Psalms, 20 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •feast, of peter and paul •feast, of peter and paul, celebrated on 28 december Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 113 |
| 2. Septuagint, Baruch, 4.21-4.29 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •feast, of peter and paul Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 459 |
3. Hebrew Bible, Micah, 4.2, 7.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •feast, of peter and paul •paul, st. Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 163; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 69| 4.2. "וְהָלְכוּ גּוֹיִם רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה וְאֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיוֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃", 7.8. "אַל־תִּשְׂמְחִי אֹיַבְתִּי לִי כִּי נָפַלְתִּי קָמְתִּי כִּי־אֵשֵׁב בַּחֹשֶׁךְ יְהוָה אוֹר לִי׃", | 4.2. "And many nations shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, And to the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths’; For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.", 7.8. "Rejoice not against me, O mine enemy; Though I am fallen, I shall arise; Though I sit in darkness, the LORD is a light unto me.", |
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4. Hebrew Bible, Hosea, 11.1-11.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •paul christian communities founded by •divine sonship paul's master-metaphor of adoptive •christian literature, acts of paul and thekla Found in books: Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 103, 139; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 69| 11.1. "אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃", 11.1. "כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃", 11.2. "קָרְאוּ לָהֶם כֵּן הָלְכוּ מִפְּנֵיהֶם לַבְּעָלִים יְזַבֵּחוּ וְלַפְּסִלִים יְקַטֵּרוּן׃", 11.3. "וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם קָחָם עַל־זְרוֹעֹתָיו וְלֹא יָדְעוּ כִּי רְפָאתִים׃", 11.4. "בְּחַבְלֵי אָדָם אֶמְשְׁכֵם בַּעֲבֹתוֹת אַהֲבָה וָאֶהְיֶה לָהֶם כִּמְרִימֵי עֹל עַל לְחֵיהֶם וְאַט אֵלָיו אוֹכִיל׃", | 11.1. "When Israel was a child, then I loved him, And out of Egypt I called My son.", 11.2. "The more they called them, the more they went from them; They sacrificed unto the Baalim, And offered to graven images.", 11.3. "And I, I taught Ephraim to walk, Taking them by their arms; But they knew not that I healed them.", 11.4. "I drew them with cords of a man, With bands of love; And I was to them as they that take off the yoke on their jaws, And I fed them gently.", |
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5. Hebrew Bible, Leviticus, 17.7, 19.18, 23.40-23.43, 26.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •paul, on ta stoicheia tou kosmou •paul (the apostle) •paul (st.) Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 221; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 168, 180, 183| 17.7. "וְלֹא־יִזְבְּחוּ עוֹד אֶת־זִבְחֵיהֶם לַשְּׂעִירִם אֲשֶׁר הֵם זֹנִים אַחֲרֵיהֶם חֻקַּת עוֹלָם תִּהְיֶה־זֹּאת לָהֶם לְדֹרֹתָם׃", 19.18. "לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃", 23.41. "וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה שִׁבְעַת יָמִים בַּשָּׁנָה חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בַּחֹדֶשׁ הַשְּׁבִיעִי תָּחֹגּוּ אֹתוֹ׃", 23.42. "בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כָּל־הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת׃", 23.43. "לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 26.13. "אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם מִהְיֹת לָהֶם עֲבָדִים וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת׃", | 17.7. "And they shall no more sacrifice their sacrifices unto the satyrs, after whom they go astray. This shall be a statute for ever unto them throughout their generations. .", 19.18. "Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.", 23.40. "And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.", 23.41. "And ye shall keep it a feast unto the LORD seven days in the year; it is a statute for ever in your generations; ye shall keep it in the seventh month.", 23.42. "Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths;", 23.43. "that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God.", 26.13. "I am the LORD your God, who brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bars of your yoke, and made you go upright.", |
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| 6. Hebrew Bible, Malachi, 4.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •paul (apostle) Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 245 |
7. Hebrew Bible, Job, 5.9, 5.19, 9.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •paul, apostolic commission •paul, st. Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 139, 140; deSilva (2022), Ephesians, 167| 5.9. "עֹשֶׂה גְדֹלוֹת וְאֵין חֵקֶר נִפְלָאוֹת עַד־אֵין מִסְפָּר׃", 5.19. "בְּשֵׁשׁ צָרוֹת יַצִּילֶךָּ וּבְשֶׁבַע לֹא־יִגַּע בְּךָ רָע׃", | 5.9. "Who doeth great things and unsearchable, Marvellous things without number;", 5.19. "He will deliver thee in six troubles; Yea, in seven there shall no evil touch thee.", 9.10. "Who doeth great things past finding out; Yea, marvellous things without number.", |
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8. Hebrew Bible, Joel, 2.15, 2.23-3.5, 3.1, 3.2, 3.3, 3.4, 3.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 14| 3.2. "וְגַם עַל־הָעֲבָדִים וְעַל־הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת־רוּחִי׃", | 3.2. "And also upon the servants and upon the handmaids In those days will I pour out My spirit.", |
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9. Hebrew Bible, Genesis, 1.1, 1.2, 1.26, 1.27, 1.28, 2, 2.2, 2.7, 2.18, 2.20, 2.21, 2.22, 2.23, 2.24, 3, 5.24, 9.26, 10.32-11.9, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 15.6, 15.12, 15.16, 17.5, 18.2, 19.1, 19.2, 19.3, 21.10, 22, 22.3, 22.4, 24.27, 26.26, 26.27, 26.28, 26.29, 26.30, 26.31, 28, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 46.27, 47, 47.31, 48, 49, 50, 386, 387, 388 (9th cent. BCE - 3rd 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 , 73| 22.4. "בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃", | 22.4. "On the third day Abraham lifted up his eyes, and saw the place afar off.", |
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10. Hebrew Bible, Exodus, 3.8, 4.21-4.23, 5.6, 6.5-6.8, 7.3, 8.16-8.19, 10.1, 12.11, 12.40, 15.1.21, 18.4, 19.12-19.13, 20.1-20.17, 20.21, 24.7, 24.16, 30.29, 32.7, 34.29-34.35, 40.34-40.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 88; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 171; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 377; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27, 28, 33, 34, 67, 192, 199, 226, 272; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 332; Karfíková (2012), Grace and the Will According to Augustine, 54, 256; Katzoff (2019), On Jews in the Roman World: Collected Studies. 241; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 123, 149; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 97; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 103, 139; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 206; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 168, 180, 182, 184, 190, 191; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13, 73, 99, 132, 158| 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׃", 4.21. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה בְּלֶכְתְּךָ לָשׁוּב מִצְרַיְמָה רְאֵה כָּל־הַמֹּפְתִים אֲשֶׁר־שַׂמְתִּי בְיָדֶךָ וַעֲשִׂיתָם לִפְנֵי פַרְעֹה וַאֲנִי אֲחַזֵּק אֶת־לִבּוֹ וְלֹא יְשַׁלַּח אֶת־הָעָם׃", 4.22. "וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃", 4.23. "וָאֹמַר אֵלֶיךָ שַׁלַּח אֶת־בְּנִי וְיַעַבְדֵנִי וַתְּמָאֵן לְשַׁלְּחוֹ הִנֵּה אָנֹכִי הֹרֵג אֶת־בִּנְךָ בְּכֹרֶךָ׃", 5.6. "וַיְצַו פַּרְעֹה בַּיּוֹם הַהוּא אֶת־הַנֹּגְשִׂים בָּעָם וְאֶת־שֹׁטְרָיו לֵאמֹר׃", 6.5. "וְגַם אֲנִי שָׁמַעְתִּי אֶת־נַאֲקַת בְּנֵי יִשְׂרָאֵל אֲשֶׁר מִצְרַיִם מַעֲבִדִים אֹתָם וָאֶזְכֹּר אֶת־בְּרִיתִי׃", 6.6. "לָכֵן אֱמֹר לִבְנֵי־יִשְׂרָאֵל אֲנִי יְהוָה וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים׃", 6.7. "וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹהִים וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם׃", 6.8. "וְהֵבֵאתִי אֶתְכֶם אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לָתֵת אֹתָהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה אֲנִי יְהוָה׃", 7.3. "וַאֲנִי אַקְשֶׁה אֶת־לֵב פַּרְעֹה וְהִרְבֵּיתִי אֶת־אֹתֹתַי וְאֶת־מוֹפְתַי בְּאֶרֶץ מִצְרָיִם׃", 8.16. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הַשְׁכֵּם בַּבֹּקֶר וְהִתְיַצֵּב לִפְנֵי פַרְעֹה הִנֵּה יוֹצֵא הַמָּיְמָה וְאָמַרְתָּ אֵלָיו כֹּה אָמַר יְהוָה שַׁלַּח עַמִּי וְיַעַבְדֻנִי׃", 8.17. "כִּי אִם־אֵינְךָ מְשַׁלֵּחַ אֶת־עַמִּי הִנְנִי מַשְׁלִיחַ בְּךָ וּבַעֲבָדֶיךָ וּבְעַמְּךָ וּבְבָתֶּיךָ אֶת־הֶעָרֹב וּמָלְאוּ בָּתֵּי מִצְרַיִם אֶת־הֶעָרֹב וְגַם הָאֲדָמָה אֲשֶׁר־הֵם עָלֶיהָ׃", 8.18. "וְהִפְלֵיתִי בַיּוֹם הַהוּא אֶת־אֶרֶץ גֹּשֶׁן אֲשֶׁר עַמִּי עֹמֵד עָלֶיהָ לְבִלְתִּי הֱיוֹת־שָׁם עָרֹב לְמַעַן תֵּדַע כִּי אֲנִי יְהוָה בְּקֶרֶב הָאָרֶץ׃", 8.19. "וְשַׂמְתִּי פְדֻת בֵּין עַמִּי וּבֵין עַמֶּךָ לְמָחָר יִהְיֶה הָאֹת הַזֶּה׃", 10.1. "וַיֹּאמֶר אֲלֵהֶם יְהִי כֵן יְהוָה עִמָּכֶם כַּאֲשֶׁר אֲשַׁלַּח אֶתְכֶם וְאֶת־טַפְּכֶם רְאוּ כִּי רָעָה נֶגֶד פְּנֵיכֶם׃", 10.1. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה בֹּא אֶל־פַּרְעֹה כִּי־אֲנִי הִכְבַּדְתִּי אֶת־לִבּוֹ וְאֶת־לֵב עֲבָדָיו לְמַעַן שִׁתִי אֹתֹתַי אֵלֶּה בְּקִרְבּוֹ׃", 12.11. "וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃", 18.4. "וְשֵׁם הָאֶחָד אֱלִיעֶזֶר כִּי־אֱלֹהֵי אָבִי בְּעֶזְרִי וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹה׃", 19.12. "וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כָּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָת׃", 19.13. "לֹא־תִגַּע בּוֹ יָד כִּי־סָקוֹל יִסָּקֵל אוֹ־יָרֹה יִיָּרֶה אִם־בְּהֵמָה אִם־אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר׃", 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׃", 20.21. "מִזְבַּח אֲדָמָה תַּעֲשֶׂה־לִּי וְזָבַחְתָּ עָלָיו אֶת־עֹלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ אֶת־צֹאנְךָ וְאֶת־בְּקָרֶךָ בְּכָל־הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת־שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ׃", 24.7. "וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃", 24.16. "וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃", 30.29. "וְקִדַּשְׁתָּ אֹתָם וְהָיוּ קֹדֶשׁ קָדָשִׁים כָּל־הַנֹּגֵעַ בָּהֶם יִקְדָּשׁ׃", 32.7. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֶךְ־רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם׃", 34.29. "וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃", 34.31. "וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃", 34.32. "וְאַחֲרֵי־כֵן נִגְּשׁוּ כָּל־בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כָּל־אֲשֶׁר דִּבֶּר יְהוָה אִתּוֹ בְּהַר סִינָי׃", 34.33. "וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶה׃", 34.34. "וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃", 34.35. "וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃", 40.34. "וַיְכַס הֶעָנָן אֶת־אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃", 40.35. "וְלֹא־יָכֹל מֹשֶׁה לָבוֹא אֶל־אֹהֶל מוֹעֵד כִּי־שָׁכַן עָלָיו הֶעָנָן וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃", | 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.", 4.21. "And the LORD said unto Moses: ‘When thou goest back into Egypt, see that thou do before Pharaoh all the wonders which I have put in thy hand; but I will harden his heart, and he will not let the people go.", 4.22. "And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born.", 4.23. "And I have said unto thee: Let My son go, that he may serve Me; and thou hast refused to let him go. ‘Behold, I will slay thy first-born.’", 5.6. "And the same day Pharaoh commanded the taskmasters of the people, and their officers, saying:", 6.5. "And moreover I have heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered My covet.", 6.6. "Wherefore say unto the children of Israel: I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments;", 6.7. "and I will take you to Me for a people, and I will be to you a God; and ye shall know that I am the LORD your God, who brought you out from under the burdens of the Egyptians.", 6.8. "And I will bring you in unto the land, concerning which I lifted up My hand to give it to Abraham, to Isaac, and to Jacob; and I will give it you for a heritage: I am the LORD.’", 7.3. "And I will harden Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt.", 8.16. "And the LORD said unto Moses: ‘Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him: Thus saith the LORD: Let My people go, that they may serve Me.", 8.17. "Else, if thou wilt not let My people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses; and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are.", 8.18. "And I will set apart in that day the land of Goshen, in which My people dwell, that no swarms of flies shall be there; to the end that thou mayest know that I am the LORD in the midst of the earth.", 8.19. "And I will put a division between My people and thy people—by to-morrow shall this sign be.’", 10.1. "And the LORD said unto Moses: ‘Go in unto Pharaoh; for I have hardened his heart, and the heart of his servants, that I might show these My signs in the midst of them;", 12.11. "And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover.", 12.40. "Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years.", 18.4. "and the name of the other was Eliezer: ‘for the God of my father was my help, and delivered me from the sword of Pharaoh.’", 19.12. "And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death;", 19.13. "no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram’s horn soundeth long, they shall come up to the mount.’", 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.’", 20.21. "An altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee.", 24.7. "And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’", 24.16. "And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud.", 30.29. "And thou shalt sanctify them, that they may be most holy; whatsoever toucheth them shall be holy.", 32.7. "And the LORD spoke unto Moses: ‘Go, get thee down; for thy people, that thou broughtest up out of the land of Egypt, have dealt corruptly;", 34.29. "And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him.", 34.30. "And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him.", 34.31. "And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them.", 34.32. "And afterward all the children of Israel came nigh, and he gave them in commandment all that the LORD had spoken with him in mount Sinai.", 34.33. "And when Moses had done speaking with them, he put a veil on his face.", 34.34. "But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded.", 34.35. "And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him.", 40.34. "Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle.", 40.35. "And Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.—", |
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11. Hebrew Bible, Numbers, 2.6-2.9, 11.16-11.29, 21.5-21.9, 24.2-24.3, 27.8, 28.1-28.3 (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, 7, 459; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 67; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 62; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 123; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 49| 2.6. "וּצְבָאוֹ וּפְקֻדָיו אַרְבָּעָה וַחֲמִשִּׁים אֶלֶף וְאַרְבַּע מֵאוֹת׃", 2.7. "מַטֵּה זְבוּלֻן וְנָשִׂיא לִבְנֵי זְבוּלֻן אֱלִיאָב בֶּן־חֵלֹן׃", 2.8. "וּצְבָאוֹ וּפְקֻדָיו שִׁבְעָה וַחֲמִשִּׁים אֶלֶף וְאַרְבַּע מֵאוֹת׃", 2.9. "כָּל־הַפְּקֻדִים לְמַחֲנֵה יְהוּדָה מְאַת אֶלֶף וּשְׁמֹנִים אֶלֶף וְשֵׁשֶׁת־אֲלָפִים וְאַרְבַּע־מֵאוֹת לְצִבְאֹתָם רִאשֹׁנָה יִסָּעוּ׃", 11.16. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃", 11.17. "וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃", 11.18. "וְאֶל־הָעָם תֹּאמַר הִתְקַדְּשׁוּ לְמָחָר וַאֲכַלְתֶּם בָּשָׂר כִּי בְּכִיתֶם בְּאָזְנֵי יְהוָה לֵאמֹר מִי יַאֲכִלֵנוּ בָּשָׂר כִּי־טוֹב לָנוּ בְּמִצְרָיִם וְנָתַן יְהוָה לָכֶם בָּשָׂר וַאֲכַלְתֶּם׃", 11.19. "לֹא יוֹם אֶחָד תֹּאכְלוּן וְלֹא יוֹמָיִם וְלֹא חֲמִשָּׁה יָמִים וְלֹא עֲשָׂרָה יָמִים וְלֹא עֶשְׂרִים יוֹם׃", 11.21. "וַיֹּאמֶר מֹשֶׁה שֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הָעָם אֲשֶׁר אָנֹכִי בְּקִרְבּוֹ וְאַתָּה אָמַרְתָּ בָּשָׂר אֶתֵּן לָהֶם וְאָכְלוּ חֹדֶשׁ יָמִים׃", 11.22. "הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם וּמָצָא לָהֶם אִם אֶת־כָּל־דְּגֵי הַיָּם יֵאָסֵף לָהֶם וּמָצָא לָהֶם׃", 11.23. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הֲיַד יְהוָה תִּקְצָר עַתָּה תִרְאֶה הֲיִקְרְךָ דְבָרִי אִם־לֹא׃", 11.24. "וַיֵּצֵא מֹשֶׁה וַיְדַבֵּר אֶל־הָעָם אֵת דִּבְרֵי יְהוָה וַיֶּאֱסֹף שִׁבְעִים אִישׁ מִזִּקְנֵי הָעָם וַיַּעֲמֵד אֹתָם סְבִיבֹת הָאֹהֶל׃", 11.25. "וַיֵּרֶד יְהוָה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ׃", 11.26. "וַיִּשָּׁאֲרוּ שְׁנֵי־אֲנָשִׁים בַּמַּחֲנֶה שֵׁם הָאֶחָד אֶלְדָּד וְשֵׁם הַשֵּׁנִי מֵידָד וַתָּנַח עֲלֵיהֶם הָרוּחַ וְהֵמָּה בַּכְּתֻבִים וְלֹא יָצְאוּ הָאֹהֱלָה וַיִּתְנַבְּאוּ בַּמַּחֲנֶה׃", 11.27. "וַיָּרָץ הַנַּעַר וַיַּגֵּד לְמֹשֶׁה וַיֹּאמַר אֶלְדָּד וּמֵידָד מִתְנַבְּאִים בַּמַּחֲנֶה׃", 11.28. "וַיַּעַן יְהוֹשֻׁעַ בִּן־נוּן מְשָׁרֵת מֹשֶׁה מִבְּחֻרָיו וַיֹּאמַר אֲדֹנִי מֹשֶׁה כְּלָאֵם׃", 11.29. "וַיֹּאמֶר לוֹ מֹשֶׁה הַמְקַנֵּא אַתָּה לִי וּמִי יִתֵּן כָּל־עַם יְהוָה נְבִיאִים כִּי־יִתֵּן יְהוָה אֶת־רוּחוֹ עֲלֵיהֶם׃", 21.5. "וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה לָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לָמוּת בַּמִּדְבָּר כִּי אֵין לֶחֶם וְאֵין מַיִם וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל׃", 21.6. "וַיְשַׁלַּח יְהוָה בָּעָם אֵת הַנְּחָשִׁים הַשְּׂרָפִים וַיְנַשְּׁכוּ אֶת־הָעָם וַיָּמָת עַם־רָב מִיִּשְׂרָאֵל׃", 21.7. "וַיָּבֹא הָעָם אֶל־מֹשֶׁה וַיֹּאמְרוּ חָטָאנוּ כִּי־דִבַּרְנוּ בַיהוָה וָבָךְ הִתְפַּלֵּל אֶל־יְהוָה וְיָסֵר מֵעָלֵינוּ אֶת־הַנָּחָשׁ וַיִּתְפַּלֵּל מֹשֶׁה בְּעַד הָעָם׃", 21.8. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל־נֵס וְהָיָה כָּל־הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי׃", 21.9. "וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת וַיְשִׂמֵהוּ עַל־הַנֵּס וְהָיָה אִם־נָשַׁךְ הַנָּחָשׁ אֶת־אִישׁ וְהִבִּיט אֶל־נְחַשׁ הַנְּחֹשֶׁת וָחָי׃", 24.2. "וַיִּשָּׂא בִלְעָם אֶת־עֵינָיו וַיַּרְא אֶת־יִשְׂרָאֵל שֹׁכֵן לִשְׁבָטָיו וַתְּהִי עָלָיו רוּחַ אֱלֹהִים׃", 24.2. "וַיַּרְא אֶת־עֲמָלֵק וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר רֵאשִׁית גּוֹיִם עֲמָלֵק וְאַחֲרִיתוֹ עֲדֵי אֹבֵד׃", 24.3. "וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר נְאֻם בִּלְעָם בְּנוֹ בְעֹר וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן׃", 27.8. "וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ כִּי־יָמוּת וּבֵן אֵין לוֹ וְהַעֲבַרְתֶּם אֶת־נַחֲלָתוֹ לְבִתּוֹ׃", 28.1. "עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל־עֹלַת הַתָּמִיד וְנִסְכָּהּ׃", 28.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 28.2. "וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃", 28.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃", 28.3. "וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃", 28.3. "שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃", | 2.6. "and his host, even those that were numbered thereof, fifty and four thousand and four hundred;", 2.7. "and the tribe of Zebulun; the prince of the children of Zebulun being Eliab the son of Helon,", 2.8. "and his host, and those that were numbered thereof, fifty and seven thousand and four hundred;", 2.9. "all that were numbered of the camp of Judah being a hundred thousand and fourscore thousand and six thousand and four hundred, according to their hosts; they shall set forth first.", 11.16. "And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee.", 11.17. "And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.", 11.18. "And say thou unto the people: Sanctify yourselves against to-morrow, and ye shall eat flesh; for ye have wept in the ears of the LORD, saying: Would that we were given flesh to eat! for it was well with us in Egypt; therefore the LORD will give you flesh, and ye shall eat.", 11.19. "Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days;", 11.20. "but a whole month, until it come out at your nostrils, and it be loathsome unto you; because that ye have rejected the LORD who is among you, and have troubled Him with weeping, saying: Why, now, came we forth out of Egypt?’", 11.21. "And Moses said: ‘The people, among whom I am, are six hundred thousand men on foot; and yet Thou hast said: I will give them flesh, that they may eat a whole month!", 11.22. "If flocks and herds be slain for them, will they suffice them? or if all the fish of the sea be gathered together for them, will they suffice them?’", 11.23. "And the LORD said unto Moses: ‘Is the LORD’S hand waxed short? now shalt thou see whether My word shall come to pass unto thee or not.’", 11.24. "And Moses went out, and told the people the words of the LORD; and he gathered seventy men of the elders of the people, and set them round about the Tent.", 11.25. "And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more.", 11.26. "But there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad; and the spirit rested upon them; and they were of them that were recorded, but had not gone out unto the Tent; and they prophesied in the camp.", 11.27. "And there ran a young man, and told Moses, and said: ‘Eldad and Medad are prophesying in the camp.’", 11.28. "And Joshua the son of Nun, the minister of Moses from his youth up, answered and said: ‘My lord Moses, shut them in.’", 11.29. "And Moses said unto him: ‘Art thou jealous for my sake? would that all the LORD’S people were prophets, that the LORD would put His spirit upon them! ’", 21.5. "And the people spoke against God, and against Moses: ‘Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this light bread.’", 21.6. "And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.", 21.7. "And the people came to Moses, and said: ‘We have sinned, because we have spoken against the LORD, and against thee; pray unto the LORD, that He take away the serpents from us.’ And Moses prayed for the people.", 21.8. "And the LORD said unto Moses: ‘Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he seeth it, shall live.’", 21.9. "And Moses made a serpent of brass, and set it upon the pole; and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived.", 24.2. "And Balaam lifted up his eyes, and he saw Israel dwelling tribe by tribe; and the spirit of God came upon him.", 24.3. "And he took up his parable, and said: The saying of Balaam the son of Beor, And the saying of the man whose eye is opened;", 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.", 28.1. "And the LORD spoke unto Moses, saying:", 28.2. "Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.", 28.3. "And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering.", |
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12. Hebrew Bible, Proverbs, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 143| 8.22. "יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃", | 8.22. "The LORD made me as the beginning of His way, The first of His works of old.", |
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13. Hebrew Bible, Deuteronomy, 1.8-1.17, 4.24, 5.6, 5.21, 6.4, 9.10-9.29, 10.14-10.21, 14.44-14.45, 16.1-16.6, 18.1, 18.15, 19.1-19.37, 20.19-20.20, 23.1, 26.8, 28.28, 29.3, 32.9, 32.15-32.18, 33.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 84, 88; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 459; Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 123, 221; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 136, 171, 177; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 189, 228; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20, 21; Karfíková (2012), Grace and the Will According to Augustine, 256; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 384, 424; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 40, 84, 96, 180; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 134; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 69; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 136; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 28| 1.8. "רְאֵה נָתַתִּי לִפְנֵיכֶם אֶת־הָאָרֶץ בֹּאוּ וּרְשׁוּ אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם וּלְזַרְעָם אַחֲרֵיהֶם׃", 1.9. "וָאֹמַר אֲלֵכֶם בָּעֵת הַהִוא לֵאמֹר לֹא־אוּכַל לְבַדִּי שְׂאֵת אֶתְכֶם׃", 1.11. "יְהוָה אֱלֹהֵי אֲבוֹתֵכֶם יֹסֵף עֲלֵיכֶם כָּכֶם אֶלֶף פְּעָמִים וִיבָרֵךְ אֶתְכֶם כַּאֲשֶׁר דִּבֶּר לָכֶם׃", 1.12. "אֵיכָה אֶשָּׂא לְבַדִּי טָרְחֲכֶם וּמַשַּׂאֲכֶם וְרִיבְכֶם׃", 1.13. "הָבוּ לָכֶם אֲנָשִׁים חֲכָמִים וּנְבֹנִים וִידֻעִים לְשִׁבְטֵיכֶם וַאֲשִׂימֵם בְּרָאשֵׁיכֶם׃", 1.14. "וַתַּעֲנוּ אֹתִי וַתֹּאמְרוּ טוֹב־הַדָּבָר אֲשֶׁר־דִּבַּרְתָּ לַעֲשׂוֹת׃", 1.15. "וָאֶקַּח אֶת־רָאשֵׁי שִׁבְטֵיכֶם אֲנָשִׁים חֲכָמִים וִידֻעִים וָאֶתֵּן אֹתָם רָאשִׁים עֲלֵיכֶם שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹת וְשָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת וְשֹׁטְרִים לְשִׁבְטֵיכֶם׃", 1.16. "וָאֲצַוֶּה אֶת־שֹׁפְטֵיכֶם בָּעֵת הַהִוא לֵאמֹר שָׁמֹעַ בֵּין־אֲחֵיכֶם וּשְׁפַטְתֶּם צֶדֶק בֵּין־אִישׁ וּבֵין־אָחִיו וּבֵין גֵּרוֹ׃", 1.17. "לֹא־תַכִּירוּ פָנִים בַּמִּשְׁפָּט כַּקָּטֹן כַּגָּדֹל תִּשְׁמָעוּן לֹא תָגוּרוּ מִפְּנֵי־אִישׁ כִּי הַמִּשְׁפָּט לֵאלֹהִים הוּא וְהַדָּבָר אֲשֶׁר יִקְשֶׁה מִכֶּם תַּקְרִבוּן אֵלַי וּשְׁמַעְתִּיו׃", 4.24. "כִּי יְהוָה אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא׃", 5.6. "אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 5.21. "וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃", 6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 9.11. "וַיְהִי מִקֵּץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה נָתַן יְהוָה אֵלַי אֶת־שְׁנֵי לֻחֹת הָאֲבָנִים לֻחוֹת הַבְּרִית׃", 9.12. "וַיֹּאמֶר יְהוָה אֵלַי קוּם רֵד מַהֵר מִזֶּה כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הוֹצֵאתָ מִמִּצְרָיִם סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם מַסֵּכָה׃", 9.13. "וַיֹּאמֶר יְהוָה אֵלַי לֵאמֹר רָאִיתִי אֶת־הָעָם הַזֶּה וְהִנֵּה עַם־קְשֵׁה־עֹרֶף הוּא׃", 9.14. "הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם וְאֶמְחֶה אֶת־שְׁמָם מִתַּחַת הַשָּׁמָיִם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי־עָצוּם וָרָב מִמֶּנּוּ׃", 9.15. "וָאֵפֶן וָאֵרֵד מִן־הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ וּשְׁנֵי לֻחֹת הַבְּרִית עַל שְׁתֵּי יָדָי׃", 9.16. "וָאֵרֶא וְהִנֵּה חֲטָאתֶם לַיהוָה אֱלֹהֵיכֶם עֲשִׂיתֶם לָכֶם עֵגֶל מַסֵּכָה סַרְתֶּם מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר־צִוָּה יְהוָה אֶתְכֶם׃", 9.17. "וָאֶתְפֹּשׂ בִּשְׁנֵי הַלֻּחֹת וָאַשְׁלִכֵם מֵעַל שְׁתֵּי יָדָי וָאֲשַׁבְּרֵם לְעֵינֵיכֶם׃", 9.18. "וָאֶתְנַפַּל לִפְנֵי יְהוָה כָּרִאשֹׁנָה אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַלְתִּי וּמַיִם לֹא שָׁתִיתִי עַל כָּל־חַטַּאתְכֶם אֲשֶׁר חֲטָאתֶם לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ׃", 9.19. "כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה אֲשֶׁר קָצַף יְהוָה עֲלֵיכֶם לְהַשְׁמִיד אֶתְכֶם וַיִּשְׁמַע יְהוָה אֵלַי גַּם בַּפַּעַם הַהִוא׃", 9.21. "וְאֶת־חַטַּאתְכֶם אֲשֶׁר־עֲשִׂיתֶם אֶת־הָעֵגֶל לָקַחְתִּי וָאֶשְׂרֹף אֹתוֹ בָּאֵשׁ וָאֶכֹּת אֹתוֹ טָחוֹן הֵיטֵב עַד אֲשֶׁר־דַּק לְעָפָר וָאַשְׁלִךְ אֶת־עֲפָרוֹ אֶל־הַנַּחַל הַיֹּרֵד מִן־הָהָר׃", 9.22. "וּבְתַבְעֵרָה וּבְמַסָּה וּבְקִבְרֹת הַתַּאֲוָה מַקְצִפִים הֱיִיתֶם אֶת־יְהוָה׃", 9.23. "וּבִשְׁלֹחַ יְהוָה אֶתְכֶם מִקָּדֵשׁ בַּרְנֵעַ לֵאמֹר עֲלוּ וּרְשׁוּ אֶת־הָאָרֶץ אֲשֶׁר נָתַתִּי לָכֶם וַתַּמְרוּ אֶת־פִּי יְהוָה אֱלֹהֵיכֶם וְלֹא הֶאֱמַנְתֶּם לוֹ וְלֹא שְׁמַעְתֶּם בְּקֹלוֹ׃", 9.24. "מַמְרִים הֱיִיתֶם עִם־יְהוָה מִיּוֹם דַּעְתִּי אֶתְכֶם׃", 9.25. "וָאֶתְנַפַּל לִפְנֵי יְהוָה אֵת אַרְבָּעִים הַיּוֹם וְאֶת־אַרְבָּעִים הַלַּיְלָה אֲשֶׁר הִתְנַפָּלְתִּי כִּי־אָמַר יְהוָה לְהַשְׁמִיד אֶתְכֶם׃", 9.26. "וָאֶתְפַּלֵּל אֶל־יְהוָה וָאֹמַר אֲדֹנָי יְהוִה אַל־תַּשְׁחֵת עַמְּךָ וְנַחֲלָתְךָ אֲשֶׁר פָּדִיתָ בְּגָדְלֶךָ אֲשֶׁר־הוֹצֵאתָ מִמִּצְרַיִם בְּיָד חֲזָקָה׃", 9.27. "זְכֹר לַעֲבָדֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב אַל־תֵּפֶן אֶל־קְשִׁי הָעָם הַזֶּה וְאֶל־רִשְׁעוֹ וְאֶל־חַטָּאתוֹ׃", 9.28. "פֶּן־יֹאמְרוּ הָאָרֶץ אֲשֶׁר הוֹצֵאתָנוּ מִשָּׁם מִבְּלִי יְכֹלֶת יְהוָה לַהֲבִיאָם אֶל־הָאָרֶץ אֲשֶׁר־דִּבֶּר לָהֶם וּמִשִּׂנְאָתוֹ אוֹתָם הוֹצִיאָם לַהֲמִתָם בַּמִּדְבָּר׃", 9.29. "וְהֵם עַמְּךָ וְנַחֲלָתֶךָ אֲשֶׁר הוֹצֵאתָ בְּכֹחֲךָ הַגָּדֹל וּבִזְרֹעֲךָ הַנְּטוּיָה׃", 10.14. "הֵן לַיהוָה אֱלֹהֶיךָ הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמָיִם הָאָרֶץ וְכָל־אֲשֶׁר־בָּהּ׃", 10.15. "רַק בַּאֲבֹתֶיךָ חָשַׁק יְהוָה לְאַהֲבָה אוֹתָם וַיִּבְחַר בְּזַרְעָם אַחֲרֵיהֶם בָּכֶם מִכָּל־הָעַמִּים כַּיּוֹם הַזֶּה׃", 10.16. "וּמַלְתֶּם אֵת עָרְלַת לְבַבְכֶם וְעָרְפְּכֶם לֹא תַקְשׁוּ עוֹד׃", 10.17. "כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵל הַגָּדֹל הַגִּבֹּר וְהַנּוֹרָא אֲשֶׁר לֹא־יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד׃", 10.18. "עֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה׃", 10.19. "וַאֲהַבְתֶּם אֶת־הַגֵּר כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם׃", 10.21. "הוּא תְהִלָּתְךָ וְהוּא אֱלֹהֶיךָ אֲשֶׁר־עָשָׂה אִתְּךָ אֶת־הַגְּדֹלֹת וְאֶת־הַנּוֹרָאֹת הָאֵלֶּה אֲשֶׁר רָאוּ עֵינֶיךָ׃", 16.1. "שָׁמוֹר אֶת־חֹדֶשׁ הָאָבִיב וְעָשִׂיתָ פֶּסַח לַיהוָה אֱלֹהֶיךָ כִּי בְּחֹדֶשׁ הָאָבִיב הוֹצִיאֲךָ יְהוָה אֱלֹהֶיךָ מִמִּצְרַיִם לָיְלָה׃", 16.1. "וְעָשִׂיתָ חַג שָׁבֻעוֹת לַיהוָה אֱלֹהֶיךָ מִסַּת נִדְבַת יָדְךָ אֲשֶׁר תִּתֵּן כַּאֲשֶׁר יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ׃", 16.2. "וְזָבַחְתָּ פֶּסַח לַיהוָה אֱלֹהֶיךָ צֹאן וּבָקָר בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה לְשַׁכֵּן שְׁמוֹ שָׁם׃", 16.2. "צֶדֶק צֶדֶק תִּרְדֹּף לְמַעַן תִּחְיֶה וְיָרַשְׁתָּ אֶת־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", 16.3. "לֹא־תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל־עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת־יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ׃", 16.4. "וְלֹא־יֵרָאֶה לְךָ שְׂאֹר בְּכָל־גְּבֻלְךָ שִׁבְעַת יָמִים וְלֹא־יָלִין מִן־הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב בַּיּוֹם הָרִאשׁוֹן לַבֹּקֶר׃", 16.5. "לֹא תוּכַל לִזְבֹּחַ אֶת־הַפָּסַח בְּאַחַד שְׁעָרֶיךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", 16.6. "כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם תִּזְבַּח אֶת־הַפֶּסַח בָּעָרֶב כְּבוֹא הַשֶּׁמֶשׁ מוֹעֵד צֵאתְךָ מִמִּצְרָיִם׃", 18.1. "לֹא־יִהְיֶה לַכֹּהֲנִים הַלְוִיִּם כָּל־שֵׁבֶט לֵוִי חֵלֶק וְנַחֲלָה עִם־יִשְׂרָאֵל אִשֵּׁי יְהוָה וְנַחֲלָתוֹ יֹאכֵלוּן׃", 18.1. "לֹא־יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ־וּבִתּוֹ בָּאֵשׁ קֹסֵם קְסָמִים מְעוֹנֵן וּמְנַחֵשׁ וּמְכַשֵּׁף׃", 18.15. "נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃", 19.1. "כִּי־יַכְרִית יְהוָה אֱלֹהֶיךָ אֶת־הַגּוֹיִם אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ אֶת־אַרְצָם וִירִשְׁתָּם וְיָשַׁבְתָּ בְעָרֵיהֶם וּבְבָתֵּיהֶם׃", 19.1. "וְלֹא יִשָּׁפֵךְ דָּם נָקִי בְּקֶרֶב אַרְצְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה וְהָיָה עָלֶיךָ דָּמִים׃", 19.2. "שָׁלוֹשׁ עָרִים תַּבְדִּיל לָךְ בְּתוֹךְ אַרְצְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ׃", 19.2. "וְהַנִּשְׁאָרִים יִשְׁמְעוּ וְיִרָאוּ וְלֹא־יֹסִפוּ לַעֲשׂוֹת עוֹד כַּדָּבָר הָרָע הַזֶּה בְּקִרְבֶּךָ׃", 19.3. "תָּכִין לְךָ הַדֶּרֶךְ וְשִׁלַּשְׁתָּ אֶת־גְּבוּל אַרְצְךָ אֲשֶׁר יַנְחִילְךָ יְהוָה אֱלֹהֶיךָ וְהָיָה לָנוּס שָׁמָּה כָּל־רֹצֵחַ׃", 19.4. "וְזֶה דְּבַר הָרֹצֵחַ אֲשֶׁר־יָנוּס שָׁמָּה וָחָי אֲשֶׁר יַכֶּה אֶת־רֵעֵהוּ בִּבְלִי־דַעַת וְהוּא לֹא־שֹׂנֵא לוֹ מִתְּמֹל שִׁלְשֹׁם׃", 19.5. "וַאֲשֶׁר יָבֹא אֶת־רֵעֵהוּ בַיַּעַר לַחְטֹב עֵצִים וְנִדְּחָה יָדוֹ בַגַּרְזֶן לִכְרֹת הָעֵץ וְנָשַׁל הַבַּרְזֶל מִן־הָעֵץ וּמָצָא אֶת־רֵעֵהוּ וָמֵת הוּא יָנוּס אֶל־אַחַת הֶעָרִים־הָאֵלֶּה וָחָי׃", 19.6. "פֶּן־יִרְדֹּף גֹּאֵל הַדָּם אַחֲרֵי הָרֹצֵחַ כִּי־יֵחַם לְבָבוֹ וְהִשִּׂיגוֹ כִּי־יִרְבֶּה הַדֶּרֶךְ וְהִכָּהוּ נָפֶשׁ וְלוֹ אֵין מִשְׁפַּט־מָוֶת כִּי לֹא שֹׂנֵא הוּא לוֹ מִתְּמוֹל שִׁלְשׁוֹם׃", 19.7. "עַל־כֵּן אָנֹכִי מְצַוְּךָ לֵאמֹר שָׁלֹשׁ עָרִים תַּבְדִּיל לָךְ׃", 19.8. "וְאִם־יַרְחִיב יְהוָה אֱלֹהֶיךָ אֶת־גְּבֻלְךָ כַּאֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ וְנָתַן לְךָ אֶת־כָּל־הָאָרֶץ אֲשֶׁר דִּבֶּר לָתֵת לַאֲבֹתֶיךָ׃", 19.9. "כִּי־תִשְׁמֹר אֶת־כָּל־הַמִּצְוָה הַזֹּאת לַעֲשֹׂתָהּ אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ וְלָלֶכֶת בִּדְרָכָיו כָּל־הַיָּמִים וְיָסַפְתָּ לְךָ עוֹד שָׁלֹשׁ עָרִים עַל הַשָּׁלֹשׁ הָאֵלֶּה׃", 19.11. "וְכִי־יִהְיֶה אִישׁ שֹׂנֵא לְרֵעֵהוּ וְאָרַב לוֹ וְקָם עָלָיו וְהִכָּהוּ נֶפֶשׁ וָמֵת וְנָס אֶל־אַחַת הֶעָרִים הָאֵל׃", 19.12. "וְשָׁלְחוּ זִקְנֵי עִירוֹ וְלָקְחוּ אֹתוֹ מִשָּׁם וְנָתְנוּ אֹתוֹ בְּיַד גֹּאֵל הַדָּם וָמֵת׃", 19.13. "לֹא־תָחוֹס עֵינְךָ עָלָיו וּבִעַרְתָּ דַם־הַנָּקִי מִיִּשְׂרָאֵל וְטוֹב לָךְ׃", 19.14. "לֹא תַסִּיג גְּבוּל רֵעֲךָ אֲשֶׁר גָּבְלוּ רִאשֹׁנִים בְּנַחֲלָתְךָ אֲשֶׁר תִּנְחַל בָּאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ׃", 19.15. "לֹא־יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל־עָוֺן וּלְכָל־חַטָּאת בְּכָל־חֵטְא אֲשֶׁר יֶחֱטָא עַל־פִּי שְׁנֵי עֵדִים אוֹ עַל־פִּי שְׁלֹשָׁה־עֵדִים יָקוּם דָּבָר׃", 19.16. "כִּי־יָקוּם עֵד־חָמָס בְּאִישׁ לַעֲנוֹת בּוֹ סָרָה׃", 19.17. "וְעָמְדוּ שְׁנֵי־הָאֲנָשִׁים אֲשֶׁר־לָהֶם הָרִיב לִפְנֵי יְהוָה לִפְנֵי הַכֹּהֲנִים וְהַשֹּׁפְטִים אֲשֶׁר יִהְיוּ בַּיָּמִים הָהֵם׃", 19.18. "וְדָרְשׁוּ הַשֹּׁפְטִים הֵיטֵב וְהִנֵּה עֵד־שֶׁקֶר הָעֵד שֶׁקֶר עָנָה בְאָחִיו׃", 19.19. "וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃", 19.21. "וְלֹא תָחוֹס עֵינֶךָ נֶפֶשׁ בְּנֶפֶשׁ עַיִן בְּעַיִן שֵׁן בְּשֵׁן יָד בְּיָד רֶגֶל בְּרָגֶל׃", 20.19. "כִּי־תָצוּר אֶל־עִיר יָמִים רַבִּים לְהִלָּחֵם עָלֶיהָ לְתָפְשָׂהּ לֹא־תַשְׁחִית אֶת־עֵצָהּ לִנְדֹּחַ עָלָיו גַּרְזֶן כִּי מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת כִּי הָאָדָם עֵץ הַשָּׂדֶה לָבֹא מִפָּנֶיךָ בַּמָּצוֹר׃", 23.1. "לֹא־יִקַּח אִישׁ אֶת־אֵשֶׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו׃", 23.1. "כִּי־תֵצֵא מַחֲנֶה עַל־אֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע׃", 26.8. "וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃", 28.28. "יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃", 29.3. "וְלֹא־נָתַן יְהוָה לָכֶם לֵב לָדַעַת וְעֵינַיִם לִרְאוֹת וְאָזְנַיִם לִשְׁמֹעַ עַד הַיּוֹם הַזֶּה׃", 32.9. "כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃", 32.15. "וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ וַיִּטֹּשׁ אֱלוֹהַ עָשָׂהוּ וַיְנַבֵּל צוּר יְשֻׁעָתוֹ׃", 32.16. "יַקְנִאֻהוּ בְּזָרִים בְּתוֹעֵבֹת יַכְעִיסֻהוּ׃", 32.17. "יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃", 32.18. "צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃", 33.1. "יוֹרוּ מִשְׁפָּטֶיךָ לְיַעֲקֹב וְתוֹרָתְךָ לְיִשְׂרָאֵל יָשִׂימוּ קְטוֹרָה בְּאַפֶּךָ וְכָלִיל עַל־מִזְבְּחֶךָ׃", 33.1. "וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ׃", | 1.8. "Behold, I have set the land before you: go in and possess the land which the LORD swore unto your fathers, to Abraham, to Isaac, and to Jacob, to give unto them and to their seed after them.’", 1.9. "And I spoke unto you at that time, saying: ‘I am not able to bear you myself alone;", 1.10. "the LORD your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude.—", 1.11. "The LORD, the God of your fathers, make you a thousand times so many more as ye are, and bless you, as He hath promised you!—", 1.12. "How can I myself alone bear your cumbrance, and your burden, and your strife?", 1.13. "Get you, from each one of your tribes, wise men, and understanding, and full of knowledge, and I will make them heads over you.’", 1.14. "And ye answered me, and said: ‘The thing which thou hast spoken is good for us to do.’", 1.15. "So I took the heads of your tribes, wise men, and full of knowledge, and made them heads over you, captains of thousands, and captains of hundreds, and captains of fifties, and captains of tens, and officers, tribe by tribe.", 1.16. "And I charged your judges at that time, saying: ‘Hear the causes between your brethren, and judge righteously between a man and his brother, and the stranger that is with him.", 1.17. "Ye shall not respect persons in judgment; ye shall hear the small and the great alike; ye shall not be afraid of the face of any man; for the judgment is God’s; and the cause that is too hard for you ye shall bring unto me, and I will hear it.’", 4.24. "For the LORD thy God is a devouring fire, a jealous God.", 5.6. "I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.", 5.21. "and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth.", 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 9.10. "And the LORD delivered unto me the two tables of stone written with the finger of God; and on them was written according to all the words, which the LORD spoke with you in the mount out of the midst of the fire in the day of the assembly.", 9.11. "And it came to pass at the end of forty days and forty nights, that the LORD gave me the two tables of stone, even the tables of the covet.", 9.12. "And the LORD said unto me: ‘Arise, get thee down quickly from hence; for thy people that thou hast brought forth out of Egypt have dealt corruptly; they are quickly turned aside out of the way which I commanded them; they have made them a molten image.’", 9.13. "Furthermore the LORD spoke unto me, saying: ‘I have seen this people, and, behold, it is a stiffnecked people;", 9.14. "let Me alone, that I may destroy them, and blot out their name from under heaven; and I will make of thee a nation mightier and greater than they.’", 9.15. "So I turned and came down from the mount, and the mount burned with fire; and the two tables of the covet were in my two hands.", 9.16. "And I looked, and, behold, ye had sinned against the LORD your God; ye had made you a molten calf; ye had turned aside quickly out of the way which the LORD had commanded you.", 9.17. "And I took hold of the two tables, and cast them out of my two hands, and broke them before your eyes.", 9.18. "And I fell down before the LORD, as at the first, forty days and forty nights; I did neither eat bread nor drink water; because of all your sin which ye sinned, in doing that which was evil in the sight of the LORD, to provoke Him.", 9.19. "For I was in dread of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me that time also.", 9.20. "Moreover the LORD was very angry with Aaron to have destroyed him; and I prayed for Aaron also the same time.", 9.21. "And I took your sin, the calf which ye had made, and burnt it with fire, and beat it in pieces, grinding it very small, until it was as fine as dust; and I cast the dust thereof into the brook that descended out of the mount.—", 9.22. "And at Taberah, and at Massah, and at Kibroth-hattaavah, ye made the LORD wroth.", 9.23. "And when the LORD sent you from Kadesh-barnea, saying: ‘Go up and possess the land which I have given you’; then ye rebelled against the commandment of the LORD your God, and ye believed Him not, nor hearkened to His voice.", 9.24. "Ye have been rebellious against the LORD from the day that I knew you.—", 9.25. "So I fell down before the LORD the forty days and forty nights that I fell down; because the LORD had said He would destroy you.", 9.26. "And I prayed unto the LORD, and said: ‘O Lord GOD, destroy not Thy people and Thine inheritance, that Thou hast redeemed through Thy greatness, that Thou hast brought forth out of Egypt with a mighty hand.", 9.27. "Remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin;", 9.28. "lest the land whence Thou broughtest us out say: Because the LORD was not able to bring them into the land which He promised unto them, and because He hated them, He hath brought them out to slay them in the wilderness.", 9.29. "Yet they are Thy people and Thine inheritance, that Thou didst bring out by Thy great power and by Thy outstretched arm.’", 10.14. "Behold, unto the LORD thy God belongeth the heaven, and the heaven of heavens, the earth, with all that therein is.", 10.15. "Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you, above all peoples, as it is this day.", 10.16. "Circumcise therefore the foreskin of your heart, and be no more stiffnecked.", 10.17. "For the LORD your God, He is God of gods, and Lord of lords, the great God, the mighty, and the awful, who regardeth not persons, nor taketh reward.", 10.18. "He doth execute justice for the fatherless and widow, and loveth the stranger, in giving him food and raiment.", 10.19. "Love ye therefore the stranger; for ye were strangers in the land of Egypt.", 10.20. "Thou shalt fear the LORD thy God; Him shalt thou serve; and to Him shalt thou cleave, and by His name shalt thou swear.", 10.21. "He is thy glory, and He is thy God, that hath done for thee these great and tremendous things, which thine eyes have seen.", 16.1. "Observe the month of Abib, and keep the passover unto the LORD thy God; for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.", 16.2. "And thou shalt sacrifice the passover-offering unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to cause His name to dwell there.", 16.3. "Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.", 16.4. "And there shall be no leaven seen with thee in all they borders seven days; neither shall any of the flesh, which thou sacrificest the first day at even, remain all night until the morning.", 16.5. "Thou mayest not sacrifice the passover-offering within any of thy gates, which the LORD thy God giveth thee;", 16.6. "but at the place which the LORD thy God shall choose to cause His name to dwell in, there thou shalt sacrifice the passover-offering at even, at the going down of the sun, at the season that thou camest forth out of Egypt.", 18.1. "The priests the Levites, even all the tribe of Levi, shall have no portion nor inheritance with Israel; they shall eat the offerings of the LORD made by fire, and His inheritance.", 18.15. "A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;", 19.1. "When the LORD thy God shall cut off the nations, whose land the LORD thy God giveth thee, and thou dost succeed them, and dwell in their cities, and in their houses;", 19.2. "thou shalt separate three cities for thee in the midst of thy land, which the LORD thy GOD giveth thee to possess it.", 19.3. "Thou shalt prepare thee the way, and divide the borders of thy land, which the LORD thy God causeth thee to inherit, into three parts, that every manslayer may flee thither.", 19.4. "And this is the case of the manslayer, that shall flee thither and live: whoso killeth his neighbour unawares, and hated him not in time past;", 19.5. "as when a man goeth into the forest with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of these cities and live;", 19.6. "lest the avenger of blood pursue the manslayer, while his heart is hot, and overtake him, because the way is long, and smite him mortally; whereas he was not deserving of death, inasmuch as he hated him not in time past.", 19.7. "Wherefore I command thee, saying: ‘Thou shalt separate three cities for thee.’", 19.8. "And if the LORD thy God enlarge thy border, as He hath sworn unto thy fathers, and give thee all the land which He promised to give unto thy fathers—", 19.9. "if thou shalt keep all this commandment to do it, which I command thee this day, to love the LORD thy God, and to walk ever in His ways—then shalt thou add three cities more for thee, beside these three;", 19.10. "that innocent blood be not shed in the midst of thy land, which the LORD thy God giveth thee for an inheritance, and so blood be upon thee.", 19.11. "But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die; and he flee into one of these cities;", 19.12. "then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die.", 19.13. "Thine eye shall not pity him, but thou shalt put away the blood of the innocent from Israel, that it may go well with thee.", 19.14. "Thou shalt not remove thy neighbour’s landmark, which they of old time have set, in thine inheritance which thou shalt inherit, in the land that the LORD thy God giveth thee to possess it.", 19.15. "One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be establishment", 19.16. "If an unrighteous witness rise up against any man to bear perverted witness against him;", 19.17. "then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges that shall be in those days.", 19.18. "And the judges shall inquire diligently; and, behold, if the witness be a false witness, and hath testified falsely against his brother;", 19.19. "then shall ye do unto him, as he had purposed to do unto his brother; so shalt thou put away the evil from the midst of thee.", 19.20. "And those that remain shall hear, and fear, and shall henceforth commit no more any such evil in the midst of thee.", 19.21. "And thine eye shall not pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.", 20.19. "When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by wielding an axe against them; for thou mayest eat of them, but thou shalt not cut them down; for is the tree of the field man, that it should be besieged of thee?", 20.20. "Only the trees of which thou knowest that they are not trees for food, them thou mayest destroy and cut down, that thou mayest build bulwarks against the city that maketh war with thee, until it fall.", 23.1. "A man shall not take his father’s wife, and shall not uncover his father’s skirt.", 26.8. "And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders.", 28.28. "The LORD will smite thee with madness, and with blindness, and with astonishment of heart.", 29.3. "but the LORD hath not given you a heart to know, and eyes to see, and ears to hear, unto this day.", 32.9. "For the portion of the LORD is His people, Jacob the lot of His inheritance.", 32.15. "But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation.", 32.16. "They roused Him to jealousy with strange gods, With abominations did they provoke Him.", 32.17. "They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not.", 32.18. "of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. .", 33.1. "And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death.", |
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| 14. Hebrew Bible, Ruth, 8.27, 19.18, 25.27-25.30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 40, 97, 110 |
15. Hebrew Bible, Psalms, 2.1-2.2, 2.7-2.8, 2.10, 4.8, 10.6, 11.2, 15.11, 18.10, 23.1, 27.1, 31.11, 36.8-36.13, 38.7, 40.14, 49.2, 49.20-49.21, 66.3, 67.20, 68.31, 69.1, 69.14-69.15, 69.23-69.24, 69.26, 69.32, 71.18, 72.20, 78.2, 78.14, 84.1, 89.19-89.37, 95.7-95.11, 97.3, 103.2-103.5, 105.4, 105.48, 106.37-106.38, 109.8, 110.2, 115.1, 118.18-118.20, 118.26, 119.176, 138.6, 138.14, 143.1-143.2, 146.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 84, 91; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 149; Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 221, 250; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 136, 139, 163, 180; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 99, 105, 369, 427, 434, 441, 445, 472; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 222; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 282; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 299; Levison (2009), Filled with the Spirit, 276; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 286; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 135, 139; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 96, 106, 117; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 310; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 62, 64, 84, 95, 201; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 188; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 182; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 99, 233| 2.1. "וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃", 2.1. "לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃", 2.2. "יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃", 2.7. "אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃", 2.8. "שְׁאַל מִמֶּנִּי וְאֶתְּנָה גוֹיִם נַחֲלָתֶךָ וַאֲחֻזָּתְךָ אַפְסֵי־אָרֶץ׃", 4.8. "נָתַתָּה שִׂמְחָה בְלִבִּי מֵעֵת דְּגָנָם וְתִירוֹשָׁם רָבּוּ׃", 10.6. "אָמַר בְּלִבּוֹ בַּל־אֶמּוֹט לְדֹר וָדֹר אֲשֶׁר לֹא־בְרָע׃", 11.2. "כִּי הִנֵּה הָרְשָׁעִים יִדְרְכוּן קֶשֶׁת כּוֹנְנוּ חִצָּם עַל־יֶתֶר לִירוֹת בְּמוֹ־אֹפֶל לְיִשְׁרֵי־לֵב׃", 23.1. "מִזְמוֹר לְדָוִד יְהוָה רֹעִי לֹא אֶחְסָר׃", 27.1. "כִּי־אָבִי וְאִמִּי עֲזָבוּנִי וַיהוָה יַאַסְפֵנִי׃", 27.1. "לְדָוִד יְהוָה אוֹרִי וְיִשְׁעִי מִמִּי אִירָא יְהוָה מָעוֹז־חַיַּי מִמִּי אֶפְחָד׃", 31.11. "כִּי כָלוּ בְיָגוֹן חַיַּי וּשְׁנוֹתַי בַּאֲנָחָה כָּשַׁל בַּעֲוֺנִי כֹחִי וַעֲצָמַי עָשֵׁשׁוּ׃", 36.8. "מַה־יָּקָר חַסְדְּךָ אֱלֹהִים וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן׃", 36.9. "יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ וְנַחַל עֲדָנֶיךָ תַשְׁקֵם׃", 36.11. "מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ וְצִדְקָתְךָ לְיִשְׁרֵי־לֵב׃", 36.12. "אַל־תְּבוֹאֵנִי רֶגֶל גַּאֲוָה וְיַד־רְשָׁעִים אַל־תְּנִדֵנִי׃", 36.13. "שָׁם נָפְלוּ פֹּעֲלֵי אָוֶן דֹּחוּ וְלֹא־יָכְלוּ קוּם׃", 38.7. "נַעֲוֵיתִי שַׁחֹתִי עַד־מְאֹד כָּל־הַיּוֹם קֹדֵר הִלָּכְתִּי׃", 40.14. "רְצֵה יְהוָה לְהַצִּילֵנִי יְהוָה לְעֶזְרָתִי חוּשָׁה׃", 49.2. "תָּבוֹא עַד־דּוֹר אֲבוֹתָיו עַד־נֵצַח לֹא יִרְאוּ־אוֹר׃", 49.2. "שִׁמְעוּ־זֹאת כָּל־הָעַמִּים הַאֲזִינוּ כָּל־יֹשְׁבֵי חָלֶד׃", 49.21. "אָדָם בִּיקָר וְלֹא יָבִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ׃", 66.3. "אִמְרוּ לֵאלֹהִים מַה־נּוֹרָא מַעֲשֶׂיךָ בְּרֹב עֻזְּךָ יְכַחֲשׁוּ לְךָ אֹיְבֶיךָ׃", 68.31. "גְּעַר חַיַּת קָנֶה עֲדַת אַבִּירִים בְּעֶגְלֵי עַמִּים מִתְרַפֵּס בְּרַצֵּי־כָסֶף בִּזַּר עַמִּים קְרָבוֹת יֶחְפָּצוּ׃", 69.1. "כִּי־קִנְאַת בֵּיתְךָ אֲכָלָתְנִי וְחֶרְפּוֹת חוֹרְפֶיךָ נָפְלוּ עָלָי׃", 69.1. "לַמְנַצֵּחַ עַל־שׁוֹשַׁנִּים לְדָוִד׃", 69.14. "וַאֲנִי תְפִלָּתִי־לְךָ יְהוָה עֵת רָצוֹן אֱלֹהִים בְּרָב־חַסְדֶּךָ עֲנֵנִי בֶּאֱמֶת יִשְׁעֶךָ׃", 69.15. "הַצִּילֵנִי מִטִּיט וְאַל־אֶטְבָּעָה אִנָּצְלָה מִשֹּׂנְאַי וּמִמַּעֲמַקֵּי־מָיִם׃", 69.23. "יְהִי־שֻׁלְחָנָם לִפְנֵיהֶם לְפָח וְלִשְׁלוֹמִים לְמוֹקֵשׁ׃", 69.24. "תֶּחְשַׁכְנָה עֵינֵיהֶם מֵרְאוֹת וּמָתְנֵיהֶם תָּמִיד הַמְעַד׃", 69.26. "תְּהִי־טִירָתָם נְשַׁמָּה בְּאָהֳלֵיהֶם אַל־יְהִי יֹשֵׁב׃", 69.32. "וְתִיטַב לַיהוָה מִשּׁוֹר פָּר מַקְרִן מַפְרִיס׃", 71.18. "וְגַם עַד־זִקְנָה וְשֵׂיבָה אֱלֹהִים אַל־תַּעַזְבֵנִי עַד־אַגִּיד זְרוֹעֲךָ לְדוֹר לְכָל־יָבוֹא גְּבוּרָתֶךָ׃", 78.2. "הֵן הִכָּה־צוּר וַיָּזוּבוּ מַיִם וּנְחָלִים יִשְׁטֹפוּ הֲגַם־לֶחֶם יוּכַל תֵּת אִם־יָכִין שְׁאֵר לְעַמּוֹ׃", 78.2. "אֶפְתְּחָה בְמָשָׁל פִּי אַבִּיעָה חִידוֹת מִנִּי־קֶדֶם׃", 78.14. "וַיַּנְחֵם בֶּעָנָן יוֹמָם וְכָל־הַלַּיְלָה בְּאוֹר אֵשׁ׃", 84.1. "מָגִנֵּנוּ רְאֵה אֱלֹהִים וְהַבֵּט פְּנֵי מְשִׁיחֶךָ׃", 84.1. "לַמְנַצֵּחַ עַל־הַגִּתִּית לִבְנֵי־קֹרַח מִזְמוֹר׃", 89.19. "כִּי לַיהוָה מָגִנֵּנוּ וְלִקְדוֹשׁ יִשְׂרָאֵל מַלְכֵּנוּ׃", 89.21. "מָצָאתִי דָּוִד עַבְדִּי בְּשֶׁמֶן קָדְשִׁי מְשַׁחְתִּיו׃", 89.22. "אֲשֶׁר יָדִי תִּכּוֹן עִמּוֹ אַף־זְרוֹעִי תְאַמְּצֶנּוּ׃", 89.23. "לֹא־יַשִּׁא אוֹיֵב בּוֹ וּבֶן־עַוְלָה לֹא יְעַנֶּנּוּ׃", 89.24. "וְכַתּוֹתִי מִפָּנָיו צָרָיו וּמְשַׂנְאָיו אֶגּוֹף׃", 89.25. "וֶאֶמוּנָתִי וְחַסְדִּי עִמּוֹ וּבִשְׁמִי תָּרוּם קַרְנוֹ׃", 89.26. "וְשַׂמְתִּי בַיָּם יָדוֹ וּבַנְּהָרוֹת יְמִינוֹ׃", 89.27. "הוּא יִקְרָאֵנִי אָבִי אָתָּה אֵלִי וְצוּר יְשׁוּעָתִי׃", 89.28. "אַף־אָנִי בְּכוֹר אֶתְּנֵהוּ עֶלְיוֹן לְמַלְכֵי־אָרֶץ׃", 89.29. "לְעוֹלָם אשמור־[אֶשְׁמָר־] לוֹ חַסְדִּי וּבְרִיתִי נֶאֱמֶנֶת לוֹ׃", 89.31. "אִם־יַעַזְבוּ בָנָיו תּוֹרָתִי וּבְמִשְׁפָּטַי לֹא יֵלֵכוּן׃", 89.32. "אִם־חֻקֹּתַי יְחַלֵּלוּ וּמִצְוֺתַי לֹא יִשְׁמֹרוּ׃", 89.33. "וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם וּבִנְגָעִים עֲוֺנָם׃", 89.34. "וְחַסְדִּי לֹא־אָפִיר מֵעִמּוֹ וְלֹא־אֲשַׁקֵּר בֶּאֱמוּנָתִי׃", 89.35. "לֹא־אֲחַלֵּל בְּרִיתִי וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה׃", 89.36. "אַחַת נִשְׁבַּעְתִּי בְקָדְשִׁי אִם־לְדָוִד אֲכַזֵּב׃", 89.37. "זַרְעוֹ לְעוֹלָם יִהְיֶה וְכִסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי׃", 95.7. "כִּי הוּא אֱלֹהֵינוּ וַאֲנַחְנוּ עַם מַרְעִיתוֹ וְצֹאן יָדוֹ הַיּוֹם אִם־בְּקֹלוֹ תִשְׁמָעוּ׃", 95.8. "אַל־תַּקְשׁוּ לְבַבְכֶם כִּמְרִיבָה כְּיוֹם מַסָּה בַּמִּדְבָּר׃", 95.9. "אֲשֶׁר נִסּוּנִי אֲבוֹתֵיכֶם בְּחָנוּנִי גַּם־רָאוּ פָעֳלִי׃", 95.11. "אֲשֶׁר־נִשְׁבַּעְתִּי בְאַפִּי אִם־יְבֹאוּן אֶל־מְנוּחָתִי׃", 97.3. "אֵשׁ לְפָנָיו תֵּלֵךְ וּתְלַהֵט סָבִיב צָרָיו׃", 103.2. "בָּרֲכִי נַפְשִׁי אֶת־יְהוָה וְאַל־תִּשְׁכְּחִי כָּל־גְּמוּלָיו׃", 103.2. "בָּרֲכוּ יְהוָה מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְבָרוֹ לִשְׁמֹעַ בְּקוֹל דְּבָרוֹ׃", 103.3. "הַסֹּלֵחַ לְכָל־עֲוֺנֵכִי הָרֹפֵא לְכָל־תַּחֲלֻאָיְכִי׃", 103.4. "הַגּוֹאֵל מִשַּׁחַת חַיָּיְכִי הַמְעַטְּרֵכִי חֶסֶד וְרַחֲמִים׃", 103.5. "הַמַּשְׂבִּיַע בַּטּוֹב עֶדְיֵךְ תִּתְחַדֵּשׁ כַּנֶּשֶׁר נְעוּרָיְכִי׃", 105.4. "שָׁאַל וַיָּבֵא שְׂלָו וְלֶחֶם שָׁמַיִם יַשְׂבִּיעֵם׃", 105.4. "דִּרְשׁוּ יְהוָה וְעֻזּוֹ בַּקְּשׁוּ פָנָיו תָּמִיד׃", 106.37. "וַיִּזְבְּחוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם לַשֵּׁדִים׃", 106.38. "וַיִּשְׁפְּכוּ דָם נָקִי דַּם־בְּנֵיהֶם וּבְנוֹתֵיהֶם אֲשֶׁר זִבְּחוּ לַעֲצַבֵּי כְנָעַן וַתֶּחֱנַף הָאָרֶץ בַּדָּמִים׃", 109.8. "יִהְיוּ־יָמָיו מְעַטִּים פְּקֻדָּתוֹ יִקַּח אַחֵר׃", 110.2. "מַטֵּה־עֻזְּךָ יִשְׁלַח יְהוָה מִצִּיּוֹן רְדֵה בְּקֶרֶב אֹיְבֶיךָ׃", 115.1. "בֵּית אַהֲרֹן בִּטְחוּ בַיהוָה עֶזְרָם וּמָגִנָּם הוּא׃", 115.1. "לֹא לָנוּ יְהוָה לֹא לָנוּ כִּי־לְשִׁמְךָ תֵּן כָּבוֹד עַל־חַסְדְּךָ עַל־אֲמִתֶּךָ׃", 118.18. "יַסֹּר יִסְּרַנִּי יָּהּ וְלַמָּוֶת לֹא נְתָנָנִי׃", 118.19. "פִּתְחוּ־לִי שַׁעֲרֵי־צֶדֶק אָבֹא־בָם אוֹדֶה יָהּ׃", 118.26. "בָּרוּךְ הַבָּא בְּשֵׁם יְהוָה בֵּרַכְנוּכֶם מִבֵּית יְהוָה׃", 119.176. "תָּעִיתִי כְּשֶׂה אֹבֵד בַּקֵּשׁ עַבְדֶּךָ כִּי מִצְוֺתֶיךָ לֹא שָׁכָחְתִּי׃", 138.6. "כִּי־רָם יְהוָה וְשָׁפָל יִרְאֶה וְגָבֹהַּ מִמֶּרְחָק יְיֵדָע׃", 143.1. "לַמְּדֵנִי לַעֲשׂוֹת רְצוֹנֶךָ כִּי־אַתָּה אֱלוֹהָי רוּחֲךָ טוֹבָה תַּנְחֵנִי בְּאֶרֶץ מִישׁוֹר׃", 143.1. "מִזְמוֹר לְדָוִד יְהוָה שְׁמַע תְּפִלָּתִי הַאֲזִינָה אֶל־תַּחֲנוּנַי בֶּאֱמֻנָתְךָ עֲנֵנִי בְּצִדְקָתֶךָ׃", 143.2. "וְאַל־תָּבוֹא בְמִשְׁפָּט אֶת־עַבְדֶּךָ כִּי לֹא־יִצְדַּק לְפָנֶיךָ כָל־חָי׃", 146.6. "עֹשֶׂה שָׁמַיִם וָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם הַשֹּׁמֵר אֱמֶת לְעוֹלָם׃", | 2.1. "Why are the nations in an uproar? And why do the peoples mutter in vain?", 2.2. "The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:", 2.7. "I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee.", 2.8. "Ask of Me, and I will give the nations for thine inheritance, and the ends of the earth for thy possession.", 2.10. "Now therefore, O ye kings, be wise; be admonished, ye judges of the earth.", 4.8. "Thou hast put gladness in my heart, more than when their corn and their wine increase.", 10.6. "He saith in his heart: 'I shall not be moved, I who to all generations shall not be in adversity.'", 11.2. "For, lo, the wicked bend the bow, they have made ready their arrow upon the string, that they may shoot in darkness at the upright in heart.", 18.10. "He bowed the heavens also, and came down; and thick darkness was under His feet.", 23.1. "A Psalm of David. The LORD is my shepherd; I shall not want.", 27.1. "[A Psalm] of David. The LORD is my light and my salvation; whom shall I fear? The LORD is the stronghold of my life; of whom shall I be afraid?", 31.11. "For my life is spent in sorrow, and my years in sighing; My strength faileth because of mine iniquity, and my bones are wasted away.", 36.8. "How precious is Thy lovingkindness, O God! And the children of men take refuge in the shadow of Thy wings.", 36.9. "They are abundantly satisfied with the fatness of Thy house; And Thou makest them drink of the river of Thy pleasures.", 36.10. "For with Thee is the fountain of life; In Thy light do we see light.", 36.11. "O continue Thy lovingkindness unto them that know Thee; And Thy righteousness to the upright in heart.", 36.12. "Let not the foot of pride overtake me, And let not the hand of the wicked drive me away.", 36.13. "There are the workers of iniquity fallen; They are thrust down, and are not able to rise.", 38.7. "I am bent and bowed down greatly; I go mourning all the day.", 40.14. "Be pleased, O LORD, to deliver me; O LORD, make haste to help me.", 49.2. "Hear this, all ye peoples; Give ear, all ye inhabitants of the world,", 49.20. "It shall go to the generation of his fathers; They shall never see the light. .", 49.21. "Man that is in honour understandeth not; He is like the beasts that perish.", 66.3. "Say unto God: 'How tremendous is Thy work! Through the greatness of Thy power shall Thine enemies dwindle away before Thee.", 68.31. "Rebuke the wild beast of the reeds, The multitude of the bulls, with the calves of the peoples, Every one submitting himself with pieces of silver; He hath scattered the peoples that delight in war!", 69.1. "For the Leader; upon Shoshannim. [A Psalm] of David.", 69.14. "But as for me, let my prayer be unto Thee, O LORD, in an acceptable time; O God, in the abundance of Thy mercy, Answer me with the truth of Thy salvation.", 69.15. "Deliver me out of the mire, and let me not sink; Let me be delivered from them that hate me, and out of the deep waters.", 69.23. "Let their table before them become a snare; And when they are in peace, let it become a trap.", 69.24. "Let their eyes be darkened, that they see not; And make their loins continually to totter.", 69.26. "Let their encampment be desolate; Let none dwell in their tents.", 69.32. "And it shall please the LORD better than a bullock That hath horns and hoofs.", 71.18. "And even unto old age and hoary hairs, O God, forsake me not; Until I have declared Thy strength unto the next generation, Thy might to every one that is to come.", 72.20. "The prayers of David the son of Jesse are ended.", 78.2. "I will open my mouth with a parable; I will utter dark sayings concerning days of old;", 78.14. "By day also He led them with a cloud, And all the night with a light of fire.", 84.1. "For the Leader; upon the Gittith. A Psalm of the sons of Korah.", 89.19. "For of the LORD is our shield; And the Holy One of Israel is our king.", 89.20. "Then Thou spokest in vision to Thy godly ones, And saidst: 'I have laid help upon one that is mighty; I have exalted one chosen out of the people.", 89.21. "I have found David My servant; With My holy oil have I anointed him;", 89.22. "With whom My hand shall be established; Mine arm also shall strengthen him.", 89.23. "The enemy shall not exact from him; Nor the son of wickedness afflict him.", 89.24. "And I will beat to pieces his adversaries before him, And smite them that hate him.", 89.25. "But My faithfulness and My mercy shall be with him; And through My name shall his horn be exalted.", 89.26. "I will set his hand also on the sea, And his right hand on the rivers.", 89.27. "He shall call unto Me: Thou art my Father, My God, and the rock of my salvation. .", 89.28. "I also will appoint him first-born, The highest of the kings of the earth.", 89.29. "For ever will I keep for him My mercy, And My covet shall stand fast with him.", 89.30. "His seed also will I make to endure for ever, And his throne as the days of heaven.", 89.31. "If his children forsake My law, And walk not in Mine ordices; :", 89.32. "If they profane My statutes, And keep not My commandments;", 89.33. "Then will I visit their transgression with the rod, And their iniquity with strokes.", 89.34. "But My mercy will I not break off from him, Nor will I be false to My faithfulness.", 89.35. "My covet will I not profane, Nor alter that which is gone out of My lips.", 89.36. "Once have I sworn by My holiness: Surely I will not be false unto David;", 89.37. "His seed shall endure for ever, And his throne as the sun before Me.", 95.7. "For He is our God, And we are the people of His pasture, and the flock of His hand. To-day, if ye would but hearken to His voice!", 95.8. "'Harden not your heart, as at Meribah, As in the day of Massah in the wilderness;", 95.9. "When your fathers tried Me, Proved Me, even though they saw My work.", 95.10. "For forty years was I wearied with that generation, And said: It is a people that do err in their heart, And they have not known My ways;", 95.11. "Wherefore I swore in My wrath, That they should not enter into My arest.'", 97.3. "A fire goeth before Him, And burneth up His adversaries round about.", 103.2. "Bless the LORD, O my soul, And forget not all His benefits;", 103.3. "Who forgiveth all thine iniquity; Who healeth all Thy diseases;", 103.4. "Who redeemeth Thy life from the pit; Who encompasseth thee with lovingkindness and tender mercies;", 103.5. "Who satisfieth thine old age with good things; So that Thy youth is renewed like the eagle.", 105.4. "Seek ye the LORD and His strength; Seek His face continually.", 106.37. "Yea, they sacrificed their sons and their daughters unto demons,", 106.38. "And shed innocent blood, even the blood of their sons and of their daughters, Whom they sacrificed unto the idols of Canaan; And the land was polluted with blood.", 109.8. "Let his days be few; Let another take his charge.", 110.2. "The rod of Thy strength the LORD will send out of Zion: 'Rule thou in the midst of thine enemies.'", 115.1. "Not unto us, O LORD, not unto us, But unto Thy name give glory, For Thy mercy, and for Thy truth's sake.", 118.18. "The LORD hath chastened me sore; But He hath not given me over unto death.", 118.19. "Open to me the gates of righteousness; I will enter into them, I will give thanks unto the LORD.", 118.20. "This is the gate of the LORD; The righteous shall enter into it.", 118.26. "Blessed be he that cometh in the name of the LORD; We bless you out of the house of the LORD.", 119.176. "I have gone astray like a lost sheep; seek Thy servant; For I have not forgotten Thy commandments.", 138.6. "For though the LORD be high, yet regardeth He the lowly, And the haughty He knoweth from afar.", 143.1. "A Psalm of David. O LORD, hear my prayer, give ear to my supplications; In Thy faithfulness answer me, and in Thy righteousness.", 143.2. "And enter not into judgment with Thy servant; For in Thy sight shall no man living be justified.", 146.6. "Who made heaven and earth, The sea, and all that in them is; Who keepeth truth for ever;", |
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| 16. Hebrew Bible, Song of Songs, 138 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •paul, apostle, flesh Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 149 |
17. Hebrew Bible, 2 Samuel, 7.14, 7.18, 23.1-23.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •divine sonship paul's master-metaphor of adoptive •paul (the apostle) •paul (apostle) Found in books: Karfíková (2012), Grace and the Will According to Augustine, 72; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 135; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 217| 7.14. "אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃", 7.18. "וַיָּבֹא הַמֶּלֶךְ דָּוִד וַיֵּשֶׁב לִפְנֵי יְהוָה וַיֹּאמֶר מִי אָנֹכִי אֲדֹנָי יְהוִה וּמִי בֵיתִי כִּי הֲבִיאֹתַנִי עַד־הֲלֹם׃", 23.1. "וְאֵלֶּה דִּבְרֵי דָוִד הָאַחֲרֹנִים נְאֻם דָּוִד בֶּן־יִשַׁי וּנְאֻם הַגֶּבֶר הֻקַם עָל מְשִׁיחַ אֱלֹהֵי יַעֲקֹב וּנְעִים זְמִרוֹת יִשְׂרָאֵל׃", 23.1. "הוּא קָם וַיַּךְ בַּפְּלִשְׁתִּים עַד כִּי־יָגְעָה יָדוֹ וַתִּדְבַּק יָדוֹ אֶל־הַחֶרֶב וַיַּעַשׂ יְהוָה תְּשׁוּעָה גְדוֹלָה בַּיּוֹם הַהוּא וְהָעָם יָשֻׁבוּ אַחֲרָיו אַךְ־לְפַשֵּׁט׃", 23.2. "וּבְנָיָהוּ בֶן־יְהוֹיָדָע בֶּן־אִישׁ־חי [חַיִל] רַב־פְּעָלִים מִקַּבְצְאֵל הוּא הִכָּה אֵת שְׁנֵי אֲרִאֵל מוֹאָב וְהוּא יָרַד וְהִכָּה אֶת־האריה [הָאֲרִי] בְּתוֹךְ הַבֹּאר בְּיוֹם הַשָּׁלֶג׃", 23.2. "רוּחַ יְהוָה דִּבֶּר־בִּי וּמִלָּתוֹ עַל־לְשׁוֹנִי׃", | 7.14. "I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:", 7.18. "Then king David went in, and sat before the Lord, and he said, Who am I, O Lord God? and what is my house, that Thou hast brought me thus far?", 23.1. "Now these are the last words of David. David the son of Yishay said, and the man who was raised up on high, the anointed of the God of Ya῾aqov, and the sweet singer of Yisra᾽el, said,", 23.2. "The spirit of the Lord spoke by me, and his word is on my tongue.", |
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| 18. Homer, Odyssey, 5.263-5.379, 9.39-9.104, 9.250-9.414, 10.1-10.31, 10.80-10.132, 10.170-10.215, 10.307-10.374, 12.166-12.259 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •jonah, paul (apostle) Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 49 |
19. Homer, Iliad, None (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 69 | 22.73. / which then having drunk my blood in the madness of their hearts, shall lie there in the gateway. A young man it beseemeth wholly, when he is slain in battle, that he lie mangled by the sharp bronze; dead though he be, all is honourable whatsoever be seen. But when dogs work shame upon the hoary head and hoary beard |
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| 20. Septuagint, Isaiah, 2.3, 11.10, 65.1-65.2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •feast, of peter and paul •jesus christ, in paul Found in books: Levison (2009), Filled with the Spirit, 258, 292; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 69 |
21. Hebrew Bible, 1 Kings, None (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 174| 10.4. "וַתֵּרֶא מַלְכַּת־שְׁבָא אֵת כָּל־חָכְמַת שְׁלֹמֹה וְהַבַּיִת אֲשֶׁר בָּנָה׃", | 10.4. "And when the queen of Sheba had seen all the wisdom of Solomon, and the house that he had built,", |
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22. Hebrew Bible, 1 Samuel, 1.23, 10.10, 12.3, 15.11, 16.14, 28.12-28.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •paul, apostle, •paul (the apostle) •paul (st.) Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 149; Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 260; Karfíková (2012), Grace and the Will According to Augustine, 72| 1.23. "וַיֹּאמֶר לָהּ אֶלְקָנָה אִישָׁהּ עֲשִׂי הַטּוֹב בְּעֵינַיִךְ שְׁבִי עַד־גָּמְלֵךְ אֹתוֹ אַךְ יָקֵם יְהוָה אֶת־דְּבָרוֹ וַתֵּשֶׁב הָאִשָּׁה וַתֵּינֶק אֶת־בְּנָהּ עַד־גָּמְלָהּ אֹתוֹ׃", 12.3. "הִנְנִי עֲנוּ בִי נֶגֶד יְהוָה וְנֶגֶד מְשִׁיחוֹ אֶת־שׁוֹר מִי לָקַחְתִּי וַחֲמוֹר מִי לָקַחְתִּי וְאֶת־מִי עָשַׁקְתִּי אֶת־מִי רַצּוֹתִי וּמִיַּד־מִי לָקַחְתִּי כֹפֶר וְאַעְלִים עֵינַי בּוֹ וְאָשִׁיב לָכֶם׃", 15.11. "נִחַמְתִּי כִּי־הִמְלַכְתִּי אֶת־שָׁאוּל לְמֶלֶךְ כִּי־שָׁב מֵאַחֲרַי וְאֶת־דְּבָרַי לֹא הֵקִים וַיִּחַר לִשְׁמוּאֵל וַיִּזְעַק אֶל־יְהוָה כָּל־הַלָּיְלָה׃", 16.14. "וְרוּחַ יְהוָה סָרָה מֵעִם שָׁאוּל וּבִעֲתַתּוּ רוּחַ־רָעָה מֵאֵת יְהוָה׃", 28.12. "וַתֵּרֶא הָאִשָּׁה אֶת־שְׁמוּאֵל וַתִּזְעַק בְּקוֹל גָּדוֹל וַתֹּאמֶר הָאִשָּׁה אֶל־שָׁאוּל לֵאמֹר לָמָּה רִמִּיתָנִי וְאַתָּה שָׁאוּל׃", 28.13. "וַיֹּאמֶר לָהּ הַמֶּלֶךְ אַל־תִּירְאִי כִּי מָה רָאִית וַתֹּאמֶר הָאִשָּׁה אֶל־שָׁאוּל אֱלֹהִים רָאִיתִי עֹלִים מִן־הָאָרֶץ׃", 28.14. "וַיֹּאמֶר לָהּ מַה־תָּאֳרוֹ וַתֹּאמֶר אִישׁ זָקֵן עֹלֶה וְהוּא עֹטֶה מְעִיל וַיֵּדַע שָׁאוּל כִּי־שְׁמוּאֵל הוּא וַיִּקֹּד אַפַּיִם אַרְצָה וַיִּשְׁתָּחוּ׃", 28.15. "וַיֹּאמֶר שְׁמוּאֵל אֶל־שָׁאוּל לָמָּה הִרְגַּזְתַּנִי לְהַעֲלוֹת אֹתִי וַיֹּאמֶר שָׁאוּל צַר־לִי מְאֹד וּפְלִשְׁתִּים נִלְחָמִים בִּי וֵאלֹהִים סָר מֵעָלַי וְלֹא־עָנָנִי עוֹד גַּם בְּיַד־הַנְּבִיאִם גַּם־בַּחֲלֹמוֹת וָאֶקְרָאֶה לְךָ לְהוֹדִיעֵנִי מָה אֶעֱשֶׂה׃", 28.16. "וַיֹּאמֶר שְׁמוּאֵל וְלָמָּה תִּשְׁאָלֵנִי וַיהוָה סָר מֵעָלֶיךָ וַיְהִי עָרֶךָ׃", 28.17. "וַיַּעַשׂ יְהוָה לוֹ כַּאֲשֶׁר דִּבֶּר בְּיָדִי וַיִּקְרַע יְהוָה אֶת־הַמַּמְלָכָה מִיָּדֶךָ וַיִּתְּנָהּ לְרֵעֲךָ לְדָוִד׃", 28.18. "כַּאֲשֶׁר לֹא־שָׁמַעְתָּ בְּקוֹל יְהוָה וְלֹא־עָשִׂיתָ חֲרוֹן־אַפּוֹ בַּעֲמָלֵק עַל־כֵּן הַדָּבָר הַזֶּה עָשָׂה־לְךָ יְהוָה הַיּוֹם הַזֶּה׃", 28.19. "וְיִתֵּן יְהוָה גַּם אֶת־יִשְׂרָאֵל עִמְּךָ בְּיַד־פְּלִשְׁתִּים וּמָחָר אַתָּה וּבָנֶיךָ עִמִּי גַּם אֶת־מַחֲנֵה יִשְׂרָאֵל יִתֵּן יְהוָה בְּיַד־פְּלִשְׁתִּים׃", | 1.23. "And Elqana her husband said to her, Do what seems good in thy eyes; tarry until thou hast weaned him; only may the Lord establish his word. So the woman remained and nursed her son until she weaned him.", 10.10. "And when they came there to the hill, behold, a company of prophets met him; and the spirit of God came upon him, and he prophesied among them.", 12.3. "Behold, here I am: answer me before the Lord, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe with which to blind my eyes? and I will restore it you.", 15.11. "I regret that I have set up Sha᾽ul to be king: for he is turned back from following me, and he has not performed my commandments. And it grieved Shemu᾽el; and he cried to the Lord all night.", 16.14. "But the spirit of the Lord departed from Sha᾽ul, and an evil spirit from the Lord tormented him.", 28.12. "And when the woman saw Shemu᾽el, she cried with a loud voice: and the woman spoke to Sha᾽ul, saying, Why hast thou deceived me? for thou art Sha᾽ul.", 28.13. "And the king said to her, Be not afraid: for what sawest thou? And the woman said to Sha᾽ul, I saw a godlike man ascending out of the earth.", 28.14. "And he said to her, What form is he of? And she said, An old man comes up; and he is covered with a mantle. And Sha᾽ul knew that it was Shemu᾽el, and he stooped with his face to the ground, and bowed himself.", 28.15. "And Shemu᾽el said to Sha᾽ul, Why hast thou disquieted me, to bring me up? And Sha᾽ul answered, I am greatly distressed; for the Pelishtim make war against me, and God has departed from me, and answers me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayst make known to me what I shall do.", 28.16. "Then said Shemu᾽el, Why then dost thou ask of me, seeing the Lord has departed from thee, and is become thy enemy?", 28.17. "And the Lord has done for himself, as he spoke by me: for the Lord has rent the kingdom out of thy hand, and given it to thy neighbour, to David:", 28.18. "because thou wouldst not obey the voice of the Lord nor wouldst execute his fierce wrath upon ῾Amaleq, therefore has the Lord done this thing to thee this day.", 28.19. "Moreover the Lord will also deliver Yisra᾽el with thee into the hand of the Pelishtim: and to morrow shalt thou and thy sons be with me: the Lord also shall deliver the camp of Yisra᾽el into the hand of the Pelishtim.", |
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23. Hebrew Bible, Habakkuk, 1.5 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 113| 1.5. "רְאוּ בַגּוֹיִם וְהַבִּיטוּ וְהִתַּמְּהוּ תְּמָהוּ כִּי־פֹעַל פֹּעֵל בִּימֵיכֶם לֹא תַאֲמִינוּ כִּי יְסֻפָּר׃", | 1.5. "Look ye among the nations, and behold, And wonder marvellously; For, behold, a work shall be wrought in your days, Which ye will not believe though it be told you.", |
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24. Hebrew Bible, Joshua, 14.6, 20.2-20.3, 21.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •paul, st. •paul (apostle, st. paul) Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 177; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 255| 14.6. "וַיִּגְּשׁוּ בְנֵי־יְהוּדָה אֶל־יְהוֹשֻׁעַ בַּגִּלְגָּל וַיֹּאמֶר אֵלָיו כָּלֵב בֶּן־יְפֻנֶּה הַקְּנִזִּי אַתָּה יָדַעְתָּ אֶת־הַדָּבָר אֲשֶׁר־דִּבֶּר יְהוָה אֶל־מֹשֶׁה אִישׁ־הָאֱלֹהִים עַל אֹדוֹתַי וְעַל אֹדוֹתֶיךָ בְּקָדֵשׁ בַּרְנֵעַ׃", 20.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר תְּנוּ לָכֶם אֶת־עָרֵי הַמִּקְלָט אֲשֶׁר־דִּבַּרְתִּי אֲלֵיכֶם בְּיַד־מֹשֶׁה׃", 20.3. "לָנוּס שָׁמָּה רוֹצֵחַ מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה בִּבְלִי־דָעַת וְהָיוּ לָכֶם לְמִקְלָט מִגֹּאֵל הַדָּם׃", 21.13. "וְלִבְנֵי אַהֲרֹן הַכֹּהֵן נָתְנוּ אֶת־עִיר מִקְלַט הָרֹצֵחַ אֶת־חֶבְרוֹן וְאֶת־מִגְרָשֶׁהָ וְאֶת־לִבְנָה וְאֶת־מִגְרָשֶׁהָ׃", | 14.6. "Then the children of Judah drew nigh unto Joshua in Gilgal; and Caleb the son of Jephunneh the Kenizzite said unto him: ‘Thou knowest the thing that the LORD spoke unto Moses the man of God concerning me and concerning thee in Kadesh-barnea.", 20.2. "’Speak to the children of Israel, saying: Assign you the cities of refuge, whereof I spoke unto you by the hand of Moses;", 20.3. "that the manslayer that killeth any person through error and unawares may flee thither; and they shall be unto you for a refuge from the avenger of blood.", 21.13. "And unto the children of Aaron the priest they gave Hebron with the open land about it, the city of refuge for the manslayer, and Libnah with the open land about it;", |
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| 25. Hebrew Bible, Judges, None (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 319 |
26. Hebrew Bible, 2 Kings, 4.8, 19.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •paul (apostle, st. paul) •st. paul Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 255| 4.8. "וַיְהִי הַיּוֹם וַיַּעֲבֹר אֱלִישָׁע אֶל־שׁוּנֵם וְשָׁם אִשָּׁה גְדוֹלָה וַתַּחֲזֶק־בּוֹ לֶאֱכָל־לָחֶם וַיְהִי מִדֵּי עָבְרוֹ יָסֻר שָׁמָּה לֶאֱכָל־לָחֶם׃", 19.15. "וַיִּתְפַּלֵּל חִזְקִיָּהוּ לִפְנֵי יְהוָה וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃", | 4.8. "And it fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread.", 19.15. "And Hezekiah prayed before the LORD, and said: ‘O LORD, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth.", |
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27. Hebrew Bible, Isaiah, 1.9, 2.2, 2.3, 2.4, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 9.2, 9.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.22, 10.23, 10.34-11.1, 19.1, 19.10, 29.9, 29.10, 29.11, 29.12, 29.13, 29.14, 35, 35.1, 35.5, 37.16, 40, 40.3, 40.4, 40.5, 41, 42, 42.16, 43, 43.9, 43.10, 43.11, 43.12, 43.13, 43.14, 43.19, 44, 44.1, 44.2, 44.3, 44.4, 44.5, 44.28, 45, 45.1, 45.7, 46, 47, 48, 49.1, 49.6, 51.5.6.8, 52.11, 53.8, 54.1, 56.1, 56.6, 56.7, 56.8, 57.19, 57.21, 59.17, 60.1, 60.4, 60.5, 60.6.18, 60.7, 60.20, 61, 61.1, 61.2, 61.10, 62.1, 63.1, 63.15-64.9, 65.25, 66.20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 14| 44.3. "כִּי אֶצָּק־מַיִם עַל־צָמֵא וְנֹזְלִים עַל־יַבָּשָׁה אֶצֹּק רוּחִי עַל־זַרְעֶךָ וּבִרְכָתִי עַל־צֶאֱצָאֶיךָ׃", | 44.3. "For I will pour water upon the thirsty land, And streams upon the dry ground; I will pour My spirit upon thy seed, And My blessing upon thine offspring;", |
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28. Hebrew Bible, Jeremiah, 1.5, 1.50, 3.19, 5.21, 10.1-10.10, 25.1-25.11, 29.4-29.7, 30.8-30.9, 31.7-31.9, 31.31-31.34, 37.8-37.9, 119.85 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 84; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 377, 378, 436, 507, 517, 519, 520, 524, 530, 638; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320, 324; Levison (2009), Filled with the Spirit, 265; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 285; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 103; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 213; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 85, 181, 183, 190; deSilva (2022), Ephesians, 168| 1.5. "בְּטֶרֶם אצורך [אֶצָּרְךָ] בַבֶּטֶן יְדַעְתִּיךָ וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ נָבִיא לַגּוֹיִם נְתַתִּיךָ׃", 3.19. "וְאָנֹכִי אָמַרְתִּי אֵיךְ אֲשִׁיתֵךְ בַּבָּנִים וְאֶתֶּן־לָךְ אֶרֶץ חֶמְדָּה נַחֲלַת צְבִי צִבְאוֹת גּוֹיִם וָאֹמַר אָבִי תקראו־[תִּקְרְאִי־] לִי וּמֵאַחֲרַי לֹא תשובו [תָשׁוּבִי׃]", 5.21. "שִׁמְעוּ־נָא זֹאת עַם סָכָל וְאֵין לֵב עֵינַיִם לָהֶם וְלֹא יִרְאוּ אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ׃", 10.1. "וַיהוָה אֱלֹהִים אֱמֶת הוּא־אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם מִקִּצְפּוֹ תִּרְעַשׁ הָאָרֶץ וְלֹא־יָכִלוּ גוֹיִם זַעְמוֹ׃", 10.1. "שִׁמְעוּ אֶת־הַדָּבָר אֲשֶׁר דִּבֶּר יְהוָה עֲלֵיכֶם בֵּית יִשְׂרָאֵל׃", 10.2. "כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃", 10.2. "אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃", 10.3. "כִּי־חֻקּוֹת הָעַמִּים הֶבֶל הוּא כִּי־עֵץ מִיַּעַר כְּרָתוֹ מַעֲשֵׂה יְדֵי־חָרָשׁ בַּמַּעֲצָד׃", 10.4. "בְּכֶסֶף וּבְזָהָב יְיַפֵּהוּ בְּמַסְמְרוֹת וּבְמַקָּבוֹת יְחַזְּקוּם וְלוֹא יָפִיק׃", 10.5. "כְּתֹמֶר מִקְשָׁה הֵמָּה וְלֹא יְדַבֵּרוּ נָשׂוֹא יִנָּשׂוּא כִּי לֹא יִצְעָדוּ אַל־תִּירְאוּ מֵהֶם כִּי־לֹא יָרֵעוּ וְגַם־הֵיטֵיב אֵין אוֹתָם׃", 10.6. "מֵאֵין כָּמוֹךָ יְהוָה גָּדוֹל אַתָּה וְגָדוֹל שִׁמְךָ בִּגְבוּרָה׃", 10.7. "מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה כִּי בְכָל־חַכְמֵי הַגּוֹיִם וּבְכָל־מַלְכוּתָם מֵאֵין כָּמוֹךָ׃", 10.8. "וּבְאַחַת יִבְעֲרוּ וְיִכְסָלוּ מוּסַר הֲבָלִים עֵץ הוּא׃", 10.9. "כֶּסֶף מְרֻקָּע מִתַּרְשִׁישׁ יוּבָא וְזָהָב מֵאוּפָז מַעֲשֵׂה חָרָשׁ וִידֵי צוֹרֵף תְּכֵלֶת וְאַרְגָּמָן לְבוּשָׁם מַעֲשֵׂה חֲכָמִים כֻּלָּם׃", 25.1. "וְהַאֲבַדְתִּי מֵהֶם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל רֵחַיִם וְאוֹר נֵר׃", 25.1. "הַדָּבָר אֲשֶׁר־הָיָה עַל־יִרְמְיָהוּ עַל־כָּל־עַם יְהוּדָה בַּשָּׁנָה הָרְבִעִית לִיהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה הִיא הַשָּׁנָה הָרִאשֹׁנִית לִנְבוּכַדְרֶאצַּר מֶלֶךְ בָּבֶל׃", 25.2. "אֲשֶׁר דִּבֶּר יִרְמְיָהוּ הַנָּבִיא עַל־כָּל־עַם יְהוּדָה וְאֶל כָּל־יֹשְׁבֵי יְרוּשָׁלִַם לֵאמֹר׃", 25.2. "וְאֵת כָּל־הָעֶרֶב וְאֵת כָּל־מַלְכֵי אֶרֶץ הָעוּץ וְאֵת כָּל־מַלְכֵי אֶרֶץ פְּלִשְׁתִּים וְאֶת־אַשְׁקְלוֹן וְאֶת־עַזָּה וְאֶת־עֶקְרוֹן וְאֵת שְׁאֵרִית אַשְׁדּוֹד׃", 25.3. "מִן־שְׁלֹשׁ עֶשְׂרֵה שָׁנָה לְיֹאשִׁיָּהוּ בֶן־אָמוֹן מֶלֶךְ יְהוּדָה וְעַד הַיּוֹם הַזֶּה זֶה שָׁלֹשׁ וְעֶשְׂרִים שָׁנָה הָיָה דְבַר־יְהוָה אֵלָי וָאֲדַבֵּר אֲלֵיכֶם אַשְׁכֵּים וְדַבֵּר וְלֹא שְׁמַעְתֶּם׃", 25.3. "וְאַתָּה תִּנָּבֵא אֲלֵיהֶם אֵת כָּל־הַדְּבָרִים הָאֵלֶּה וְאָמַרְתָּ אֲלֵיהֶם יְהוָה מִמָּרוֹם יִשְׁאָג וּמִמְּעוֹן קָדְשׁוֹ יִתֵּן קוֹלוֹ שָׁאֹג יִשְׁאַג עַל־נָוֵהוּ הֵידָד כְּדֹרְכִים יַעֲנֶה אֶל כָּל־יֹשְׁבֵי הָאָרֶץ׃", 25.4. "וְשָׁלַח יְהוָה אֲלֵיכֶם אֶת־כָּל־עֲבָדָיו הַנְּבִאִים הַשְׁכֵּם וְשָׁלֹחַ וְלֹא שְׁמַעְתֶּם וְלֹא־הִטִּיתֶם אֶת־אָזְנְכֶם לִשְׁמֹעַ׃", 25.5. "לֵאמֹר שׁוּבוּ־נָא אִישׁ מִדַּרְכּוֹ הָרָעָה וּמֵרֹעַ מַעַלְלֵיכֶם וּשְׁבוּ עַל־הָאֲדָמָה אֲשֶׁר נָתַן יְהוָה לָכֶם וְלַאֲבוֹתֵיכֶם לְמִן־עוֹלָם וְעַד־עוֹלָם׃", 25.6. "וְאַל־תֵּלְכוּ אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם וּלְהִשְׁתַּחֲוֺת לָהֶם וְלֹא־תַכְעִיסוּ אוֹתִי בְּמַעֲשֵׂה יְדֵיכֶם וְלֹא אָרַע לָכֶם׃", 25.7. "וְלֹא־שְׁמַעְתֶּם אֵלַי נְאֻם־יְהוָה לְמַעַן הכעסוני [הַכְעִיסֵנִי] בְּמַעֲשֵׂה יְדֵיכֶם לְרַע לָכֶם׃", 25.8. "לָכֵן כֹּה אָמַר יְהוָה צְבָאוֹת יַעַן אֲשֶׁר לֹא־שְׁמַעְתֶּם אֶת־דְּבָרָי׃", 25.9. "הִנְנִי שֹׁלֵחַ וְלָקַחְתִּי אֶת־כָּל־מִשְׁפְּחוֹת צָפוֹן נְאֻם־יְהוָה וְאֶל־נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל עַבְדִּי וַהֲבִאֹתִים עַל־הָאָרֶץ הַזֹּאת וְעַל־יֹשְׁבֶיהָ וְעַל כָּל־הַגּוֹיִם הָאֵלֶּה סָבִיב וְהַחֲרַמְתִּים וְשַׂמְתִּים לְשַׁמָּה וְלִשְׁרֵקָה וּלְחָרְבוֹת עוֹלָם׃", 25.11. "וְהָיְתָה כָּל־הָאָרֶץ הַזֹּאת לְחָרְבָּה לְשַׁמָּה וְעָבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־מֶלֶךְ בָּבֶל שִׁבְעִים שָׁנָה׃", 29.4. "כֹּה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל לְכָל־הַגּוֹלָה אֲשֶׁר־הִגְלֵיתִי מִירוּשָׁלִַם בָּבֶלָה׃", 29.5. "בְּנוּ בָתִּים וְשֵׁבוּ וְנִטְעוּ גַנּוֹת וְאִכְלוּ אֶת־פִּרְיָן׃", 29.6. "קְחוּ נָשִׁים וְהוֹלִידוּ בָּנִים וּבָנוֹת וּקְחוּ לִבְנֵיכֶם נָשִׁים וְאֶת־בְּנוֹתֵיכֶם תְּנוּ לַאֲנָשִׁים וְתֵלַדְנָה בָּנִים וּבָנוֹת וּרְבוּ־שָׁם וְאַל־תִּמְעָטוּ׃", 29.7. "וְדִרְשׁוּ אֶת־שְׁלוֹם הָעִיר אֲשֶׁר הִגְלֵיתִי אֶתְכֶם שָׁמָּה וְהִתְפַּלְלוּ בַעֲדָהּ אֶל־יְהוָה כִּי בִשְׁלוֹמָהּ יִהְיֶה לָכֶם שָׁלוֹם׃", 30.8. "וְהָיָה בַיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת אֶשְׁבֹּר עֻלּוֹ מֵעַל צַוָּארֶךָ וּמוֹסְרוֹתֶיךָ אֲנַתֵּק וְלֹא־יַעַבְדוּ־בוֹ עוֹד זָרִים׃", 30.9. "וְעָבְדוּ אֵת יְהוָה אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם אֲשֶׁר אָקִים לָהֶם׃", 31.7. "כִּי־כֹה אָמַר יְהוָה רָנּוּ לְיַעֲקֹב שִׂמְחָה וְצַהֲלוּ בְּרֹאשׁ הַגּוֹיִם הַשְׁמִיעוּ הַלְלוּ וְאִמְרוּ הוֹשַׁע יְהוָה אֶת־עַמְּךָ אֵת שְׁאֵרִית יִשְׂרָאֵל׃", 31.8. "הִנְנִי מֵבִיא אוֹתָם מֵאֶרֶץ צָפוֹן וְקִבַּצְתִּים מִיַּרְכְּתֵי־אָרֶץ בָּם עִוֵּר וּפִסֵּחַ הָרָה וְיֹלֶדֶת יַחְדָּו קָהָל גָּדוֹל יָשׁוּבוּ הֵנָּה׃", 31.9. "בִּבְכִי יָבֹאוּ וּבְתַחֲנוּנִים אוֹבִילֵם אוֹלִיכֵם אֶל־נַחֲלֵי מַיִם בְּדֶרֶךְ יָשָׁר לֹא יִכָּשְׁלוּ בָּהּ כִּי־הָיִיתִי לְיִשְׂרָאֵל לְאָב וְאֶפְרַיִם בְּכֹרִי הוּא׃", 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׃", 37.8. "וְשָׁבוּ הַכַּשְׂדִּים וְנִלְחֲמוּ עַל־הָעִיר הַזֹּאת וּלְכָדֻהָ וּשְׂרָפֻהָ בָאֵשׁ׃", 37.9. "כֹּה אָמַר יְהוָה אַל־תַּשִּׁאוּ נַפְשֹׁתֵיכֶם לֵאמֹר הָלֹךְ יֵלְכוּ מֵעָלֵינוּ הַכַּשְׂדִּים כִּי־לֹא יֵלֵכוּ׃", | 1.5. "Before I formed thee in the belly I knew thee, And before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations.", 3.19. "But I said: ‘How would I put thee among the sons, And give thee a pleasant land, The goodliest heritage of the nations! ’ And I said: ‘Thou shalt call Me, My father; And shalt not turn away from following Me.’", 5.21. "Hear now this, O foolish people, and without understanding, That have eyes, and see not, That have ears, and hear not:", 10.1. "Hear ye the word which the LORD speaketh unto you, O house of Israel;", 10.2. "thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them.", 10.3. "For the customs of the peoples are vanity; For it is but a tree which one cutteth out of the forest, The work of the hands of the workman with the axe.", 10.4. "They deck it with silver and with gold, They fasten it with nails and with hammers, that it move not.", 10.5. "They are like a pillar in a garden of cucumbers, and speak not; They must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, Neither is it in them to do good.", 10.6. "There is none like unto Thee, O LORD; Thou art great, and Thy name is great in might.", 10.7. "Who would not fear Thee, O king of the nations? For it befitteth Thee; Forasmuch as among all the wise men of the nations, and in all their royalty, There is none like unto Thee.", 10.8. "But they are altogether brutish and foolish: The vanities by which they are instructed are but a stock;", 10.9. "Silver beaten into plates which is brought from Tarshish, And gold from Uphaz, The work of the craftsman and of the hands of the goldsmith; Blue and purple is their clothing; They are all the work of skilful men.", 10.10. "But the LORD God is the true God, He is the living God, and the everlasting King; At His wrath the earth trembleth, And the nations are not able to abide His indignation.", 25.1. "The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah, king of Judah, that was the first year of Nebuchadrezzar king of Babylon;", 25.2. "which Jeremiah the prophet spoke unto all the people of Judah, and to all the inhabitants of Jerusalem, saying:", 25.3. "From the thirteenth year of Josiah the son of Amon, king of Judah, even unto this day, these three and twenty years, the word of the LORD hath come unto me, and I have spoken unto you, speaking betimes and often; but ye have not hearkened.", 25.4. "And the LORD hath sent unto you all His servants the prophets, sending them betimes and often—but ye have not hearkened, nor inclined your ear to hear—", 25.5. "saying: ‘Return ye now every one from his evil way, and from the evil of your doings, and dwell in the land that the LORD hath given unto you and to your fathers, for ever and ever;", 25.6. "and go not after other gods to serve them, and to worship them, and provoke Me not with the work of your hands, and I will do you no hurt.’", 25.7. "Yet ye have not hearkened unto Me, saith the LORD; that ye might provoke Me with the work of your hands to your own hurt.", 25.8. "Therefore thus saith the LORD of hosts: Because ye have not heard My words,", 25.9. "behold, I will send and take all the families of the north, saith the LORD, and I will send unto Nebuchadrezzar the king of Babylon, My servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about; and I will utterly destroy them, and make them an astonishment, and a hissing, and perpetual desolations.", 25.10. "Moreover I will cause to cease from among them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones, and the light of the lamp.", 25.11. "And this whole land shall be a desolation, and a waste; and these nations shall serve the king of Babylon seventy years.", 29.4. "Thus saith the LORD of hosts, the God of Israel, unto all the captivity, whom I have caused to be carried away captive from Jerusalem unto Babylon:", 29.5. "Build ye houses, and dwell in them, and plant gardens, and eat the fruit of them;", 29.6. "take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; and multiply ye there, and be not diminished.", 29.7. "And seek the peace of the city whither I have caused you to be carried away captive, and pray unto the LORD for it; for in the peace thereof shall ye have peace.", 30.8. "And it shall come to pass in that day, Saith the LORD of hosts, That I will break his yoke from off thy neck, And will burst thy bands; And strangers shall no more make him their bondman;", 30.9. "But they shall serve the LORD their God, And David their king, Whom I will raise up unto them.", 31.7. "For thus saith the LORD: Sing with gladness for Jacob, And shout at the head of the nations; Announce ye, praise ye, and say: ‘O LORD, save Thy people, The remt of Israel.’", 31.8. "Behold, I will bring them from the north country, And gather them from the uttermost parts of the earth, And with them the blind and the lame, The woman with child and her that travaileth with child together; A great company shall they return hither.", 31.9. "They shall come with weeping, And with supplications will I lead them; I will cause them to walk by rivers of waters, In a straight way wherein they shall not stumble; For I am become a father to Israel, And Ephraim is My first-born.", 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.", 37.8. "And the Chaldeans shall return, and fight against this city; and they shall take it, and burn it with fire.", 37.9. "Thus saith the LORD: Deceive not yourselves, saying: The Chaldeans shall surely depart from us; for they shall not depart.", |
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| 29. Pindar, Nemean Odes, 3.22 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •stengel, paul Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 384 |
30. Hebrew Bible, Haggai, 2.11-2.13 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •paul, st. Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 241| 2.11. "כֹּה אָמַר יְהוָה צְבָאוֹת שְׁאַל־נָא אֶת־הַכֹּהֲנִים תּוֹרָה לֵאמֹר׃", 2.12. "הֵן יִשָּׂא־אִישׁ בְּשַׂר־קֹדֶשׁ בִּכְנַף בִּגְדוֹ וְנָגַע בִּכְנָפוֹ אֶל־הַלֶּחֶם וְאֶל־הַנָּזִיד וְאֶל־הַיַּיִן וְאֶל־שֶׁמֶן וְאֶל־כָּל־מַאֲכָל הֲיִקְדָּשׁ וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ לֹא׃", 2.13. "וַיֹּאמֶר חַגַּי אִם־יִגַּע טְמֵא־נֶפֶשׁ בְּכָל־אֵלֶּה הֲיִטְמָא וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ יִטְמָא׃", | 2.11. "’Thus saith the LORD of hosts: Ask now the priests for instruction, saying:", 2.12. "If one bear hallowed flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any food, shall it be holy?’ And the priests answered and said: ‘No.’", 2.13. "Then said Haggai: ‘If one that is unclean by a dead body touch any of these, shall it be unclean?’ And the priests answered and said: ‘It shall be unclean.’", |
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31. Aeschylus, Suppliant Women, 677, 676 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 91| 676. Ἄρτεμιν δʼ Ἑκάταν γυναι- | |
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32. Hebrew Bible, Ezekiel, 11.19, 18.31-18.32, 33.11, 34.27, 36.24-36.28, 37.27 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 459; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 100; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 325; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 14; Levison (2009), Filled with the Spirit, 304; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 69; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 85, 181, 183, 184; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 231| 11.19. "וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָׂר׃", 18.31. "הַשְׁלִיכוּ מֵעֲלֵיכֶם אֶת־כָּל־פִּשְׁעֵיכֶם אֲשֶׁר פְּשַׁעְתֶּם בָּם וַעֲשׂוּ לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה וְלָמָּה תָמֻתוּ בֵּית יִשְׂרָאֵל׃", 18.32. "כִּי לֹא אֶחְפֹּץ בְּמוֹת הַמֵּת נְאֻם אֲדֹנָי יְהוִה וְהָשִׁיבוּ וִחְיוּ׃", 33.11. "אֱמֹר אֲלֵיהֶם חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־אֶחְפֹּץ בְּמוֹת הָרָשָׁע כִּי אִם־בְּשׁוּב רָשָׁע מִדַּרְכּוֹ וְחָיָה שׁוּבוּ שׁוּבוּ מִדַּרְכֵיכֶם הָרָעִים וְלָמָּה תָמוּתוּ בֵּית יִשְׂרָאֵל׃", 34.27. "וְנָתַן עֵץ הַשָּׂדֶה אֶת־פִּרְיוֹ וְהָאָרֶץ תִּתֵּן יְבוּלָהּ וְהָיוּ עַל־אַדְמָתָם לָבֶטַח וְיָדְעוּ כִּי־אֲנִי יְהוָה בְּשִׁבְרִי אֶת־מֹטוֹת עֻלָּם וְהִצַּלְתִּים מִיַּד הָעֹבְדִים בָּהֶם׃", 36.24. "וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם׃", 36.25. "וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃", 36.26. "וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃", 36.27. "וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃", 36.28. "וִישַׁבְתֶּם בָּאָרֶץ אֲשֶׁר נָתַתִּי לַאֲבֹתֵיכֶם וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃", 37.27. "וְהָיָה מִשְׁכָּנִי עֲלֵיהֶם וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃", | 11.19. "And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh;", 18.31. "Cast away from you all your transgressions, wherein ye have transgressed; and make you a new heart and a new spirit; for why will ye die, O house of Israel?", 18.32. "For I have no pleasure in the death of him that dieth, saith the Lord GOD; wherefore turn yourselves, and live.", 33.11. "Say unto them: As I live, saith the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?", 34.27. "And the tree of the field shall yield its fruit, and the earth shall yield her produce, and they shall be safe in their land; and they shall know that I am the LORD, when I have broken the bars of their yoke, and have delivered them out of the hand of those that made bondmen of them.", 36.24. "For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land.", 36.25. "And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you.", 36.26. "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.", 36.27. "And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them.", 36.28. "And ye shall dwell in the land that I gave to your fathers; and ye shall be My people, and I will be your God.", 37.27. "My dwelling-place also shall be over them; and I will be their God, and they shall be My people.", |
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| 33. Thucydides, The History of The Peloponnesian War, 8.109 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •paul (the apostle) Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 110 |
34. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •paul and stoicism, relationship of Found in books: Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 72| 31d. δαιμόνιον γίγνεται φωνή , ὃ δὴ καὶ ἐν τῇ γραφῇ ἐπικωμῳδῶν Μέλητος ἐγράψατο. ἐμοὶ δὲ τοῦτʼ ἔστιν ἐκ παιδὸς ἀρξάμενον, φωνή τις γιγνομένη, ἣ ὅταν γένηται, ἀεὶ ἀποτρέπει με τοῦτο ὃ ἂν μέλλω πράττειν, προτρέπει δὲ οὔποτε. τοῦτʼ ἔστιν ὅ μοι ἐναντιοῦται τὰ πολιτικὰ πράττειν, καὶ παγκάλως γέ μοι δοκεῖ ἐναντιοῦσθαι· εὖ γὰρ ἴστε, ὦ ἄνδρες Ἀθηναῖοι, εἰ ἐγὼ πάλαι ἐπεχείρησα πράττειν τὰ πολιτικὰ πράγματα, πάλαι ἂν ἀπολώλη καὶ οὔτʼ ἂν ὑμᾶς ὠφελήκη | 31d. at many times and places, is that something divine and spiritual comes to me, the very thing which Meletus ridiculed in his indictment. I have had this from my childhood; it is a sort of voice that comes to me, and when it comes it always holds me back from what I am thinking of doing, but never urges me forward. This it is which opposes my engaging in politics. And I think this opposition is a very good thing; for you may be quite sure, men of Athens , that if I had undertaken to go into politics, I should have been put to death long ago and should have done |
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35. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 309| 114a. ὑπ’ ὀργῆς βίαιόν τι πράξαντες, καὶ μεταμέλον αὐτοῖς τὸν ἄλλον βίον βιῶσιν, ἢ ἀνδροφόνοι τοιούτῳ τινὶ ἄλλῳ τρόπῳ γένωνται, τούτους δὲ ἐμπεσεῖν μὲν εἰς τὸν Τάρταρον ἀνάγκη, ἐμπεσόντας δὲ αὐτοὺς καὶ ἐνιαυτὸν ἐκεῖ γενομένους ἐκβάλλει τὸ κῦμα, τοὺς μὲν ἀνδροφόνους κατὰ τὸν Κωκυτόν , τοὺς δὲ πατραλοίας καὶ μητραλοίας κατὰ τὸν Πυριφλεγέθοντα : ἐπειδὰν δὲ φερόμενοι γένωνται κατὰ τὴν λίμνην τὴν Ἀχερουσιάδα , ἐνταῦθα βοῶσί τε καὶ καλοῦσιν, οἱ μὲν οὓς ἀπέκτειναν, οἱ δὲ οὓς ὕβρισαν, καλέσαντες δ’ ἱκετεύουσι | 114a. have lived in repentance the rest of their lives, or who have slain some other person under similar conditions—these must needs be thrown into Tartarus, and when they have been there a year the wave casts them out, the homicides by way of Cocytus, those who have outraged their parents by way of Pyriphlegethon. And when they have been brought by the current to the Acherusian lake, they shout and cry out, calling to those whom they have slain or outraged, begging and beseeching them |
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36. Aristophanes, Peace, 960 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •stengel, paul Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 471| 960. σείου σὺ ταχέως: σὺ δὲ πρότεινε τῶν ὀλῶν, | |
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| 37. Isocrates, Orations, a b c d\n0 '8.41 '8.41 '8 41 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •apostle, paul as Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 215 |
| 38. Plato, Euthydemus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 74 |
39. Hebrew Bible, Ecclesiastes, 7.29, 15.18, 21.22.0 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 279; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 11| 7.29. "לְבַד רְאֵה־זֶה מָצָאתִי אֲשֶׁר עָשָׂה הָאֱלֹהִים אֶת־הָאָדָם יָשָׁר וְהֵמָּה בִקְשׁוּ חִשְּׁבֹנוֹת רַבִּים׃", | 7.29. "Behold, this only have I found, that God made man upright; but they have sought out many inventions.", |
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40. Hebrew Bible, 2 Chronicles, 11.15, 24.17-24.25 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 72, 73| 11.15. "וַיַּעֲמֶד־לוֹ כֹּהֲנִים לַבָּמוֹת וְלַשְּׂעִירִים וְלָעֲגָלִים אֲשֶׁר עָשָׂה׃", 24.17. "וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם׃", 24.18. "וַיַּעַזְבוּ אֶת־בֵּית יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיַּעַבְדוּ אֶת־הָאֲשֵׁרִים וְאֶת־הָעֲצַבִּים וַיְהִי־קֶצֶף עַל־יְהוּדָה וִירוּשָׁלִַם בְּאַשְׁמָתָם זֹאת׃", 24.19. "וַיִּשְׁלַח בָּהֶם נְבִאִים לַהֲשִׁיבָם אֶל־יְהוָה וַיָּעִידוּ בָם וְלֹא הֶאֱזִינוּ׃", 24.21. "וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמֻהוּ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ בַּחֲצַר בֵּית יְהוָה׃", 24.22. "וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃", 24.23. "וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם וַיָּבֹאוּ אֶל־יְהוּדָה וִירוּשָׁלִַם וַיַּשְׁחִיתוּ אֶת־כָּל־שָׂרֵי הָעָם מֵעָם וְכָל־שְׁלָלָם שִׁלְּחוּ לְמֶלֶךְ דַּרְמָשֶׂק׃", 24.24. "כִּי בְמִצְעַר אֲנָשִׁים בָּאוּ חֵיל אֲרָם וַיהוָה נָתַן בְּיָדָם חַיִל לָרֹב מְאֹד כִּי עָזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וְאֶת־יוֹאָשׁ עָשׂוּ שְׁפָטִים׃", 24.25. "וּבְלֶכְתָּם מִמֶּנּוּ כִּי־עָזְבוּ אֹתוֹ במחליים [בְּמַחֲלוּיִם] רַבִּים הִתְקַשְּׁרוּ עָלָיו עֲבָדָיו בִּדְמֵי בְּנֵי יְהוֹיָדָע הַכֹּהֵן וַיַּהַרְגֻהוּ עַל־מִטָּתוֹ וַיָּמֹת וַיִּקְבְּרֻהוּ בְּעִיר דָּוִיד וְלֹא קְבָרֻהוּ בְּקִבְרוֹת הַמְּלָכִים׃", | 11.15. "and he appointed him priests for the high places, and for the satyrs, and for the calves which he had made.", 24.17. "Now after the death of Jehoiada came the princes of Judah, and prostrated themselves before the king. Then the king hearkened unto them.", 24.18. "And they forsook the house of the LORD, the God of their fathers, and served the Asherim and the idols; and wrath came upon Judah and Jerusalem for this their guiltiness.", 24.19. "Yet He sent prophets to them, to bring them back unto the LORD; and they admonished them, but they would not give ear.", 24.20. "And the spirit of God clothed Zechariah the son of Jehoiada the priest; and he stood above the people, and said unto them: ‘Thus saith God: Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, He hath also forsaken you.’", 24.21. "And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD.", 24.22. "Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said: ‘The LORD look upon it, and require it.’", 24.23. "And it came to pass, when the year was come about, that the army of the Arameans came up against him; and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus.", 24.24. "For the army of the Arameans came with a small company of men; and the LORD delivered a very great host into their hand, because they had forsaken the LORD, the God of their fathers. So they executed judgment upon Joash.", 24.25. "And when they were departed from him—for they left him in great diseases—his own servants conspired against him for the blood of the sons of Jehoiada the priest, and slew him on his bed, and he died; and they buried him in the city of David, but they buried him not in the sepulchres of the kings.", |
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41. Hebrew Bible, 1 Chronicles, 16.11 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •apostle paul Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 99| 16.11. "דִּרְשׁוּ יְהוָה וְעֻזּוֹ בַּקְּשׁוּ פָנָיו תָּמִיד׃", | 16.11. "Seek ye the LORD and His strength; Seek His face continually.", |
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| 42. Xenophon, On Household Management, 10, 8-9, 7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 69 |
| 43. Plato, Gorgias, 468 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •epistemology, paul’s Found in books: Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 174 |
| 44. Euripides, Medea, 643 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •paul, apostle, stoic philosophy •stoicism, stoic philosophy, of paul Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 165 |
| 45. Plato, Menexenus, 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, 319 |
46. Hebrew Bible, Nehemiah, 8.13-8.18, 9.5-9.37 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •paul (st.) •st. paul •paul (the apostle) Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91; Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 221; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 40| 8.13. "וּבַיּוֹם הַשֵּׁנִי נֶאֶסְפוּ רָאשֵׁי הָאָבוֹת לְכָל־הָעָם הַכֹּהֲנִים וְהַלְוִיִּם אֶל־עֶזְרָא הַסֹּפֵר וּלְהַשְׂכִּיל אֶל־דִּבְרֵי הַתּוֹרָה׃", 8.14. "וַיִּמְצְאוּ כָּתוּב בַּתּוֹרָה אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֲשֶׁר יֵשְׁבוּ בְנֵי־יִשְׂרָאֵל בַּסֻּכּוֹת בֶּחָג בַּחֹדֶשׁ הַשְּׁבִיעִי׃", 8.15. "וַאֲשֶׁר יַשְׁמִיעוּ וְיַעֲבִירוּ קוֹל בְּכָל־עָרֵיהֶם וּבִירוּשָׁלִַם לֵאמֹר צְאוּ הָהָר וְהָבִיאוּ עֲלֵי־זַיִת וַעֲלֵי־עֵץ שֶׁמֶן וַעֲלֵי הֲדַס וַעֲלֵי תְמָרִים וַעֲלֵי עֵץ עָבֹת לַעֲשֹׂת סֻכֹּת כַּכָּתוּב׃", 8.16. "וַיֵּצְאוּ הָעָם וַיָּבִיאוּ וַיַּעֲשׂוּ לָהֶם סֻכּוֹת אִישׁ עַל־גַּגּוֹ וּבְחַצְרֹתֵיהֶם וּבְחַצְרוֹת בֵּית הָאֱלֹהִים וּבִרְחוֹב שַׁעַר הַמַּיִם וּבִרְחוֹב שַׁעַר אֶפְרָיִם׃", 8.17. "וַיַּעֲשׂוּ כָל־הַקָּהָל הַשָּׁבִים מִן־הַשְּׁבִי סֻכּוֹת וַיֵּשְׁבוּ בַסֻּכּוֹת כִּי לֹא־עָשׂוּ מִימֵי יֵשׁוּעַ בִּן־נוּן כֵּן בְּנֵי יִשְׂרָאֵל עַד הַיּוֹם הַהוּא וַתְּהִי שִׂמְחָה גְּדוֹלָה מְאֹד׃", 8.18. "וַיִּקְרָא בְּסֵפֶר תּוֹרַת הָאֱלֹהִים יוֹם בְּיוֹם מִן־הַיּוֹם הָרִאשׁוֹן עַד הַיּוֹם הָאַחֲרוֹן וַיַּעֲשׂוּ־חָג שִׁבְעַת יָמִים וּבַיּוֹם הַשְּׁמִינִי עֲצֶרֶת כַּמִּשְׁפָּט׃", 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׃", 9.6. "אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃", 9.7. "אַתָּה־הוּא יְהוָה הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם׃", 9.8. "וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת־אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת־דְּבָרֶיךָ כִּי צַדִּיק אָתָּה׃", 9.9. "וַתֵּרֶא אֶת־עֳנִי אֲבֹתֵינוּ בְּמִצְרָיִם וְאֶת־זַעֲקָתָם שָׁמַעְתָּ עַל־יַם־סוּף׃", 9.11. "וְהַיָּם בָּקַעְתָּ לִפְנֵיהֶם וַיַּעַבְרוּ בְתוֹךְ־הַיָּם בַּיַּבָּשָׁה וְאֶת־רֹדְפֵיהֶם הִשְׁלַכְתָּ בִמְצוֹלֹת כְּמוֹ־אֶבֶן בְּמַיִם עַזִּים׃", 9.12. "וּבְעַמּוּד עָנָן הִנְחִיתָם יוֹמָם וּבְעַמּוּד אֵשׁ לַיְלָה לְהָאִיר לָהֶם אֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃", 9.13. "וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃", 9.14. "וְאֶת־שַׁבַּת קָדְשְׁךָ הוֹדַעַתָ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ׃", 9.15. "וְלֶחֶם מִשָּׁמַיִם נָתַתָּה לָהֶם לִרְעָבָם וּמַיִם מִסֶּלַע הוֹצֵאתָ לָהֶם לִצְמָאָם וַתֹּאמֶר לָהֶם לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־נָשָׂאתָ אֶת־יָדְךָ לָתֵת לָהֶם׃", 9.16. "וְהֵם וַאֲבֹתֵינוּ הֵזִידוּ וַיַּקְשׁוּ אֶת־עָרְפָּם וְלֹא שָׁמְעוּ אֶל־מִצְוֺתֶיךָ׃", 9.17. "וַיְמָאֲנוּ לִשְׁמֹעַ וְלֹא־זָכְרוּ נִפְלְאֹתֶיךָ אֲשֶׁר עָשִׂיתָ עִמָּהֶם וַיַּקְשׁוּ אֶת־עָרְפָּם וַיִּתְּנוּ־רֹאשׁ לָשׁוּב לְעַבְדֻתָם בְּמִרְיָם וְאַתָּה אֱלוֹהַּ סְלִיחוֹת חַנּוּן וְרַחוּם אֶרֶךְ־אַפַּיִם וְרַב־וחסד [חֶסֶד] וְלֹא עֲזַבְתָּם׃", 9.18. "אַף כִּי־עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיֹּאמְרוּ זֶה אֱלֹהֶיךָ אֲשֶׁר הֶעֶלְךָ מִמִּצְרָיִם וַיַּעֲשׂוּ נֶאָצוֹת גְּדֹלוֹת׃", 9.19. "וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים לֹא עֲזַבְתָּם בַּמִּדְבָּר אֶת־עַמּוּד הֶעָנָן לֹא־סָר מֵעֲלֵיהֶם בְּיוֹמָם לְהַנְחֹתָם בְּהַדֶּרֶךְ וְאֶת־עַמּוּד הָאֵשׁ בְּלַיְלָה לְהָאִיר לָהֶם וְאֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃", 9.21. "וְאַרְבָּעִים שָׁנָה כִּלְכַּלְתָּם בַּמִּדְבָּר לֹא חָסֵרוּ שַׂלְמֹתֵיהֶם לֹא בָלוּ וְרַגְלֵיהֶם לֹא בָצֵקוּ׃", 9.22. "וַתִּתֵּן לָהֶם מַמְלָכוֹת וַעֲמָמִים וַתַּחְלְקֵם לְפֵאָה וַיִּירְשׁוּ אֶת־אֶרֶץ סִיחוֹן וְאֶת־אֶרֶץ מֶלֶךְ חֶשְׁבּוֹן וְאֶת־אֶרֶץ עוֹג מֶלֶךְ־הַבָּשָׁן׃", 9.23. "וּבְנֵיהֶם הִרְבִּיתָ כְּכֹכְבֵי הַשָּׁמָיִם וַתְּבִיאֵם אֶל־הָאָרֶץ אֲשֶׁר־אָמַרְתָּ לַאֲבֹתֵיהֶם לָבוֹא לָרָשֶׁת׃", 9.24. "וַיָּבֹאוּ הַבָּנִים וַיִּירְשׁוּ אֶת־הָאָרֶץ וַתַּכְנַע לִפְנֵיהֶם אֶת־יֹשְׁבֵי הָאָרֶץ הַכְּנַעֲנִים וַתִּתְּנֵם בְּיָדָם וְאֶת־מַלְכֵיהֶם וְאֶת־עַמְמֵי הָאָרֶץ לַעֲשׂוֹת בָּהֶם כִּרְצוֹנָם׃", 9.25. "וַיִּלְכְּדוּ עָרִים בְּצֻרוֹת וַאֲדָמָה שְׁמֵנָה וַיִּירְשׁוּ בָּתִּים מְלֵאִים־כָּל־טוּב בֹּרוֹת חֲצוּבִים כְּרָמִים וְזֵיתִים וְעֵץ מַאֲכָל לָרֹב וַיֹּאכְלוּ וַיִּשְׂבְּעוּ וַיַּשְׁמִינוּ וַיִּתְעַדְּנוּ בְּטוּבְךָ הַגָּדוֹל׃", 9.26. "וַיַּמְרוּ וַיִּמְרְדוּ בָּךְ וַיַּשְׁלִכוּ אֶת־תּוֹרָתְךָ אַחֲרֵי גַוָּם וְאֶת־נְבִיאֶיךָ הָרָגוּ אֲשֶׁר־הֵעִידוּ בָם לַהֲשִׁיבָם אֵלֶיךָ וַיַּעֲשׂוּ נֶאָצוֹת גְּדוֹלֹת׃", 9.27. "וַתִּתְּנֵם בְּיַד צָרֵיהֶם וַיָּצֵרוּ לָהֶם וּבְעֵת צָרָתָם יִצְעֲקוּ אֵלֶיךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמָע וּכְרַחֲמֶיךָ הָרַבִּים תִּתֵּן לָהֶם מוֹשִׁיעִים וְיוֹשִׁיעוּם מִיַּד צָרֵיהֶם׃", 9.28. "וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃", 9.29. "וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃", 9.31. "וּבְרַחֲמֶיךָ הָרַבִּים לֹא־עֲשִׂיתָם כָּלָה וְלֹא עֲזַבְתָּם כִּי אֵל־חַנּוּן וְרַחוּם אָתָּה׃", 9.32. "וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃", 9.33. "וְאַתָּה צַדִּיק עַל כָּל־הַבָּא עָלֵינוּ כִּי־אֱמֶת עָשִׂיתָ וַאֲנַחְנוּ הִרְשָׁעְנוּ׃", 9.34. "וְאֶת־מְלָכֵינוּ שָׂרֵינוּ כֹּהֲנֵינוּ וַאֲבֹתֵינוּ לֹא עָשׂוּ תּוֹרָתֶךָ וְלֹא הִקְשִׁיבוּ אֶל־מִצְוֺתֶיךָ וּלְעֵדְוֺתֶיךָ אֲשֶׁר הַעִידֹתָ בָּהֶם׃", 9.35. "וְהֵם בְּמַלְכוּתָם וּבְטוּבְךָ הָרָב אֲשֶׁר־נָתַתָּ לָהֶם וּבְאֶרֶץ הָרְחָבָה וְהַשְּׁמֵנָה אֲשֶׁר־נָתַתָּ לִפְנֵיהֶם לֹא עֲבָדוּךָ וְלֹא־שָׁבוּ מִמַּעַלְלֵיהֶם הָרָעִים׃", 9.36. "הִנֵּה אֲנַחְנוּ הַיּוֹם עֲבָדִים וְהָאָרֶץ אֲשֶׁר־נָתַתָּה לַאֲבֹתֵינוּ לֶאֱכֹל אֶת־פִּרְיָהּ וְאֶת־טוּבָהּ הִנֵּה אֲנַחְנוּ עֲבָדִים עָלֶיהָ׃", 9.37. "וּתְבוּאָתָהּ מַרְבָּה לַמְּלָכִים אֲשֶׁר־נָתַתָּה עָלֵינוּ בְּחַטֹּאותֵינוּ וְעַל גְּוִיֹּתֵינוּ מֹשְׁלִים וּבִבְהֶמְתֵּנוּ כִּרְצוֹנָם וּבְצָרָה גְדוֹלָה אֲנָחְנוּ׃", | 8.13. "And on the second day were gathered together the heads of fathers’houses of all the people, the priests, and the Levites, unto Ezra the scribe, even to give attention to the words of the Law.", 8.14. "And they found written in the Law, how that the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month;", 8.15. "and that they should publish and proclaim in all their cities, and in Jerusalem, saying: ‘Go forth unto the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.’", 8.16. "So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the broad place of the water gate, and in the broad place of the gate of Ephraim.", 8.17. "And all the congregation of them that were come back out of the captivity made booths, and dwelt in the booths; for since the days of Joshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.", 8.18. "Also day by day, from the first day unto the last day, he read in the book of the Law of God. And they kept the feast seven days;", 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.", 9.6. "Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee.", 9.7. "Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham;", 9.8. "and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous;", 9.9. "And Thou sawest the affliction of our fathers in Egypt, and heardest their cry by the Red Sea;", 9.10. "and didst show signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for Thou knewest that they dealt proudly against them; and didst get Thee a name, as it is this day.", 9.11. "And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their pursuers Thou didst cast into the depths, as a stone into the mighty waters.", 9.12. "Moreover in a pillar of cloud Thou didst lead them by day; and in a pillar of fire by night, to give them light in the way wherein they should go.", 9.13. "Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments;", 9.14. "and madest known unto them Thy holy sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant;", 9.15. "and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and didst command them that they should go in to possess the land which Thou hadst lifted up Thy hand to give them.", 9.16. "But they and our fathers dealt proudly, and hardened their neck, and hearkened not to Thy commandments,", 9.17. "and refused to hearken, neither were mindful of Thy wonders that Thou didst among them; but hardened their neck, and in their rebellion appointed a captain to return to their bondage; but Thou art a God ready to pardon, gracious and full of compassion, slow to anger, and plenteous in mercy, and forsookest them not.", 9.18. "Yea, when they had made them a molten calf, and said: ‘This is thy God that brought thee up out of Egypt, and had wrought great provocations;", 9.19. "yet Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go.", 9.20. "Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst.", 9.21. "Yea, forty years didst Thou sustain them in the wilderness, and they lacked nothing; their clothes waxed not old, and their feet swelled not.", 9.22. "Moreover Thou gavest them kingdoms and peoples, which Thou didst allot quarter by quarter; so they possessed the land of Sihon, even the land of the king of Heshbon, and the land of Og king of Bashan.", 9.23. "Their children also didst Thou multiply as the stars of heaven, and didst bring them into the land, concerning which Thou didst say to their fathers, that they should go in to possess it.", 9.24. "So the children went in and possessed the land, and Thou didst subdue before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the peoples of the land, that they might do with them as they would.", 9.25. "And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance; so they did eat, and were filled, and became fat, and luxuriated in Thy great goodness.", 9.26. "Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations.", 9.27. "Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries.", 9.28. "But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies;", 9.29. "and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear.", 9.30. "Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands.", 9.31. "Nevertheless in Thy manifold mercies Thou didst not utterly consume them, nor forsake them; for Thou art a gracious and merciful God.", 9.32. "Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day.", 9.33. "Howbeit Thou art just in all that is come upon us; for Thou hast dealt truly, but we have done wickedly;", 9.34. "neither have our kings, our princes, our priests, nor our fathers, kept Thy law, nor hearkened unto Thy commandments and Thy testimonies, wherewith Thou didst testify against them.", 9.35. "For they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest before them, neither turned they from their wicked works.", 9.36. "Behold, we are servants this day, and as for the land that Thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it.", 9.37. "And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress.’", |
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| 47. Sophocles, Oedipus The King, 1110-1185 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 129 |
| 48. Hebrew Bible, Zechariah, 8.20, 8.21, 8.22, 8.23, 13.7-14.6, 14.5, 14.16, 14.17 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 153 |
| 49. Plato, Timaeus, 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 , 338 |
50. Herodotus, Histories, 7.197, 9.114-9.120 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •stengel, paul •paul (the apostle) Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 464; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 110 | 7.197. When Xerxes had come to Alus in Achaea, his guides, desiring to inform him of all they knew, told him the story which is related in that country concerning the worship of Laphystian Zeus, namely how Athamas son of Aeolus plotted Phrixus' death with Ino, and further, how the Achaeans by an oracle's bidding compel Phrixus descendants to certain tasks. ,They order the eldest of that family not to enter their town-hall (which the Achaeans call the People's House) and themselves keep watch there. If he should enter, he may not come out, save only to be sacrificed. They say as well that many of those who were to be sacrificed had fled in fear to another country, and that if they returned at a later day and were taken, they were brought into the town-hall. The guides showed Xerxes how the man is sacrificed, namely with fillets covering him all over and a procession to lead him forth. ,It is the descendants of Phrixus' son Cytissorus who are treated in this way, because when the Achaeans by an oracle's bidding made Athamas son of Aeolus a scapegoat for their country and were about to sacrifice him, this Cytissorus came from Aea in Colchis and delivered him, thereby bringing the god's wrath on his own descendants. ,Hearing all this, Xerxes, when he came to the temple grove, refrained from entering it himself and bade all his army do likewise, holding the house and the precinct of Athamas' descendants alike in reverence. 9.114. The Greeks who had set out from Mykale for the Hellespont first anchored off Lectum having been stopped by contrary winds, and came from there to Abydos, where they found the bridges broken which they thought would still be in place; these were in fact the chief cause of their coming to the Hellespont. ,The Peloponnesians then who were with Leutychides decided to sail away to Hellas, but the Athenians, with Xanthippus their general, that they would remain there and attack the Chersonesus. So the rest sailed away, but the Athenians crossed over to the Chersonesus and laid siege to Sestus. 9.115. Now when the Persians heard that the Greeks were at the Hellespont, they had come in from the neighboring towns and assembled at this same Sestus, seeing that it was the strongest walled place in that region. Among them there was a Persian named Oeobazus from Cardia, and he had carried the equipment of the bridges there. Sestus was held by the Aeolians of the country, but with him were Persians and a great multitude of their allies. 9.116. This province was ruled by Xerxes' viceroy Artayctes, a cunning man and a wicked one; witness the deceit that he practised on the king in his march to Athens, how he stole away from Elaeus the treasure of Protesilaus son of Iphiclus. ,This was the way of it; there is at Elaeus in the Chersonesus the tomb of Protesilaus, and a precinct around it, which contained much treasure: vessels of gold and silver, bronze, clothing, and other dedications; all of which Artayctes carried off by the king's gift. ,“Sire,” he said deceitfully to Xerxes, “there is here the house of a certain Greek, who met a just death for invading your territory with an army; give me this man's house, so that all may be taught not to invade your territory.” One would think that this plea would easily persuade Xerxes to give him a man's house, since the latter had no suspicion of Artayctes' meaning. His reason for saying that Protesilaus had invaded the king's territory was that the Persians believe all Asia to belong to themselves and whoever is their king. So when the treasure was given to him, he carried it away from Elaeus to Sestus, and planted and farmed the precinct. He would also come from Elaeus and have intercourse with women in the shrine. Now, when the Athenians laid siege to him, he had made no preparation for it; he did not think that the Greeks would come, and he had no way of escaping from their attack. 9.117. Since the siege continued into the late autumn, the Athenians grew weary of their absence from home and their lack of success at taking the fortress. They accordingly entreated their generals to lead them away again, but the generals refused to do that till they should take the place or be recalled by the Athenian state. At that the men endured their plight patiently. 9.118. But those who were within the walls were by now reduced to the last extremity, so much so that they boiled the thongs of their beds for food. At last, however, even these failed them, and Artayctes and Oeobazus and all the Persians made their way down from the back part of the fortress, where the fewest of their enemies were, and fled at nightfall. ,When morning came, the people of the Chersonese signified from their towers to the Athenians what had happened, and opened their gates. The greater part of the Athenians then went in pursuit, while the rest stayed to hold the town. 9.119. As Oeobazus was making his escape into Thrace, the Apsinthians of that country caught and sacrificed him in their customary manner to Plistorus the god of their land; as for his companions, they did away with them by other means. ,Artayctes and his company had begun their flight later, and were overtaken a little way beyond the Goat's Rivers, where after they had defended themselves a long time, some of them were killed and the rest taken alive. The Greeks bound them and carried them to Sestus, and together with them Artayctes and his son also in bonds. 9.120. It is related by the people of the Chersonese that a marvellous thing happened one of those who guarded Artayctes. He was frying dried fish, and these as they lay over the fire began to leap and writhe as though they had just been caught. ,The rest gathered around, amazed at the sight, but when Artayctes saw this strange thing, he called the one who was frying the fish and said to him: “Athenian, do not be afraid of this portent, for it is not to you that it has been sent; it is to me that Protesilaus of Elaeus is trying to signify that although he is dead and dry, he has power given him by the god to take vengeance on me, the one who wronged him. ,Now therefore I offer a ransom, the sum of one hundred talents to the god for the treasure that I took from his temple. I will also pay to the Athenians two hundred talents for myself and my son, if they spare us.” ,But Xanthippus the general was unmoved by this promise, for the people of Elaeus desired that Artayctes should be put to death in revenge for Protesilaus, and the general himself was so inclined. So they carried Artayctes away to the headland where Xerxes had bridged the strait (or, by another story, to the hill above the town of Madytus), and there nailed him to boards and hanged him. As for his son, they stoned him to death before his father's eyes. |
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51. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 331| 155d. ΣΩ. Θεόδωρος γάρ, ὦ φίλε, φαίνεται οὐ κακῶς τοπάζειν περὶ τῆς φύσεώς σου. μάλα γὰρ φιλοσόφου τοῦτο τὸ πάθος, τὸ θαυμάζειν· οὐ γὰρ ἄλλη ἀρχὴ φιλοσοφίας ἢ αὕτη, καὶ ἔοικεν ὁ τὴν Ἶριν Θαύμαντος ἔκγονον φήσας οὐ κακῶς γενεαλογεῖν. ἀλλὰ πότερον μανθάνεις ἤδη διʼ ὃ ταῦτα τοιαῦτʼ ἐστὶν ἐξ ὧν τὸν Πρωταγόραν φαμὲν λέγειν, ἢ οὔπω; ΘΕΑΙ. οὔπω μοι δοκῶ. ΣΩ. χάριν οὖν μοι εἴσῃ ἐάν σοι ἀνδρός, μᾶλλον δὲ ἀνδρῶν ὀνομαστῶν τῆς διανοίας τὴν ἀλήθειαν ἀποκεκρυμμένην | 155d. SOC. Theodorus seems to be a pretty good guesser about your nature. For this feeling of wonder shows that you are a philosopher, since wonder is the only beginning of philosophy, and he who said that Iris was the child of Thaumas made a good genealogy. But do you begin to understand why these things are so, according to the doctrine we attribute to Protagoras, or do you not as yet? THEAET. Not yet, I think. SOC. And will you be grateful to me if I help you |
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52. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •paul the apostle Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 323| 908d. ἑτέρους τοιούτους ἀπεργάζοιτο, δίκης μὴ τυγχάνων· ὁ δὲ δὴ δοξάζων μὲν καθάπερ ἅτερος, εὐφυὴς δὲ ἐπικαλούμενος, δόλου δὲ καὶ ἐνέδρας πλήρης, ἐξ ὧν μάντεις τε κατασκευάζονται πολλοὶ καὶ περὶ πᾶσαν τὴν μαγγανείαν κεκινημένοι, γίγνονται δὲ ἐξ αὐτῶν ἔστιν ὅτε καὶ τύραννοι καὶ δημηγόροι καὶ στρατηγοί, καὶ τελεταῖς δὲ ἰδίαις ἐπιβεβουλευκότες, σοφιστῶν τε ἐπικαλουμένων μηχαναί. τούτων δὴ πολλὰ | 908d. and by ridiculing other people will probably convert others to its views, unless it meets with punishment, the other class, while holding the same opinions as the former, yet being specially gifted by nature and being full of craft and guile, is the class out of which are manufactured many diviners and experts in all manner of jugglery; and from it, too, there spring sometimes tyrants and demagogues and generals, and those who plot by means of peculiar mystic rites of their own, and the devices of those who are called sophists. of these there may be many kinds; |
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53. Plato, Sophist, 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 , 132| 246a. ὅτι τὸ ὂν τοῦ μὴ ὄντος οὐδὲν εὐπορώτερον εἰπεῖν ὅτι ποτʼ ἔστιν. ΘΕΑΙ. οὐκοῦν πορεύεσθαι χρὴ καὶ ἐπὶ τούτους. ΞΕ. καὶ μὴν ἔοικέ γε ἐν αὐτοῖς οἷον γιγαντομαχία τις εἶναι διὰ τὴν ἀμφισβήτησιν περὶ τῆς οὐσίας πρὸς ἀλλήλους. ΘΕΑΙ. πῶς; ΞΕ. οἱ μὲν εἰς γῆν ἐξ οὐρανοῦ καὶ τοῦ ἀοράτου πάντα ἕλκουσι, ταῖς χερσὶν ἀτεχνῶς πέτρας καὶ δρῦς περιλαμβάνοντες. τῶν γὰρ τοιούτων ἐφαπτόμενοι πάντων διισχυρίζονται τοῦτο εἶναι μόνον ὃ παρέχει προσβολὴν καὶ ἐπαφήν | 246a. to define the nature of being than that of not-being. Theaet. Very well, then, we must proceed towards those others also. Str. And indeed there seems to be a battle like that of the gods and the giants going on among them, because of their disagreement about existence. Theaet. How so? Str. Some of them drag down everything from heaven and the invisible to earth, actually grasping rocks and trees with their hands; for they lay their hands on all such things and maintain stoutly that that alone exists which can be touched and handled; |
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| 54. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 94 |
55. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •paul, apostolic paradigm •paul, apostolic self-understanding Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 304 | 329a. these same subjects, one could probably hear similar discourses from Pericles or some other able speaker: but suppose you put a question to one of them—they are just like books, incapable of either answering you or putting a question of their own; if you question even a small point in what has been said, just as brazen vessels ring a long time after they have been struck and prolong the note unless you put your hand on them, these orators too, on being asked a little question, |
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| 56. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 57 |
| 57. 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, 319 |
58. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •valentinian exegese of paul, gnostics Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 279| 210d. πολὺ ἤδη τὸ καλὸν μηκέτι τὸ παρʼ ἑνί, ὥσπερ οἰκέτης, ἀγαπῶν παιδαρίου κάλλος ἢ ἀνθρώπου τινὸς ἢ ἐπιτηδεύματος ἑνός, δουλεύων φαῦλος ᾖ καὶ σμικρολόγος, ἀλλʼ ἐπὶ τὸ πολὺ πέλαγος τετραμμένος τοῦ καλοῦ καὶ θεωρῶν πολλοὺς καὶ καλοὺς λόγους καὶ μεγαλοπρεπεῖς τίκτῃ καὶ διανοήματα ἐν φιλοσοφίᾳ ἀφθόνῳ, ἕως ἂν ἐνταῦθα ῥωσθεὶς καὶ αὐξηθεὶς κατίδῃ τινὰ ἐπιστήμην μίαν τοιαύτην, ἥ ἐστι καλοῦ | 210d. like a lackey, upon the beauty of a particular child or man or single observance; and turning rather towards the main ocean of the beautiful may by contemplation of this bring forth in all their splendor many fair fruits of discourse and meditation in a plenteous crop of philosophy; until with the strength and increase there acquired he descries a certain single knowledge connected with a beauty which has yet to be told. And here, I pray you, |
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| 59. Aristotle, Politics, 1.1.7, 3.8.1-3.8.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •paul, apostle, legacy •paul (apostle) Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 88; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 80 |
| 60. Aeschines, Against Timarchus, 177 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •paul (the apostle) Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 110 |
| 61. Alexis, Fragments, 14.43 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •paul (st.) Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 250 |
| 62. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •paul, apostle Found in books: Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 96 |
63. Septuagint, Tobit, 13.2 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •paul, st. Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 136 | 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. |
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| 64. Aristotle, Meteorology, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •studtmann, paul Found in books: Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 185 |
| 65. Aristotle, Parts of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 185 |
| 66. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •paul, apostle Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 239 |
| 67. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326 |
| 68. Aristotle, Generation of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 333 |
| 69. Aristotle, Generation And Corruption, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •paul, apostle Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 86 |
| 70. Aristotle, Sleep And Waking, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •studtmann, paul Found in books: Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 185 |
| 71. Crates, Letters, 23, 16 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 159 |
| 72. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 253, 254 |
| 73. Numenius Heracleensis, Fragments, None (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •paul (apostle, st. paul) Found in books: Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 163 |
| 74. Chrysippus, Fragments, 2.367 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •paul the apostle Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 327 |
75. Anon., 1 Enoch, 19.1-19.2 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 46 | 19.1. And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in 19.2. which they shall be judged till they are made an end of. And the women also of the angels who" 46. And there I saw One who had a head of days, And His head was white like wool, And with Him was another being whose countece had the appearance of a man, And his face was full of graciousness, like one of the holy angels.,And I asked the angel who went with me and showed me all the hidden things, concerning that,Son of Man, who he was, and whence he was, (and) why he went with the Head of Days And he answered and said unto me: This is the son of Man who hath righteousness, With whom dwelleth righteousness, And who revealeth all the treasures of that which is hidden,Because the Lord of Spirits hath chosen him, And whose lot hath the pre-eminence before the Lord of Spirits in uprightness for ever.,And this Son of Man whom thou hast seen Shall raise up the kings and the mighty from their seats, [And the strong from their thrones] And shall loosen the reins of the strong, And break the teeth of the sinners.,[And he shall put down the kings from their thrones and kingdoms] Because they do not extol and praise Him, Nor humbly acknowledge whence the kingdom was bestowed upon them.,And he shall put down the countece of the strong, And shall fill them with shame.And darkness shall be their dwelling, And worms shall be their bed, And they shall have no hope of rising from their beds, Because they do not extol the name of the Lord of Spirits.,And these are they who judge the stars of heaven, [And raise their hands against the Most High], And tread upon the earth and dwell upon it. And all their deeds manifest unrighteousness, And their power rests upon their riches, And their faith is in the gods which they have made with their hands, And they deny the name of the Lord of Spirits,,And they persecute the houses of His congregations, And the faithful who hang upon the name of the Lord of Spirits. |
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| 76. Plautus, Mostellaria, 780 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •paul, and stoicism Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 56 |
| 77. Septuagint, 2 Maccabees, 6-7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 54 |
78. Septuagint, Wisdom of Solomon, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 5.1, 5.19-6.3, 6, 6.12, 6.21, 7, 7.29, 8.7, 8.26, 9.15, 14.12, 14.22, 14.23, 14.24, 14.25, 14.26, 14.27 (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 , 338 | 8.7. And if any one loves righteousness,her labors are virtues;for she teaches self-control and prudence,justice and courage;nothing in life is more profitable for men than these. |
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79. Hebrew Bible, Daniel, 3.1-3.3, 7.13, 8.23, 9.15-9.19, 12.2-12.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 57; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 459; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 217; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 303; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 46| 3.1. "אנתה [אַנְתְּ] מַלְכָּא שָׂמְתָּ טְּעֵם דִּי כָל־אֱנָשׁ דִּי־יִשְׁמַע קָל קַרְנָא מַשְׁרֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְסַנְתֵּרִין וסיפניה [וְסוּפֹּנְיָה] וְכֹל זְנֵי זְמָרָא יִפֵּל וְיִסְגֻּד לְצֶלֶם דַּהֲבָא׃", 3.1. "נְבוּכַדְנֶצַּר מַלְכָּא עֲבַד צְלֵם דִּי־דְהַב רוּמֵהּ אַמִּין שִׁתִּין פְּתָיֵהּ אַמִּין שִׁת אֲקִימֵהּ בְּבִקְעַת דּוּרָא בִּמְדִינַת בָּבֶל׃", 3.2. "וּנְבוּכַדְנֶצַּר מַלְכָּא שְׁלַח לְמִכְנַשׁ לַאֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא אֲדַרְגָּזְרַיָּא גְדָבְרַיָּא דְּתָבְרַיָּא תִּפְתָּיֵא וְכֹל שִׁלְטֹנֵי מְדִינָתָא לְמֵתֵא לַחֲנֻכַּת צַלְמָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃", 3.2. "וּלְגֻבְרִין גִּבָּרֵי־חַיִל דִּי בְחַיְלֵהּ אֲמַר לְכַפָּתָה לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ לְמִרְמֵא לְאַתּוּן נוּרָא יָקִדְתָּא׃", 3.3. "בֵּאדַיִן מַלְכָּא הַצְלַח לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ בִּמְדִינַת בָּבֶל׃", 3.3. "בֵּאדַיִן מִתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא אֲדַרְגָּזְרַיָּא גְדָבְרַיָּא דְּתָבְרַיָּא תִּפְתָּיֵא וְכֹל שִׁלְטֹנֵי מְדִינָתָא לַחֲנֻכַּת צַלְמָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא וקאמין [וְקָיְמִין] לָקֳבֵל צַלְמָא דִּי הֲקֵים נְבוּכַדְנֶצַּר׃", 7.13. "חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃", 8.23. "וּבְאַחֲרִית מַלְכוּתָם כְּהָתֵם הַפֹּשְׁעִים יַעֲמֹד מֶלֶךְ עַז־פָּנִים וּמֵבִין חִידוֹת׃", 9.15. "וְעַתָּה אֲדֹנָי אֱלֹהֵינוּ אֲשֶׁר הוֹצֵאתָ אֶת־עַמְּךָ מֵאֶרֶץ מִצְרַיִם בְּיָד חֲזָקָה וַתַּעַשׂ־לְךָ שֵׁם כַּיּוֹם הַזֶּה חָטָאנוּ רָשָׁעְנוּ׃", 9.16. "אֲדֹנָי כְּכָל־צִדְקֹתֶךָ יָשָׁב־נָא אַפְּךָ וַחֲמָתְךָ מֵעִירְךָ יְרוּשָׁלִַם הַר־קָדְשֶׁךָ כִּי בַחֲטָאֵינוּ וּבַעֲוֺנוֹת אֲבֹתֵינוּ יְרוּשָׁלִַם וְעַמְּךָ לְחֶרְפָּה לְכָל־סְבִיבֹתֵינוּ׃", 9.17. "וְעַתָּה שְׁמַע אֱלֹהֵינוּ אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תַּחֲנוּנָיו וְהָאֵר פָּנֶיךָ עַל־מִקְדָּשְׁךָ הַשָּׁמֵם לְמַעַן אֲדֹנָי׃", 9.18. "הַטֵּה אֱלֹהַי אָזְנְךָ וּשֲׁמָע פקחה [פְּקַח] עֵינֶיךָ וּרְאֵה שֹׁמְמֹתֵינוּ וְהָעִיר אֲשֶׁר־נִקְרָא שִׁמְךָ עָלֶיהָ כִּי לֹא עַל־צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ כִּי עַל־רַחֲמֶיךָ הָרַבִּים׃", 9.19. "אֲדֹנָי שְׁמָעָה אֲדֹנָי סְלָחָה אֲדֹנָי הַקֲשִׁיבָה וַעֲשֵׂה אַל־תְּאַחַר לְמַעֲנְךָ אֱלֹהַי כִּי־שִׁמְךָ נִקְרָא עַל־עִירְךָ וְעַל־עַמֶּךָ׃", 12.2. "וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃", 12.3. "וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃", | 3.1. "Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits; he set it up in the plain of Dura, in the province of Babylon.", 3.2. "Then Nebuchadnezzar the king sent to gather together the satraps, the prefects, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.", 3.3. "Then the satraps, the prefects, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up.", 7.13. "I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.", 8.23. "And in the latter time of their kingdom, when the transgressors have completed their transgression, there shall stand up a king of fierce countece, and understanding stratagems.", 9.15. "And now, O Lord our God, that hast brought Thy people forth out of the land of Egypt with a mighty hand, and hast gotten Thee renown, as at this day; we have sinned, we have done wickedly.", 9.16. "O Lord, according to all Thy righteousness, let Thine anger and Thy fury, I pray Thee, be turned away from Thy city Jerusalem, Thy holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Thy people are become a reproach to all that are about us.", 9.17. "Now therefore, O our God, hearken unto the prayer of Thy servant, and to his supplications, and cause Thy face to shine upon Thy sanctuary that is desolate, for the Lord’s sake.", 9.18. "O my God, incline Thine ear, and hear; open Thine eyes, and behold our desolations, and the city upon which Thy name is called; for we do not present our supplications before Thee because of our righteousness, but because of Thy great compassions.", 9.19. "O Lord, hear, O Lord, forgive, O Lord, attend and do, defer not; for Thine own sake, O my God, because Thy name is called upon Thy city and Thy people.’", 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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80. Septuagint, Judith, 2.6, 15.37 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •paul (the apostle) Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 110, 184 | 2.6. Go and attack the whole west country, because they disobeyed my orders. |
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81. Anon., Jubilees, 1.11, 1.16 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •paul, on ta stoicheia tou kosmou •jesus christ, in paul •paul, and faithfulness (pistis) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 12, 20; Levison (2009), Filled with the Spirit, 304 | 1.11. "and this witness shall be heard for a witness against them. br For they will forget all My commandments, (even) all that I command them, and they will walk after the Gentiles, 1.16. And I will send witnesses unto them, that I may witness against them, but they will not hear, and will slay the witnesses also, |
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82. Septuagint, Ecclesiasticus (Siracides), None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 174 | 40.1. Much labor was created for every man,and a heavy yoke is upon the sons of Adam,from the day they come forth from their mothers womb till the day they return to the mother of all. 40.1. All these were created for the wicked,and on their account the flood came. |
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83. Anon., Testament of Levi, 3.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •paul (the apostle) Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 40 | 3.1. l Hear, therefore, regarding the heavens which have been shown to thee. The lowest is for this cause gloomy unto thee, in that it beholds all the unrighteous deeds of men. |
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84. Cicero, On The Ends of Good And Evil, 3.16, 3.69-3.70 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 110; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 142, 174| 3.16. Bene facis, inquit, quod me adiuvas, et istis quidem, quae modo dixisti, utar potius Latinis, in ceteris subvenies, si me haerentem videbis. Sedulo, inquam, faciam. sed 'fortuna fortis'; quare conare, quaeso. quid enim possumus hoc agere divinius? Placet his, inquit, quorum ratio mihi probatur, simulatque natum sit animal—hinc hinc RN hin A huic BEV enim est ordiendum ordiendum est BER —, ipsum sibi conciliari et commendari ad se conservandum et ad suum statum eaque, eaque Gz. eque ABERN et ad ea V quae conservantia sint sint Iw. Mue. II p. 19; sunt eius status, diligenda, alienari autem ab interitu iisque rebus, quae interitum videantur adferre. id ita esse sic probant, quod ante, quam voluptas aut dolor attigerit, salutaria appetant parvi aspernenturque contraria, quod non fieret, nisi statum suum diligerent, interitum timerent. fieri autem non posset ut appeterent aliquid, nisi sensum haberent sui eoque se diligerent. ex quo intellegi debet principium ductum esse a se diligendo. 3.69. Ut vero conservetur omnis homini erga hominem societas, coniunctio, caritas, et emolumenta et detrimenta, quae w)felh/mata et bla/mmata appellant, communia esse voluerunt; quorum altera prosunt, nocent altera. neque solum ea communia, verum etiam paria esse dixerunt. incommoda autem et commoda—ita enim eu)xrhsth/mata et dusxrhsth/mata appello—communia esse voluerunt, paria noluerunt. illa enim, quae prosunt aut quae nocent, aut bona sunt aut mala, quae sint paria necesse est. commoda autem et incommoda in eo genere sunt, quae praeposita et reiecta diximus; dicimus BE ea possunt paria non esse. sed emolumenta communia emolumenta et detrimenta communia Lamb. esse dicuntur, recte autem facta et peccata non habentur communia. 3.70. Amicitiam autem adhibendam esse censent, quia sit ex eo genere, quae prosunt. quamquam autem in amicitia alii dicant aeque caram esse sapienti rationem amici ac suam, alii autem sibi cuique cariorem suam, tamen hi quoque posteriores fatentur alienum esse a iustitia, ad quam nati esse videamur, detrahere quid de aliquo, quod sibi adsumat. minime vero probatur huic disciplinae, de qua loquor, aut iustitiam aut amicitiam propter utilitates adscisci aut probari. eaedem enim utilitates poterunt eas labefactare atque pervertere. etenim nec iustitia nec amicitia iustitia nec amicitia Mdv. iusticie nec amicicie esse omnino poterunt, poterunt esse omnino BE nisi ipsae per se expetuntur. expetantur V | 3.16. "Thanks for your assistance," he said. "I certainly shall use for choice the Latin equivalents you have just given; and in other cases you shall come to my aid if you see me in difficulties." "I'll do my best," I replied; "but fortune favours the bold, so pray make the venture. What sublimer occupation could we find?" He began: "It is the view of those whose system I adopt, that immediately upon birth (for that is the proper point to start from) a living creature feels an attachment for itself, and an impulse to preserve itself and to feel affection for its own constitution and for those things which tend to preserve that constitution; while on the other hand it conceives an antipathy to destruction and to those things which appear to threaten destruction. In proof of this opinion they urge that infants desire things conducive to their health and reject things that are the opposite before they have ever felt pleasure or pain; this would not be the case, unless they felt an affection for their own constitution and were afraid of destruction. But it would be impossible that they should feel desire at all unless they possessed self-consciousness, and consequently felt affection for themselves. This leads to the conclusion that it is love of self which supplies the primary impulse to action. 3.69. "To safeguard the universal alliance, solidarity and affection that subsist between man and man, the Stoics held that both 'benefits' and 'injuries' (in their terminology, ÅphelÄmata and blammata) are common, the former doing good and the latter harm; and they pronounce them to be not only 'common' but also 'equal.' 'Disadvantages' and 'advantages' (for so I render euchrÄstÄmata and duschrÄstÄmata) they held to be 'common' but not 'equal.' For things 'beneficial' and 'injurious' are goods and evils respectively, and these must needs be equal; but 'advantages' and 'disadvantages' belong to the class we speak of as 'preferred' and 'rejected,' and these may differ in degree. But whereas 'benefits' and 'injuries' are pronounced to be 'common,' righteous and sinful acts are not considered 'common.' 3.70. "They recommend the cultivation of friendship, classing it among 'things beneficial.' In friendship some profess that the Wise Man will hold his friends' interests as dear as his own, while others say that a man's own interests must necessarily be dearer to him; at the same time the latter admit that to enrich oneself by another's loss is an action repugt to that justice towards which we seem to possess a natural propensity. But the school I am discussing emphatically rejects the view that we adopt or approve either justice or friendship for the sake of their utility. For if it were so, the same claims of utility would be able to undermine and overthrow them. In fact the very existence of both justice and friendship will be impossible if they are not desired for their own sake. |
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| 85. Cicero, On Laws, 1.27 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •paul, apostle Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 119 |
86. Cicero, On The Nature of The Gods, 2.23-2.30, 2.39-2.43, 2.83, 2.148, 7.158 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 173, 260; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 18, 19, 20; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 311 | 2.23. "However, having begun to treat the subject in a different way from that which I proposed at the beginning (for I said that this part required no discussion, since the existence of god was manifest to everybody), in spite of this I should like to prove even this point by means of arguments drawn from Physics or Natural Philosophy. It is a law of Nature that all things capable of nurture and growth contain within them a supply of heat, without which their nurture and growth would not be possible; for everything of a hot, fiery nature supplies its own source of motion and activity; but that which is nourished and grows possesses a definite and uniform motion; and as long as this motion remains within us, so long sensation and life remain, whereas so soon as our heat is cooled and quenched we ourselves perish and are extinguished. 2.24. This doctrine Cleanthes enforces by these further arguments, to show how great is the supply of heat in every living body: he states that there is no food so heavy that it is not digested in twenty-four hours; and even the residue of our food which nature rejects contains heat. Again, the veins and arteries never cease throbbing with a flame-like pulse, and frequent cases have been observed when the heart of an animal on being torn out of its body has continued to beat with a rapid motion resembling the flickering of fire. Every living thing therefore, whether animal or vegetable, owes its vitality to the heat contained within it. From this it must be inferred that this element of heat possesses in itself a vital force that pervades the whole world. 2.25. "We shall discern the truth of this more readily from a more detailed account of this all‑permeating fiery element as a whole. All the parts of the world (I will however only specify the most important) are supported and sustained by heat. This can be perceived first of all in the element of earth. We see fire produced by striking or rubbing stones together; and when newly dug, 'the earth doth steam with warmth'; and also warm water is drawn from running springs, and this occurs most of all in the winter-time, because a great store of heat is confined in the caverns of the earth, which in winter is denser and therefore confines more closely the heat stored in the soil. 2.26. It would require a long discourse and a great many arguments to enable me to show that all the seeds that earth receives in her womb, and all the plants which she spontaneously generates and holds fixed by their roots in the ground, owe both their origin and growth to this warm temperature of the soil. That water also contains an admixture of heat is shown first of all by its liquid nature; water would neither be frozen into ice by cold nor congealed into snow and hoar-frost unless it could also become fluid when liquefied and thawed by the admixture of heat; this is why moisture both hardens when exposed to a north wind or a frost from some other quarter, and also in turn softens when warmed, and evaporates with heat. Also the sea when violently stirred by the wind becomes warm, so that it can readily be realized that this great body of fluid contains heat; for we must not suppose the warmth in question to be derived from some external source, but stirred up from the lowest depths of the sea by violent motion, just as happens to our bodies when they are restored to warmth by movement and exercise. Indeed the air itself, though by nature the coldest of the elements, is by no means entirely devoid of heat; 2.27. indeed it contains even a considerable admixture of heat, for it is itself generated by exhalation from water, since air must be deemed to be a sort of vaporized water, and this vaporization is caused by the motion of the heat contained in the water. We may see an example of the same process when water is made to boil by placing fire beneath it. — There remains the fourth element: this is itself by nature glowing hot throughout and also imparts the warmth of health and life to all other substances. 2.28. Hence from the fact that all the parts of the world are sustained by heat the inference follows that the world itself also owes its continued preservation for so long a time to the same or a similar substance, and all the more so because it must be understood that this hot and fiery principle is interfused with the whole of nature in such a way as to constitute the male and female generative principles, and so to be the necessary cause of both the birth and the growth of all living creatures, whether animals or those whose roots are planted in the earth. 2.29. "There is therefore an element that holds the whole world together and preserves it, and this an element possessed of sensation and reason; since every natural object that is not a homogeneous and simple substance but a complex and composite one must contain within it some ruling principle, for example in man the intelligence, in the lower animals something resembling intelligence that is the source of appetition. With trees and plants the ruling principle is believed to be located in the roots. I use the term 'ruling principle' as the equivalent of the Greek hēgemonikon, meaning that part of anything which must and ought to have supremacy in a thing of that sort. Thus it follows that the element which contains the ruling principle of the whole of nature must also be the most excellent of all things and the most deserving of authority and sovereignty over all things. 2.30. Now we observe that the parts of the world (and nothing exists in all the world which is not a part of the whole world) possess sensation and reason. Therefore it follows that that part which contains the ruling principle of the world must necessarily possess sensation and reason, and these in a more intense and higher form. Hence it follows that the world possesses wisdom, and that the element which holds all things in its embrace is pre‑eminently and perfectly rational, and therefore that the world is god, and all the forces of the world are held together by the divine nature. "Moreover that glowing heat of the world is far purer and more brilliant and far more mobile, and therefore more stimulating to the senses, than this warmth of ours by which the things that we know are preserved and vitalized. 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. 2.40. That the stars consist entirely of fire Cleanthes holds to be established by the evidence of two of the senses, those of touch and sight. For the radiance of the sun is more brilliant than that of any fire, inasmuch as it casts its light so far and wide over the boundless universe; and the contact of its rays is so powerful that it not merely warms but often actually burns, neither of which things could it do if it were not made of fire. 'Therefore,' Cleanthes proceeds, 'since the sun is made of fire, and is nourished by the vapours exhaled from the ocean because no fire could continue to exist without sustece of some sort, it follows that it resembles either that fire which we employ in ordinary life or that which is contained in the bodies of living creatures. 2.41. Now our ordinary fire that serves the needs of daily life is a destructive agency, consuming everything, and also wherever it spreads it routs and scatters everything. On the other hand the fire of the body is the glow of life and health; it is the universal preservative, giving nourishment, fostering growth, sustaining, bestowing sensation.' He therefore maintains that there can be no doubt which of the two kinds of fire the sun resembles, for the sun also causes all things to flourish and to bring forth increase each after its kind. Hence since the sun resembles those fires which are contained in the bodies of living creatures, the sun also must be alive; and so too the other heavenly bodies, since they have their origin in the fiery heat of heaven that is entitled the aether or sky. 2.42. Since therefore some living creatures are born on the earth, others in the water and others in the air, it is absurd, so Aristotle holds, to suppose that no living animal is born in that element which is most adapted for the generation of living things. But the stars occupy the region of aether, and as this has a very rarefied substance and is always in lively motion, it follows that the animal born in this region has the keenest senses and the swiftest power of movement; hence since the stars come into existence in the aether, it is reasonable to suppose that they possess sensation and intelligence. And from this it follows that the stars are to be reckoned as gods. For it may be observed that the inhabitants of those countries in which the air is pure and rarefied have keener wits and greater powers of understanding than persons who live in a dense and heavy climate; 2.43. moreover the substance employed as food is also believed to have some influence on mental acuteness; it is therefore likely that the stars possess surpassing intelligence, since they inhabit the ethereal region of the world and also are nourished by the moist vapours of sea and earth, rarefied in their passage through the wide intervening space. Again, the consciousness and intelligence of the stars is most clearly evinced by their order and regularity; for regular and rhythmical motion is impossible without design, which contains no trace of casual or accidental variation; now the order and eternal regularity of the constellations indicates neither a process of nature, for it is highly rational, nor chance, for chance loves variation and abhors regularity; it follows therefore that the stars move of their own free-will and because of their intelligence and divinity. 2.83. "But if the plants fixed and rooted in the rather owe their life and vigour to nature's art, surely the earth herself must be sustained by the same power, inasmuch as when impregnated with seeds she brings forth from her womb all things in profusion, nourishes their roots in her bosom and causes them to grow, and herself in turn is nourished by the upper and outer elements. Her exhalations moreover give nourishment to the air, the ether and all the heavenly bodies. Thus if earth is upheld and invigorated by nature, the same principle must hold good of the rest of the world, for plants are rooted in the earth, animals are sustained by breathing air, and the air itself is our partner in seeing, hearing and uttering sounds, since none of these actions can be performed without its aid; nay, it even moves as we move, for wherever we go or move our limbs, it seems as it were to give place and retire before us. 2.148. it is by collating and comparing our precepts that we also create the arts that serve either practical necessities or the purpose of amusement. Then take the gift of speech, the queen of arts as you are fond of calling it — what a glorious, what a divine faculty it is! In the first place it enables us both to learn things we do not know and to teach things we do know to others; secondly it is our instrument for exhortation and persuasion, for consoling the afflicted and assuaging the fears of the terrified, for curbing passion and quenching appetite and anger; it is this that has united us in the bonds of justice, law and civil order, this that has sped us from savagery and barbarism. |
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87. Cicero, On Duties, 1.55 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 174| 1.55. magnum est enim eadem habere monumenta maiorum, eisdem uti sacris, sepulcra habere communia. Sed omnium societatum nulla praestantior est, nulla firmior, quam cum viri boni moribus similes sunt familiaritate coniuncti; illud enim honestum quod saepe dicimus, etiam si in alio cernimus, tamen nos movet atque illi, in quo id inesse videtur, amicos facit. | 1.55. for it means much to share in common the same family traditions, the same forms of domestic worship, and the same ancestral tombs. But of all the bonds of fellowship, there is none more noble, none more powerful than when good men of congenial character are joined in intimate friendship; for really, if we discover in another that moral goodness on which I dwell so much, it attracts us and makes us friends to the one in whose character it seems to dwell. |
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88. Cicero, De Oratore, 2.82 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 96| 2.82. nam ego mihi benevolum iudicem facilius facere possum, cum sum in cursu orationis, quam cum omnia sunt inaudita; docilem autem non cum polliceor me demonstraturum, sed tum, cum doceo et explano; attentum vero crebro tota actione excitandis mentibus iudicum, non prima denuntiatione efficere possumus. | |
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| 89. Cicero, On Old Age, '1, '15, '25, '33, '65, '7, '83, '9, 27, 28, 29, 30, 31, 32, 33, 34, 36, 37, 38, 35 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 282 |
| 90. Cicero, Letters, 1.3.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •paul (st.) Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 111 |
| 91. Cicero, Letters, 1.3.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •paul (st.) Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 111 |
| 92. Varro, On The Latin Language, 8.21 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •paul, apostle, slavery Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 55 |
93. Cicero, Academica, 1.41-1.42, 2.60, 2.145 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •epistemology, paul’s Found in books: Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 138, 139| 1.41. visis non omnibus adiungebat fidem sed is solum quae propriam quandam haberent declarationem earum rerum quae viderentur; id autem visum cum ipsum per se cerneretur, comprehendibile—feretis haec? hoc Dav. ' ATT. nos vero inquit; inquam Ald. quonam quoniam ng 1 quam p 1 ; (quo)nam ... sed in ras. p enim alio alio om. *dn modo katalhmpto\n diceres? — VA. “sed cum acceptum iam et approbatum probatum *g esset, comprehensionem appellabat, similem is rebus quae manu prenderentur; ex quo etiam nomen hoc duxerat at, del. Man. ac gf cum eo verbo antea nemo tali in re in re iure mw usus esset, plurimisque idem novis verbis (nova enim dicebat) usus est. Quod autem erat sensu comprensum id ipsum sensum appellabat, et si ita erat comprensum ut convelli ratione non posset scientiam, sin aliter inscientiam nominabat; ex qua existebat existebat Pl. -erat p -eret rw extiterat *g etiam opinio, quae esset imbecilla imb. adsensio Pl. et cum falso incognitoque communis. 1.42. sed inter scientiam et inscientiam comprehensionem illam quam dixi collocabat, eamque neque in rectis neque in pravis paruis *g numerabat, sed soli credendum esse dicebat. E quo sensibus etiam fidem tribuebat, quod ut supra dixi comprehensio facta sensibus et vera esse illi et fidelis videbatur, non quod quod om. *g, in ras. p omnia quae essent in re comprehenderet, sed quia nihil quod cadere in eam eam nat. Man. n. eam Fab. posset relinqueret, quodque natura quasi normam scientiae et principium sui dedisset unde postea notiones rerum in animis imprimerentur; e quibus non principia solum sed latiores quaedam ad rationem inveniendam viae reperiuntur. aperituntur Man. -rirentur Dav. reperirentur Gr. errorem autem et temeritatem et ignorantiam ignorationem s et opinationem et suspicionem et uno nomine omnia quae essent aliena firmae et constantis assensionis a virtute sapientiaque removebat. Atque in his fere commutatio constitit omnis dissensioque Zenonis a superioribus.” | |
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94. Cicero, De Finibus, 3.16, 3.69-3.70 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 110; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 142, 174 | 3.16. "Thanks for your assistance," he said. "I certainly shall use for choice the Latin equivalents you have just given; and in other cases you shall come to my aid if you see me in difficulties." "I'll do my best," I replied; "but fortune favours the bold, so pray make the venture. What sublimer occupation could we find?" He began: "It is the view of those whose system I adopt, that immediately upon birth (for that is the proper point to start from) a living creature feels an attachment for itself, and an impulse to preserve itself and to feel affection for its own constitution and for those things which tend to preserve that constitution; while on the other hand it conceives an antipathy to destruction and to those things which appear to threaten destruction. In proof of this opinion they urge that infants desire things conducive to their health and reject things that are the opposite before they have ever felt pleasure or pain; this would not be the case, unless they felt an affection for their own constitution and were afraid of destruction. But it would be impossible that they should feel desire at all unless they possessed self-consciousness, and consequently felt affection for themselves. This leads to the conclusion that it is love of self which supplies the primary impulse to action. 3.69. "To safeguard the universal alliance, solidarity and affection that subsist between man and man, the Stoics held that both 'benefits' and 'injuries' (in their terminology, ÅphelÄmata and blammata) are common, the former doing good and the latter harm; and they pronounce them to be not only 'common' but also 'equal.' 'Disadvantages' and 'advantages' (for so I render euchrÄstÄmata and duschrÄstÄmata) they held to be 'common' but not 'equal.' For things 'beneficial' and 'injurious' are goods and evils respectively, and these must needs be equal; but 'advantages' and 'disadvantages' belong to the class we speak of as 'preferred' and 'rejected,' and these may differ in degree. But whereas 'benefits' and 'injuries' are pronounced to be 'common,' righteous and sinful acts are not considered 'common.' 3.70. "They recommend the cultivation of friendship, classing it among 'things beneficial.' In friendship some profess that the Wise Man will hold his friends' interests as dear as his own, while others say that a man's own interests must necessarily be dearer to him; at the same time the latter admit that to enrich oneself by another's loss is an action repugt to that justice towards which we seem to possess a natural propensity. But the school I am discussing emphatically rejects the view that we adopt or approve either justice or friendship for the sake of their utility. For if it were so, the same claims of utility would be able to undermine and overthrow them. In fact the very existence of both justice and friendship will be impossible if they are not desired for their own sake. |
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| 95. Cicero, Letters, 1.3.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •paul (st.) Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 111 |
| 96. Dead Sea Scrolls, Hodayot, 4.25, 5.4, 5.19-5.22, 11.23-11.25 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •jesus christ, in paul Found in books: Levison (2009), Filled with the Spirit, 282, 303 |
| 97. Cicero, Orator, 2.82 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 96 |
| 98. Cicero, Philippicae, 1.36, 8.15-8.16, 10.8 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •paul (st.) •paul (christian author) Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 111; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 102 |
| 99. Cicero, Pro Quinctio, 19.60 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •paul (the apostle) Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 110 |
100. Cicero, Tusculan Disputations, 3.12, 3.33, 3.36-3.51, 3.76-3.77, 15.74 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •st. paul •paul, apostle Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 57; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26, 72, 87| 3.12. Cadere, opinor, in sapientem aegritudinem tibi dixisti videri. Et vero ita existimo. Humanum id quidem, quod ita existumas. non enim silice nati sumus, sed est naturale in animis tenerum e ante silice add. V c non male naturabile X sed bi exp. V 1 ( cf. animabili codd. nat. deor. 2,91 ) natura Lb. quiddam quidam R 1 V 1 ( corr. 1 ) -ddā in r. G 2 atque molle, quod quod quā G 1 aegritudine quasi tempestate quatiatur, sed humanum... 22 quatiatur H nec absurde Crantor ille, qui in in om. X add. s V rec nostra Academia vel in primis fuit nobilis, minime inquit inquid G 1 adsentior is qui istam nescio quam indolentiam magno opere laudant, quae quae V 2 B qui X nec potest ulla ulle G 1 esse nec debet. ne aegrotus sim; sim s si inquit (inquid G 1 P cf. 2 ) fuerat X ( fuat V 2 si exp. et ss. V rec ) corr. Sey. cf. Ps. Plut. Cons. ad Ap. 102c, qui primum ou) ga\r sumfe/romai — e)/cw kai\ tou= dunatou= kai\ tou= sumfe/rontos ou)=san ut sua profert, paulo post addit : ' mh\ ga\r nosoi=men ', fhsi\n o( a)kadhmaiko\s Kra/ntwr, ' nosh/sasi de\ parei/h tis ai)/sqhsis ' ktl . inquit ut 303, 21 ergo, inquit al. si debet nec aegrotassem. Si X (a apertum post t in V) c exp. V 2? ne aegrotus inquit fuero, sin quid fuerit Vict. sensus adsit, adsit d in r. G 2 absit V c sive secetur quid sive avellatur a corpore. nam istuc nihil dolere dolere ex dolore K 1 R 1 ex dobere (b= lo) V 1 contigit G 1 non sine magna mercede contingit inmanitatis in animo, stuporis in corpore. non sine... 7 corpore Aug. civ. 14, 9 3.33. Levationem autem aegritudinis in duabus rebus ponit, avocatione a cogitanda molestia et revocatione revocationem GKV 1 ad contemplandas voluptates. parere pareri GR 1 ( corr. 1 ) V 1 ( corr. 2 ) enim censet animum rationi posse et, quo illa ducat, sequi. vetat igitur ratio intueri molestias, abstrahit ab acerbis cogitationibus, hebetem habetem V 1 aciem ad miserias contemplandas facit; facit add. V c ( ante aciem We. ft. rectius cf. docere 220,13 sed cf. off. 1, 12 extr. al. ) om. cett. a quibus cum cecinit cecidit X corr. 2 receptui, inpellit receptuimpellit VHK c (receptaimp. K 1 )G 2 (receptum pellit 1 ) receptū impellit R rursum et incitat ad conspiciendas totaque mente contrectandas contractandas K ( ex -tes 1 ) H varias voluptates, vetat... 335, 4 voluptates H quibus ille et praeteritarum memoria et spe consequentium sapientis vitam refertam putat. refert amputat G 1 R 1 V 1 Haec nostro more nos diximus, Epicurii epicurei R c K 2 dicunt suo; sed quae quae ex qui V 2 dicant, videamus, quo modo, neglegamus. 3.36. quid iaces aut quid maeres aut cur succumbis cedisque fortunae? quae quae om. G 1 pervellere te forsitan potuerit et pungere, non potuit certe vires frangere. magna vis est in virtutibus; eas excita, si forte dormiunt. iam tibi aderit princeps fortitudo, quae te animo tanto esse coget, ut omnia, quae possint homini evenire, contemnas et pro nihilo putes. aderit temperantia, quae est eadem moderatio, a me quidem paulo ante appellata frugalitas, quae te turpiter et nequiter facere nihil patietur. patiatur X ( cf. coget 21 dicet 28) quid est autem nequius aut turpius ecfeminato eff. G 1 e corr. R 2 V rec viro? ne iustitia quidem sinet te ista facere, cui minimum esse videtur in hac causa loci; loqui X corr. V c? quae tamen ita dicet dupliciter esse te iniustum, cum et alienum adpetas, appetas V 2 qui mortalis natus condicionem conditionem GKV postules inmortalium et graviter feras te, quod utendum acceperis, reddidisse. 3.37. prudentiae vero quid quod R 1 respondebis docenti virtutem sese esse contentam, quo modo ad bene vivendum, sic etiam ad beate? quae si extrinsecus religata pendeat et non et oriatur et ante oriatur om. KR a se et rursus ad se revertatur et omnia sua complexa nihil quaerat aliunde, non intellego, cur aut verbis tam vehementer orda aut re tantopere expetenda videatur —ad haec bona me me V ( eras. si) si revocas, Epicure, pareo, sequor, utor te ipso duce, obliviscor etiam malorum, ut iubes, eoque facilius, quod ea ne in malis quidem ponenda censeo. sed traducis cogitationes meas ad voluptates. quas? corporis, credo, aut quae propter corpus vel recordatione vel spe cogitentur. num quid est aliud? rectene interpretor interprecor K 1 V sententiam tuam? solent enim isti negare nos intellegere, quid dicat Epicurus. 3.38. hoc dicit, et hoc ille acriculus agriculus X corr. V c me audiente Athenis senex Zeno, istorum acutissimus, contendere et magna voce dicere solebat: eum esse Epic. fr. 446 beatum, qui praesentibus voluptatibus frueretur confideretque se fruiturum aut in omni aut in magna parte vitae dolore non interveniente, aut si interveniret, si summus foret, futurum brevem, sin productior, plus habiturum iucundi quam mali; haec cogitantem fore beatum, praesertim cum cum add. V c si s R 2 ( ft. rectius, sed cf. fin. 1, 41 ad ea cum accedit) om. X et ante perceptis bonis contentus esset et nec mortem nec deos extimesceret. add. Hei. habes formam Epicuri vitae beatae verbis Zenonis expressam, nihil ut possit negari. Quid ergo? 3.39. huiusne vitae propositio et cogitatio aut Thyestem levare poterit aut Aeetam, aetam X ( ex aetem K 1 ) oetam K 2 R c? cf. p. 331,3 de quo paulo ante dixi, aut Telamonem pulsum patria exulantem atque egentem? in quo haec admiratio fiebat: Hi/cine hicine BR 2 haecine X est ille Te/lamon, Telamo Turn. sed cf. Str. p. 64 modo quem glo/ria ad caelum e/xtulit, Quem a/spectabant, cui/us ob os Grai Graii s Graj La. Lucr. 3, 374. cf. epist. 9, 26 o/ra obverteba/nt sua? Trag. inc. 93 3.40. quodsi cui, ut ait idem, simul animus cum re concidit animus rem condidit X corr. V c s , a gravibus illis antiquis philosophis petenda medicina est, non est non V est si non X ab his voluptariis. quam enim isti bonorum copiam dicunt? fac sane esse summum bonum non dolere—quamquam id non vocatur voluptas, sed non necesse est nunc omnia—: idne est, quo traducti luctum levemus? sit sane summum malum dolere: dolore in dolere corr. G 2 K 2 V 2 in eo igitur qui non est, si malo careat, continuone fruitur summo bono? 3.41. Quid tergiversamur, Epicure, nec fatemur eam nos dicere voluptatem, quam tu idem, cum os perfricuisti, soles dicere? sunt haec tua verba necne? in eo quidem libro, qui continet Epic. p. te/lous fr. 67 p. 119, 16 omnem disciplinam tuam,—fungar enim iam interpretis munere, ne quis me putet fingere—dicis haec: nec equidem habeo, quod intellegam bonum illud, detrahens eas voluptates quae sapore percipiuntur, detrahens eas quae rebus percipiuntur veneriis, detrahens eas quae rebus percipiuntur venereis detrahens add. in mg. V c om. rell. cf. praef. et locos ab Usenero ad fr. 67 congestos eas quae auditu e e Sor. et ( cf. 23 ex formis) cantibus, detrahens eas etiam quae ex formis percipiuntur oculis detrahens eas supra oculis add. K 2 suavis motiones, sive quae aliae voluptates in toto homine gignuntur quolibet quelibet V 1 quodlibet K 1 sensu. nec vero ita dici potest, mentis laetitiam solam esse in bonis. laetantem enim mentem ita novi: spe eorum omnium, quae supra dixi, fore forte G 1 K 1 ut natura is natura is naturalis X natura iis s potiens dolore careat. 3.42. atque haec quidem his verbis, quivis ut intellegat, quam voluptatem norit Epicurus. deinde paulo infra: saepe quaesivi inquit Epic. ib. fr. 69 ex is qui appellabantur sapientes, quid haberent quod in bonis quid in boni GV (quod V 2 ) R 1 (in exp. 1 ) quidboni K 1 quid in bonis K 2 B quod in bono Gr. relinquerent, si illa detraxissent, nisi si vellent voces iis fundere: nihil ab is potui cognoscere. qui si virtutes ebullire volent et sapientias, sapientiam V 2 nihil aliud dicent nisi eam viam, vi am K viam V ( exp. 2 ) vim quae fiant ureae vol. Non. quae G qua efficiantur eae eae haec K voluptates quas supra dixi. qui si ... 7 dixi Non. 26, 19 quae secuntur, sequuntur GR in eadem sententia sunt, totusque liber, qui est alt. est om. X add. V 2 de summo bono, refertus est et verbis et sententiis talibus. 3.43. ad hancine igitur vitam Telamonem illum revocabis, ut leves aegritudinem, et si quem tuorum adflictum maerore videris, videbis R 1 huic ut huic V tu huic Str. p. 58 ( non male, sed v. 10 ut pro et Non. C A D A ) acipenserem accipenserem X ( cf. fat. fr. 5 ) accipienserem Non. V 2 ( pen) (acup. fin. 2,91 cf. 24. 5 ) potius quam aliquem Socraticum libellum dabis? et si... 12 dabis Non. 550, 18 hydrauli h gD PA l l fere X hydraulis V 2 hortabere ut audiat voces potius quam Platonis? expones, exponens X corr. V 2 quae spectet, spectat K florida et varia? fasciculum ad naris admovebis? incendes odores et sertis redimiri iubebis et rosa? si vero aliquid etiam—, tum plane luctum omnem absterseris. 3.44. haec Epicuro confitenda sunt aut ea, quae modo expressa ad verbum dixi, tollenda de libro vel totus liber potius abiciundus; est enim confertus voluptatibus. Quaerendum igitur, quem ad modum aegritudine privemus privemur X corr. K 2 R 2 V 3 eum qui ita dicat: Pol mi/hi fortuna ma/gis nunc defit qua/m quam quod G 1 genus. Enn. Thyest. sc. 354 Na/mque namque neque K regnum su/ppetebat mi, mihi X corr. Grotius u/t scias, quanto e/ loco, Qua/ntis opibus, qui/bus de rebus la/psa fortuna a/ccidat. occidat Ribb. sed cf. Th. l. l. I p. 290 quid? huic calix mulsi impingendus est, ut plorare desinat, quid? plorare se desinat Non. 545, 20 aut aliquid eius modi? ecce tibi ex altera parte ab eodem poëta; ex opibus summis opis egens, Hector, haector X tuae —huic subvenire debemus; quaerit enim auxilium: Qui/d petam prae/sidi praesidii X aut e/xequar quo/ve nunc Ennius Andr. sc. 85. 6 Au/xilio e/xili exilii X (exillii K 1 ) de hiatu cf. Plaut. Aul. 142 al. ( Jacobsohn, Quaest. Plaut. Gött. 1904 p. 21 ) au/t fugae fugae s Bentl. fuga fre/ta sim? A/rce et urbe o/rba sum. quo a/ccidam? accedam X (accedam' K) corr. s quo a/pplicem? Cui/ nec arae pa/triae domi stant, fra/ctae et disiectae/ iacent, Fa/na flamma de/flagrata, to/sti alti alii X corr. M 2 s stant pa/rietes De/formati atque a/biete crispa— scitis quae sequantur, et illa in primis: ilium primis X corr. Tr. illud in primis V c s cf. p. 260, 26 O pa/ter, o patria, o Pri/ami domus, Saeptum a/ltisono cardi/ne templum! Vidi e/go te adstante dstantem X ( def. Va. ) sed m eras. in V astante p. 260, 22 ope ba/rbarica Tecti/s caelatis la/queatis, Auro e/bore instructam re/gifice. regificem X sed m exp. K 1 B 3.45. o poëtam egregium! quamquam ab his cantoribus Euphorionis Euphorioneis V ei in r. 1autc contemnitur. sentit omnia repentina et necopinata esse graviora; exaggeratis igitur regiis regis X corr. s opibus, quae videbantur sempiternae fore, quid adiungit? Haec o/mnia vidi infla/mmari, Enn. ib. 92.97 cf. p.260, 22 sqq. Priamo/ vi vitam evi/tari, Iovis a/ram sanguine sanguine KR c Non. sanguinem GR 1 V tu/rpari. Iovis... turpari Non. 181, 1 3.46. praeclarum carmen! est enim et rebus et verbis et modis lugubre. Eripiamus huic aegritudinem. quo modo? conlocemus in culcita plumea, psaltriam adducamus, eripiamus ... 341, 1 adducamus Non. 542, 17 aducamus G 1 R 1 V 1 ( corr. G 2 R c V 2 ) demus damus X supra a scr. V c aut 1 hedycrum, hedrycrum G 1 R 1 V 1 aut c hedrycum R 1 V 1 aedricrum G od. add. Po. psaltriam adducamus, hedychri incendamus scut. Mdv., sed he- dychrum unguentum est non suffimentum, Diosc, 1.58 al. nihil add. Se neque G. Dittmann qui litteris ad me datis scutellam idem esse statuit atque scutram Plaut. Persa 89 Cato agr. 157, 11; sed cf. p. 339, 15; 431, 27 odorum incendamus scutellam, dulciculae potionis aliquid videamus dulciculae videamus Prisc. GL. II p. 105, 21 Anon. Class. auct. ed. Mai 8, 165 et cibi? haec tandem bona sunt, quibus aegritudines gravissumae detrahantur? tu enim paulo ante ne intellegere interrogandi signa pos. Po. cf. § 43. 4 quidem te te quidem, W corr. Lb. We. cl. v. 24, ac. 2, 140. fin. 2, 7. 20. 30. nat. deor. 1, 111 alia ulla ulla V 2 W multa X dicebas. revocari igitur oportere a oportere a s oportet ea X (o. eum a V 3 ) maerore ad cogitationem bonorum conveniret mihi cum Epicuro, si, quid esset bonum, conveniret. Dicet aliquis: quid ergo? tu Epicurum existimas Epic. fr. 440 existimas s existimabas ista voluisse, aut libidinosas eius fuisse sententias? ego vero minime; video enim ab eo dici multa severe, multa praeclare. itaque, ut saepe dixi, de acumine agitur eius, non de moribus; quamvis spernat spert X (sperant G 1 ) corr. V c aut 1 voluptates eas quas modo laudavit, ego tamen meminero quod quid G videatur ei summum bonum. non enim verbo solum posuit voluptatem, sed explanavit quid diceret: saporem inquit et corporum complexum et ludos Epic. fr. 67 atque cantus et formas eas quibus oculi iucunde moveantur. num fingo, num mentior? cupio refelli. quid enim laboro nisi ut veritas in omni quaestione explicetur? 3.47. 'at at ad V idem ait non crescere voluptatem dolore fr. 419 detracto, detractos G 1 V 1 esse V c s om. X summamque esse voluptatem nihil dolere. dolore V 1 ' paucis verbis tria magna peccata: unum, quod secum ipse pugnat. modo enim ne suspicari quidem se quicquam bonum, nisi sensus quasi titillarentur titilarentur R 1 VG 2 ( ex titul.) voluptate; nunc autem summam voluptatem esse dolore carere: potestne magis secum ipse pugnare? alterum peccatum, quod, cum in natura tria sint, sunt G 1 unum gaudere, alterum dolere, tertium nec gaudere prius gaudere om. K 1 nec dolere, hic primum et tertium putat idem esse nec distinguit a non dolendo voluptatem. tertium peccatum commune cum quibusdam, quod, cum virtus maxime expetatur maxime expetatur in r. V c eiusque adipiscendae causa philosophia quaesita sit, ille a a om. G 1 virtute summum bonum separavit. 3.48. 'at at ac R 1 laudat Epic. fr. 507 saepe virtutem'. et quidem C. Gracchus, sqq. grachus G 1 (gracchi 23) K cum largitiones maximas fecisset et effudisset effundisset X corr. K 1 V 1 aerarium, verbis tamen defendebat aerarium. quid verba audiam, cum facta videam? L. L. add. V c om. X ( ut p. 223, 13 M. ante Crassum) cf. Verr. 4, 195 Piso ille Frugi semper contra legem frumentariam dixerat. is lege lata consularis ad frumentum accipiundum accipiendum G 1 K venerat. animum animam X corr. R 1? K 2 advertit Gracchus in contione Pisonem stantem; quaerit audiente p. R., qui sibi constet, cum ea lege frumentum petat, quam dissuaserit. dissuas serat G 1 nolim inquit mea bona, Gracche, tibi viritim dividere libeat, sed, si facias, facies K partem petam. parumne parumne satis ss. V 2 declaravit vir gravis et sapiens lege Sempronia patrimonium publicum dissupari? lege orationes Gracchi, patronum aerarii esse dices. 3.49. negat Epicurus sqq. Epic. fr. 506. 584. 459 iucunde posse vivi, nisi cum virtute vivatur, negat ullam in sapientem vim esse fortunae, tenuem victum antefert copioso, negat ullum esse tempus, quo sapiens non beatus sit. omnia philosopho digna, sed cum voluptate pugtia. non istam dicit voluptatem . dicat quamlibet; nempe eam dicit, in qua virtutis nulla pars insit. age, si voluptatem non intellegimus, ne dolorem quidem? nego igitur eius eius om. R 1 esse, qui quid X d del. in RV dolore dolorem X corr. s autem illi summum malum metiatur, mentionem facere virtutis. 3.50. Et queruntur quidam Epicurei, viri optimi—nam nullum genus est minus malitiosum—, me studiose dicere contra Epicurum. ita credo, de honore aut de dignitate contendimus. mihi summum in animo bonum videtur, illi autem in corpore, videtur in corp. K 1 mihi in virtute, illi in voluptate. et illi pugt, et quidem vicinorum fidem implorant—multi autem sunt, qui statim convolent —; ego sum is qui dicam me non laborare, actum habiturum, quod egerint. 3.51. quid enim? de bello Punico agitur? de quo ipso cum aliud M. Catoni, aliud L. Lentulo videretur, nulla inter eos concertatio concertatio er in r. V concertio K umquam fuit. hi nimis iracunde agunt, praesertim cum ab is non sane animosa defendatur sententia, pro qua non in senatu, non in contione, contentione R 1 non apud exercitum neque ad ad apud V 2 censores dicere audeant. sed cum istis alias, et eo quidem animo, nullum ut certamen instituam, verum dicentibus facile cedam; tantum admonebo, si maxime verum sit ad corpus omnia referre sapientem sive, ut honestius dicam, nihil facere nisi quod expediat, sive omnia referre ad utilitatem suam, quoniam haec plausibilia non sunt, ut in sinu in sinu insignum vel in signum RG 1 K 1 in sinum K 1 e corr. G 2 V gaudeant, gloriose loqui desit. Otto, Sprichw. 1656 Cyrenaicorum restat sententia; 3.76. sunt qui unum officium consolantis cons olantis R 1 consulantis GK 1 V 1 putent putent docere Lb. Cleanthes fr. 576 malum illud omnino non esse, ut Cleanthi placet; sunt qui non magnum malum, ut Peripatetici; sunt qui abducant a malis ad bona, ut Epicurus; sunt qui satis satis om. G 1 putent ostendere nihil inopinati inopiti GRV 1 (n exp. c ) opiti K accidisse, ut Cyrenaici lac. stat. Po. ut Cyrenaici pro nihil mali (nihil a mali V 1 ) Dav. cogitari potest: ut Cyr. atque hi quoque, si verum quaeris, efficere student ut non multum adesse videatur aut nihil mall. Chr. cf. § 52–59. 61 extr. Chrys. fr. eth. 486 nihil mali. Chrysippus autem caput esse censet in consolando detrahere detra in r. V c illam opinionem maerentis, qua se maerentis se X (mer. KR) qd add. V 2 maerentis si vel maerentl si s ( sed sec. Chr. omnes qui maerent in illa opinione sunt; non recte p. 275, 19 confert Va. Op. 1, 70 ) qua Po. officio fungi putet iusto atque debito. sunt etiam qui haec omnia genera consolandi colligant abducunt... 21 putant... 356, 2 colligunt X 356, 2 colligant V 2 abducant et putent Ern. ( obloq. Küh. Sey. cf. tamen nat. deor. 2, 82 al. ). inconcinnitatem modorum def. Gaffiot cf. ad p. 226, 23 —alius enim alio modo movetur—, ut fere nos in Consolatione omnia omnia bis scripsit, prius erasit G omnia exp. et in mg. scr. fecimus. omne genus consolandi V c in consolationem unam coniecimus; erat enim in tumore animus, et omnis in eo temptabatur curatio. sed sumendum tempus est non minus in animorum morbis quam in corporum; ut Prometheus ille Aeschyli, cui cum dictum esset: Atqui/, Prometheu, te ho/c tenere exi/stimo, Mede/ri posse ra/tionem ratione ratione G 1 RV 1 ( alterum exp. G 2 V 1 ratione rationem K 1 (ratione del. K 2 ) orationem Stephanus ( ft. recte cf. lo/goi ) iracu/ndiae, v. 377 respondit: Siquide/m qui qui et ss. V c tempesti/vam medicinam a/dmovens Non a/dgravescens adgr. ss. V c vo/lnus inlida/t manu. manus X s exp. V 3.77. Erit igitur in consolationibus prima medicina docere aut nullum malum esse aut admodum parvum, altera et prius et om. G 1 de communi condicione vitae et proprie, propriae G 1 KVH ( sim. 358, 6 ) si quid sit de ipsius qui maereat disputandum, tertia tertiam H summam esse stultitiam frustra confici maerore, cum intellegas nihil nil G posse profici. nam Cleanthes cleantes X (24 GK 1 ) Cl. fr. 577 quidem sapientem consolatur, qui consolatione non eget. nihil enim enim om. G 1 esse malum, quod turpe non sit, si lugenti persuaseris, non tu illi luctum, sed stultitiam detraxeris; erit... 21 detraxeris ( sine 18 nam... 19 eget) H alienum autem tempus docendi. et tamen non satis mihi videtur vidisse hoc Cleanthes, suscipi aliquando aegritudinem posse ex eo ipso, quod esse summum malum Cleanthes suscipi... 24 Cleanthes om. K Cleanthes del. Ba. sed cf. Va. Op. 2, 130. 409 ipse fateatur. quid enim dicemus, cum Socrates Aisch. Socr. fr. 10 D. Aug. civ. 14, 8 Alcibiadi persuasisset, ut accepimus, eum nihil hominis esse nec quicquam inter Alcibiadem summo loco natum et quemvis baiolum interesse, cum se Alcibiades adflictaret lacrimansque Socrati supplex esset, ut sibi virtutem traderet turpitudinemque depelleret, illam ante dep. add. V 2 —quid dicemus, Cleanthe? acleanthe V (356, 23 cl. in r. V 2 ) o cleanthe Str. p. 58 tum tum ( cf. 356, 23 aliquando)] num edd. aegritudinem X corr. K 1 R c V 1 in illa re, quae aegritudine Alcibiadem adficiebat, mali nihil fuisse? | |
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101. Polybius, Histories, a b c d\n0 15.30.2 15.30.2 15 30\n1 2.71.10 2.71.10 2 71\n2 2.71.9 2.71.9 2 71\n3 2.71.8 2.71.8 2 71\n4 2.71.7 2.71.7 2 71\n5 '3.81.1 '3.81.1 '3 81 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 260| 15.30.2. ἅμα δὲ τῷ μεταλαβεῖν τὸ τῆς νυκτὸς πᾶσα πλήρης ἦν ἡ πόλις θορύβου καὶ φώτων καὶ διαδρομῆς· | 15.30.2. When day again gave place to night, the whole town was full of disturbance and torches and movement. |
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| 102. Dead Sea Scrolls, Community Rule, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 290, 292, 303; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 137 |
| 103. Dead Sea Scrolls, War Scroll, 13.1-13.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •jesus christ, in paul Found in books: Levison (2009), Filled with the Spirit, 304 |
104. Terence, Andria, 78 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •st. paul Found in books: Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26| 78. Hominum a labore proclive ad libidinem, | |
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105. Terence, Phormio, 109, 81-84, 80 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 38| 80. Noster mali nihil quicquam primo. Hic Phaedria | |
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| 106. Cicero, Letters, 1.3.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •paul (st.) Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 111 |
107. Cicero, On Divination, 1.59, 2.26 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •paul (st.) •paul, apostle, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 292; Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 111| 1.59. Audivi equidem ex te ipso, sed mihi saepius noster Sallustius narravit, cum in illa fuga nobis gloriosa, patriae calamitosa in villa quadam campi Atinatis maneres magnamque partem noctis vigilasses, ad lucem denique arte et graviter dormire te coepisse; itaque, quamquam iter instaret, tamen silentium fieri iussisse se neque esse passum te excitari; cum autem experrectus esses hora secunda fere, te sibi somnium narravisse: visum tibi esse, cum in locis solis maestus errares, C. Marium cum fascibus laureatis quaerere ex te, quid tristis esses, cumque tu te patria vi pulsum esse dixisses, prehendisse eum dextram tuam et bono animo te iussisse esse lictorique proxumo tradidisse, ut te in monumentum suum deduceret, et dixisse in eo tibi salutem fore. Tum et se exclamasse Sallustius narrat reditum tibi celerem et gloriosum paratum, et te ipsum visum somnio delectari. Nam illud mihi ipsi celeriter nuntiatum est, ut audivisses in monumento Marii de tuo reditu magnificentissumum illud senatus consultum esse factum referente optumo et clarissumo viro consule, idque frequentissimo theatro incredibili clamore et plausu comprobatum, dixisse te nihil illo Atinati somnio fieri posse divinius. 2.26. Sed haec fuerit nobis tamquam levis armaturae prima orationis excursio; nunc comminus agamus experiamurque, si possimus cornua commovere disputationis tuae. Duo enim genera dividi esse dicebas, unum artificiosum, alterum naturale; artificiosum constare partim ex coniectura, partim ex observatione diuturna; naturale, quod animus arriperet aut exciperet extrinsecus ex divinitate, unde omnes animos haustos aut acceptos aut libatos haberemus. Artificiosa divinationis illa fere genera ponebas: extispicum eorumque, qui ex fulgoribus ostentisque praedicerent, tum augurum eorumque, qui signis aut ominibus uterentur, omneque genus coniecturale in hoc fere genere ponebas. | 1.59. I come now to your dream. I heard it, of course, from you, but more frequently from our Sallustius. In the course of your banishment, which was glorious for us but disastrous to the State, you stopped for the night at a certain country-house in the plain of Atina. After lying awake most of the night, finally, about daybreak, you fell into a very profound sleep. And though your journey was pressing, yet Sallustius gave instructions to maintain quiet and would not permit you to be disturbed. But you awoke about the second hour and related your dream to him. In it you seemed to be wandering sadly about in solitary places when Gaius Marius, with his fasces wreathed in laurel, asked you why you were sad, and you replied that you had been driven from your country by violence. He then bade you be of good cheer, took you by the right hand, and delivered you to the nearest lictor to be conducted to his memorial temple, saying that there you should find safety. Sallustius thereupon, as he relates, cried out, a speedy and a glorious return awaits you. He further states that you too seemed delighted at the dream. Immediately thereafter it was reported to me that as soon as you heard that it was in Marius temple that the glorious decree of the Senate for your recall had been enacted on motion of the consul, a most worthy and most eminent man, and that the decree had been greeted by unprecedented shouts of approval in a densely crowded theatre, you said that no stronger proof could be given of a divinely inspired dream than this. [29] 2.26. But this introductory part of my discussion has been mere skirmishing with light infantry; now let me come to close quarters and see if I cannot drive in both wings of your argument.[11] You divided divination into two kinds, one artificial and the other natural. The artificial, you said, consists in part of conjecture and in part of long-continued observation; while the natural is that which the soul has seized, or, rather, has obtained, from a source outside itself — that is, from God, whence all human souls have been drawn off, received, or poured out. Under the head of artificial divination you placed predictions made from the inspection of entrails, those made from lightnings and portents, those made by augurs, and by persons who depend entirely upon premonitory signs. Under the same head you included practically every method of prophecy in which conjecture was employed. |
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108. Diodorus Siculus, Historical Library, 1.26 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •paul, apostle Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 180 | 1.26. 1. The priests of the Egyptians, reckoning the time from the reign of Helius to the crossing of Alexander into Asia, say that it was in round numbers twenty-three thousand years.,2. And, as their legends say, the most ancient of the gods ruled more than twelve hundred years and the later ones not less than three hundred.,3. But since this great number of years surpasses belief, some men would maintain that in early times, before the movement of the sun had as yet been recognized, it was customary to reckon the year by the lunar cycle.,4. Consequently, since the year consisted of thirty days, it was not impossible that some men lived twelve hundred years; for in our own time, when our year consists of twelve months, not a few men live over one hundred years.,5. A similar explanation they also give regarding those who are supposed to have reigned for three hundred years; for at their time, namely, the year was composed of the four months which comprise the seasons of each year, that is, spring, summer, and winter; and it is for this reason that among some of the Greeks the years are called "seasons" (horoi) and that their yearly records are given the name "horographs.",6. Furthermore, the Egyptians relate in their myths that in the time of Isis there were certain creatures of many bodies, who are called by the Greeks Giants, but by themselves . . ., these being the men who are represented on their temples in monstrous form and as being cudgelled by Osiris.,7. Now some say that they were born of the earth at the time when the genesis of living things from the earth was still recent, while some hold that they were only men of unusual physical strength who achieved many deeds and for this reason were described in the myths as of many bodies.,8. But it is generally agreed that when they stirred up war against Zeus and Osiris they were all destroyed. |
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109. Ovid, Tristia, 2.121-2.140 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •paul (jurist) Found in books: Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 1| 2.121. corruit haec igitur Musis accepta, sub uno 2.122. sed non exiguo crimine lapsa domus: 2.123. atque ea sic lapsa est, ut surgere, si modo laesi 2.124. ematuruerit Caesaris ira, queat, 2.125. cuius in eventu poenae clementia tanta est, 2.126. venerit ut nostro lenior illa metu. 2.127. vita data est, citraque necem tua constitit ira, 2.128. o princeps parce viribus use tuis! 2.129. insuper accedunt, te non adimente, paternae, 2.130. tamquam vita parum muneris esset, opes. 2.131. nec mea decreto damnasti facta senatus, 2.132. nec mea selecto iudice iussa fuga est. 2.133. tristibus invectus verbis—ita principe dignum— 2.134. ultus es offensas, ut decet, ipse tuas. 2.135. adde quod edictum, quamvis immite minaxque, 2.136. attamen in poenae nomine lene fuit; 2.137. quippe relegatus, non exul, dicor in illo, 2.138. privaque fortunae sunt ibi verba meae. 2.139. nulla quidem sano gravior mentisque potenti 2.140. poena est, quam tanto displicuisse viro; | |
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| 110. Livy, History, 9.3.3, 25.24.11, 25.29.5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •paul, st. •st pauls (london) Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 78; Jenkyns (2013), God, Space, and City in the Roman Imagination, 268 |
| 111. Horace, Odes, 5.25.1, 6.2.2, 6.37.1, 6.54.1, 13.1-13.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •paul (jurist) •paul,, pauline mysticism Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 314; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 218, 269 |
| 112. Horace, Sermones, a b c d\n0 2.5.25 2.5.25 2 5 \n1 None\n2 2.4.31-34 2.4.31 2 4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 113. Anon., Sibylline Oracles, 5.497-5.499 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •paul the apostle Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321 |
114. Lucretius Carus, On The Nature of Things, 4.145-4.160 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •paul, apostle Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 145| 4.145. semper enim summum quicquid de rebus abundat, 4.146. quod iaculentur. et hoc alias cum pervenit in res, 4.147. transit, ut in primis vestem; sed ubi aspera saxa 4.148. aut in materiam ligni pervenit, ibi iam 4.149. scinditur, ut nullum simulacrum reddere possit. 4.150. at cum splendida quae constant opposta fuerunt 4.151. densaque, ut in primis speculum est, nihil accidit horum; 4.152. nam neque, uti vestem, possunt transire, neque autem 4.153. scindi; quam meminit levor praestare salutem. 4.154. qua propter fit ut hinc nobis simulacra redundent. 4.155. et quamvis subito quovis in tempore quamque 4.156. rem contra speculum ponas, apparet imago; 4.157. perpetuo fluere ut noscas e corpore summo 4.158. texturas rerum tenuis tenuisque figuras. 4.159. ergo multa brevi spatio simulacra genuntur, 4.160. ut merito celer his rebus dicatur origo. | |
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115. Philo of Alexandria, That Every Good Person Is Free, 89-91, 150 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 174 | 150. unless indeed any one is so utterly destitute of reason as to fancy that it is the place itself which is the cause of their confidence and freedom of speech, and that that most god-like of all things, virtue, has nothing to do with it, though it is owing to virtue alone that sanctity attaches either to the places or to anything which is endowed with sense. |
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116. Philo of Alexandria, Who Is The Heir, 280-283, 7, 243 (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, 310 | 243. Moreover, Moses introduces a very true opinion when he teaches us that justice and every virtue loves the soul, but that wickedness and every vice is attached to the body; and that what is friendly to the one is in every case of necessity hostile to the other, as is the case even now. For having figuratively represented the wars of the soul, he then introduces birds as eager to involve themselves with and to cling to the bodies, and to satiate themselves with the flesh, the inroads and attacks of which the virtuous man, desiring to check, is said to sit by them as if he were a sort of curator or overseer of them. |
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117. Ovid, Metamorphoses, 15.454-15.561 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20| 15.454. exspatiemur equis, caelum et quodcumque sub illo est, 15.455. inmutat formas tellusque et quidquid in illa est: 15.456. nos quoque, pars mundi, quoniam non corpora solum, 15.457. verum etiam volucres animae sumus inque ferinas 15.458. possumus ire domos pecudumque in corpora condi, 15.459. corpora, quae possunt animas habuisse parentum 15.460. aut fratrum aut aliquo iunctorum foedere nobis 15.461. aut hominum certe, tuta esse et honesta sinamus 15.462. neve Thyesteis cumulemus viscera mensis! 15.463. Quam male consuescit, quam se parat ille cruori 15.464. impius humano, vituli qui guttura cultro 15.465. rumpit et inmotas praebet mugitibus aures, 15.466. aut qui vagitus similes puerilibus haedum 15.467. edentem iugulare potest, aut alite vesci, 15.468. cui dedit ipse cibos! Quantum est, quod desit in istis 15.469. ad plenum facinus? Quo transitus inde paratur? 15.470. Bos aret aut mortem senioribus imputet annis, 15.471. horriferum contra borean ovis arma ministret, 15.472. ubera dent saturae manibus pressanda capellae! 15.473. Retia cum pedicis laqueosque artesque dolosas 15.474. tollite nec volucrem viscata fallite virga, 15.475. nec formidatis cervos includite pennis, 15.476. nec celate cibis uncos fallacibus hamos! 15.477. Perdite, siqua nocent, verum haec quoque perdite tantum: 15.478. ora vacent epulis alimentaque mitia carpant!” 15.479. Talibus atque aliis instructum pectora dictis 15.480. in patriam remeasse ferunt ultroque petitum 15.481. accepisse Numam populi Latiaris habenas. 15.482. Coniuge qui felix nympha ducibusque Camenis 15.483. sacrificos docuit ritus gentemque feroci 15.484. adsuetam bello pacis traduxit ad artes. 15.485. Qui postquam senior regnumque aevumque peregit, 15.486. exstinctum Latiaeque nurus populusque patresque 15.487. deflevere Numam; nam coniunx urbe relicta 15.488. vallis Aricinae densis latet abdita silvis 15.489. sacraque Oresteae gemitu questuque Dianae 15.490. impedit: a! quotiens nymphae nemorisque lacusque, 15.491. ne faceret, monuere et consolantia verba 15.492. dixerunt. Quotiens flenti Theseius heros 15.493. “siste modum!” dixit, “ne que enim fortuna querenda 15.494. sola tua est; similes aliorum respice casus: 15.495. mitius ista feres, utinamque exempla dolentem 15.496. non mea te possent relevare! Sed et mea possunt. 15.497. Fando aliquem Hippolytum vestras puto, contigit aures 15.498. credulitate patris, sceleratae fraude novercae 15.499. occubuisse neci: mirabere, vixque probabo, 15.500. sed tamen ille ego sum. Me Pasiphaeia quondam 15.501. temptatum frustra patrium temerare cubile, 15.502. quod voluit, voluisse, infelix crimine verso 15.503. (indiciine metu magis offensane repulsae?) 15.504. damnavit, meritumque nihil pater eicit urbe 15.505. hostilique caput prece detestatur euntis. 15.506. Pittheam profugo curru Troezena petebam, 15.507. iamque Corinthiaci carpebam litora ponti, 15.508. cum mare surrexit, cumulusque inmanis aquarum 15.509. in montis speciem curvari et crescere visus 15.510. et dare mugitus summoque cacumine findi. 15.511. Corniger hinc taurus ruptis expellitur undis, 15.512. pectoribusque tenus molles erectus in auras 15.513. naribus et patulo partem maris evomit ore. 15.514. Corda pavent comitum. Mihi mens interrita mansit 15.515. exsiliis contenta suis: cum colla feroces 15.516. ad freta convertunt adrectisque auribus horrent 15.517. quadrupedes monstrique metu turbantur et altis 15.518. praecipitant currum scopulis; ego ducere vana 15.519. frena manu spumis albentibus oblita luctor 15.520. et retro lentas tendo resupinus habenas. 15.521. Nec vires tamen has rabies superasset equorum. 15.522. ni rota, perpetuum qua circumvertitur axem, 15.523. stipitis occursu fracta ac disiecta fuisset. 15.524. Excutior curru, lorisque tenentibus artus 15.525. viscera viva trahi nervosque in stipe teneri, 15.526. membra rapi partim, partim reprensa relinqui, 15.527. ossa gravem dare fracta sonum fessamque videres 15.528. exhalari animam nullasque in corpore partes, 15.529. noscere quas posses; unumque erat omnia vulnus. 15.530. Num potes aut audes cladi componere nostrae, 15.531. nympha, tuam? Vidi quoque luce carentia regna 15.532. et lacerum fovi Phlegethontide corpus in unda, 15.533. nec nisi Apollineae valido medicamine prolis 15.534. reddita vita foret; quam postquam fortibus herbis 15.535. atque ope Paeonia Dite indigte recepi, 15.536. tum mihi, ne praesens augerem muneris huius 15.537. invidiam, densas obiecit Cynthia nubes, 15.538. utque forem tutus possemque impune videri, 15.539. addidit aetatem nec cognoscenda reliquit 15.540. ora mihi Cretenque diu dubitavit habendam 15.541. traderet an Delon: Delo Creteque relictis 15.542. hic posuit nomenque simul, quod possit equorum 15.543. admonuisse, iubet deponere, “qui” que “fuisti 15.544. Hippolytus” dixit, “nunc idem Virbius esto!” 15.545. Hoc nemus inde colo, de disque minoribus unus 15.546. numine sub dominae lateo atque accenseor illi.” 15.547. Non tamen Egeriae luctus aliena levare 15.548. damna valent, montisque iacens radicibus imis 15.549. liquitur in lacrimas, donec pietate dolentis 15.550. mota soror Phoebi gelidum de corpore fontem 15.551. fecit et aeternas artus tenuavit in undas. 15.552. Et nymphas tetigit nova res, et Amazone natus 15.553. haud aliter stupuit, quam cum Tyrrhenus arator 15.554. fatalem glaebam mediis adspexit in arvis 15.555. sponte sua primum nulloque agitante moveri, 15.556. sumere mox hominis terraeque amittere formam 15.557. oraque venturis aperire recentia fatis 15.558. (indigenae dixere Tagen, qui primus Etruscam 15.559. edocuit gentem casus aperire futuros); 15.560. utve Palatinis haerentem collibus olim 15.561. cum subito vidit frondescere Romulus hastam, | |
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| 118. Ovid, Fasti, 7.290, 10.248-10.249, 14.754-14.755 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •paul, st. Found in books: Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 252 |
119. Philo of Alexandria, On The Life of Abraham, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 86 | 76. For he has not chosen to be beheld by the eyes of the body, perhaps because it was not consistent with holiness for what is mortal to touch what is everlasting, or perhaps because of the weakness of our sight; for it would never have been able to stand the rays which are poured forth from the living God, since it cannot even look straight at the rays of the sun. XVII. |
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120. Philo of Alexandria, On The Eternity of The World, 109-111, 18, 4, 19 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 35 | 19. and a very long time before him Moses, the lawgiver of the Jews, had said in his sacred volumes that the world was both created and indestructible, and the number of the books is five. The first of which he entitled Genesis, in which he begins in the following manner: "in the beginning God created the heaven and the earth; and the earth was invisible and without form." Then proceeding onwards he relates in the following verses, that days and nights, and seasons, and years, and the sun and moon, which showed the nature of the measurement of time, were created, which, having received an immortal portion in common with the whole heaven, continue for ever indestructible. |
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121. Philo of Alexandria, On The Confusion of Tongues, 173 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •paul, on ta stoicheia tou kosmou Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 35 | 173. Some persons therefore, admiring exceedingly the nature of both these worlds, have not only deified them in their wholes, but have also deified the most beautiful parts of them, such as the sun and the moon, and the entire heaven, which, having no reverence for anything, they have called gods. But Moses, perceiving their design, says, "O Lord, Lord, King of the Gods," in order to show the difference between the ruler and those subject to him, |
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| 122. Philo of Alexandria, On The Preliminary Studies, 145 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •paul the apostle Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 335 |
123. Philo of Alexandria, On Drunkenness, 82, 214 (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, 225 | 214. Now, there are three persons who contribute to the conviviality of the human race, --the chief baker, the cup-bearer, and the maker of delicacies: very naturally, since we desire the use and enjoyment of three things--meat, confections, and drink. But some men only desire that indispensable food which we use of necessity for the sake of our health, and in order to avoid living in an illiberal manner. Others again desire immoderate and exceedingly extravagant luxuries, which, breaking through the appetites, and weighing down, and overwhelming the channels of the body by their number, usually become the parents of all sorts of terrible diseases. |
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| 124. Augustus, Res Gestae Divi Augusti, 34.3 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •paul, and stoicism Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 56 |
125. Philo of Alexandria, On Flight And Finding, 101, 31-36, 58, 63, 213 (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, 319 | 213. But O, thou soul! advancing in wisdom and plunging deep into the knowledge of the elementary parts of encyclical instruction, thou wast not able to see the cause of thy knowledge in instruction as in a mirror. But the most appropriate place for such a well is in the midst, between Caddes and Barad; and the name Barad, being interpreted, means "in common," and Caddes means "holy;" for the person who is in a state of imprisonment is on the confines between what is holy and what is profane, fleeing from what is wicked, and being not yet able to live in the company of what is perfectly good. |
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126. Philo of Alexandria, On Giants, 6.16 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 335; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20 | 31. For those souls which are devoid of flesh and of the body, remaining undisturbed in the theatre of the universe, occupied in seeing and hearing divine things, of which an insatiable desire has seized them, enjoy a pleasure to which no one offers any interruption. But those which bear the heavy burden of the flesh, being weighed down and oppressed by it, are unable to look upwards to the revolutions of the heaven, but being dragged downwards, have their necks forcibly pressed to the ground like so many quadrupeds. VIII. |
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127. Philo of Alexandria, On The Migration of Abraham, 16, 92-93, 190 (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, 319 | 190. the evident proofs of which you will see even while involved in the corporeal cares perceptible by the outward senses, sometimes while in deep slumber (for then the mind, roaming abroad, and straying beyond the confines of the outward senses, and of all the other affections of the body, begins to associate with itself, looking on truth as at a mirror, and discarding all the imaginations which it has contracted from the outward senses, becomes inspired by the truest divination respecting the future, through the instrumentality of dreams), and at other times in your waking moments. |
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128. Philo of Alexandria, On The Change of Names, 82, 56 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 335 | 56. but he who does this against his will is ignorant, and he who does it voluntarily is docile; on which account he is said to fall on his face, that is to say, in his outward senses, in his speech, in his mind, all but crying out loudly and shouting that the outward sense has fallen, inasmuch as it was unable, by itself, to feel as it should, if it had not been aroused by the providence of the Saviour, to take hold of the bodies which lay in its way. And speech too has fallen, being unable to give a proper explanation of anything in existence, unless he who originally made and adapted the organ of the voice, having opened its mouth and enabled its tongue to articulate, should strike it so as to produce harmonious sounds. Moreover, the king of all the mind has fallen, being deprived of its comprehension, unless the Creator of all living things were again to raise it up and re-establish it, and furnishing it with the most acutely seeing eyes, to lead it to a sight of incorporeal things. VIII. |
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129. Philo of Alexandria, On The Creation of The World, 100-114, 116-122, 144, 27, 29-32, 53-54, 58, 60, 77, 89-99, 115 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334 | 115. And besides the stars above mentioned the band of the Pleiades is also made up of seven stars, the rising and occultation of which are the causes of great benefits to all men. For when they set, the furrows are ploughed up for the purpose of sowing; and when they are about to rise, they bring glad tidings of harvest; and after they have arisen, they awaken the rejoicing husbandman to the collection of their necessary food. And they with joy store up their food for their daily use. |
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| 130. Philo of Alexandria, On Planting, 160-161, 163-165, 281-283, 162 (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, 225 |
131. Philo of Alexandria, That God Is Unchangeable, 143, 46, 22 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 323 | 22. for what can be a greater act of wickedness than to think that the unchangeable God can be changed? And this, too, while some persons think that even those who are really men do never hesitate in their opinions, for that those, who have studied philosophy in a sincere and pure spirit, have derived as the greatest good arising from their knowledge, the absence of any inclination to change with the changes of affairs, and the disposition, with all immovable firmness and sure stability, to labour at every thing that it becomes them to pursue. VI. |
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132. Philo of Alexandria, On The Posterity of Cain, 101 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •paul the apostle Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 323 | 101. But Moses does not think it right to incline either to the right or to the left, or in short to any part of the earthly Edom; but rather to proceed along the middle way, which he with great propriety calls the royal road, for since God is the first and only God of the universe, so also the road to him, as being the king's road, is very properly denominated royal; and this royal road you must consider to be philosophy, not that philosophy which the existing sophistical crowd of men pursues (for they, studying the art of words in opposition to truth, have called crafty wickedness, wisdom, assigning a divine name to wicked action), but that which the ancient company of those men who practised virtue studied, rejecting the persuasive juggleries of pleasure, and adopting a virtuous and austere study of the honourable-- |
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| 133. Philo of Alexandria, Plant., 160-163, 165, 281-283, 164 (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, 225 |
| 134. Philo of Alexandria, Questions On Exodus, 2.29, 2.46 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •paul,, pauline mysticism •paul the apostle Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 332; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 327 |
| 135. Philo of Alexandria, Allegorical Interpretation, 1.31, 3.91-3.93, 3.101 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 332; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 319 |
136. Philo of Alexandria, On The Embassy To Gaius, 115 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •paul (apostle) Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 88 | 115. for he regarded the Jews with most especial suspicion, as if they were the only persons who cherished wishes opposed to his, and who had been taught in a manner from their very swaddling-clothes by their parents, and teachers, and instructors, and even before that by their holy laws, and also by their unwritten maxims and customs, to believe that there was but one God, their Father and the Creator of the world; |
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137. Philo of Alexandria, On Curses, 9 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •paul, apostle Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 319 | 9. and all those who of necessity have endured this fate, being weighed down by the might of irresistible and implacable power, are objects rather for pity than for hatred; but all those who voluntarily and of deliberated purposes have rejected the living God, exceeding even the bounds of wickedness itself, for what other evil of equal weight can possibly be found? Such men should suffer not the usual punishments of evil doers, but something new and extraordinary. And surely no one could invent a more novel or more terrible penalty than a departure and flight from the presence of the Ruler of the universe. III. |
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138. Philo of Alexandria, Hypothetica, 7.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •paul (apostle) Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 88 | 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. |
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| 139. Vitruvius Pollio, On Architecture, 7.13.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •paul (apostle) Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 407 |
140. Philo of Alexandria, On The Contemplative Life, 10-12, 3, 31, 4, 41-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90, 40 (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, 225 | 40. I wish also to speak of their common assemblies, and their very cheerful meetings at convivial parties, setting them in opposition and contrast to the banquets of others, for others, when they drink strong wine, as if they had been drinking not wine but some agitating and maddening kind of liquor, or even the most formidable thing which can be imagined for driving a man out of his natural reason, rage about and tear things to pieces like so many ferocious dogs, and rise up and attack one another, biting and gnawing each other's noses, and ears, and fingers, and other parts of their body, so as to give an accurate representation of the story related about the Cyclops and the companions of Ulysses, who ate, as the poet says, fragments of human flesh, and that more savagely than even he himself; |
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141. Philo of Alexandria, On The Virtues, 73, 11 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 335 | 11. but since no perfect antidote or remedy can be found for the mutilation of the outward senses, by which thousands and thousands of persons have died prematurely while still living, prudence, that best of all qualities within us, sets itself against it to prevent it, implanting eyes in our intellect, which, by reason of its sagacious capacity, are altogether and entirely superior in acuteness of vision to the eyes of the body: |
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142. Philo of Alexandria, On The Special Laws, 1.43, 1.47-1.49, 1.54, 1.207, 2.190-2.192, 2.255 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •paul the apostle •paul, the apostle/st. paul, apostle’ ‘divine apostle’) •words of the apostle paul •paul, on ta stoicheia tou kosmou Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326, 334; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20, 35; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 132 | 1.43. But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive. 1.47. And though they are by nature incomprehensible in their essence, still they show a kind of impression or copy of their energy and operation; as seals among you, when any wax or similar kind of material is applied to them, make an innumerable quantity of figures and impressions, without being impaired as to any portion of themselves, but still remaining unaltered and as they were before; so also you must conceive that the powers which are around me invest those things which have no distinctive qualities with such qualities, and those which have no forms with precise forms, and that without having any portion of their own everlasting nature dismembered or weakened. 1.48. And some of your race, speaking with sufficient correctness, call them ideas (ideai 1.49. "Do not, then, ever expect to be able to comprehend me nor any one of my powers, in respect of our essence. But, as I have said, I willingly and cheerfully grant unto you such things as you may receive. And this gift is to call you to the beholding of the world and all the things that are in it, which must be comprehended, not indeed by the eyes of the body, but by the sleepless vision of the soul. 1.54. And there are some of the Gentiles, who, not attending to the honour due to the one God alone, deserve to be punished with extreme severity of punishment, as having forsaken the most important classification of piety and holiness, and as having chosen darkness in preference to the most brilliant light, and having rendered their own intellect blind when it might have seen clearly. 1.207. And by the command that the feet of the victim should be washed, it is figuratively shown that we must no longer walk upon the earth, but soar aloft and traverse the air. For the soul of the man who is devoted to God, being eager for truth, springs upward and mounts from earth to heaven; and, being borne on wings, traverses the expanse of the air, being eager to be classed with and to move in concert with the sun, and moon, and all the rest of the most sacred and most harmonious company of the stars, under the immediate command and government of God, who has a kingly authority without any rival, and of which he can never be deprived, in accordance with which he justly governs the universe. 2.190. And what more great or more beneficial thing could come to men than laws affecting the whole race? And what was common to all mankind was this: the trumpet is the instrument of war, sounding both when commanding the charge and the retreat. ... There is also another kind of war, ordained of God, when nature is at variance with itself, its different parts attacking one another. 2.191. And by both these kinds of war the things on earth are injured. They are injured by the enemies, by the cutting down of trees, and by conflagrations; and also by natural injuries, such as droughts, heavy rains, lightning from heaven, snow and cold; the usual harmony of the seasons of the year being transformed into a want of all concord. 2.192. On this account it is that the law has given this festival the name of a warlike instrument, in order to show the proper gratitude to God as the giver of peace, who has abolished all seditions in cities, and in all parts of the universe, and has produced plenty and prosperity, not allowing a single spark that could tend to the destruction of the crops to be kindled into flame.THE NINTH FESTIVALXXXII. 2.255. And if even he who swears in an unbecoming manner is guilty and blameable, of what punishment is that man worthy who denies the one only true and living God and now honours the creature above the Creator, and chooses to honour not only the earth and the water, or the air, or the fire, the elements of the universe, or again the sun and moon, and the planets and fixed stars, and the whole of heaven, and the universal world, but even stocks and stones, which mortal workmen have fashioned, and which by them have been shaped into human figures? |
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143. Philo of Alexandria, On Dreams, 1.21, 1.71, 1.75, 1.137-1.141, 1.164, 2.10, 2.249 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •paul, on ta stoicheia tou kosmou •paul the apostle •paul, apostle, food •paul, apostle, formation Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 330, 335; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20, 35; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 66 | 1.21. All these things, then, we feel: but the heaven has a nature which is incomprehensible, and it has never conveyed to us any distinct indication by which we can understand its nature; for what can we say? that it is solid ice, as some persons have chosen to assert? or that it is the purest fire? or that it is a fifth body, moving in a circle having no participation in any of the four elements? For what can we say? Has that most remote sphere of the fixed stars any density in an upward direction? or is it merely a superficies devoid of all depth, something like a plane figure? 1.71. And it is with exceeding beauty and propriety that it is said, not that he came to the place, but that he met the place: for to come is voluntary, but to meet is very often involuntary; so that the divine Word appearing on a sudden, supplies an unexpected joy, greater than could have been hoped, inasmuch as it is about to travel in company with the solitary soul; for Moses also "brings forward the people to a meeting with God," well knowing that he comes invisibly towards those souls who have a longing to meet with him. XIII. 1.75. And it is easy otherwise by means of argument to perceive this, since God is the first light, "For the Lord is my light and my Saviour," is the language of the Psalms; and not only the light, but he is also the archetypal pattern of every other light, or rather he is more ancient and more sublime than even the archetypal model, though he is spoken of as the model; for the real model was his own most perfect word, the light, and he himself is like to no created thing. 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. 1.138. Now of these souls some descend upon the earth with a view to be bound up in mortal bodies, those namely which are most nearly connected with the earth, and which are lovers of the body. But some soar upwards, being again distinguished according to the definitions and times which have been appointed by nature. 1.139. of these, those which are influenced by a desire for mortal life, and which have been familiarised to it, again return to it. But others, condemning the body of great folly and trifling, have pronounced it a prison and a grave, and, flying from it as from a house of correction or a tomb, have raised themselves aloft on light wings towards the aether, and have devoted their whole lives to sublime speculations. 1.140. There are others, again, the purest and most excellent of all, which have received greater and more divine intellects, never by any chance desiring any earthly thing whatever, but being as it were lieutets of the Ruler of the universe, as though they were the eyes and ears of the great king, beholding and listening to everything. 1.141. Now philosophers in general are wont to call these demons, but the sacred scripture calls them angels, using a name more in accordance with nature. For indeed they do report (diangellousi) the injunctions of the father to his children, and the necessities of the children to the father. 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. 2.10. Moses moreover represents two persons as leaders of these two companies. The leader of the noble and good company is the self-taught and self-instructed Isaac; for he records that he was weaned, not choosing to avail himself at all of tender, and milk-like, and childish, and infantine food, but only of such as was vigorous and perfect, inasmuch as he was formed by nature, from his very infancy, for acts of virtue, and was always in the prime and vigour of youth and energy. But the leader of the company, which yields and which is inclined to softer measures, is Joseph; 2.249. And who can pour over the happy soul which proffers its own reason as the most sacred cup, the holy goblets of true joy, except the cup-bearer of God, the master of the feast, the word? not differing from the draught itself, but being itself in an unmixed state, the pure delight and sweetness, and pouring forth, and joy, and ambrosial medicine of pleasure and happiness; if we too may, for a moment, employ the language of the poets. XXXVIII. |
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144. Philo of Alexandria, On Rewards And Punishments, 161-165, 167-169, 46, 166 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 330 | 166. by whose intervention they might obtain a reconciliation with the Father. First of all, the merciful, and gentle, and compassionate nature of him who is invoked, who would always rather have mercy than punishment. In the second place, the holiness of all the founders of the nation, because they, with souls emancipated from the body, exhibiting a genuine and sincere obedience to the Ruler of all things, are not accustomed to offer up ineffectual prayers on behalf of their sons and daughters, since the Father has given to them, as a reward, that they shall be heard in their prayers. |
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145. Philo of Alexandria, On The Life of Moses, 1.20, 1.23, 1.112-1.133, 2.13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20, 21; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 88; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 70 | 1.20. Therefore the child being now thought worthy of a royal education and a royal attendance, was not, like a mere child, long delighted with toys and objects of laughter and amusement, even though those who had undertaken the care of him allowed him holidays and times for relaxation, and never behaved in any stern or morose way to him; but he himself exhibited a modest and dignified deportment in all his words and gestures, attending diligently to every lesson of every kind which could tend to the improvement of his mind. 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. 1.112. for what can be more insignificant than a louse? And yet it was so powerful that all Egypt fainted under the host of them, and was compelled to cry out, that "this is the anger of God." For all the earth put together, from one end to the other, could not withstand the hand of God, no nor all the universe. 1.113. Such then were the chastisements which were inflicted by the agency of the brother of Moses. But those in which Moses himself was the minister, and from what parts of nature they were derived, must be next considered. Now next after the earth and the water, the air and the heaven, which are the purest portions of the essences of the universe, succeeded them as the medium of the correction of the Egyptians: and of this correction Moses was the minister; 1.114. and first of all he began to operate upon the air. For Egypt almost alone, if you except those countries which lie to the south of the equator, never is subject to that one of the seasons of the year which is called winter, perhaps, as some say, from the fact of its not being at any great distance from the torrid zone, since the essence of fire flows from that quarter in an invisible manner, and scorches everything all around, or perhaps it is because the river overflows at the time of the summer solstice, and so consumes all the clouds before they can collect for winter; 1.115. for the river begins to rise at the beginning of the summer, and to fall towards the end of summer; during which period the etesian gales increase in violence blowing from a direction opposite to the mouths of the Nile, and by which it is prevented from flowing freely into the sea, and by the violence of which winds, the sea itself is also raised to a considerable height, and erects vast waves like a long wall, and so the river is agitated within the country. And then when the two streams meet together, the river descending from its sources above, and the waters which ought to escape abroad being turned back by the beating of the sea, and not being able to extend their breadth, for the banks on each side of the river confine its streams, the river, as is natural, rises to a height, and breaks its bounds; 1.116. perhaps also it does so because it was superfluous for winter to occur in Egypt; for the object for which showers of rain are usually serviceable, is in this instance provided for by the river which overflows the fields, and turns them into one vast lake, to make them productive of the annual crops; 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; 1.118. though then the land was thus arranged, and enjoyed spring during the winter solstice, and since it is only the parts along the seacoasts that are ever moistened with a few drops of rain, and since the country beyond Memphis, where the palace of the king of Egypt is, does never even see snow at all; now, on the contrary, the air suddenly assumed a new appearance, so that all the things which are seen in the most stormy and wintry countries, come upon it all together; abundance of rain, and torrents of dense and ceaseless hail, and heavy winds met together and beat against one another with violence; and the clouds burst, and there were incessant lightnings, and thunders, and continued roarings, and flashes which made a most wonderful and fearful appearance. For though the lightning and the thunderbolts penetrated and descended through the hail, being quite a contrary substance, still they did not melt it, nor were the flashes extinguished by it, but they remained as they were before, and ran up and down in long lines, and even preserved the hail. 1.119. And not only did the excessive violence of the storm drive all the inhabitants to excessive despair, but the unprecedented character of the visitation tended likewise to the same point. For they believed, as was indeed the case, that all these novel and fearful calamities were caused by the divine anger, the air having assumed a novel appearance, such as it had never worn before, to the destruction and overthrow of all trees and fruits, by which also great numbers of animals were destroyed, some in consequence of the exceeding cold, others though the weight of the hail which fell upon them, as if they had been stoned, while some again were destroyed by the fire of the lightning. And some remained half consumed, bearing the marks of the wounds caused by the thunderbolts, for the admonition and warning of all who saw them. 1.120. And when this evil had abated, and when the king and his court had again resumed their confidence, Moses stretched forth his rod into the air, at the command of God. And then a south wind of an uncommon violence set in, which increased in intensity and vehemence the whole of that day and night, being of itself a very great affliction; for it is a drying wind, causing headaches, and terrible to bear, calculated to cause grief, and terror, and perplexity in Egypt above all countries, inasmuch as it lies to the south, in which part of the heaven the revolutions of the light-giving stars take place, so that whenever that wind is set in motion, the light of the sun and its fire is driven in that direction and scorches up every thing. 1.121. And with this wind a countless number of animals was brought over the land, animals destroying all plants, locusts, which devoured every thing incessantly like a stream, consuming all that the thunderstorms and the hail had left, so that there was not a green shoot seen any longer in all that vast country. 1.122. And then at length the men in authority came, though late, to an accurate perception of the evils that had come upon them, and came and said to the king, "How long wilt thou refuse to permit the men to depart? Dost thou not understand, from what has already taken place, that Egypt is destroyed?" And he agreed to all they said, yielding as far as appearances went at least; but again, when the evil was abated at the prayer of Moses, the wind came from the sea side, and took up the locusts and scattered them. 1.123. And when they had been completely dispersed, and when the king was again obstinate respecting the allowing the nation to depart, a greater evil than the former ones was descended upon him. For while it was bright daylight, on a sudden, a thick darkness overspread the land, as if an eclipse of the sun more complete than any common one had taken place. And it continued with a long series of clouds and impenetrable density, all the course of the sun's rays being cut off by the massive thickness of the veil which was interposed, so that day did not at all differ from night. For what indeed did it resemble, but one very long night equal in length to three days and an equal number of nights? 1.124. And at this time they say that some persons threw themselves on their beds, and did not venture to rise up, and that some, when any of the necessities of nature overtook them, could only move with difficulty by feeling their way along the walls or whatever else they could lay hold of, like so many blind men; for even the light of the fire lit for necessary uses was either extinguished by the violence of the storm, or else it was made invisible and overwhelmed by the density of the darkness, so that that most indispensable of all the external senses, namely, sight, though unimpaired, was deprived of its office, not being able to discern any thing, and all the other senses were overthrown like subjects, the leader having fallen down. 1.125. For neither was any one able to speak or to hear, nor could any one venture to take food, but they lay themselves down in quiet and hunger, not exercising any of the outward senses, but being wholly overwhelmed by the affliction, till Moses again had compassion on them, and besought God in their behalf. And he restored fine weather, and produced light instead of darkness, and day instead of night. 1.126. Such, they say, were the punishments inflicted by the agency of Moses alone, the plague, namely, of hail and thunderstorms, the plague of locusts, and the plague of darkness, which rejected every imaginable description of light. Then he himself and his brother brought on one together, which I shall proceed to relate. 1.127. At the command of God they both took up ashes from the furnace in their hands, which Moses on his part sprinkled in the air. Then a dust arose on a sudden, and produced a terrible, and most painful, and incurable ulceration over the whole skin both of man and of the brute beasts; and immediately their bodies became swollen with the pustules, having blisters all over them full of matter which any one might have supposed were burning underneath and ready to burst; 1.128. and the men were, as was natural, oppressed with pain and excessive agony from the ulceration and inflammation, and they suffered in their souls even more than in their bodies, being wholly exhausted with anguish. For there was one vast uninterrupted sore to be seen from head to foot, those which covered any particular part of any separate limb spreading so as to become confused into one huge ulcer; until again, at the supplication of the lawgiver, which he made on behalf of the sufferers, the disease became more tolerable. 1.129. Therefore, in this instance the two brothers afforded the Egyptians this warning in unison, and very properly; the brother of Moses acting by means of the dust which rose up, since to him had been committed the superintendence of the things which proceeded from the earth; and Moses, by means of the air which was thus changed for the affliction of the inhabitants, and his ministrations were assigned to the afflictions to be cause by the air and by the heaven. 1.130. The remaining punishments are three in number, and they were inflicted by God himself without any agency or ministration of man, each of which I will now proceed to relate as well I can. The first is that which was inflicted by means of that animal which is the boldest in all nature, namely, the dog-fly (kynomuia 1.131. And so the dog-fly, having derived boldness from both these animals, is a biting and treacherous creature; for it shoots in from a distance with a whizzing sound like an arrow; and when it has reached its mark it sticks very closely with great force. 1.132. But at this time its attack was prompted by God, so that its treachery and hostility were redoubled, since it not only displayed all its own natural covetousness, but also all that eagerness which it derived from the divine providence which went it forth, and armed it and excited it to acts of valour against the natives. 1.133. And after the dog-fly there followed another punishment unconnected with any human agency, namely, the mortality among the cattle; for all the herds of oxen, and flocks of goats, and vast flocks of sheep, and all the beasts of burden, and all other domestic animals of every kind died in one day in a body, as if by some agreement or at some given signal; foreshowing the destruction of human beings which was about to take place a short time afterwards as in a pestilential disease; for the sudden destruction of irrational animals is said to be an ordinary prelude to pestilential diseases. 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. |
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| 146. Philo of Alexandria, On The Decalogue, 136, 31, 52-63 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 35 |
147. Dio Chrysostom, Orations, a b c d\n0 32.41 32.41 32 41 \n1 8.2 8.2 8 2 \n2 7.151 7.151 7 151\n3 7.150 7.150 7 150\n4 7.152 7.152 7 152\n5 7.138 7.138 7 138\n6 7.136 7.136 7 136\n7 7.137 7.137 7 137\n8 7.148 7.148 7 148\n9 7.139 7.139 7 139\n10 7.133 7.133 7 133\n11 7.145 7.145 7 145\n12 7.144 7.144 7 144\n13 7.146 7.146 7 146\n14 7.140 7.140 7 140\n15 7.134 7.134 7 134\n16 7.142 7.142 7 142\n17 7.135 7.135 7 135\n18 7.147 7.147 7 147\n19 7.149 7.149 7 149\n20 7.143 7.143 7 143\n21 7.141 7.141 7 141\n22 32.11 32.11 32 11 \n23 32.12 32.12 32 12 \n24 '11.27 '11.27 '11 27 \n25 '13.16 '13.16 '13 16 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 260 | 32.41. What, then, do you suppose those people say when they have returned to their homes at the ends of the earth? Do they not say: "We have seen a city that in most respects is admirable and a spectacle that surpasses all human spectacles, with regard both to beauty and sanctuaries and multitude of inhabitants and abundance of all that man requires," going on to describe to their fellow citizens as accurately as possible all the things that I myself named a short while ago â all about the Nile, the land, and the sea, and in particular the epiphany of the god; "and yet," they will add, "it is a city that is mad over music and horse-races and in these matters behaves in a manner entirely unworthy of itself. For the Alexandrians are moderate enough when they offer sacrifice or stroll by themselves or engage in their other pursuits; but when they enter the theatre or the stadium, just as if drugs that would madden them lay buried there, they lose all consciousness of their former state and are not ashamed to say or do anything that occurs to them. |
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148. Anon., Epistle of Barnabas, 6.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jesus christ, in paul Found in books: Levison (2009), Filled with the Spirit, 284 | 6.15. For a holy temple unto the Lord, my brethren, is the abode of our heart. |
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| 149. Epictetus, Discourses, 1.4.18, 1.5.3-1.5.5, 1.6, 1.6.2, 1.8.6-1.8.7, 1.9.5-1.9.8, 1.10.4, 1.14.12, 1.16, 1.16.15-1.16.16, 1.16.20-1.16.21, 1.18.1-1.18.4, 1.18.20, 1.22.9-1.22.15, 1.24.18, 2.1.39, 2.10.14-2.10.29, 2.11.20, 2.17.1, 2.19.10, 2.19.13-2.19.15, 2.19.27-2.19.28, 2.20.6-2.20.8, 2.20.20, 2.20.26, 2.20.37, 2.22.9, 2.22.14, 2.22.31, 2.23.46-2.23.47, 2.24.19, 2.24.25, 2.26.1-2.26.3, 3.1.10, 3.3.5, 3.13.9-3.13.13, 3.22.37, 3.22.56, 3.22.81-3.22.82, 3.22.94, 3.24.22-3.24.23, 3.24.35-3.24.36, 3.24.47-3.24.56, 3.24.93, 3.24.95-3.24.102, 3.26.24-3.26.25, 3.26.34, 4.1.6-4.1.23, 4.1.162-4.1.163, 4.3.1, 4.4.1-4.4.6, 4.6.18, 4.6.31, 4.8.25, 4.9.10, 4.10.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul the apostle •structure of human vocation, in paul •apostle, paul as •epistemology, paul’s •paul and stoicism, relationship of •paul, the apostle •paul, apostolic paradigm •paul, apostle Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 309; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 325, 327, 328, 334; Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 195; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 120; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 305; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 298; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 72, 91, 92, 97, 142, 143, 147, 160, 174, 175 |
| 150. Epictetus, Enchiridion, 25.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul, apostolic paradigm •epistemology, paul’s Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 305; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 158 |
151. Quintilian, Institutes of Oratory, 3.6.6, 3.8.15, 3.8.22-3.8.25, 4.1.77-4.1.79, 7.5-7.9, 7.6.9, 8.6, 12.10.73 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paul and pauline epistles, allegorical interpretation in •paul, apostle •paul (st.) •paul, the apostle, and alexandrian allegory •paul, the apostle, construction of signifiers •paul, the apostle, interpretation of israel •paul, the apostle, on letter and spirit •paul, the apostle, on veil of moses •paul, the apostle, supersessionism of •signifiers, pauls construction of Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 111; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 225, 226, 227, 228; Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 96; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 92 | 3.8.15. This type of oratory seems to me to offer a more varied field for eloquence, since both those who ask for advice and the answers given to them may easily present the greatest diversity. Consequently there are three points which must be specially borne in mind in advice or dissuasion: first the nature of the subject under discussion, secondly the nature of those who are engaged in the discussion, and thirdly the nature of the speaker who offers them advice. 3.8.22. Some have held that the three main considerations in an advisory speech are honour, expediency and necessity. I can find no place for the last. For however great the violence which may threaten us, it may be necessary for us to suffer something, but we are not compelled to do anything; whereas the subject of deliberation is primarily whether we shall do anything. 3.8.23. Or if by necessity they mean that into which we are driven by fear of worse things, the question will be one of expediency. For example, if a garrison is besieged by overwhelmingly superior forces and, owing to the failure of food and water supplies, discusses surrender to the enemy, and it is urged that it is a matter of necessity, the words "otherwise we shall perish" must needs be added: consequently there is no necessity arising out of the circumstances themselves, for death is a possible alternative. And as a matter of fact the Saguntines did not surrender, nor did those who were surrounded on the raft from Opitergium. 3.8.24. It follows that in such cases also the question will be either one of expediency alone or of a choice between expediency and honour. "But," it will be urged, "if a man would beget children, he is under the necessity of taking a wife." Certainly. But he who wishes to become a father must needs be quite clear that he must take a wife. 3.8.25. It appears to me, therefore, that where necessity exists, there is no room for deliberation, any more than where it is clear that a thing is not feasible. For deliberation is always concerned with questions where some doubt exists. Those therefore are wiser who make the third consideration for deliberative oratory to be Ïὸ δÏ
ναÏÏν or "possibility" as we translate it; the translation may seem clumsy, but it is the only word available. 7.5. 7.6.9. But just as the advocate who rests his case on the intention of the law must wherever possible impugn the letter of the law, so he who defends the letter of the law must also seek to gain support from the intention. Again, in cases concerned with wills it sometimes happens that the intention of the testator is clear, though it has not been expressed in writing: an example of this occurs in the trial of Curius, which gave rise to the well-known argument between Lucius Crassus and Scaevola. |
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152. Ignatius, To The Ephesians, a b c d\n0 7.1 7.1 7 1 \n1 1 1 1 None\n2 9.1 9.1 9 1 \n3 '7.1 '7.1 '7 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 131 | 7.1. For some are wont of malicious guile to hawk about the Name, while they do certain other things unworthy of God. These men ye ought to shun, as wild- beasts; for they are mad dogs, biting by stealth; against whom ye ought to be on your guard, for they are hard to heal. |
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| 153. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul the apostle Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 331 |
| 154. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul, on ta stoicheia tou kosmou Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20 |
| 155. Plutarch, Brutus, 2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul (st.) Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 260 |
| 156. Plutarch, Beasts Are Rational, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul the apostle Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 322 |
| 157. Plutarch, Mark Antony, 34 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul (apostle), visit to athens Found in books: Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 93 |
| 158. Plutarch, Whether An Old Man Should Engage In Public Affairs, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 323 |
| 159. Plutarch, On The Face Which Appears In The Orb of The Moon, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 322 |
| 160. Plutarch, Love Stories, '754 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism, and paul Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 590 |
| 161. Anon., The Shepherd, 93.1-93.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul the apostle Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 344 |
| 162. Petronius Arbiter, Satyricon, 8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •st. paul, minn. Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 38 |
| 163. Petronius Arbiter, Satyricon, 65.5, 68.8, 69.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 31 |
164. New Testament, Matthew, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 28; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 298| 23.9. καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος· | 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. |
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165. New Testament, Mark, 1.21, 1.22, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.18, 2.19, 2.20, 3.29, 3.35, 4.10, 4.11, 4.12, 4.13, 5.41, 6.11, 7.1-4, 8.23, 8.24, 8.25, 8.38, 9.2, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.38, 10.39, 10.45, 11, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.17, 11.23, 12.9, 12.12, 12.18, 12.30, 13.11, 13.14, 13.15, 13.16, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 14.12, 14.24, 14.26, 14.36, 14.38, 14.53, 14.56, 14.57, 14.58, 14.64, 15.42, 36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 298| 3.35. ὃς ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. | 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother." |
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166. New Testament, Luke, 1, 1.1, 1.5-2.52, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.35, 1.67, 1.68.78, 1.69.71.77, 2, 2.4.11, 2.11.14.30, 2.11.14.31, 2.11.14.32, 2.14, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 2.37, 2.38, 2.49, 3, 3.1, 3.1-4.13, 3.4, 3.5, 3.6, 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, 4.1.14, 4.16, 4.16-22.23-30, 4.16-9.50, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.43, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.27, 6.28, 6.38, 6.41, 6.42, 6.43, 6.44, 6.45, 7.16, 7.22, 7.42, 7.43, 8.9, 8.10, 9.5, 9.22, 9.26, 9.29, 9.30, 9.31, 9.44, 9.51, 10.1, 10.4, 10.7, 10.10, 10.11, 10.27, 10.38, 10.39, 10.40, 10.41, 10.42, 11.9, 11.10, 11.11, 11.12, 11.13, 11.47, 11.48, 11.49, 11.50, 12.50, 12.51, 12.52, 12.53, 13.33, 13.34, 13.35, 14.23, 16.18, 16.25, 16.26, 17.25, 18.14, 18.32, 19.5, 19.9, 19.28, 19.29, 19.30, 19.31, 19.32, 19.33, 19.34, 19.35, 19.36, 19.37, 19.38, 19.46, 19.47, 20.27, 20.37, 20.38, 21.9, 21.15, 21.24, 22.6, 22.16, 22.17, 22.18, 22.19, 22.20, 22.21, 22.37, 22.42, 22.66, 22.69, 23.4.14-15.22, 23.46, 23.51, 24.7.26.44, 24.7, 24.11.41, 24.21, 24.25, 24.26, 24.27.46, 24.27.47, 24.27.45, 24.27.44, 24.27, 24.32, 24.44, 24.45, 24.46, 24.47, 24.51, 24.53 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 74; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 85; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 5| 22.20. καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι, λέγων Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον⟧. | 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you. |
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| 167. Pliny The Elder, Natural History, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 11 |
168. New Testament, John, 1.1-1.18, 1.32-1.33, 1.35-1.51, 2.18, 2.24, 3.3-3.6, 3.16, 3.21, 3.33, 4.14, 4.23-4.24, 4.34-4.35, 4.39-4.42, 5.5-5.9, 5.24, 5.32-5.34, 6.44, 6.51-6.57, 6.63, 7.42, 8.13-8.14, 8.17-8.18, 8.32, 8.34, 8.36, 8.40, 8.45, 9.1-9.12, 10.3, 10.8, 10.22-10.42, 11.1-11.3, 11.5, 11.9, 11.11, 11.31, 11.36, 12.12-12.15, 12.24-12.36, 12.39-12.40, 12.45, 13.14, 13.31-13.34, 14.1, 14.6, 14.9, 14.21, 14.23, 15.2, 15.26, 16.16, 17.1, 17.3, 17.24-17.26, 18.37, 19.35, 20.16, 20.18, 20.24-20.31, 21.4-21.5, 21.15-21.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 260; Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 260; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 178, 239; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 246, 369, 377, 487; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 130, 203, 222, 272; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 315, 316, 320, 321, 322, 326, 327, 331, 332, 333, 334, 345, 346, 347, 439; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 28, 252; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 392; Karfíková (2012), Grace and the Will According to Augustine, 62, 116, 148, 151; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 299; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 56, 113; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 283; Osborne (1996), Eros Unveiled: Plato and the God of Love. 29; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 125; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94, 95, 100, 108, 110, 129; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 391; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 11, 30, 42; deSilva (2022), Ephesians, 168; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13, 36, 77, 91, 99, 132, 158, 231, 269, 279, 298, 335| 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 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·?̔ 1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓ 1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· 1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 1.32. Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν· 1.33. κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν Ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπʼ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ· 1.35. Τῇ ἐπαύριον πάλιν ἱστήκει Ἰωάνης καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο, 1.36. καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ. 1.37. καὶ ἤκουσαν οἱ δύο μαθηταὶ αὐτοῦ λαλοῦντος καὶ ἠκολούθησαν τῷ Ἰησοῦ. 1.38. στραφεὶς δὲ ὁ Ἰησοῦς καὶ θεασάμενος αὐτοὺς ἀκολουθοῦντας λέγει αὐτοῖς Τί ζητεῖτε; οἱ δὲ εἶπαν αὐτῷ Ῥαββεί, ?̔ὃ λέγεται μεθερμηνευόμενον Διδάσκαλε?̓ ποῦ μένεις; 1.39. λέγει αὐτοῖς Ἔρχεσθε καὶ ὄψεσθε. ἦλθαν οὖν καὶ εἶδαν ποῦ μένει, καὶ παρʼ αὐτῷ ἔμειναν τὴν ἡμέραν ἐκείνην· ὥρα ἦν ὡς δεκάτη. 1.40. Ἦν Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου εἷς ἐκ τῶν δύο τῶν ἀκουσάντων παρὰ Ἰωάνου καὶ ἀκολουθησάντων αὐτῷ· 1.41. εὑρίσκει οὗτος πρῶτον τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα καὶ λέγει αὐτῷ Εὑρήκαμεν τὸν Μεσσίαν ?̔ὅ ἐστιν μεθερμηνευόμενον Χριστός̓. 1.42. ἤγαγεν αὐτὸν πρὸς τὸν Ἰησοῦν. ἐμβλέψας αὐτῷ ὁ Ἰησοῦς εἶπεν Σὺ εἶ Σίμων ὁ υἱὸς Ἰωάνου, σὺ κληθήσῃ Κηφᾶς?̔ὃ ἑρμηνεύεται Πέτρος̓. 1.43. Τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν. καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ ὁ Ἰησοῦς Ἀκολούθει μοι. 1.44. ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθσαιδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου. 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. 1.46. καὶ εἶπεν αὐτῷ Ναθαναήλ Ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ ὁ Φίλιππος Ἔρχου καὶ ἴδε. 1.47. εἶδεν Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ Ἴδε ἀληθῶς Ἰσραηλείτης ἐν ᾧ δόλος οὐκ ἔστιν. 1.48. λέγει αὐτῷ Ναθαναήλ Πόθεν με γινώσκεις; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Πρὸ τοῦ σε Φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκῆν εἶδόν σε. 1.49. ἀπεκρίθη αὐτῷ Ναθαναήλ Ῥαββεί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ. 1.50. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ὅτι εἶπόν σοι ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς πιστεύεις; μείζω τούτων ὄψῃ. 1.51. καὶ λέγει αὐτῷ Ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου. 2.18. Ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ Τί σημεῖον δεικνύεις ἡμῖν, ὅτι ταῦτα ποιεῖς; 2.24. αὐτὸς δὲ Ἰησοῦς οὐκ ἐπίστευεν αὑτὸν αὐτοῖς διὰ τὸ αὐτὸν γινώσκειν πάντας 3.3. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ. 3.4. λέγει πρὸς αὐτὸν [ὁ] Νικόδημος Πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι; 3.5. ἀπεκρίθη [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. 3.6. τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν. 3.16. Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον. 3.21. ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῷ ἐστὶν εἰργασμένα. 3.33. ὁ λαβὼν αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν ὅτι ὁ θεὸς ἀληθής ἐστιν. 4.14. ὃς δʼ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. 4.23. ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν· 4.24. πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. 4.34. λέγει αὐτοῖς ὁ Ἰησοῦς Ἐμὸν βρῶμά ἐστιν ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντός με καὶ τελειώσω αὐτοῦ τὸ ἔργον. 4.35. οὐχ ὑμεῖς λέγετε ὅτι Ἔτι τετράμηνός ἐστιν καὶ ὁ θερισμὸς ἔρχεται; ἰδοὺ λέγω ὑμῖν, ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσιν πρὸς θερισμόν· 4.39. Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαρειτῶν διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσης ὅτι Εἶπέν μοι πάντα ἃ ἐποίησα. 4.40. ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρεῖται, ἠρώτων αὐτὸν μεῖναι παρʼ αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας. 4.41. καὶ πολλῷ πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ, 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. 5.5. ἦν δέ τις ἄνθρωπος ἐκεῖ τριάκοντα [καὶ] ὀκτὼ ἔτη ἔχων ἐν τῇ ἀσθενείᾳ αὐτοῦ· 5.6. τοῦτον ἰδὼν ὁ Ἰησοῦς κατακείμενον, καὶ γνοὺς ὅτι πολὺν ἤδη χρόνον ἔχει, λέγει αὐτῷ Θέλεις ὑγιὴς γενέσθαι; 5.7. ἀπεκρίθη αὐτῷ ὁ ἀσθενῶν Κύριε, ἄνθρωπον οὐκ ἔχω ἵνα ὅταν ταραχθῇ τὸ ὕδωρ βάλῃ με εἰς τὴν κολυμβήθραν· ἐν ᾧ δὲ ἔρχομαι ἐγὼ ἄλλος πρὸ ἐμοῦ καταβαίνει. 5.8. λέγει αὐτῷ ὁ Ἰησοῦς Ἔγειρε ἆρον τὸν κράβαττόν σου καὶ περιπάτει. 5.9. καὶ εὐθέως ἐγένετο ὑγιὴς ὁ ἄνθρωπος, καὶ ἦρε τὸν κράβαττον αὐτοῦ καὶ περιεπάτει. Ἦν δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ. 5.24. Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ὁ τὸν λόγον μου ἀκούων καὶ πιστεύων τῷ πέμψαντί με ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐκ ἔρχεται ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν. 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. 6.44. οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 6.51. ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα, καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. 6.52. Ἐμάχοντο οὖν πρὸς ἀλλήλους οἱ Ἰουδαῖοι λέγοντες Πῶς δύναται οὗτος ἡμῖν δοῦναι τὴν σάρκα [αὐτοῦ] φαγεῖν; 6.53. εἶπεν οὖν αὐτοῖς [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. 6.54. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ· 6.55. ἡ γὰρ σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις. 6.56. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ. 6.57. καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει διʼ ἐμέ. 6.63. τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν· 7.42. οὐχ ἡ γραφὴ εἶπεν ὅτι ἐκ τοῦ σπέρματος Δαυείδ, καὶ ἀπὸ Βηθλεὲμ τῆς κώμης ὅπου ἦν Δαυείδ, ἔρχεται ὁ χριστός; 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. 8.34. ἀπεκρίθη αὐτοῖς [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστιν [τῆς ἁμαρτίας]· 8.36. ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε. 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. 9.1. Καὶ παράγων εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς. 9.2. καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες Ῥαββεί, τίς ἥμαρτεν, οὗτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ; 9.3. ἀπεκρίθη Ἰησοῦς Οὔτε οὗτος ἥμαρτεν οὔτε οἱ γονεῖς αὐτοῦ, ἀλλʼ ἵνα φανερωθῇ τὰ ἔργα τοῦ θεοῦ ἐν αὐτῷ. 9.4. ἡμᾶς δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντός με ἕως ἡμέρα ἐστίν· ἔρχεται νὺξ ὅτε οὐδεὶς δύναται ἐργάζεσθαι. 9.5. ὅταν ἐν τῷ κόσμῳ ὦ, φῶς εἰμὶ τοῦ κόσμου. 9.6. ταῦτα εἰπὼν ἔπτυσεν χαμαὶ καὶ ἐποίησεν πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέθηκεν αὐτοῦ τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμούς, 9.7. καὶ εἶπεν αὐτῷ Ὕπαγε νίψαι εἰς τὴν κολυμβήθραν τοῦ Σιλωάμ?̔ὃ ἑρμηνεύεται Ἀπεσταλμένος̓. ἀπῆλθεν οὖν καὶ ἐνίψατο, καὶ ἦλθεν βλέπων. 9.8. Οἱ οὖν γείτονες καὶ οἱ θεωροῦντες αὐτὸν τὸ πρότερον ὅτι προσαίτης ἦν ἔλεγον Οὐχ οὗτός ἐστιν ὁ καθήμενος καὶ προσαιτῶν; 9.9. ἄλλοι ἔλεγον ὅτι Οὗτός ἐστιν· ἄλλοι ἔλεγον Οὐχί, ἀλλὰ ὅμοιος αὐτῷ ἐστίν. ἐκεῖνος ἔλεγεν ὅτι Ἐγώ εἰμι. 9.10. ἔλεγον οὖν αὐτῷ Πῶς [οὖν] ἠνεῴχθησάν σου οἱ ὀφθαλμοί; 9.11. ἀπεκρίθη ἐκεῖνος Ὁ ἄνθρωπος ὁ λεγόμενος Ἰησοῦς πηλὸν ἐποίησεν καὶ ἐπέχρισέν μου τοὺς ὀφθαλμοὺς καὶ εἶπέν μοι ὅτι Ὕπαγε εἰς τὸν Σιλωὰμ καὶ νίψαι· ἀπελθὼν οὖν καὶ νιψάμενος ἀνέβλεψα. 9.12. καὶ εἶπαν αὐτῷ Ποῦ ἐστὶν ἐκεῖνος; λέγει Οὐκ οἶδα. 10.3. τούτῳ ὁ θυρωρὸς ἀνοίγει, καὶ τὰ πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει, καὶ τὰ ἴδια πρόβατα φωνεῖ κατʼ ὄνομα καὶ ἐξάγει αὐτά. 10.8. πάντες ὅσοι ἦλθον πρὸ ἐμοῦ κλέπται εἰσὶν καὶ λῃσταί· ἀλλʼ οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα. ἐγώ εἰμι ἡ θύρα· 10.22. Ἐγένετο τότε τὰ ἐνκαίνια ἐν τοῖς Ἰεροσολύμοις· χειμὼν ἦν, 10.23. καὶ περιεπάτει [ὁ] Ἰησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ τοῦ Σολομῶνος. 10.24. ἐκύκλωσαν οὖν αὐτὸν οἱ Ἰουδαῖοι καὶ ἔλεγον αὐτῷ Ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις; εἰ σὺ εἶ ὁ χριστός, εἰπὸν ἡμῖν παρρησίᾳ. 10.25. ἀπεκρίθη αὐτοῖς [ὁ] Ἰησοῦς Εἶπον ὑμῖν καὶ οὐ πιστεύετε· τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ πατρός μου ταῦτα μαρτυρεῖ περὶ ἐμοῦ· 10.26. ἀλλὰ ὑμεῖς οὐ πιστεύετε, ὅτι οὐκ ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν. 10.27. τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσιν, κἀγὼ γινώσκω αὐτά, καὶ ἀκολουθοῦσίν μοι, 10.28. κἀγὼ δίδωμι αὐτοῖς ζωὴν αἰώνιον, καὶ οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα, καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου. 10.29. ὁ πατήρ μου ὃ δέδωκέν μοι πάντων μεῖζόν ἐστιν, καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ πατρός. 10.30. ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν. 10.31. Ἐβάστασαν πάλιν λίθους οἱ Ἰουδαῖοι ἵνα λιθάσωσιν αὐτόν. 10.32. ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς Πολλὰ ἔργα ἔδειξα ὑμῖν καλὰ ἐκ τοῦ πατρός· διὰ ποῖον αὐτῶν ἔργον ἐμὲ λιθάζετε; 10.33. ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε ἀλλὰ περὶ βλασφημίας, καὶ ὅτι σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν. 10.34. ἀπεκρίθη αὐτοῖς [ὁ] Ἰησοῦς Οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὑμῶν ὅτι Ἐγὼ εἶπα Θεοί ἐστε; 10.35. εἰ ἐκείνους εἶπεν θεοὺς πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο, καὶ οὐ δύναται λυθῆναι ἡ γραφή, 10.36. ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον ὑμεῖς λέγετε ὅτι Βλασφημεῖς, ὅτι εἶπον Υἱὸς τοῦ θεοῦ εἰμί; 10.37. εἰ οὐ ποιῶ τὰ ἔργα τοῦ πατρός μου, μὴ πιστεύετέ μοι· 10.38. εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε τοῖς ἔργοις πιστεύετε, ἵνα γνῶτε καὶ γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί. 10.39. Ἐζήτουν [οὖν] αὐτὸν πάλιν πιάσαι· καὶ ἐξῆλθεν ἐκ τῆς χειρὸς αὐτῶν. 10.40. Καὶ ἀπῆλθεν πάλιν πέραν τοῦ Ἰορδάνου εἰς τὸν τόπον ὅπου ἦν Ἰωάνης τὸ πρῶτον βαπτίζων, καὶ ἔμενεν ἐκεῖ. 10.41. καὶ πολλοὶ ἦλθον πρὸς αὐτὸν καὶ ἔλεγον ὅτι Ἰωάνης μὲν σημεῖον ἐποίησεν οὐδέν, πάντα δὲ ὅσα εἶπεν Ἰωάνης περὶ τούτου ἀληθῆ ἦν. 10.42. καὶ πολλοὶ ἐπίστευσαν εἰς αὐτὸν ἐκεῖ. 11.1. Ἦν δέ τις ἀσθενῶν, Λάζαρος ἀπὸ Βηθανίας ἐκ τῆς κώμης Μαρίας καὶ Μάρθας τῆς ἀδελφῆς αὐτῆς. 11.2. ἦν δὲ Μαριὰμ ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς Λάζαρος ἠσθένει. 11.3. ἀπέστειλαν οὖν αἱ ἀδελφαὶ πρὸς αὐτὸν λέγουσαι Κύριε, ἴδε ὃν φιλεῖς ἀσθενεῖ. 11.5. ἠγάπα δὲ ὁ Ἰησοῦς τὴν Μάρθαν καὶ τὴν ἀδελφὴν αὐτῆς καὶ τὸν Λάζαρον. 11.9. ἀπεκρίθη Ἰησοῦς Οὐχὶ δώδεκα ὧραί εἰσιν τῆς ἡμέρας; ἐάν τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ προσκόπτει, ὅτι τὸ φῶς τοῦ κόσμου τούτου βλέπει· 11.11. ταῦτα εἶπεν, καὶ μετὰ τοῦτο λέγει αὐτοῖς Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται, ἀλλὰ πορεύομαι ἵνα ἐξυπνίσω αὐτόν. 11.31. οἱ οὖν Ἰουδαῖοι οἱ ὄντες μετʼ αὐτῆς ἐν τῇ οἰκίᾳ καὶ παραμυθούμενοι αὐτήν, ἰδόντες τὴν Μαριὰμ ὅτι ταχέως ἀνέστη καὶ ἐξῆλθεν, ἠκολούθησαν αὐτῇ δόξαντες ὅτι ὑπάγει εἰς τὸ μνημεῖον ἵνα κλαύσῃ ἐκεῖ. 11.36. ἔλεγον οὖν οἱ Ἰουδαῖοι Ἴδε πῶς ἐφίλει αὐτόν. 12.12. Τῇ ἐπαύριον ὁ ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτήν, ἀκούσαντες ὅτι ἔρχεται Ἰησοῦς εἰς Ἰεροσόλυμα, 12.13. ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἐκραύγαζον Ὡσαννά, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ. 12.14. εὑρὼν δὲ ὁ Ἰησοῦς ὀνάριον ἐκάθισεν ἐπʼ αὐτό, καθώς ἐστιν γεγραμμένον 12.15. Μὴ φοβοῦ, θυγάτηρ Σιών· ἰδοὺ ὁ βασιλεύς σου ἔρχεται, καθήμενος ἐπὶ πῶλον ὄνου. 12.24. ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. 12.25. ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολλύει αὐτήν, καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. 12.26. ἐὰν ἐμοί τις διακονῇ ἐμοὶ ἀκολουθείτω, καὶ ὅπου εἰμὶ ἐγὼ ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται· ἐάν τις ἐμοὶ διακονῇ τιμήσει αὐτὸν ὁ πατήρ. 12.27. νῦν ἡ ψυχή μου τετάρακται, καὶ τί εἴπω; πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης. ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην. πάτερ, δόξασόν σου τὸ ὄνομα. 12.28. ἦλθεν οὖν φωνὴ ἐκ τοῦ οὐρανοῦ Καὶ ἐδόξασα καὶ πάλιν δοξάσω. 12.29. ὁ [οὖν] ὄχλος ὁ ἑστὼς καὶ ἀκούσας ἔλεγεν βροντὴν γεγονέναι· ἄλλοι ἔλεγον Ἄγγελος αὐτῷ λελάληκεν. 12.30. ἀπεκρίθη καὶ εἶπεν Ἰησοῦς Οὐ διʼ ἐμὲ ἡ φωνὴ αὕτη γέγονεν ἀλλὰ διʼ ὑμᾶς. 12.31. νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω· 12.32. κἀγὼ ἂν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν. 12.33. τοῦτο δὲ ἔλεγεν σημαίνων ποίῳ θανάτῳ ἤμελλεν ἀποθνήσκειν. 12.34. ἀπεκρίθη οὖν αὐτῷ ὁ ὄχλος Ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου ὅτι ὁ χριστὸς μένει εἰς τὸν αἰῶνα, καὶ πῶς λέγεις σὺ ὅτι δεῖ ὑψωθῆναι τὸν υἱὸν τοῦ ἀνθρώπου; τίς ἐστιν οὗτος ὁ υἱὸς τοῦ ἀνθρώπου; 12.35. εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἔτι μικρὸν χρόνον τὸ φῶς ἐν ὑμῖν ἐστίν. περιπατεῖτε ὡς τὸ φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ, καὶ ὁ περιπατῶν ἐν τῇ σκοτίᾳ οὐκ οἶδεν ποῦ ὑπάγει. 12.36. ὡς τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε. Ταῦτα ἐλάλησεν Ἰησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπʼ αὐτῶν. 12.39. διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν ὅτι πάλιν εἶπεν Ἠσαίας 12.40. Τετύφλωκεν αὐτῶν τοῦς ὀφθαλμοὺς καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσιν τοις ὀφθαλμοῖς καὶ νοήσωσιν τῇ καρδίᾳ καὶ στραφῶσιν, καὶ ἰάσομαι αὐτούς. 12.45. καὶ ὁ θεωρῶν ἐμὲ θεωρεῖ τὸν πέμψαντά με. 13.14. εἰ οὖν ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας ὁ κύριος καὶ ὁ διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπτειν τοὺς πόδας· 13.31. Ὅτε οὖν ἐξῆλθεν λέγει Ἰησοῦς Νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου, 13.32. καὶ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ· καὶ ὁ θεὸς δοξάσει αὐτὸν ἐν αὑτῷ, καὶ εὐθὺς δοξάσει αὐτόν. 13.33. Τεκνία, ἔτι μικρὸν μεθʼ ὑμῶν εἰμί· ζητήσετέ με, καὶ καθὼς εἶπον τοῖς Ἰουδαίοις ὅτι Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν, καὶ ὑμῖν λέγω ἄρτι. 13.34. ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους. 14.1. Μὴ ταρασσέσθω ὑμῶν ἡ καρδία· πιστεύετε εἰς τὸν θεόν, καὶ εἰς ἐμὲ πιστεύετε. 14.6. λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ. 14.9. λέγει αὐτῷ [ὁ] Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα; 14.21. ὁ ἔχων τὰς ἐντολάς μου καὶ τηρῶν αὐτὰς ἐκεῖνός ἐστιν ὁ ἀγαπῶν με· ὁ δὲ ἀγαπῶν με ἀγαπηθήσεται ὑπὸ τοῦ πατρός μου, κἀγὼ ἀγαπήσω αὐτὸν καὶ ἐμφανίσω αὐτῷ ἐμαυτόν. 14.23. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτόν, καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρʼ αὐτῷ ποιησόμεθα. 15.2. πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτό, καὶ πᾶν τὸ καρπὸν φέρον καθαίρει αὐτὸ ἵνα καρπὸν πλείονα φέρῃ. 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, 16.16. Μικρὸν καὶ οὐκέτι θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με. 17.1. Ταῦτα ἐλάλησεν Ἰησοῦς, καὶ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τὸν οὐρανὸν εἶπεν Πάτερ, ἐλήλυθεν ἡ ὥρα· 17.3. αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ ἵνα γινώσκωσι σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. 17.24. Πατήρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετʼ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμὴν ἣν δέδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου. 17.25. Πατὴρ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειλας, 17.26. καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου καὶ γνωρίσω, ἵνα ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ᾖ κἀγὼ ἐν αὐτοῖς. 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. 20.16. λέγει αὐτῇ Ἰησοῦς Μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῷ Ἐβραϊστί Ῥαββουνεί ?̔ὃ λέγεται Διδάσκαλἐ. 20.18. ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ ἀγγέλλουσα τοῖς μαθηταῖς ὅτι Ἑώρακα τὸν κύριον καὶ ταῦτα εἶπεν αὐτῇ. 20.24. Θωμᾶς δὲ εἷς ἐκ τῶν δώδεκα, ὁ λεγόμενος Δίδυμος, οὐκ ἦν μετʼ αὐτῶν ὅτε ἦλθεν Ἰησοῦς. 20.25. ἔλεγον οὖν αὐτῷ οἱ ἄλλοι μαθηταί Ἑωράκαμεν τὸν κύριον. ὁ δὲ εἶπεν αὐτοῖς Ἐὰν μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον τῶν ἥλων καὶ βάλω τὸν δάκτυλόν μου εἰς τὸν τύπον τῶν ἥλων καὶ βάλω μου τὴν χεῖρα εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω. 20.26. Καὶ μεθʼ ἡμέρας ὀκτὼ πάλιν ἦσαν ἔσω οἱ μαθηταὶ αὐτοῦ καὶ Θωμᾶς μετʼ αὐτῶν. ἔρχεται ὁ Ἰησοῦς τῶν θυρῶν κεκλεισμένων, καὶ ἔστη εἰς τὸ μέσον καὶ εἶπεν Εἰρήνη ὑμῖν. 20.27. εἶτα λέγει τῷ Θωμᾷ Φέρε τὸν δάκτυλόν σου ὧδε καὶ ἴδε τὰς χεῖράς μου, καὶ φέρε τὴν χεῖρά σου καὶ βάλε εἰς τὴν πλευράν μου, καὶ μὴ γίνου ἄπιστος ἀλλὰ πιστός. 20.28. ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ Ὁ κύριός μου καὶ ὁ θεός μου. 20.29. λέγει αὐτῷ [ὁ] Ἰησοῦς Ὅτι ἑώρακάς με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες. 20.30. Πολλὰ μὲν οὖν καὶ ἄλλα σημεῖα ἐποίησεν ὁ Ἰησοῦς ἐνώπιον τῶν μαθητῶν, ἃ οὐκ ἔστιν γεγραμμένα ἐν τῷ 20.31. βιβλίῳ τούτῳ· ταῦτα δὲ γέγραπται ἵνα πιστεύητε ὅτι Ἰησοῦς ἐστὶν ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ. 21.4. πρωίας δὲ ἤδη γινομένης ἔστη Ἰησοῦς εἰς τὸν αἰγιαλόν· οὐ μέντοι ᾔδεισαν οἱ μαθηταὶ ὅτι Ἰησοῦς ἐστίν. 21.5. λέγει οὖν αὐτοῖς Ἰησοῦς Παιδία, μή τι προσφάγιον ἔχετε; 21.15. Ὅτε οὖν ἠρίστησαν λέγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς Σίμων Ἰωάνου, ἀγαπᾷς με πλέον τούτων; λέγει αὐτῷ Ναί, κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ Βόσκε τὰ ἀρνία μου. 21.16. λέγει αὐτῷ πάλιν δεύτερον Σίμων Ἰωάνου, ἀγαπᾷς με; λέγει αὐτῷ Ναί, κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ Ποίμαινε τὰ προβάτιά μου. 21.17. λέγει αὐτῷ τὸ τρίτον Σίμων Ἰωάνου, φιλεῖς με; ἐλυπήθη ὁ Πέτρος ὅτι εἶπεν αὐτῷ τὸ τρίτον Φιλεῖς με; καὶ εἶπεν αὐτῷ Κύριε, πάντα σὺ οἶδας, σὺ γινώσκεις ὅτι φιλῶ σε. λέγει αὐτῷ Ἰησοῦς Βόσκε τὰ προβάτιά μου. 21.18. ἀμὴν ἀμὴν λέγω σοι, ὅτε ἦς νεώτερος, ἐζώννυες σεαυτὸν καὶ περιεπάτεις ὅπου ἤθελες· ὅταν δὲ γηράσῃς, ἐκτενεῖς τὰς χεῖράς σου, καὶ ἄλλος ζώσει σε καὶ οἴσει ὅπου οὐ θέλεις. 21.19. τοῦτο δὲ εἶπεν σημαίνων ποίῳ θανάτῳ δοξάσει τὸν θεόν. καὶ τοῦτο εἰπὼν λέγει αὐτῷ Ἀκολούθει μοι. 21.20. Ἐπιστραφεὶς ὁ Πέτρος βλέπει τὸν μαθητὴν ὃν ἠγάπα ὁ Ἰησοῦς ἀκολουθοῦντα, ὃς καὶ ἀνέπεσεν ἐν τῷ δείπνῳ ἐπὶ τὸ στῆθος αὐτοῦ καὶ εἶπεν Κύριε, τίς ἐστιν ὁ παραδιδούς σε; 21.21. τοῦτον οὖν ἰδὼν ὁ Πέτρος λέγει τῷ Ἰησοῦ Κύριε, οὗτος δὲ τί; 21.22. λέγει αὐτῷ ὁ Ἰησοῦς Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ; σύ μοι ἀκολούθει. 21.23. Ἐξῆλθεν οὖν οὗτος ὁ λόγος εἰς τοὺς ἀδελφοὺς ὅτι ὁ μαθητὴς ἐκεῖνος οὐκ ἀποθνήσκει. οὐκ εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς ὅτι οὐκ ἀποθνήσκει, ἀλλʼ Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ; 21.24. Οὗτός ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων καὶ ὁ γράψας ταῦτα, καὶ οἴδαμεν ὅτι ἀληθὴς αὐτοῦ ἡ μαρτυρία ἐστίν. 21.25. Ἔστιν δὲ καὶ ἄλλα πολλὰ ἃ ἐποίησεν ὁ Ἰησοῦς, ἅτινα ἐὰν γράφηται καθʼ ἕν, οὐδʼ αὐτὸν οἶμαι τὸν κόσμον χωρήσειν τὰ γραφόμενα βιβλία. | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 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. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.'" 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.35. Again, the next day, John was standing with two of his disciples, 1.36. and he looked at Jesus as he walked, and said, "Behold, the Lamb of God!" 1.37. The two disciples heard him speak, and they followed Jesus. 1.38. Jesus turned, and saw them following, and said to them, "What are you looking for?"They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying?" 1.39. He said to them, "Come, and see."They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour. 1.40. One of the two who heard John, and followed him, was Andrew, Simon Peter's brother. 1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 1.42. He brought him to Jesus. Jesus looked at him, and said, "You are Simon the son of Jonah. You shall be called Cephas" (which is by interpretation, Peter). 1.43. On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, "Follow me." 1.44. Now Philip was from Bethsaida, of the city of Andrew and Peter. 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." 1.46. Nathanael said to him, "Can any good thing come out of Nazareth?"Philip said to him, "Come and see." 1.47. Jesus saw Nathanael coming to him, and said about him, "Behold, an Israelite indeed, in whom is no deceit!" 1.48. Nathanael said to him, "How do you know me?"Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!" 1.50. Jesus answered him, "Because I told you, 'I saw you underneath the fig tree,' do you believe? You will see greater things than these!" 1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man." 2.18. The Jews therefore answered him, "What sign do you show us, seeing that you do these things?" 2.24. But Jesus didn't trust himself to them, because he knew everyone, 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God." 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born?" 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.21. But he who does the truth comes to the light, that his works may be revealed, that they have been done in God." 3.33. He who has received his witness has set his seal to this, that God is true. 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life." 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth." 4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 4.35. Don't you say, 'There are yet four months until the harvest?' Behold, I tell you, lift up your eyes, and look at the fields, that they are white for harvest already. 4.39. From that city many of the Samaritans believed in him because of the word of the woman, who testified, 'He told me everything that I did." 4.40. So when the Samaritans came to him, they begged him to stay with them. He stayed there two days. 4.41. Many more believed because of his word. 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." 5.5. A certain man was there, who had been sick for thirty-eight years. 5.6. When Jesus saw him lying there, and knew that he had been sick for a long time, he asked him, "Do you want to be made well?" 5.7. The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred up, but while I'm coming, another steps down before me." 5.8. Jesus said to him, "Arise, take up your mat, and walk." 5.9. Immediately, the man was made well, and took up his mat and walked. Now it was the Sabbath on that day. 5.24. "Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 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. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh." 6.52. The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?" 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 7.42. Hasn't the Scripture said that the Christ comes of the seed of David, and from Bethlehem, the village where David was?" 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." 8.34. Jesus answered them, "Most assuredly I tell you, everyone who commits sin is the bondservant of sin. 8.36. If therefore the Son makes you free, you will be free indeed. 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. 9.1. As he passed by, he saw a man blind from birth. 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?" 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 9.4. I must work the works of him who sent me, while it is day. The night is coming, when no one can work. 9.5. While I am in the world, I am the light of the world." 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud, 9.7. and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 9.8. The neighbors therefore, and those who saw that he was blind before, said, "Isn't this he who sat and begged?" 9.9. Others were saying, "It is he." Still others were saying, "He looks like him."He said, "I am he." 9.10. They therefore were asking him, "How were your eyes opened?" 9.11. He answered, "A man called Jesus made mud, anointed my eyes, and said to me, "Go to the pool of Siloam, and wash." So I went away and washed, and I received sight." 9.12. Then they asked him, "Where is he?"He said, "I don't know." 10.3. The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name, and leads them out. 10.8. All who came before me are thieves and robbers, but the sheep didn't listen to them. 10.22. It was the Feast of the Dedication at Jerusalem. 10.23. It was winter, and Jesus was walking in the temple, in Solomon's porch. 10.24. The Jews therefore came around him and said to him, "How long will you hold us in suspense? If you are the Christ, tell us plainly." 10.25. Jesus answered them, "I told you, and you don't believe. The works that I do in my Father's name, these testify about me. 10.26. But you don't believe, because you are not of my sheep, as I told you. 10.27. My sheep hear my voice, and I know them, and they follow me. 10.28. I give eternal life to them. They will never perish, and no one will snatch them out of my hand. 10.29. My Father, who has given them to me, is greater than all. No one is able to snatch them out of my Father's hand. 10.30. I and the Father are one." 10.31. Therefore Jews took up stones again to stone him. 10.32. Jesus answered them, "I have shown you many good works from my Father. For which of those works do you stone me?" 10.33. The Jews answered him, "We don't stone you for a good work, but for blasphemy: because you, being a man, make yourself God." 10.34. Jesus answered them, "Isn't it written in your law, 'I said, you are gods?' 10.35. If he called them gods, to whom the word of God came (and the Scripture can't be broken), 10.36. Do you say of him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God?' 10.37. If I don't do the works of my Father, don't believe me. 10.38. But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father." 10.39. They sought again to seize him, and he went out of their hand. 10.40. He went away again beyond the Jordan into the place where John was baptizing at first, and there he stayed. 10.41. Many came to him. They said, "John indeed did no sign, but everything that John said about this man is true." 10.42. Many believed in him there. 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.3. The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick." 11.5. Now Jesus loved Martha, and her sister, and Lazarus. 11.9. Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep." 11.31. Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there." 11.36. The Jews therefore said, "See how much affection he had for him!" 12.12. On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem, 12.13. they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!" 12.14. Jesus, having found a young donkey, sat on it. As it is written, 12.15. "Don't be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey's colt." 12.24. Most assuredly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit. 12.25. He who loves his life will lose it. He who hates his life in this world will keep it to eternal life. 12.26. If anyone serves me, let him follow me. Where I am, there will my servant also be. If anyone serves me, the Father will honor him. 12.27. "Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 12.28. Father, glorify your name!"Then there came a voice out of the sky, saying, "I have both glorified it, and will glorify it again." 12.29. The multitude therefore, who stood by and heard it, said that it had thundered. Others said, "An angel has spoken to him." 12.30. Jesus answered, "This voice hasn't come for my sake, but for your sakes. 12.31. Now is the judgment of this world. Now the prince of this world will be cast out. 12.32. And I, if I am lifted up from the earth, will draw all people to myself." 12.33. But he said this, signifying by what kind of death he should die. 12.34. The multitude answered him, "We have heard out of the law that the Christ remains forever. How do you say, 'The Son of Man must be lifted up?' Who is this Son of Man?" 12.35. Jesus therefore said to them, "Yet a little while the light is with you. Walk while you have the light, that darkness doesn't overtake you. He who walks in the darkness doesn't know where he is going. 12.36. While you have the light, believe in the light, that you may become sons of light." Jesus said these things, and he departed and hid himself from them. 12.39. For this cause they couldn't believe, for Isaiah said again, 12.40. "He has blinded their eyes and he hardened their heart, Lest they should see with their eyes, And perceive with their heart, And would turn, And I would heal them." 12.45. He who sees me sees him who sent me. 13.14. If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. 13.31. When he had gone out, Jesus said, "Now the Son of Man has been glorified, and God has been glorified in him. 13.32. If God has been glorified in him, God will also glorify him in himself, and he will glorify him immediately. 13.33. Little children, I will be with you a little while longer. You will seek me, and as I said to the Jews, 'Where I am going, you can't come,' so now I tell you. 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. 14.1. "Don't let your heart be troubled. Believe in God. Believe also in me. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.21. One who has my commandments, and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love him, and will reveal myself to him." 14.23. Jesus answered him, "If a man loves me, he will keep my word. My Father will love him, and we will come to him, and make our home with him. 15.2. Every branch in me that doesn't bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit. 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. 16.16. A little while, and you will not see me. Again a little while, and you will see me." 17.1. Jesus said these things, and lifting up his eyes to heaven, he said, "Father, the time has come. Glorify your Son, that your Son may also glorify you; 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 17.26. I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them." 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. 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher!" 20.18. Mary Magdalene came and told the disciples that she had seen the Lord, and that he had said these things to her. 20.24. But Thomas, one of the twelve, called Didymus, wasn't with them when Jesus came. 20.25. The other disciples therefore said to him, "We have seen the Lord!"But he said to them, "Unless I see in his hands the print of the nails, and put my hand into his side, I will not believe." 20.26. After eight days again his disciples were inside, and Thomas was with them. Jesus came, the doors being locked, and stood in the midst, and said, "Peace be to you." 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing." 20.28. Thomas answered him, "My Lord and my God!" 20.29. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed." 20.30. Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book; 20.31. but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name. 21.4. But when day had already come, Jesus stood on the beach, yet the disciples didn't know that it was Jesus. 21.5. Jesus therefore said to them, "Children, have you anything to eat?"They answered him, "No." 21.15. So when they had eaten their breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Feed my lambs." 21.16. He said to him again a second time, "Simon, son of Jonah, do you love me?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Tend my sheep." 21.17. He said to him the third time, "Simon, son of Jonah, do you have affection for me?"Peter was grieved because he asked him the third time, "Do you have affection for me?" He said to him, "Lord, you know everything. You know that I have affection for you."Jesus said to him, "Feed my sheep. 21.18. Most assuredly I tell you, when you were young, you dressed yourself, and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you, and carry you where you don't want to go." 21.19. Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, "Follow me." 21.20. Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus sincerely loved, the one who had also leaned on Jesus' breast at the supper and asked, "Lord, who is going to betray You?" 21.21. Peter seeing him, said to Jesus, "Lord, what about this man?" 21.22. Jesus said to him, "If I desire that he stay until I come, what is that to you? You follow me." 21.23. This saying therefore went out among the brothers, that this disciple wouldn't die. Yet Jesus didn't say to him that he wouldn't die, but, "If I desire that he stay until I come, what is that to you?" 21.24. This is the disciple who testifies about these things, and wrote these things. We know that his witness is true. 21.25. There are also many other things which Jesus did, which if they would all be written, I suppose that even the world itself wouldn't have room for the books that would be written. |
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| 169. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 322 |
| 170. Plutarch, Oracles At Delphi No Longer Given In Verse, 397, 396 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334 |
| 171. Pseudo Clementine Literature, Contestatio, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 2.1, 2.2, 2.3, 2.4, 2.5, 2.5-3.4, 3.2, 3.4, 3.7, 3.14, 4.1, 4.2, 4.3, 4.5, 4.7, 4.8, 5.1, 5.2, 5.3, 5.4, 5.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 379 |
| 172. Ps.-Philo, Biblical Antiquities, 15.5-15.6, 19.1-19.5, 20.1-20.5, 21.2-21.6, 23.4-23.13, 32.1-32.17, 48.1, 51.3-51.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •st. paul Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91 |
173. Polycarp of Smyrna, Letter To The Philippians, 3.2, 11.3, 13.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul, and faithfulness (pistis) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 117| 3.2. οὔτε γὰρ ἐγὼ οὔτε ἄλλος ὅμοιος ἐμοὶ δύναται κατακολουθῆσαι τῇ σοφίᾳ τοῦ μακαρίου καὶ ἐνδόξου Παύλου, ὃς γενόμενος ἐν ὑμῖν κατὰ πρόσωπον τῶν τότε ἀνθρώπων ἐδίδαξεν ἀκριβῶς καὶ βεβαίως τὸν περὶ ἀληθείας λόγον, ὃς καὶ ἀπὼν ὑμῖν ἔγραψεν ἐπιστολάς, εἰς ἃς ἐὰν ἐγκύπτητε, δυνηθήσεσθε οἰκοδομεῖσθαι εἰς τὴν δοθεῖσαν ὑμῖν πίστιν: Gal 4, 26 11.3. εγο αυτεμ νιηιλ ταλε σενσι ιν ϝοβις ϝελ αυδιϝι, ιν #3υιβυς λαβοραϝιτ βεατυς παυλυς, #3υι Cf. Phil. 4, 15 εστις ιν πρινξιπιο επιστυλαε ειυς. δε ϝοβις ετενιμ II Thess. 1, 4 γλοριατυρ ιν ομνιβυς εξξλεσιις, #3υαε δομινυμ Some MSS. of L read deum instead of dominum. σολαξ τυνξ ξογνοϝεραντ; νος αυτεμ νονδυμ ξογνοϝεραμυς. 13.1. Ἐγράψατέ The greek is here again available from the #3uotation in eusebius. μοι καὶ ὑμεῖς καὶ Ἰγνάτιος, ἵν᾽, ἐάν τις ἀπέρχηται εἰς Συρίαν, καὶ τὰ παῤ ὑμῶν ἀποκομίσῃ γράμματα: ὅπερ ποιήσω,ἐὰν λάβω καιρὸν εὔθετον, εἴτε ἐγώ, εἴτε ὄν πέμπω pe/mpw Eus. misero (=pe/myw) L πρεσβεύσοντα καὶ περὶ ὑμῶν. | 3.2. 11.3. 13.1. |
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| 174. Plutarch, Lives of The Ten Orators, 22.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stengel, paul Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 464 |
175. Plutarch, How A Man May Become Aware of His Progress In Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 324 | 81e. but when the holy rites are being performed and disclosed the people are immediately attentive in awe and silence, so too at the beginning of philosophy: about its portals also you will see great tumult and talking and boldness, as some boorishly and violently try to jostle their way towards the repute it bestows; but he who has succeeded in getting inside, and has seen a great light, as though a shrine were opened, adopts another bearing of silence and amazement, and "humble and orderly attends upon" reason as upon a god. To these the humorous remark of Menedemus may, as it seems, be nicely applied; |
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| 176. Plutarch, How To Tell A Flatterer From A Friend, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apostle, paul as Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 215 |
177. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul, on ta stoicheia tou kosmou Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20 | 367d. by Typhon is meant the solar world, and by Osiris the lunar world; they reason that the moon, because it has a light that is generative and productive of moisture, is kindly towards the young of animals and the burgeoning plants, whereas the sun, by its untempered and pitiless heat, makes all growing and flourishing vegetation hot and parched, and, through its blazing light, renders a large part of the earth uninhabitable, and in many a region overpowers the moon. For this reason the Egyptians regularly call Typhon "Seth," which, being interpreted, means "overmastering and compelling." |
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| 178. Plutarch, How The Young Man Should Study Poetry, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul the apostle Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334 |
| 179. Plutarch, Precepts of Statecraft, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 282 |
| 180. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul, on ta stoicheia tou kosmou Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20 |
| 181. Plutarch, Fragments, 178 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •st. paul (saul) Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 334 |
| 182. Plutarch, On Tranquility of Mind, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul, apostle Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 57 |
| 183. Plutarch, On Superstition, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul the apostle Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 322 |
| 184. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •epistemology, paul’s Found in books: Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 139 |
| 185. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul the apostle Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 335; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 39 |
| 186. Ignatius, To Polycarp, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul (apostle) Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 36 |
187. New Testament, Titus, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 280| 1.7. δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, | 1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; |
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188. New Testament, Philippians, None (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, 186; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 117, 121; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 179; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331, 332| 3.20. ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, | 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; |
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189. New Testament, 1 John, 1.5, 1.8, 2.7, 2.12-2.15, 2.18, 2.28, 3.1-3.2, 3.7, 3.18, 4.1-4.3, 4.10, 4.18-4.21, 5.2, 5.6, 5.14, 5.16-5.17, 5.20-5.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paul (apostle) •st. paul •valentinian exegese of paul, gnostics •paul, epistles of •paul the apostle •apostle paul •jesus christ, in paul •nouns, in st paul •apostle/apostles, paul the apostle Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 323; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 519; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 315, 321, 326, 331; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 28; Levison (2009), Filled with the Spirit, 233; Osborne (1996), Eros Unveiled: Plato and the God of Love. 29; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 62, 82, 84; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 233, 308| 1.5. Καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπʼ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστὶν καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία. 1.8. Ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν. 2.7. Ἀγαπητοί, οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, ἀλλʼ ἐντολὴν παλαιὰν ἣν εἴχετε ἀπʼ ἀρχῆς· ἡ ἐντολὴ ἡ παλαιά ἐστιν ὁ λόγος ὃν ἠκούσατε. 2.12. Γράφω ὑμῖν, τεκνία, ὅτι ἀφέωνται ὑμῖν αἱ ἁμαρτίαι διὰ τὸ ὄνομα αὐτοῦ· 2.13. γράφω ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπʼ ἀρχῆς· γράφω ὑμῖν, νεανίσκοι, ὅτι νενικήκατε τὸν πονηρόν. 2.14. ἔγραψα ὑμῖν, παιδία, ὅτι ἐγνώκατε τὸν πατέρα· ἔγραψα ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπʼ ἀρχῆς· ἔγραψα ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε καὶ ὁ λόγος [τοῦ θεοῦ] ἐν ὑμῖν μένει καὶ νενικήκατε τὸν πονηρόν. 2.15. Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ· 2.18. Παιδία, ἐσχάτη ὥρα ἐστίν, καὶ καθὼς ἠκούσατε ὅτι ἀντίχριστος ἔρχεται, καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν· ὅθεν γινώσκομεν ὅτι ἐσχάτη ὥρα ἐστίν. 2.28. Καὶ νῦν, τεκνία, μένετε ἐν αὐτῷ, ἵνα ἐὰν φανερωθῇ σχῶμεν παρρησίαν καὶ μὴ αἰσχυνθῶμεν ἀπʼ αὐτοῦ ἐν τῇ παρουσίᾳ αὐτοῦ. 3.1. Ἴδετε ποταπὴν ἀγάπην δέδωκεν ἡμῖν ὁ πατὴρ ἵνα τέκνα θεοῦ κληθῶμεν, καί ἐσμεν. διὰ τοῦτο ὁ κόσμος οὐ γινώσκει ἡμᾶς ὅτι οὐκ ἔγνω αὐτόν. 3.2. Ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμέν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν. 3.7. Τεκνία, μηδεὶς πλανάτω ὑμᾶς· ὁ ποιῶν τὴν δικαιοσύνην δίκαιός ἐστιν, καθὼς ἐκεῖνος δίκαιός ἐστιν· 3.18. Τεκνία, μὴ ἀγαπῶμεν λόγῳ μηδὲ τῇ γλώσσῃ ἀλλὰ ἐν ἔργῳ καὶ ἀληθείᾳ. 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. 4.10. ἐν τούτῳ ἐστὶν ἡ ἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήκαμεν τὸν θεόν, ἀλλʼ ὅτι αὐτὸς ἠγάπησεν ἡμᾶς καὶ ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν. 4.18. φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ, ἀλλʼ ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι ὁ φόβος κόλασιν ἔχει, ὁ δὲ φοβούμενος οὐ τετελείωται ἐν τῇ ἀγάπῃ. 4.19. Ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς. 4.20. ἐάν τις εἴπῃ ὅτι Ἀγαπῶ τὸν θεόν, καὶ τὸν ἀδελφὸν αὐτοῦ μισῇ, ψεύστης ἐστίν· ὁ γὰρ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ὃν ἑώρακεν, τὸν θεὸν ὃν οὐχ ἑώρακεν οὐ δύναται ἀγαπᾷν. 4.21. καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπʼ αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν θεὸν ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ. 5.2. ἐν τούτῳ γινώσκομεν ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ, ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν· 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 5.14. καὶ αὕτη ἐστὶν ἡ παρρησία ἣν ἔχομεν πρὸς αὐτόν, ὅτι ἐάν τι αἰτώμεθα κατὰ τὸ θέλημα αὐτοῦ ἀκούει ἡμῶν. 5.16. Ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον, αἰτήσει, καὶ δώσει αὐτῷ ζωήν, τοῖς ἁμαρτάνουσιν μὴ πρὸς θάνατον. ἔστιν ἁμαρτία πρὸς θάνατον· οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ. 5.17. πᾶσα ἀδικία ἁμαρτία ἐστίν, καὶ ἔστιν ἁμαρτία οὐ πρὸς θάνατον. 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. 5.21. Τεκνία, φυλάξατε ἑαυτὰ ἀπὸ τῶν εἰδώλων. | 1.5. This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all. 1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. 2.7. Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. 2.12. I write to you, little children, because your sins are forgiven you for his name's sake. 2.13. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father. 2.14. I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. 2.15. Don't love the world, neither the things that are in the world. If anyone loves the world, the Father's love isn't in him. 2.18. Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times. 2.28. Now, little children, remain in him, that when he appears, we may have boldness, and not be ashamed before him at his coming. 3.1. Behold, how great a love the Father has bestowed on us, that we should be called children of God! For this cause the world doesn't know us, because it didn't know him. 3.2. Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is. 3.7. Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous. 3.18. My little children, let's not love in word only, neither with the tongue only, but in deed and truth. 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. 4.10. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. 4.18. There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love. 4.19. We love Him, because he first loved us. 4.20. If a man says, "I love God," and hates his brother, he is a liar; for he who doesn't love his brother whom he has seen, how can he love God whom he has not seen? 4.21. This commandment we have from him, that he who loves God should also love his brother. 5.2. By this we know that we love the children of God, when we love God and keep his commandments. 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. 5.14. This is the boldness which we have toward him, that, if we ask anything according to his will, he listens to us. 5.16. If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this. 5.17. All unrighteousness is sin, and there is a sin not leading to death. 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. 5.21. Little children, keep yourselves from idols. |
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| 190. Musonius Rufus, Fragments, '12, '13, '7, '11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 200 |
191. Mishnah, Sanhedrin, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •paul, st. 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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192. Mishnah, Kiddushin, 3.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •paul, st. Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 161| 3.12. "כָּל מָקוֹם שֶׁיֵּשׁ קִדּוּשִׁין וְאֵין עֲבֵרָה, הַוָּלָד הוֹלֵךְ אַחַר הַזָּכָר. וְאֵיזֶה, זוֹ כֹהֶנֶת, לְוִיָּה וְיִשְׂרְאֵלִית שֶׁנִּשְּׂאוּ לְכֹהֵן וּלְלֵוִי וּלְיִשְׂרָאֵל. וְכָל מָקוֹם שֶׁיֵּשׁ קִדּוּשִׁין וְיֵשׁ עֲבֵרָה, הַוָּלָד הוֹלֵךְ אַחַר הַפָּגוּם. וְאֵיזוֹ, זוֹ אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין. וְכָל מִי שֶׁאֵין לָהּ עָלָיו קִדּוּשִׁין אֲבָל יֶשׁ לָהּ עַל אֲחֵרִים קִדּוּשִׁין, הַוָּלָד מַמְזֵר. וְאֵיזֶה, זֶה הַבָּא עַל אַחַת מִכָּל הָעֲרָיוֹת שֶׁבַּתּוֹרָה. וְכָל מִי שֶׁאֵין לָהּ לֹא עָלָיו וְלֹא עַל אֲחֵרִים קִדּוּשִׁין, הַוָּלָד כְּמוֹתָהּ. וְאֵיזֶה, זֶה וְלַד שִׁפְחָה וְנָכְרִית: \n", | 3.12. "Wherever there is kiddushin and there is no transgression, the child goes after the status of the male. And what case is this? When the daughter of a priest, a Levite or an Israelite is married to a priest, a Levite or an Israelite. And wherever there is kiddushin and there is transgression, the child goes after the status of the flawed parent. And what case is this? When a widow is married to a high priest, or a divorced woman or a halutzah to an ordinary priest, or a mamzeret or a netinah to an Israelite, and the daughter of an Israelite to a mamzer or a natin. And any [woman] who cannot contract kiddushin with that particular person but can contract kiddushin with another person, the child is a mamzer. And what case is this? One who has intercourse with any relation prohibited in the Torah. And any [woman] who can not contract kiddushin with that particular person or with others, the child follows her status. And what case is this? The child issue of a female slave or a gentile woman.", |
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193. Mishnah, Kelim, 12.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •paul, st. Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 241| 12.2. "קְנֵה מֹאזְנַיִם שֶׁל סָרוֹקוֹת, טָמֵא, מִפְּנֵי אֻנְקְלָיוֹת. וְשֶׁל בַּעֲלֵי בָתִּים, אִם יֶשׁ בּוֹ אֻנְקְלָיוֹת, טָמֵא. אֻנְקְלִין שֶׁל כַּתָּפִין, טְהוֹרָה. וְשֶׁל רוֹכְלִים, טְמֵאָה. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל רוֹכְלִים, שֶׁלְּפָנָיו טְמֵאָה, וְשֶׁלְּאַחֲרָיו טְהוֹרָה. אֻנְקְלִי דַרְגָּשׁ, טְמֵאָה. וְשֶׁל נַקְלִיטִין, טְהוֹרָה. שֶׁל שִׁדָּה, טְמֵאָה. וְשֶׁל אָקוֹן, טְהוֹרָה. שֶׁל שֻׁלְחָן, טָמֵא. שֶׁל מְנוֹרַת הָעֵץ, טָהוֹר. זֶה הַכְּלָל, כָּל הַמְחֻבָּר לַטָּמֵא, טָמֵא. וְהַמְחֻבָּר לַטָּהוֹר, טָהוֹר. וְכֻלָּן, אַחַת אַחַת בִּפְנֵי עַצְמָן, טְהוֹרוֹת: \n", | 12.2. "The beam of a wool-combers’ balance is susceptible to impurity on account of the hooks. And that of a householder, if it has hooks is also susceptible to impurity. The hooks of porters are clean but those of peddlers are susceptible to impurity. Rabbi Judah says: in the case of the peddlers' [hooks], [the hook] that is in front is susceptible to impurity but that which is behind is clean. The hook of a couch is susceptible to impurity but that of bed poles is clean. [The hook of] a chest is susceptible to impurity but that of a fish trap is clean. That of a table is susceptible to impurity but that of a wooden candlestick is clean. This is the general rule: any hook that is attached to a susceptible vessel is susceptible to impurity, but one that is attached to a vessel that is not susceptible to impurity is clean. All these, however, are by themselves clean.", |
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194. Mishnah, Gittin, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •paul (the apostle) Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 176| 4.4. "עֶבֶד שֶׁנִּשְׁבָּה וּפְדָאוּהוּ, אִם לְשׁוּם עֶבֶד, יִשְׁתַּעְבֵּד. אִם לְשׁוּם בֶּן חוֹרִין, לֹא יִשְׁתַּעְבֵּד. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, בֵּין כָּךְ וּבֵין כָּךְ יִשְׁתַּעְבֵּד. עֶבֶד שֶׁעֲשָׂאוֹ רַבּוֹ אַפּוֹתִיקִי לַאֲחֵרִים וְשִׁחְרְרוֹ, שׁוּרַת הַדִּין, אֵין הָעֶבֶד חַיָּב כְּלוּם. אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם, כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶן חוֹרִין, וְכוֹתֵב שְׁטָר עַל דָּמָיו. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אֵינוֹ כוֹתֵב אֶלָּא מְשַׁחְרֵר: \n", | 4.4. "A [non-Jewish] slave [of a Jew] was taken captive and then ransomed [by a third party]: If [he is ransomed] to be a slave he goes back to slavery, If [he is ransomed] as a free man he does not go back to slavery. Rabban Shimon ben Gamaliel says: in either case he goes back to slavery. If a man makes his slave a pledge [for a debt] to another man and then he emancipates him, according to the “letter of the law” the slave is not liable to do anything. But because of tikkun olam we force his [second] master to emancipate him and he [the slave] writes a document for his purchase price. Rabban Shimon ben Gamaliel says that the slave does not write the document but rather the one who emancipates him.", |
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195. New Testament, 1 Peter, 1.1, 1.3, 1.5, 2.5, 2.13-2.15, 2.17, 2.25, 3.8, 3.15, 4.13-4.19, 5.1-5.5, 5.8-5.9, 5.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •aristobulus, paul comparison •paul, aristobulus comparison •paul, st. •exemplars of trust, paul as •jesus christ, in paul •paul (apostle), views on empire •paul, apostle •st. paul •entrustedness, of paul •entrustedness, of paul’s co-workers •paul (apostle) Found in books: Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 15; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 136; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 58; Levison (2009), Filled with the Spirit, 284; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 62, 287, 296; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 179; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 280, 298; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 60; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 138| 1.1. ΠΕΤΡΟΣ ἀπόστολος Ἰησοῦ Χριστοῦ ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας, καὶ Βιθυνίας, 1.3. Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶν, 1.5. τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς τοὺς ἐν δυνάμει θεοῦ φρουρουμένους διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ ἐσχάτῳ. 2.5. καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους θεῷ διὰ Ἰησοῦ Χριστοῦ· 2.13. Ὑποτάγητε πάσῃ ἀνθρωπίνῃ κτίσει διὰ τὸν κύριον· 2.14. εἴτε βασιλεῖ ὡς ὑπερέχοντι, εἴτε ἡγεμόσιν ὡς διʼ αὐτοῦ πεμπομένοις εἰς ἐκδίκησιν κακοποιῶν ἔπαινον δὲ ἀγαθοποιῶν· ?̔ 2.15. ὅτι οὕτως ἐστὶν τὸ θέλημα τοῦ θεοῦ, ἀγαθοποιοῦντας φιμοῖν τὴν τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν·̓ 2.17. πάντας τιμήσατε, τὴν ἀδελφότητα ἀγαπᾶτε,τὸν θεὸν φοβεῖσθε, τὸν βασιλέατιμᾶτε. 2.25. ἦτε γὰρὡς πρόβατα πλανώμενοι,ἀλλὰ ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν. 3.8. Τὸ δὲ τέλος πάντες ὁμόφρονες, συμπαθεῖς, φιλάδελφοι, εὔσπλαγχνοι, ταπεινόφρονες, 3.15. κύριον δὲ τὸν Χριστὸνἁγιάσατεἐν ταῖς καρδίαις ὑμῶν, ἕτοιμοι ἀεὶ πρὸς ἀπολογίαν παντὶ τῷ αἰτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος, ἀλλὰ μετὰ πραΰτητος καὶ φόβου, συνείδησιν ἔχοντες ἀγαθήν, 4.13. ἀλλὰ καθὸ κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν χαίρετε, ἵνα καὶ ἐν τῇ ἀποκαλύψει τῆς δόξης αὐτοῦ χαρῆτε ἀγαλλιώμενοι. 4.14. εἰὀνειδίζεσθεἐν ὀνόματιΧριστοῦ,μακάριοι, ὅτι τὸ τῆς δόξης καὶτὸ τοῦ θεοῦ πνεῦμα ἐφʼὑμᾶςἀναπαύεται. 4.15. μὴ γάρ τις ὑμῶν πασχέτω ὡς φονεὺς ἢ κλέπτης ἢ κακοποιὸς ἢ ὡς ἀλλοτριεπίσκοπος· 4.16. εἰ δὲ ὡς Χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῷ ὀνόματι τούτῳ. 4.17. ὅτι [ὁ] καιρὸς τοῦἄρξασθαιτὸ κρίμαἀπὸ τοῦ οἴκουτοῦ θεοῦ· εἰ δὲ πρῶτον ἀφʼ ἡμῶν, τί τὸ τέλος τῶν ἀπειθούντων τῷ τοῦ θεοῦ εὐαγγελίῳ; 4.18. καὶ εἰὁ δίκαιος μόλις σώζεται, ὁ [δὲ] ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται; 4.19. ὥστε καὶ οἱ πάσχοντες κατὰ τὸ θέλημα τοῦ θεοῦ πιστῷ κτίστῃ παρατιθέσθωσαν τὰς ψυχὰς ἐν ἀγαθοποιίᾳ. 5.1. Πρεσβυτέρους οὖν ἐν ὑμῖν παρακαλῶ ὁ συνπρεσβύτερος καὶ μάρτυς τῶν τοῦ Χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός, 5.2. ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον τοῦ θεοῦ, μὴ ἀναγκαστῶς ἀλλὰ ἑκουσίως, μηδὲ αἰσχροκερδῶς ἀλλὰ προθύμως, 5.3. μηδʼ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου· 5.4. καὶ φανερωθέντος τοῦ ἀρχιποίμενος κομιεῖσθε τὸν ἀμαράντινον τῆς δόξης στέφανον. 5.5. Ὁμοίως, νεώτεροι, ὑποτάγητε πρεσβυτέροις. Πάντες δὲ ἀλλήλοις τὴν ταπεινοφροσύνην ἐγκομβώσασθε, ὅτι[ὁ] θεὸς ὑπερηφάνοις ἀντιτάσσεται ταπεινοῖς δὲ δίδωσιν χάριν. 5.8. Νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν καταπιεῖν· 5.9. ᾧ ἀντίστητε στερεοὶ τῇ πίστει, εἰδότες τὰ αὐτὰ τῶν παθημάτων τῇ ἐν τῷ κόσμῳ ὑμῶν ἀδελφότητι ἐπιτελεῖσθαι. 5.12. Διὰ Σιλουανοῦ ὑμῖν τοῦ πιστοῦ ἀδελφοῦ, ὡς λογίζομαι, διʼ ὀλίγων ἔγραψα, παρακαλῶν καὶ ἐπιμαρτυρῶν ταύτην εἶναι ἀληθῆ χάριν τοῦ θεοῦ· εἰς ἣν στῆτε. | 1.1. Peter, an apostle of Jesus Christ, to the chosen ones who are living as strangers in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 1.3. Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy became our father again to a living hope through the resurrection of Jesus Christ from the dead, 1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 2.13. Therefore subject yourselves to every ordice of man for the Lord's sake: whether to the king, as supreme; 2.14. or to governors, as sent by him for vengeance on evil-doers and for praise to those who do well. 2.15. For this is the will of God, that by well-doing you should put to silence the ignorance of foolish men: 2.17. Honor all men. Love the brotherhood. Fear God. Honor the king. 2.25. For you were going astray like sheep; but are now returned to the Shepherd and Overseer of your souls. 3.8. Finally, be all like-minded, compassionate, loving as brothers, tenderhearted, courteous, 3.15. But sanctify the Lord God in your hearts; and always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear: 4.13. But because you are partakers of Christ's sufferings, rejoice; that at the revelation of his glory also you may rejoice with exceeding joy. 4.14. If you are insulted for the name of Christ, blessed are you; because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified. 4.15. For let none of you suffer as a murderer, or a thief, or an evil doer, or as a meddler in other men's matters. 4.16. But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter. 4.17. For the time has come for judgment to begin at the house of God. If it begins first with us, what will happen to those who don't obey the gospel of God? 4.18. "If it is hard for the righteous to be saved, what will happen to the ungodly and the sinner?" 4.19. Therefore let them also who suffer according to the will of God in doing good entrust their souls to him, as to a faithful Creator. 5.1. I exhort the elders among you, as a fellow elder, and a witness of the sufferings of Christ, and who will also share in the glory that will be revealed. 5.2. Shepherd the flock of God which is among you, exercising the oversight, not under compulsion, but voluntarily, not for dishonest gain, but willingly; 5.3. neither as lording it over the charge allotted to you, but making yourselves examples to the flock. 5.4. When the chief Shepherd is revealed, you will receive the crown of glory that doesn't fade away. 5.5. Likewise, you younger ones, be subject to the elder. Yes, all of you gird yourselves with humility, to subject yourselves to one another; for "God resists the proud, but gives grace to the humble." 5.8. Be sober and self-controlled. Be watchful. Your adversary the devil, walks around like a roaring lion, seeking whom he may devour. 5.9. Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings. 5.12. Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting, and testifying that this is the true grace of God in which you stand. |
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| 196. Martial, Epigrams, 4.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul, st. Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 227 |
| 197. Juvenal, Satires, 6.127 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •st. paul, minn. Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 38 |
198. Josephus Flavius, Jewish War, 1.22, 2.12, 2.36, 2.119-2.163, 2.390-2.391, 3.522-3.531, 5.367-5.368, 5.378, 5.396, 5.412, 6.47, 7.45 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 37; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145; Goodman (2006), Judaism in the Roman World: Collected Essays, 150; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 270; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 311; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 103; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 69, 114 | 1.22. Now, when I am come so far, I shall describe the good order of the Romans in war, and the discipline of their legions; the amplitude of both the Galilees, with its nature, and the limits of Judea. And, besides this, I shall particularly go over what is peculiar to the country, the lakes and fountains that are in them, and what miseries happened to every city as they were taken; and all this with accuracy, as I saw the things done, or suffered in them. For I shall not conceal any of the calamities I myself endured, since I shall relate them to such as know the truth of them. 2.12. After which they betook themselves to their sacrifices, as if they had done no mischief; nor did it appear to Archelaus that the multitude could be restrained without bloodshed; so he sent his whole army upon them, the footmen in great multitudes, by the way of the city, and the horsemen by the way of the plain, 2.36. for he who showed such prudence as to recede from his own power, and yield it up to the lord of the world, cannot be supposed mistaken in his judgment about him that was to be his heir; and he that so well knew whom to choose for arbitrator of the succession could not be unacquainted with him whom he chose for his successor. 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. 2.390. What remains, therefore, is this, that you have recourse to Divine assistance; but this is already on the side of the Romans; for it is impossible that so vast an empire should be settled without God’s providence. 2.391. Reflect upon it, how impossible it is for your zealous observation of your religious customs to be here preserved, which are hard to be observed even when you fight with those whom you are able to conquer; and how can you then most of all hope for God’s assistance, when, by being forced to transgress his law, you will make him turn his face from you? 3.522. 9. But now, when the vessels were gotten ready, Vespasian put upon shipboard as many of his forces as he thought sufficient to be too hard for those that were upon the lake, and set sail after them. Now these which were driven into the lake could neither fly to the land, where all was in their enemies’ hand, and in war against them; nor could they fight upon the level by sea, 3.523. for their ships were small and fitted only for piracy; they were too weak to fight with Vespasian’s vessels, and the mariners that were in them were so few, that they were afraid to come near the Romans, who attacked them in great numbers. 3.524. However, as they sailed round about the vessels, and sometimes as they came near them, they threw stones at the Romans when they were a good way off, or came closer and fought them; 3.525. yet did they receive the greatest harm themselves in both cases. As for the stones they threw at the Romans, they only made a sound one after another, for they threw them against such as were in their armor, while the Roman darts could reach the Jews themselves; and when they ventured to come near the Romans, they became sufferers themselves before they could do any harm to the other, and were drowned, they and their ships together. 3.526. As for those that endeavored to come to an actual fight, the Romans ran many of them through with their long poles. Sometimes the Romans leaped into their ships, with swords in their hands, and slew them; but when some of them met the vessels, the Romans caught them by the middle, and destroyed at once their ships and themselves who were taken in them. 3.527. And for such as were drowning in the sea, if they lifted their heads up above the water, they were either killed by darts, or caught by the vessels; but if, in the desperate case they were in, they attempted to swim to their enemies, the Romans cut off either their heads or their hands; 3.528. and indeed they were destroyed after various manners everywhere, till the rest being put to flight, were forced to get upon the land, while the vessels encompassed them about [on the sea]: 3.529. but as many of these were repulsed when they were getting ashore, they were killed by the darts upon the lake; and the Romans leaped out of their vessels, and destroyed a great many more upon the land: one might then see the lake all bloody, and full of dead bodies, for not one of them escaped. 3.530. And a terrible stink, and a very sad sight there was on the following days over that country; for as for the shores, they were full of shipwrecks, and of dead bodies all swelled; and as the dead bodies were inflamed by the sun, and putrefied, they corrupted the air, insomuch that the misery was not only the object of commiseration to the Jews, but to those that hated them, and had been the authors of that misery. 3.531. This was the upshot of the sea-fight. The number of the slain, including those that were killed in the city before, was six thousand and five hundred. 5.367. And evident it is that fortune is on all hands gone over to them; and that God, when he had gone round the nations with this dominion, is now settled in Italy. That, moreover, it is a strong and fixed law, even among brute beasts, as well as among men, to yield to those that are too strong for them; and to suffer those to have dominion who are too hard 5.368. for the rest in war; for which reason it was that their forefathers, who were far superior to them, both in their souls and bodies, and other advantages, did yet submit to the Romans, which they would not have suffered, had they not known that God was with them. 5.378. I even tremble myself in declaring the works of God before your ears, that are unworthy to hear them; however, hearken to me, that you may be informed how you fight not only against the Romans, but against God himself. 5.396. Was it not derived from the seditions that were among our forefathers, when the madness of Aristobulus and Hyrcanus, and our mutual quarrels, brought Pompey upon this city, and when God reduced those under subjection to the Romans who were unworthy of the liberty they had enjoyed? 5.412. Wherefore I cannot but suppose that God is fled out of his sanctuary, and stands on the side of those against whom you fight. 6.47. For what man of virtue is there who does not know, that those souls which are severed from their fleshly bodies in battles by the sword are received by the ether, that purest of elements, and joined to that company which are placed among the stars; that they become good demons, and propitious heroes, and show themselves as such to their posterity afterwards? 7.45. and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby, after a sort, brought them to be a portion of their own body. |
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| 199. Josephus Flavius, Jewish Antiquities, a b c d\n0 20 20 20 None\n1 261 261 261 None\n2 3 3 3 None\n3 189 189 189 None\n4 18.64 18.64 18 64 \n.. ... ... .. .. \n104 20.47 20.47 20 47 \n105 20.46 20.46 20 46 \n106 20.45 20.45 20 45 \n107 20.44 20.44 20 44 \n108 2.333 2.333 2 333 \n\n[109 rows x 4 columns] (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 114 |
200. Ignatius, To The Trallians, 2.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 346 | 2.1. For when ye are obedient to the bishop as to Jesus Christ, it is evident to me that ye are living not after men but after Jesus Christ, who died for us, that believing on His death ye might escape death. |
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| 201. Ignatius, To The Smyrnaeans, a b c d\n0 4 4 4 None\n1 '4.1 '4.1 '4 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 202 |
| 202. Ignatius, To The Romans, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul (apostle) Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 202 |
| 203. Martial, Epigrams, 4.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul, st. Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 227 |
204. New Testament, Romans, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 369, 436, 442, 445, 484, 487, 521; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 179; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 66| 2.28. οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή· | 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; |
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205. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 377, 519, 530, 638; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 315, 326; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 328; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 319; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 150; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 34, 326, 336| 13.12. βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην. | 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. |
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206. New Testament, 1 Timothy, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 135; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 480; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 280| 5.2. πρεσβυτέρας ὡς μητέρας, νεωτέρας ὡς ἀδελφὰς ἐν πάσῃ ἁγνίᾳ. | 5.2. the elder women as mothers; the younger as sisters, in all purity. |
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| 207. New Testament, Hebrews, 1, 1.1, 1.2, 1.3, 1.5, 2.9, 4.4, 5, 5.6, 5.10, 5.11-6.8, 5.13, 5.14, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 7.1, 7.1-10.18, 7.2, 8.8, 9.15, 11, 11.1-2.6, 11.3, 11.5, 11.21, 12.14, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.29, 13.6 (1st cent. CE - 1st 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 , 334, 343 |
208. New Testament, Galatians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 282; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 225; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 23, 24, 32, 33, 34, 37, 42; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 76| 5.19. φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, | 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, |
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209. New Testament, Ephesians, 1.1-1.15, 1.18-1.23, 2.1-2.6, 2.8-2.9, 2.11-2.22, 3.1-3.13, 3.20-3.22, 4.4-4.16, 4.18, 4.22, 4.24, 5.2, 5.18-5.20, 5.25, 5.32, 6.5, 6.11-6.12, 6.17, 6.21-6.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 136; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 309, 310; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 130, 178; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321, 345, 349; Karfíková (2012), Grace and the Will According to Augustine, 37, 46, 47; Levison (2009), Filled with the Spirit, 233, 258, 270, 284, 296, 297; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 86, 187, 208; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 8; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 287; Nasrallah (2019), Archaeology and the Letters of Paul, 73; Osborne (1996), Eros Unveiled: Plato and the God of Love. 29; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 136, 137; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 134; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 171, 201; deSilva (2022), Ephesians, 15, 16, 47, 150, 151, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 99; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 73, 158, 279, 325, 328, 331, 332, 333, 335, 339, 341, 343| 1.1. ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ τοῖς ἁγίοις τοῖς οὖσιν [ἐν Ἐφέσῳ] καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ· 1.2. χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. 1.3. Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ, 1.4. καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 1.5. προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 1.6. εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ, 1.7. ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, 1.8. κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ 1.9. ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ 1.10. εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ, 1.11. ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ, 1.12. εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ χριστῷ· 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, 1.14. ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ. 1.15. Διὰ τοῦτο κἀγώ, ἀκούσας τὴν καθʼ ὑμᾶς πίστιν ἐν τῷ κυρίῳ Ἰησοῦ καὶ τὴν εἰς πάντας τοὺς ἁγίους, 1.18. πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας [ὑμῶν] εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, 1.19. καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ 1.20. ἣν ἐνήργηκεν ἐν τῷ χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις 1.21. ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι· 1.22. καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, 1.23. ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου. 2.1. καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, 2.2. ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας· 2.3. ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·— 2.4. ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς, 2.5. καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ χριστῷ,— χάριτί ἐστε σεσωσμένοι, καὶ 2.6. — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, 2.8. καὶ τοῦτο 2.9. οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται. 2.11. Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, 2.12. — ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ. 2.13. νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ. 2.14. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν 2.15. ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, 2.16. καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ· 2.17. καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς· 2.18. ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα. 2.19. Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, 2.20. ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, 2.21. ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, 2.22. ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι. 3.1. Τούτου χάριν ἐγὼ Παῦλος ὁ δέσμιος τοῦ χριστοῦ Ἰησοῦ ὑπὲρ ὑμῶν τῶν ἐθνῶν,— 3.2. εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, 3.3. [ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, 3.4. πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ χριστοῦ, 3.5. ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, 3.6. εἶναι τὰ ἔθνη συνκληρονόμα καὶ σύνσωμα καὶ συνμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου, 3.7. οὗ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ — 3.8. ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη — τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ χριστοῦ, 3.9. καὶ φωτίσαι τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι, 3.10. ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, 3.11. κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, 3.12. ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ. 3.13. Διὸ αἰτοῦμαι μὴ ἐνκακεῖν ἐν ταῖς θλίψεσίν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν. 3.20. Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν, 3.21. αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων· ἀμήν. 4.4. ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς [καὶ] ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν· 4.5. εἷς κύριος, μία πίστις, ἓν βάπτισμα· εἷς θεὸς καὶ πατὴρ πάντων, 4.6. ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν. 4.7. Ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη [ἡ] χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ χριστοῦ. 4.8. διὸ λέγει Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, [καὶ] ἔδωκεν δόματα τοῖς ἀνθρώποις. 4.9. τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς; 4.10. ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα. 4.11. καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, 4.12. πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ, 4.13. μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, 4.14. ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβίᾳ τῶν ἀνθρώπων ἐν πανουργίᾳ πρὸς τὴν μεθοδίαν τῆς πλάνης, 4.15. ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός, 4.16. ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συνβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ. 4.18. ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ, διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν, 4.22. ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, 4.24. καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. 5.2. καθὼς καὶ ὁ χριστὸς ἠγάπησεν ὑμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ὑμῶν προσφορὰν καὶ θυσίαν τῷ θεῷ εἰς ὀσμὴν εὐωδίας. 5.18. καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστὶν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι, 5.19. λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾁδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ, 5.20. εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῷ θεῷ καὶ πατρί, 5.25. Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, 5.32. τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ [εἰς] τὴν ἐκκλησίαν. 6.5. Οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἁπλότητι τῆς καρδίας ὑμῶν ὡς τῷ χριστῷ, 6.11. ἐνδύσασθε τὴν πανοπλίαν τοῦ θεοῦ πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδίας τοῦ διαβόλου· 6.12. ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. 6.17. καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ πνεύματος, 6.21. Ἵνα δὲ εἰδῆτε καὶ ὑμεῖς τὰ κατʼ ἐμέ, τί πράσσω, πάντα γνωρίσει ὑμῖν Τύχικος ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος ἐν κυρίῳ, 6.22. ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν. | 1.1. Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus: 1.2. Grace to you and peace from God our Father and the Lord Jesus Christ. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved, 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 1.8. which he made to abound toward us in all wisdom and prudence, 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 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, 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints, 1.18. having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints, 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 1.20. which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places, 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly, 1.23. which is his body, the fullness of him who fills all in all. 2.1. You were made alive when you were dead in transgressions and sins, 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.4. But God, being rich in mercy, for his great love with which he loved us, 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved), 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus, 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 2.9. not of works, that no one would boast. 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition, 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God, 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 3.1. For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles, 3.2. if it is so that you have heard of the administration of that grace of God which was given me toward you; 3.3. how that by revelation the mystery was made known to me, as I wrote before in few words, 3.4. by which, when you read, you can perceive my understanding in the mystery of Christ; 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.6. that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel, 3.7. whereof I was made a servant, according to the gift of that grace of God which was given me according to the working of his power. 3.8. To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ, 3.9. and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ; 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places, 3.11. according to the eternal purpose which he purposed in Christ Jesus our Lord; 3.12. in whom we have boldness and access in confidence through our faith in him. 3.13. Therefore I ask that you may not lose heart at my troubles for you, which are your glory. 3.20. Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism, 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men." 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 4.18. being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their hearts; 4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. 5.18. Don't be drunken with wine, in which is dissipation, but be filled with the Spirit, 5.19. speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord; 5.20. giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father; 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.32. This mystery is great, but I speak concerning Christ and of the assembly. 6.5. Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ; 6.11. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. 6.17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; 6.21. But that you also may know my affairs, how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make known to you all things; 6.22. whom I have sent to you for this very purpose, that you may know our state, and that he may comfort your hearts. |
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210. New Testament, Colossians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 66| 2.21. Μὴ ἅψῃ μηδὲ γεύσῃ μηδὲ θίγῃς, | 2.21. "Don't handle, nor taste, nor touch" |
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| 211. New Testament, Philemon, 3.8-3.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 202; deSilva (2022), Ephesians, 15, 47 |
212. New Testament, James, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 280| 5.14. ἀσθενεῖ τις ἐν ὑμῖν; προσκαλεσάσθω τοὺς πρεσβυτέρους τῆς ἐκκλησίας, καὶ προσευξάσθωσαν ἐπʼ αὐτὸν ἀλείψαντες ἐλαίῳ ἐν τῷ ὀνόματι [τοῦ κυρίου]· | 5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord, |
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213. New Testament, 1 Thessalonians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 200, 201, 206, 387, 401; Nasrallah (2019), Archaeology and the Letters of Paul, 241; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 338| 4.9. Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους· | 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, |
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214. New Testament, Apocalypse, 1.5, 9.20, 10.1, 19.24, 21.5-21.6, 21.14, 22.4, 22.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 9; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 245; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 217; deSilva (2022), Ephesians, 151; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 231| 1.5. καὶ ἀπὸ Ἰησοῦ Χριστοῦ,ὁ μάρτυς ὁ πιστός,ὁπρωτότοκοςτῶν νεκρῶν καὶ ὁἄρχων τῶν βασιλέων τῆς γῆς.Τῷ ἀγαπῶντι ἡμᾶς καὶλύσαντιἡμᾶςἐκ τῶν αμαρτιῶν[ἡμῶν] ἐν τῷ αἵματι αὐτοῦ, 9.20. καὶ οἱ λοιποὶ τῶν ἀνθρώπων, οἳ οὐκ ἀπε κτάνθησαν ἐν ταῖς πληγαῖς ταύταις, οὐ μετενόησαν ἐκτῶν ἔργων τῶν χειρῶν αὐτῶν,ἵνα μὴ προσκυνήσουσιντὰ δαιμόνιακαὶ τὰ εἴδωλα τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ καὶ τὰ χαλκᾶ καὶ τὰ λίθινα καὶ τὰ ξύλινα, ἃ οὔτε βλέπειν δύνανταιοὔτε ἀκούειν οὔτε περιπατεῖν, 10.1. Καὶ εἶδον ἄλλον ἄγγελον ἰσχυρὸν καταταβαίνοντα ἐκ τοῦ οὐρανοῦ, περιβεβλημένον νεφέλην, καὶ ἡ ἶρις ἐπὶ τὴν κεφαλὴν· αὐτοῦ, καὶ τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, καὶ οἱ πόδες αὐτοῦ ὡς στύλοι πυρός, 21.5. καὶ εἶπεν ὁκαθήμενος ἐπὶ τῷ θρόνῳ Ἰδοὺ καινὰ ποιῶπάντα. καὶ λέγει Γράψον, ὅτι οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί εἰσιν. 21.6. καὶ εἶπέν μοι Γέγοναν. ἐγὼ τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος. ἐγὼτῷ διψῶντιδώσω ἐκ τῆς πηγῆςτοῦ ὕδατος τῆς ζωῆς δωρεάν. 21.14. καὶ τὸ τεῖχος τῆς πόλεως ἔχων θεμελίους δώδεκα, καὶ ἐπʼ αὐτῶν δώδεκα ὀνόματα τῶν δώδεκα ἀποστόλων τοῦ ἀρνίου. 22.4. καὶὄψονται τὸ πρόσωπον αὐτοῦ,καὶ τὸ ὄνομα ὰὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν. 22.17. Καὶ τὸ πνεῦμα καὶ ἡ νύμφη λέγουσιν Ἔρχου· καὶ ὁ ἀκούων εἰπάτω Ἔρχου· καὶὁ διψῶν ἐρχέσθω,ὁ θέλων λαβέτωὕδωρ ζωῆς δωρεάν. | 1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; 9.20. The rest of mankind, who were not killed with these plagues, didn't repent of the works of their hands, that they wouldn't worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk. 10.1. I saw a mighty angel coming down out of the sky, clothed with a cloud. A rainbow was on his head. His face was like the sun, and his feet like pillars of fire. 21.5. He who sits on the throne said, "Behold, I am making all things new." He said, "Write, for these words of God are faithful and true." 21.6. He said to me, "It is done! I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life. 21.14. The wall of the city had twelve foundations, and on them twelve names of the twelve Apostles of the Lamb. 22.4. They will see his face, and his name will be on their foreheads. 22.17. The Spirit and the bride say, "Come!" He who hears, let him say, "Come!" He who is thirsty, let him come. He who desires, let him take the water of life freely. |
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215. New Testament, 2 Timothy, 1.1-1.16, 1.5.0, 2.1-2.7, 2.2.0, 2.10, 2.14-2.17, 2.14.0, 2.19, 2.22-2.26, 2.25.0, 3.1-3.17, 4.1-4.7, 4.8.0, 4.13-4.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 173, 249; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 140; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460, 540; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 130; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 120, 282, 285, 429, 480; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 285, 296; Nasrallah (2019), Archaeology and the Letters of Paul, 250; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 163; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 62, 141; deSilva (2022), Ephesians, 174; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 99, 138; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333, 334| 1.1. ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ κατʼ ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ Ἰησοῦ 1.2. Τιμοθέῳ ἀγαπητῷ τέκνῳ· χάρις, ἔλεος, εἰρήνη ἀπὸ θεοῦ πατρὸς καὶΧριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν. 1.3. Χάριν ἔχω τῷ θεῷ, ᾧ λατρεύω ἀπὸ προγόνων ἐν καθαρᾷ συνειδήσει, ὡς ἀδιάλειπτον ἔχω τὴν περὶ σοῦ μνείαν ἐν ταῖς δεήσεσίν μου, 1.4. νυκτὸς καὶ ἡμέρας ἐπιποθῶν σε ἰδεῖν, μεμνημένος σου τῶν δακρύων, 1.5. ἵνα χαρᾶς πληρωθῶ ὑπόμνησιν λαβὼν τῆς ἐν σοὶ ἀνυποκρίτου πίστεως, ἥτις ἐνῴκησεν πρῶτον ἐν τῇ μάμμῃ σου Λωίδι καὶ τῇ μητρί σου Εὐνίκῃ, πέπεισμαι δὲ ὅτι καὶ ἐν σοί. 1.6. διʼ ἣν αἰτίαν ἀναμιμνήσκω σε ἀναζωπυρεῖν τὸ χάρισμα τοῦ θεοῦ, ὅ ἐστιν ἐν σοὶ διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου· 1.7. οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας, ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ. 1.8. μὴ οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ κυρίου ἡμῶν μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ, ἀλλὰ συνκακοπάθησον τῷ εὐαγγελίῳ κατὰ δύναμιν θεοῦ, 1.9. τοῦ σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ, οὐ κατὰ τὰ ἔργα ἡμῶν ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν, τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων, 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, 1.11. εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος. 1.12. διʼ ἣν αἰτίαν καὶ ταῦτα πάσχω, ἀλλʼ οὐκ ἐπαισχύνομαι, οἶδα γὰρ ᾧ πεπίστευκα, καὶ πέπεισμαι ὅτι δυνατός ἐστιν τὴν παραθήκην μου φυλάξαι εἰς ἐκείνην τὴν ἡμέραν. 1.13. ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρʼ ἐμοῦ ἤκουσας ἐν πίστει καὶ ἀγάπῃ τῇ ἐν Χριστῷ Ἰησοῦ· 1.14. τὴν καλὴν παραθήκην φύλαξον διὰ πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν. 1.15. Οἶδας τοῦτο ὅτι ἀπεστράφησάν με πάντες οἱ ἐν τῇ Ἀσίᾳ, ὧν ἐστὶν Φύγελος καὶ Ἑρμογένης. 1.16. δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξεν, καὶ τὴν ἅλυσίν μου οὐκ ἐπαισχύνθη· 2.1. Σὺ οὖν, τέκνον μου, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ Ἰησοῦ, 2.2. καὶ ἃ ἤκουσας παρʼ ἐμοῦ διὰ πολλῶν μαρτύρων, ταῦτα παράθου πιστοῖς ἀνθρώποις, οἵτινες ἱκανοὶ ἔσονται καὶ ἑτέρους διδάξαι. 2.3. συνκακοπάθησον ὡς καλὸς στρατιώτης Χριστοῦ Ἰησοῦ. 2.4. οὐδεὶς στρατευόμενος ἐμπλέκεται ταῖς τοῦ βίου πραγματίαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ· 2.5. ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται ἐὰν μὴ νομίμως ἀθλήσῃ· 2.6. τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν. 2.7. νόει ὃ λέγω· δώσει γάρ σοι ὁ κύριος σύνεσιν ἐν πᾶσιν. 2.10. διὰ τοῦτο πάντα ὑπομένω διὰ τοὺς ἐκλεκτούς, ἵνα καὶ αὐτοὶ σωτηρίας τύχωσιν τῆς ἐν Χριστῷ Ἰησοῦ μετὰ δόξης αἰωνίου. 2.14. Ταῦτα ὑπο μίμνησκε, διαμαρτυρόμενος ἐνώπιον τοῦ θεοῦ, μὴ λογομαχεῖν, ἐπʼ οὐδὲν χρήσιμον, ἐπὶ καταστροφῇ τῶν ἀκουόντων. 2.15. σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. 2.16. τὰς δὲ βεβήλους κενοφωνιας περιίστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας, 2.17. καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει· ὧν ἐστὶν Ὑμέναιος καὶ Φίλητος, 2.19. ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν, ἔχων τὴν σφραγῖδα ταύτηνἜγνω Κύριος τοὺς ὄντας αὐτοῦ,καί Ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁὀνομάζων τὸ ὄνομα Κυρίου. 2.22. τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας. 2.23. τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ, εἰδὼς ὅτι γεννῶσι μάχας· 2.24. δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι, ἀλλὰ ἤπιον εἶναι πρὸς πάντας, διδακτικόν, ἀνεξίκακον, 2.25. ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μή ποτε δῴη αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας, 2.26. καὶ ἀνανήψωσιν ἐκ τῆς τοῦ διαβόλου παγίδος, ἐζωγρημένοι ὑπʼ αὐτοῦ εἰς τὸ ἐκείνου θέλημα. 3.1. Τοῦτο δὲ γίνωσκε ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί· 3.2. ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι, 3.3. ἄστοργοι, ἄσπονδοι, διάβολοι, ἀκρατεῖς, ἀνήμεροι, ἀφιλάγαθοι, 3.4. προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι, 3.5. ἔχοντες μόρφωσιν εὐσεβείας τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι· καὶ τούτους ἀποτρέπου. 3.6. ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοιτες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, 3.7. πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα. 3.8. ὃν τρόπον δὲ Ἰαννῆς καὶ Ἰαμβρῆς ἀντέστησαν Μωυσεῖ, οὕτως καὶ οὗτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν. 3.9. ἀλλʼ οὐ προκόψουσιν ἐπὶ πλεῖον, ἡ γὰρ ἄνοια αὐτῶν ἔκδη λος ἔσται πᾶσιν, ὡς καὶ ἡ ἐκείνων ἐγένετο. 3.10. Σὺ δὲ παρηκολοίθησάς μου τῇ διδασκαλίᾳ, τῇ ἀγωγῇ, τῇ προθέσει, τῇ πίστει, τῇ μακροθυμίᾳ, τῇ ἀγάπῃ, τῇ ὑπομονῇ, τοῖς 3.11. διωγμοῖς, τοῖς παθήμασιν, οἷά μοι ἐγένετο ἐν Ἀντιοχείᾳ, ἐν Ἰκονίῳ, ἐν Λύστροις, οἵους διωγμοὺς ὑπήνεγκα· καὶ ἐκ πάντων με ἐρύσατο ὁ κύριος. 3.12. καὶ πάντες δὲ οἱ θέλοντες ζῇνεὐσεβῶς ἐν Χριστῷ Ἰησοῦ διωχθήσονται· 3.13. πονηροὶ δὲ ἄνθρωποι καὶ γόητες προκόψουσιν ἐπὶ τὸ χεῖρον, πλανῶντες καὶ πλανώμενοι. 3.14. σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνων ἔμαθες, 3.15. καὶ ὅτι ἀπὸ βρέφους ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ· 3.16. πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ, 3.17. ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος. 4.1. Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ, τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλειαν αὐτοῦ· 4.2. κήρυξον τὸν λόγον, ἐπίστηθι εὐκαίρως ἀκαίρως, ἔλεγξον, ἐπιτίμησον, παρακάλεσον, ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ. 4.3. ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοήν, 4.4. καὶ ἀπὸ μὲν τῇς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται. 4.5. σὺ δὲ νῆφε ἐν πᾶσιν, κακοπάlt*gtησον, ἔργον ποίησον εὐαγγελιστοῦ, τὴν διακονίαν σου πληροφόρησον. 4.6. Ἐγὼ γὰρ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἀναλύσεώς μου ἐφέστηκεν. 4.7. τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα· 4.13. τὸν φελόνην, ὃν ἀπέλειπον ἐν Τρῳάδι παρὰ Κάρπῳ, ἐρχόμενος φέρε, καὶ τὰ βιβλία, μάλιστα τὰς μεμβράνας. 4.14. Ἀλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδείξατο· —ἀποδὥσειαὐτῷὁ κύριος κατὰ τὰ ἔργα αὐτοῦ·— 4.15. ὃν καὶ σὺ φυλάσσου, λίαν γὰρ ἀντέστη τοῖς ἡμετέροις λόγοις. 4.16. Ἐν τῇ πρώτῃ μου ἀπολογίᾳ οὐδείς μοι παρεγένετο, ἀλλὰ πάντες με ἐγκατέλειπον· — μὴ αὐτοῖς λογισθείη· — 4.17. ὁ δὲ κύριός μοι παρέστη καὶ ἐνεδυνάμωσέν με, ἵνα διʼ ἐμοῦ τὸ κήρυγμα πληροφορηθῇ καὶ ἀκούσωσιν πάντα τὰ ἔθνη, καὶ ἐρύσθηνἐκ στόματος λέοντος. 4.18. ῥύσεταί με ὁ κύριος ἀπὸ παντὸς ἔργου πονηροῦ καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον· ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν. | 1.1. Paul, an apostle of Jesus Christ through the will of God, according to the promise of the life which is in Christ Jesus, 1.2. to Timothy, my beloved child: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. 1.3. I thank God, whom I serve as my forefathers did, with a pure conscience. How unceasing is my memory of you in my petitions, night and day 1.4. longing to see you, remembering your tears, that I may be filled with joy; 1.5. having been reminded of the unfeigned faith that is in you; which lived first in your grandmother Lois, and your mother Eunice, and, I am persuaded, in you also. 1.6. For this cause, I remind you that you should stir up the gift of God which is in you through the laying on of my hands. 1.7. For God didn't give us a spirit of fear, but of power, love, and self-control. 1.8. Therefore don't be ashamed of the testimony of our Lord, nor of me his prisoner; but endure hardship for the gospel according to the power of God, 1.9. who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus before times eternal, 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. 1.11. For this, I was appointed as a preacher, an apostle, and a teacher of the Gentiles. 1.12. For this cause I suffer also these things. Yet I am not ashamed, for I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed to him against that day. 1.13. Hold the pattern of sound words which you have heard from me, in faith and love which is in Christ Jesus. 1.14. That good thing which was committed to you, guard through the Holy Spirit who dwells in us. 1.15. This you know, that all who are in Asia turned away from me; of whom are Phygelus and Hermogenes. 1.16. May the Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain, 2.1. You therefore, my child, be strengthened in the grace that is in Christ Jesus. 2.2. The things which you have heard from me among many witnesses, commit the same to faithful men, who will be able to teach others also. 2.3. You therefore must endure hardship, as a good soldier of Christ Jesus. 2.4. No soldier on service entangles himself in the affairs of life, that he may please him who enrolled him as a soldier. 2.5. Also, if anyone competes in athletics, he isn't crowned unless he has competed by the rules. 2.6. The farmers who labor must be the first to get a share of the crops. 2.7. Consider what I say, and may the Lord give you understanding in all things. 2.10. Therefore I endure all things for the elect's sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory. 2.14. Remind them of these things, charging them in the sight of the Lord, that they don't argue about words, to no profit, to the subverting of those who hear. 2.15. Give diligence to present yourself approved by God, a workman who doesn't need to be ashamed, properly handling the Word of Truth. 2.16. But shun empty chatter, for they will proceed further in ungodliness, 2.17. and their word will consume like gangrene, of whom is Hymenaeus and Philetus; 2.19. However God's firm foundation stands, having this seal, "The Lord knows those who are his," and, "Let every one who names the name of the Lord depart from unrighteousness." 2.22. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. 2.23. But refuse foolish and ignorant questionings, knowing that they generate strife. 2.24. The Lord's servant must not quarrel, but be gentle towards all, able to teach, patient, 2.25. in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth, 2.26. and they may recover themselves out of the devil's snare, having been taken captive by him to his will. 3.1. But know this, that in the last days, grievous times will come. 3.2. For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy, 3.3. without natural affection, unforgiving, slanderers, without self-control, fierce, no lovers of good, 3.4. traitors, headstrong, conceited, lovers of pleasure rather than lovers of God; 3.5. holding a form of godliness, but having denied the power thereof. Turn away from these, also. 3.6. For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts, 3.7. always learning, and never able to come to the knowledge of the truth. 3.8. Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. 3.9. But they will proceed no further. For their folly will be evident to all men, as theirs also came to be. 3.10. But you did follow my teaching, conduct, purpose, faith, patience, love, steadfastness, 3.11. persecutions, and sufferings: those things that happened to me at Antioch, Iconium, and Lystra. I endured those persecutions. Out of them all the Lord delivered me. 3.12. Yes, and all who desire to live godly in Christ Jesus will suffer persecution. 3.13. But evil men and impostors will grow worse and worse, deceiving and being deceived. 3.14. But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them. 3.15. From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus. 3.16. Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness, 3.17. that the man of God may be complete, thoroughly equipped for every good work. 4.1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: 4.2. preach the word; be urgent in season and out of season; reprove, rebuke, and exhort, with all patience and teaching. 4.3. For the time will come when they will not listen to the sound doctrine, but, having itching ears, will heap up for themselves teachers after their own lusts; 4.4. and will turn away their ears from the truth, and turn aside to fables. 4.5. But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry. 4.6. For I am already being offered, and the time of my departure has come. 4.7. I have fought the good fight. I have finished the course. I have kept the faith. 4.13. Bring the cloak that I left at Troas with Carpus when you come, and the books, especially the parchments. 4.14. Alexander, the coppersmith, did much evil to me. The Lord will repay him according to his works, 4.15. of whom you also must beware; for he greatly opposed our words. 4.16. At my first defense, no one came to help me, but all left me. May it not be held against them. 4.17. But the Lord stood by me, and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion. 4.18. And the Lord will deliver me from every evil work, and will preserve me for his heavenly kingdom; to whom be the glory forever and ever. Amen. |
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216. New Testament, 2 Thessalonians, 1.1, 1.4, 1.6-1.11, 2.3, 2.8, 2.13-2.14, 2.20-2.21, 2.35, 3.1, 3.6-3.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paul, apostolic commission •paul, apostolic paradigm •paul, boasting •paul, epistles of (authenticity) •paul, apostle •christianity, civic pride in the apostle paul •paul, as pastor •paul, the apostle/st. paul, apostle’ ‘divine apostle’) •paul, the apostle/st. paul, interpretation of paul •apostle/apostles, divinely inspired apostle (paul) •apostle paul •apostle, paul as •paul, apostle, financial support •paul, st. Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 237; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 149, 208; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 199, 201, 269, 379, 388, 392, 401, 404; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 33; Nasrallah (2019), Archaeology and the Letters of Paul, 127, 239, 241; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 303; deSilva (2022), Ephesians, 47; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 342| 1.1. ΠΑΥΛΟΣ ΚΑΙ ΣΙΛΟΥΑΝΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ τῇ ἐκκλησίᾳ Θεσσαλονικέων ἐν θεῷ πατρὶ ἡμῶν καὶ κυρίῳ Ἰησοῦ 1.4. ὥστε αὐτοὺς ἡμᾶς ἐν ὑμῖν ἐνκαυχᾶσθαι ἐν ταῖς ἐκκλησίαις τοῦ θεοῦ ὑπὲρ τῆς ὑπομονῆς ὑμῶν καὶ πίστεως ἐν πᾶσιν τοῖς διωγμοῖς ὑμῶν καὶ ταῖς θλίψεσιν αἷς ἀνέχεσθε, 1.6. εἴπερ δίκαιον παρὰ θεῷ ἀνταποδοῦναι τοῖς θλίβουσιν ὑμᾶς θλίψιν 1.7. καὶ ὑμῖν τοῖς θλιβομένοις ἄνεσιν μεθʼ ἡμῶν ἐν τῇ ἀποκαλύψει τοῦ κυρίου Ἰησοῦ ἀπʼ οὐρανοῦ μετʼ ἀγγέλων δυνάμεως αὐτοῦ 1.8. ἐν πυρὶ φλογός, διδόντος ἐκδίκησιν τοῖς μὴ εἰδόσι θεὸν καὶτοῖς μὴ ὑπακούουσιντῷ εὐαγγελίῳ τοῦ κυρίου ἡμῶν Ἰησοῦ, 1.9. οἵτινες δίκην τίσουσιν ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, 1.10. ὅταν ἔλθῃ ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ καὶθαυμασθῆναιἐν πᾶσιν τοῖς πιστεύσασιν, ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφʼ ὑμᾶς,ἐν τῇ ἡμέρᾳ ἐκείνῃ. 1.11. Εἰς ὃ καὶ προσευχόμεθα πάντοτε περὶ ὑμῶν, ἵνα ὑμᾶς ἀξιώσῃ τῆς κλήσεως ὁ θεὸς ἡμῶν καὶ πληρώσῃ πᾶσαν εὐδοκίαν ἀγαθωσύνης καὶ ἔργον πίστεως ἐν δυνάμει, 2.3. μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον· ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας, 2.8. καὶ τότε ἀποκαλυφθήσεταιὁ ἄνομος,ὃν ὁ κύριος [Ἰησοῦς]ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦκαὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ, 2.13. Ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τῷ θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοὶἠγαπημένοι ὑπὸ Κυρίου,ὅτι εἵλατο ὑμᾶς ὁ θεὸς ἀπʼ ἀρχῆς εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας, 2.14. εἰς ὃ ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν, εἰς περιποίησιν δόξης τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. 3.1. Τὸ λοιπὸν προσεύχεσθε, ἀδελφοί, περὶ ἡμῶν, ἵνα ὁ λόγlt*gtς τοῦ κυρίου τρέχῃ καὶ δοξάζηται καθὼς καὶ πρὸς ὑμᾶς, 3.6. Παραγγέλλομεν δὲ ὑμῖν, ἀδελφοί, ἐν ὀνόματι τοῦ κυρίου Ἰησοῦ Χριστοῦ στέλλεσθαι ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος καὶ μὴ κατὰ τὴν παρά δοσιν ἣν παρελάβετε παρʼ ἡμῶν. 3.7. αὐτοὶ γὰρ οἴδατε πῶς δεῖ μιμεῖσθαι ἡμᾶς, ὅτι οὐκ ἠτακτήσαμεν ἐν ὑμῖν οὐδὲ δωρεὰν ἄρτον ἐφάγομεν παρά τινος, 3.8. ἀλλʼ ἐν κόπῳ καὶ μόχθῳ νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ 3.9. ἐπιβαρῆσαί τινα ὑμῶν· οὐχ ὅτι οὐκ ἔχομεν ἐξουσίαν, ἀλλʼ ἵνα ἑαυτοὺς τύπον δῶμεν ὑμῖν εἰς τὸ μιμεῖσθαι ἡμᾶς. 3.10. καὶ γὰρ ὅτε ἦμεν πρὸς ὑμᾶς, τοῦτο παρηγγέλλομεν ὑμῖν, ὅτι εἴ τις οὐ θέλει ἐργάζεσθαι μηδὲ ἐσθιέτω. 3.11. ἀκούομεν γάρ τινας περιπατοῦντας ἐν ὑμῖν ἀτάκτως, μηδὲν ἐργαζομένους ἀλλὰ περιεργαζομένους· 3.12. τοῖς δὲ τοιούτοις παραγγέλλομεν καὶ παρακαλοῦμεν ἐν κυρίῳ Ἰησοῦ Χριστῷ ἵνα μετὰ ἡσυχίας ἐργαζόμενοι τὸν ἑαυτῶν ἄρτον ἐσθίωσιν. 3.13. Ὑμεῖς δέ, ἀδελφοί, μὴ ἐνκακήσητε καλοποιοῦντες. 3.14. εἰ δέ τις οὐχ ὑπακούει τῷ λόγῳ ἡμῶν διὰ τῆς ἐπιστολῆς, τοῦτον σημειοῦσθε, μὴ συναναμίγιυσθαι αὐτῷ, ἵνα ἐντραπῇ· 3.15. καὶ μὴ ὡς ἐχθρὸν ἡγεῖσθε, ἀλλὰ νουθετεῖτε ὡς ἀδελφόν. | 1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God our Father, and the Lord Jesus Christ: 1.4. so that we ourselves boast about you in the assemblies of God for your patience and faith in all your persecutions and in the afflictions which you endure. 1.6. Since it is a righteous thing with God to repay affliction to those who afflict you, 1.7. and to give relief to you that are afflicted with us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, 1.8. giving vengeance to those who don't know God, and to those who don't obey the gospel of our Lord Jesus, 1.9. who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might, 1.10. when he comes to be glorified in his saints, and to be admired among all those who have believed (because our testimony to you was believed) in that day. 1.11. To this end we also pray always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and work of faith, with power; 2.3. Let no one deceive you in any way. For it will not be, unless the falling away comes first, and the man of sin is revealed, the son of destruction, 2.8. Then the lawless one will be revealed, whom the Lord will kill with the breath of his mouth, and bring to nothing by the brightness of his coming; 2.13. But we are bound to always give thanks to God for you, brothers loved by the Lord, because God chose you from the beginning for salvation through sanctification of the Spirit and belief in the truth; 2.14. to which he called you through our gospel, for the obtaining of the glory of our Lord Jesus Christ. 3.1. Finally, brothers, pray for us, that the word of the Lord may spread rapidly and be glorified, even as also with you; 3.6. Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks in rebellion, and not after the tradition which they received from us. 3.7. For you know how you ought to imitate us. For we didn't behave ourselves rebelliously among you, 3.8. neither did we eat bread from anyone's hand without paying for it, but in labor and travail worked night and day, that we might not burden any of you; 3.9. not because we don't have the right, but to make ourselves an example to you, that you should imitate us. 3.10. For even when we were with you, we commanded you this: "If anyone will not work, neither let him eat." 3.11. For we hear of some who walk among you in rebellion, who don't work at all, but are busybodies. 3.12. Now those who are that way, we command and exhort in the Lord Jesus Christ, that with quietness they work, and eat their own bread. 3.13. But you, brothers, don't be weary in doing well. 3.14. If any man doesn't obey our word in this letter, note that man, that you have no company with him, to the end that he may be ashamed. 3.15. Don't count him as an enemy, but admonish him as a brother. |
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217. New Testament, 2 Corinthians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 105; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19, 27, 28, 34, 226; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 57; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 380; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 319| 3.18. ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳτὴν δόξαν Κυρίουκατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος. | |
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218. New Testament, 2 Peter, 2.1, 3.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus christ, in paul •paul, apostle, gospel •paul, apostle, travels Found in books: Levison (2009), Filled with the Spirit, 233; Nasrallah (2019), Archaeology and the Letters of Paul, 87| 2.1. Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ, ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν· 3.16. ὡς καὶ ἐν πάσαις ἐπιστολαῖς λαλῶν ἐν αὐταῖς περὶ τούτων, ἐν αἷς ἐστὶν δυσνόητά τινα, ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι στρεβλοῦσιν ὡς καὶ τὰς λοιπὰς γραφὰς πρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν. | 2.1. But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction. 3.16. as also in all of his letters, speaking in them of these things. In those are some things hard to be understood, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction. |
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| 219. New Testament, 3 John, 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul, apostle Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 280 |
| 220. New Testament, 2 John, 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul, apostle Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 280 |
221. New Testament, Acts, a b c d\n0 20.17 20.17 20 17\n1 16.4 16.4 16 4 \n2 14.23 14.23 14 23\n3 11.30 11.30 11 30\n4 1.20 1.20 1 20\n.. ... ... .. ..\n662 16.40 16.40 16 40\n663 16.39 16.39 16 39\n664 16.35 16.35 16 35\n665 16.38 16.38 16 38\n666 16.36 16.36 16 36\n\n[667 rows x 4 columns] (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 215; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 283; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 280, 310| 20.17. Ἀπὸ δὲ τῆς Μιλήτου πέμψας εἰς Ἔφεσον μετεκαλέσατο τοὺς πρεσβυτέρους τῆς ἐκκλησίας. | 20.17. From Miletus he sent to Ephesus, and called to himself the elders of the assembly. |
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222. Clement of Rome, 1 Clement, 5.4-5.6, 36.2, 47.1-47.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 314; Nasrallah (2019), Archaeology and the Letters of Paul, 82, 238, 239; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 100; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 202| 5.4. Πέτρον, ὅς διὰ ζῆλον ἄδικον οὐχ ἕνα οὐδὲ δύο, ἀλλὰ πλείονας ὑπήνεγκεν πόνους καὶ οὕτω μαρτυρήσας ἐπορεύθη εἰς τὸν ὀφειλόμενον τόπον τῆς δόξης. 5.5. διὰ ζῆλον καὶ ἔριν Παῦλος ὑπομονῆς βραβεῖον ὑπέδειξεν, 5.6. ἑπτάκις δεσμὰ φορέσας, φυγαδευθείς, λιθασθείς, κήρυξ γενόμενος ἔν τε τῇ ἀνατολῇ καὶ ἐν τῇ δύσει, τὸ γενναῖον τῆς πίστεως αὐτοῦ κλέος ἔλαβεν, 36.2. διὰ τούτου ἀτενίζομεν a)teni/twmen A "lat us fir our gaze." εἰς τὰ ὕψη τῶν οὐρανῶν, διὰ τούτου ἐνοπτριζόμεθα τὴν ἄμωμον καὶ ὑπερτάτην ὄψιν αὐτοῦ, διὰ τούτου ἠνεῴχθησαν ἡμῶν οἱ ὀφθαλμοὶ τῆς καρδίας, διὰ τούτου ἡ ἀσύνετος καὶ ἐσκοτωμένη διάνοια ἡμῶν ἀναθάλλει εἰς τὸ φῶς, διὰ τούτου ἠθέλησεν ὁ δεσπότης τῆς ἀθανάτου γνώσεως ἡμᾶς γεύσασθαι, ὃς Heb. 1, 3, 4 ὦν ἀπαύγασμα τῆς μεγαλωσύνης αὐτοῦ, τοσούτῳ μείζων ἐστὶν ἀγγέλων, ὅσῳ διαφορώτερον ὄνομα Heb. 1, 7; Pa 104, 4 κεκληρονόμηκεν. 47.1. Ἀναλάβετε τὴν ἐπιστολὴν τοῦ μακαρίου Παύλου τοῦ ἀποστόλου. 47.2. τί πρῶτον ὑμῖν ἐν ἀρχῇ τοῦ εὐαγγελίου ἔγραψεν ; 47.3. ἐπ̓ ἀληθείας πνευματικῶς ἐπέστειλεν ὑμῖν περὶ ἑαυτοῦ τε καὶ Κηφᾶ τε καὶ Ἀπολλώ, διὰ τὸ καὶ τότε προσκλίσεις ὑμᾶς πεποιῆσθαι. | |
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| 223. Ptolemy, Astrological Influences, 14.4 (1st cent. CE - missingth cent. CE) Tagged with subjects: •paul the apostle Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 38 |
| 224. Artemidorus, Oneirocritica, 4.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul, christian apostle Found in books: Rizzi (2010), Hadrian and the Christians, 123 |
| 225. Tacitus, Histories, 3.83.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul (st.) Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 111 |
| 226. Tacitus, Dialogus De Oratoribus, 39.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul (st.) Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 111 |
227. Tacitus, Annals, 13.4, 13.33, 14.5, 14.41, 16.8.2-16.8.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul (apostle) Found in books: Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 157| 13.4. Ceterum peractis tristitiae imitamentis curiam ingressus et de auctoritate patrum et consensu militum praefatus, consilia sibi et exempla capessendi egregie imperii memora- vit, neque iuventam armis civilibus aut domesticis discordiis imbutam; nulla odia, nullas iniurias nec cupidinem ultionis adferre. tum formam futuri principatus praescripsit, ea maxime declis quorum recens flagrabat invidia. non enim se negotiorum omnium iudicem fore, ut clausis unam intra domum accusatoribus et reis paucorum potentia grassaretur; nihil in penatibus suis venale aut ambitioni pervium; discretam domum et rem publicam. teneret antiqua munia senatus, consulum tribunalibus Italia et publicae provinciae adsisterent: illi patrum aditum praeberent, se mandatis exercitibus consulturum. 13.4. At Tiridates pudore et metu, ne, si concessisset obsidioni, nihil opis in ipso videretur, si prohiberet, impeditis locis seque et equestris copias inligaret, statuit postremo ostendere aciem et dato die proelium incipere vel simulatione fugae locum fraudi parare. igitur repente agmen Romanum circumfundit, non ignaro duce nostro, qui viae pariter et pugnae composuerat exercitum. latere dextro tertia legio, sinistro sexta incedebat, mediis decimanorum delectis; recepta inter ordines impedimenta, et tergum mille equites tuebantur, quibus iusserat ut instantibus comminus resisterent, refugos non sequerentur. in cornibus pedes sagittarius et cetera manus equitum ibat, productiore cornu sinistro per ima collium, ut, si hostis intravisset, fronte simul et sinu exciperetur. adsultare ex diverso Tiridates, non usque ad ictum teli, sed tum minitans, tum specie trepidantis, si laxare ordines et diversos consectari posset. ubi nihil temeritate solutum, nec amplius quam decurio equitum audentius progressus et sagittis confixus ceteros ad obsequium exemplo firmaverat, propinquis iam tenebris abscessit. 13.33. Idem annus pluris reos habuit, quorum P. Celerem accusante Asia, quia absolvere nequibat Caesar, traxit, senecta donec mortem obiret; nam Celer interfecto, ut memoravi, Silano pro consule magnitudine sceleris cetera flagitia obtegebat. Cossutianum Capitonem Cilices detulerant maculosum foedumque et idem ius audaciae in provincia ratum quod in urbe exercuerat; sed pervicaci accusatione conflictatus postremo defensionem omisit ac lege repetundarum damnatus est. pro Eprio Marcello, a quo Lycii res repetebant, eo usque ambitus praevaluit ut quidam accusatorum eius exilio multarentur, tamquam insonti periculum fecissent. 14.5. Noctem sideribus inlustrem et placido mari quietam quasi convincendum ad scelus dii praebuere. nec multum erat progressa navis, duobus e numero familiarium Agrippinam comitantibus, ex quis Crepereius Gallus haud procul gubernaculis adstabat, Acerronia super pedes cubitantis reclinis paenitentiam filii et reciperatam matris gratiam per gaudium memorabat, cum dato signo ruere tectum loci multo plumbo grave, pressusque Crepereius et statim exanimatus est: Agrippina et Acerronia eminentibus lecti parietibus ac forte validioribus quam ut oneri cederent protectae sunt. nec dissolutio navigii sequebatur, turbatis omnibus et quod plerique ignari etiam conscios impediebant. visum dehinc remigibus unum in latus inclinare atque ita navem submergere: sed neque ipsis promptus in rem subitam consensus, et alii contra nitentes dedere facultatem lenioris in mare iactus. verum Acerronia, imprudentia dum se Agrippinam esse utque subveniretur matri principis clamitat, contis et remis et quae fors obtulerat navalibus telis conficitur: Agrippina silens eoque minus adgnita (unum tamen vulnus umero excepit) do, deinde occursu lenunculorum Lucrinum in lacum vecta villae suae infertur. 14.5. Haud dispari crimine Fabricius Veiento conflictatus est, quod multa et probrosa in patres et sacerdotes compo- suisset iis libris quibus nomen codicillorum dederat. adiciebat Tullius Geminus accusator venditata ab eo munera principis et adipiscendorum honorum ius. quae causa Neroni fuit suscipiendi iudicii, convictumque Veientonem Italia depulit et libros exuri iussit, conquisitos lectitatosque donec cum periculo parabantur: mox licentia habendi oblivionem attulit. 14.41. Perculit is dies Pompeium quoque Aelianum, iuvenem quaestorium, tamquam flagitiorum Fabiani gnarum, eique Italia et Hispania in qua ortus erat interdictum est. pari ignominia Valerius Ponticus adficitur quod reos ne apud praefectum urbis arguerentur ad praetorem detulisset, interim specie legum, mox praevaricando ultionem elusurus. additur senatus consulto, qui talem operam emptitasset vendidissetve perinde poena teneretur ac publico iudicio calumniae condemnatus. | 13.4. However, when the mockeries of sorrow had been carried to their close, he entered the curia; and, after an opening reference to the authority of the Fathers and the uimity of the army, stated that "he had before him advice and examples pointing him to an admirable system of government. Nor had his youth been poisoned by civil war or family strife: he brought to his task no hatreds, no wrongs, no desire for vengeance. He then outlined the character of the coming principate, the points which had provoked recent and intense dissatisfaction being specially discounteced:â "He would not constitute himself a judge of all cases, secluding accusers and defendants within the same four walls and allowing the influence of a few individuals to run riot. Under his roof would be no venality, no loophole for intrigue: the palace and the state would be things separate. Let the senate retain its old prerogatives! Let Italy and the public provinces take their stand before the judgement-seats of the consuls, and let the consuls grant them access to the Fathers: for the armies delegated to his charge he would himself be responsible." 13.33. The same year saw many on their trial. Publius Celer, one of the number, indicted by the province of Asia, the Caesar could not absolve: he therefore held the case in abeyance until the defendant died of old age; for in his murder (already recorded) of the proconsul Silanus, Celer had to his credit a crime of sufficient magnitude to cover the rest of his delinquencies. A charge had been laid by the Cilicians against Cossutianus Capito, a questionable and repulsive character, who had assumed that the same chartered insolence which he had exhibited in the capital would be permitted in a province. Beaten, however, by the tenacity of the prosecution, he finally threw up his defence, and was sentenced under the law of extortion. On behalf of Eprius Marcellus, from whom the Lycians were claiming reparation, intrigue was so effective that a number of his accusers were penalized by exile, on the ground that they had endangered an innocent man. 14.5. A starlit night and the calm of an unruffled sea appeared to have been sent by Heaven to afford proof of guilt. The ship had made no great way, and two of Agrippina's household were in attendance, Crepereius Gallus standing not far from the tiller, while Acerronia, bending over the feet of the recumbent princess, recalled exultantly the penitence of the son and the re-entry of the mother into favour. Suddenly the signal was given: the canopy above them, which had been heavily weighted with lead, dropped, and Crepereius was crushed and killed on the spot. Agrippina and Acerronia were saved by the height of the couch-sides, which, as it happened, were too solid to give way under the impact. Nor did the break-up of the vessel follow: for confusion was universal, and even the men accessory to the plot were impeded by the large numbers of the ignorant. The crew then decided to throw their weight on one side and so capsize the ship; but, even on their own part, agreement came too slowly for a sudden emergency, and a counter-effort by others allowed the victims a gentler fall into the waves. Acerronia, however, incautious enough to raise the cry that she was Agrippina, and to demand aid for the emperor's mother, was despatched with poles, oars, and every nautical weapon that came to hand. Agrippina, silent and so not generally recognised, though she received one wound in the shoulder, swam until she was met by a few fishing-smacks, and so reached the Lucrine lake, whence she was carried into her own villa. 14.41. The same day brought also the fall of a youthful ex-quaestor, Pompeius Aelianus, charged with complicity in the villainies of Fabianus: he was outlawed from Italy and also from Spain, the country of his origin. The same humiliation was inflicted on Valerius Ponticus, because, to save the accused from prosecution before the city prefect, with the intention of defeating for the moment by a legal subterfuge, and in the long run by collusion. A clause was added to the senatorial decree, providing that any person buying or selling this form of connivance was to be liable to the same penalty as if convicted of calumny in a criminal trial. |
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| 228. Xenophon of Ephesus, The Ephesian Story of Anthica And Habrocomes, 2.13, 3.8, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •christian literature, acts of paul and thekla Found in books: Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 67 |
| 229. Suetonius, Augustus, 28.3, 33.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •st pauls (london) •paul (jurist) •paul, st. Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 327; Katzoff (2019), On Jews in the Roman World: Collected Studies. 227; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 1 |
| 230. Silius Italicus, Punica, 14.641-14.664, 16.575 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •st pauls (london) •paul (st.) Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 111; Jenkyns (2013), God, Space, and City in the Roman Imagination, 268 |
| 231. Suetonius, Nero, 15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul (apostle) Found in books: Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 157 |
232. Apollodorus, Bibliotheca, 1.9.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stengel, paul Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 464| 1.9.1. τῶν δὲ Αἰόλου παίδων Ἀθάμας, Βοιωτίας δυναστεύων, ἐκ Νεφέλης τεκνοῖ παῖδα μὲν Φρίξον θυγατέρα δὲ Ἕλλην. αὖθις δὲ Ἰνὼ γαμεῖ, ἐξ ἧς αὐτῷ Λέαρχος καὶ Μελικέρτης ἐγένοντο. ἐπιβουλεύουσα δὲ Ἰνὼ τοῖς Νεφέλης τέκνοις ἔπεισε τὰς γυναῖκας τὸν πυρὸν φρύγειν. λαμβάνουσαι δὲ κρύφα τῶν ἀνδρῶν τοῦτο ἔπρασσον. γῆ δὲ πεφρυγμένους πυροὺς δεχομένη καρποὺς ἐτησίους οὐκ ἀνεδίδου. διὸ πέμπων ὁ Ἀθάμας εἰς Δελφοὺς ἀπαλλαγὴν ἐπυνθάνετο τῆς ἀφορίας. Ἰνὼ δὲ τοὺς πεμφθέντας ἀνέπεισε λέγειν ὡς εἴη κεχρησμένον παύσεσθαι 1 -- τὴν ἀκαρπίαν, ἐὰν σφαγῇ Διὶ ὁ Φρίξος. τοῦτο ἀκούσας Ἀθάμας, συναναγκαζόμενος ὑπὸ τῶν τὴν γῆν κατοικούντων, τῷ βωμῷ παρέστησε Φρίξον. Νεφέλη δὲ μετὰ τῆς θυγατρὸς αὐτὸν ἀνήρπασε, καὶ παρʼ Ἑρμοῦ λαβοῦσα χρυσόμαλλον κριὸν ἔδωκεν, ὑφʼ 2 -- οὗ φερόμενοι διʼ οὐρανοῦ γῆν ὑπερέβησαν καὶ θάλασσαν. ὡς δὲ ἐγένοντο κατὰ τὴν μεταξὺ κειμένην θάλασσαν Σιγείου καὶ Χερρονήσου, ὤλισθεν εἰς τὸν βυθὸν ἡ Ἕλλη, κἀκεῖ θανούσης αὐτῆς ἀπʼ ἐκείνης Ἑλλήσποντος ἐκλήθη τὸ πέλαγος. Φρίξος δὲ ἦλθεν εἰς Κόλχους, ὧν Αἰήτης ἐβασίλευε παῖς Ἡλίου καὶ Περσηίδος, ἀδελφὸς δὲ Κίρκης καὶ Πασιφάης, ἣν Μίνως ἔγημεν. οὗτος αὐτὸν ὑποδέχεται, καὶ μίαν τῶν θυγατέρων Χαλκιόπην δίδωσιν. ὁ δὲ τὸν χρυσόμαλλον κριὸν Διὶ θύει φυξίῳ, τὸ δὲ τούτου δέρας Αἰήτῃ δίδωσιν· ἐκεῖνος δὲ αὐτὸ περὶ δρῦν ἐν Ἄρεος ἄλσει καθήλωσεν. ἐγένοντο δὲ ἐκ Χαλκιόπης Φρίξῳ παῖδες Ἄργος Μέλας Φρόντις Κυτίσωρος. | |
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233. Seneca The Younger, Medea, 1012-1013, 13-14, 145-149, 15, 150-153, 16, 18, 17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 165| 17. quales stetistis: coniugi letum novae | |
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| 234. Seneca The Younger, Letters, a b c d\n0 102.26 102.26 102 26 \n1 102.1 102.1 102 1 \n2 102.24 102.24 102 24 \n3 102.23 102.23 102 23 \n4 102.21 102.21 102 21 \n5 102.27 102.27 102 27 \n6 102.22 102.22 102 22 \n7 102.25 102.25 102 25 \n8 102.28 102.28 102 28 \n9 102.2 102.2 102 2 \n10 41.5 41.5 41 5 \n11 9.16 9.16 9 16 \n12 41.4 41.4 41 4 \n13 50.3 50.3 50 3 \n14 72.9 72.9 72 9 \n15 72.10 72.10 72 10 \n16 72.11 72.11 72 11 \n17 65.2 65.2 65 2 \n18 65.8 65.8 65 8 \n19 97.12 97.12 97 12 \n20 121.9 121.9 121 9 \n21 21.4 21.4 21 4 \n22 118.2 118.2 118 2 \n23 118.1 118.1 118 1 \n24 99.16 99.16 99 16 \n25 99.17 99.17 99 17 \n26 94.13 94.13 94 13 \n27 94.14 94.14 94 14 \n28 94.26 94.26 94 26 \n29 95 95 95 None\n30 29.12 29.12 29 12 \n31 47 47 47 None\n32 '30.13 '30.13 '30 13 \n33 '30.8 '30.8 '30 8 \n34 11.8 11.8 11 8 \n35 11.9 11.9 11 9 \n36 11.10 11.10 11 10 \n37 '24.15 '24.15 '24 15 \n38 '91.4 '91.4 '91 4 \n39 '94.1 '94.1 '94 1 \n40 73.16 73.16 73 16 \n41 73.15 73.15 73 15 \n42 6.1 6.1 6 1 \n43 6.2 6.2 6 2 (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, 100, 101 |
| 235. Seneca The Younger, De Beneficiis, 1.10.4-1.10.5, 2.24.2-2.24.4, 2.31.1, 2.32.4, 2.33.1-2.33.2, 2.35.1, 3.1.1, 5.25.5-5.25.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paul (st.) •paul the apostle Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 260; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 333 |
236. Quintilian, Institutio Oratoria, 3.6.6, 7.5-7.9, 7.6.9, 8.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paul and pauline epistles, allegorical interpretation in •paul, the apostle, and alexandrian allegory •paul, the apostle, construction of signifiers •paul, the apostle, interpretation of israel •paul, the apostle, on letter and spirit •paul, the apostle, on veil of moses •paul, the apostle, supersessionism of •signifiers, pauls construction of Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 225, 226, 227, 228; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 92 | 7.5. 7.6.9. But just as the advocate who rests his case on the intention of the law must wherever possible impugn the letter of the law, so he who defends the letter of the law must also seek to gain support from the intention. Again, in cases concerned with wills it sometimes happens that the intention of the testator is clear, though it has not been expressed in writing: an example of this occurs in the trial of Curius, which gave rise to the well-known argument between Lucius Crassus and Scaevola. |
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| 237. Athenaeus of Naucratis, The Learned Banquet (Epitome), None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paul, apostle Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 225 |
| 238. Lucian, The Ship, Or The Wishes, 45 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paul, st. Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 78 |
| 239. Lucian, Nigrinus, '1, 15, 7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 330 |
| 240. Lucian, The Lover of Lies, 12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paul (apostle)/st. paul Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 291 |
| 241. Lucian, Sacrifices, 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paul, apostle Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 150 |
| 242. Lucian, The Carousal, Or The Lapiths, 18, 17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 306 |
| 243. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 5.1, 37.1-37.4, 42.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paul, the apostle/st. paul, apostle’ ‘divine apostle’) •apostle/apostles, paul the apostle •valentinian exegese of paul, gnostics Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 7, 34, 269 |
244. Anon., Acts of John, 60-61 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 112 | 61. But when the day was now dawning I arose first, and with me Verus and Andronicus, and we saw at the door of the house which we had taken a great number of bugs standing, and while we wondered at the great sight of them, and all the brethren were roused up because of them, John continued sleeping. And when he was awaked we declared to him what we had seen. And he sat up on the bed and looked at them and said: Since ye have well behaved yourselves in hearkening to my rebuke, come unto your place. And when he had said this, and risen from the bed, the bugs running from the door hasted to the bed and climbed up by the legs thereof and disappeared into the joints. And John said again: This creature hearkened unto the voice of a man, and abode by itself and was quiet and trespassed not; but we which hear the voice and commandments of God disobey and are light-minded: and for how long? |
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| 245. Anon., Acts of Paul, 12, 2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 15 |
| 246. Marcus Aurelius Emperor of Rome, Meditations, a b c d\n0 4.40 4.40 4 40\n1 4.29 4.29 4 29\n2 8.56 8.56 8 56\n3 4.23 4.23 4 23\n4 12.26 12.26 12 26\n5 10.24 10.24 10 24\n6 6.30 6.30 6 30\n7 '4.23 '4.23 '4 23\n8 8.14 8.14 8 14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 327 |
| 247. Clement of Alexandria, Miscellanies, a b c d\n0 6.16.144 6.16.144 6 16 \n1 6.16.145 6.16.145 6 16 \n2 6.16.146 6.16.146 6 16 \n3 6.16.147 6.16.147 6 16 \n4 6.16.148 6.16.148 6 16 \n.. ... ... .. .. \n359 4.78.1 4.78.1 4 78 \n360 4.28.5 4.28.5 4 28 \n361 6.167.4 6.167.4 6 167\n362 6.1.4 6.1.4 6 1 \n363 4.78.2 4.78.2 4 78 \n\n[364 rows x 4 columns] (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 , 13, 28 |
| 248. Lucian, The Passing of Peregrinus, 13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paul, apostle Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 298 |
| 249. Nag Hammadi, The Apocryphon of John, a b c d\n0 2.1 22.28-23.9 2.1 22.28 2 1 22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paul (the apostle) Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 129 |
| 250. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 83 |
| 251. Lucian, The Downward Journey, Or The Tyrant, 24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paul the apostle Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 322 |
| 252. Irenaeus, Demonstration of The Apostolic Teaching, 3, 7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 346 |
| 253. Athenagoras, Apology Or Embassy For The Christians, 20.2-20.3, 33.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 357; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 36 |
| 254. Anon., Marytrdom of Polycarp, 1.2, 3.2, 5.1-5.2, 6.1, 7.1, 19.1-19.2 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •paul (apostle) Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 202 |
| 255. Gellius, Attic Nights, 6.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paul, apostle, slavery Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 73 |
| 256. Heliodorus, Ethiopian Story, 1.13.4, 2.33, 3.10-3.11, 3.12.3, 4.7, 5.16-5.17, 5.16.32, 6.11-6.15, 7.8, 7.27, 8.13-8.14, 10.7-10.9 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •christian literature, acts of paul and thekla •paul (apostle) Found in books: Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 50, 59, 62, 67, 69, 75; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 115 |
| 257. Hermas, Similitudes, 9.28.3-9.28.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paul (apostle) Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 58; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 294, 367 |
| 258. Anon., Lamentations Rabbah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 176 |
| 259. Herodianus Aelius, General Prosody, 3.710.24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paul, apostle Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 180 |
| 260. Hierocles Stoicus, , 1.37-7.50 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •epistemology, paul’s Found in books: Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 142 |
| 261. Hippolytus, Canon Paschalis, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 184 |
| 262. Hippolytus, On The Antichrist, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 346 |
263. Hippolytus, Refutation of All Heresies, 4.43.8, 6.7, 6.29-6.36, 7.30.1, 7.31.6, 7.37.1-7.37.2, 7.38 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paul, apostle •valentinian exegese of paul, gnostics •apostolikon, marcions as a corruption of pauls letters Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 180; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 93; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 162; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 279 | 6.7. For, he says, he is in the habit of considering that all these portions of the fire, both visible and invisible, are possessed of perception and a share of intelligence. The world, therefore, that which is generated, was produced from the unbegotten fire. It began, however, to exist, he says, according to the following manner. He who was begotten from the principle of that fire took six roots, and those primary ones, of the originating principle of generation. And, he says that the roots were made from the fire in pairs, which roots he terms Mind and Intelligence, Voice and Name, Ratiocination and Reflection. And that in these six roots resides simultaneously the entire indefinite power potentially, (however) not actually. And this indefinite power, he says, is he who stood, stands, and will stand. Wherefore, whenever he may be made into an image, inasmuch as he exists in the six powers, he will exist (there) substantially, potentially, quantitively, (and) completely. (And he will be a power) one and the same with the unbegotten and indefinite power, and not labouring under any greater deficiency than that unbegotten and unalterable (and) indefinite power. If, however, he may continue only potentially in the six powers, and has not been formed into an image, he vanishes, he says, and is destroyed in such a way as the grammatical or geometrical capacity in man's soul. For when the capacity takes unto itself an art, a light of existent things is produced; but when (the capacity) does not take unto itself (an art), unskilfulness and ignorance are the results; and just as when (the power) was non-existent, it perishes along with the expiring man. 6.29. The quaternion, then, advocated by Valentinus, is a source of the everlasting nature having roots; and Sophia (is the power) from whom the animal and material creation has derived its present condition. But Sophia is called Spirit, and the Demiurge Soul, and the Devil the ruler of this world, and Beelzebub the (ruler) of demons. These are the statements which they put forward. But further, in addition to these, rendering, as I have previously mentioned, their entire system of doctrine (akin to the) arithmetical (art), (they determine) that the thirty Aeons within the Pleroma have again, in addition to these, projected other Aeons, according to the (numerical) proportion (adopted by the Pythagoreans), in order that the Pleroma might be formed into an aggregate, according to a perfect number. For how the Pythagoreans divided (the celestial sphere) into twelve and thirty and sixty parts, and how they have minute parts of diminutive portions, has been made evident. In this manner these (followers of Valentinus) subdivide the parts within the Pleroma. Now likewise the parts in the Ogdoad have been subdivided, and there has been projected Sophia, which is, according to them, mother of all living creatures, and the Joint Fruit of the Pleroma, (who is) the Logos, (and other Aeons,) who are celestial angels that have their citizenship in Jerusalem which is above, which is in heaven. For this Jerusalem is Sophia, she (that is) outside (the Pleroma), and her spouse is the Joint Fruit of the Pleroma. And the Demiurge projected souls; for this (Sophia) is the essence of souls. This (Demiurge), according to them, is Abraham, and these (souls) the children of Abraham. From the material and divilish essence the Demiurge fashioned bodies for the souls. This is what has been declared: And God formed man, taking clay from the earth, and breathed upon his face the breath of life, and man was made into a living soul. Genesis 2:7 This, according to them, is the inner man, the natural (man), residing in the material body: Now a material (man) is perishable, incomplete, (and) formed out of the devilish essence. And this is the material man, as it were, according to them an inn, or domicile, at one time of soul only, at another time of soul and demons, at another time of soul and Logoi. And these are the Logoi that have been dispersed from above, from the Joint Fruit of the Pleroma and (from) Sophia, into this world. And they dwell in an earthly body, with a soul, when demons do not take up their abode with that soul. This, he says, is what has been written in Scripture: On this account I bend my knees to the God and Father and Lord of our Lord Jesus Christ, that God would grant you to have Christ dwelling in the inner man, Ephesians 3:14-18 - that is, the natural (man), not the corporeal (one), - that you may be able to understand what is the depth, which is the Father of the universe, and what is the breadth, which is Staurus, the limit of the Pleroma, or what is the length, that is, the Pleroma of the Aeons. Wherefore, he says, the natural man receives not the things of the Spirit of God, for they are foolishness unto him; 1 Corinthians 2:14 but folly, he says, is the power of the Demiurge, for he was foolish and devoid of understanding, and imagined himself to be fabricating the world. He was, however, ignorant that Sophia, the Mother, the Ogdoad, was really the cause of all the operations performed by him who had no consciousness in reference to the creation of the world. 6.30. All the prophets, therefore, and the law spoke by means of the Demiurge - a silly god, he says, (and themselves) fools, who knew nothing. On account of this, he says, the Saviour observes: All that came before me are thieves and robbers. John 10:8 And the apostle (uses these words) The mystery which was not made known to former generations. Colossians 1:26 For none of the prophets, he says, said anything concerning the things of which we speak; for (a prophet) could not but be ignorant of all (these) things, inasmuch as they certainly had been uttered by the Demiurge only. When, therefore, the creation received completion, and when after (this) there ought to have been the revelation of the sons of God - that is, of the Demiurge, which up to this had been concealed, and in which obscurity the natural man was hid, and had a veil upon the heart - when (it was time), then, that the veil should be taken away, and that these mysteries should be seen, Jesus was born of Mary the virgin, according to the declaration (in Scripture), The Holy Ghost will come upon you- Sophia is the Spirit - and the power of the Highest will overshadow you- the Highest is the Demiurge -wherefore that which shall be born of you shall be called holy. Luke 1:35 For he has been generated not from the highest alone, as those created in (the likeness of) Adam have been created from the highest alone - that is, (from) Sophia and the Demiurge. Jesus, however, the new man, (has been generated) from the Holy Spirit- that is, Sophia and the Demiurge- in order that the Demiurge may complete the conformation and constitution of his body, and that the Holy Spirit may supply his essence, and that a celestial Logos may proceed from the Ogdoad being born of Mary. Concerning this (Logos) they have a great question among them - an occasion both of divisions and dissension. And hence the doctrine of these has become divided: and one doctrine, according to them, is termed Oriental, and the other Italian. They from Italy, of whom is Heracleon and Ptolemaeus, say that the body of Jesus was (an) animal (one). And on account of this, (they maintain) that at his baptism the Holy Spirit as a dove came down - that is, the Logos of the mother above, (I mean Sophia) - and became (a voice) to the animal (man), and raised him from the dead. This, he says, is what has been declared: He who raised Christ from the dead will also quicken your mortal and natural bodies. Romans 8:11-12 For loam has come under a curse; for, says he, dust you are, and unto dust shall you return. Genesis 3:19 The Orientals, on the other hand, of whom is Axionicus and Bardesianes, assert that the body of the Saviour was spiritual; for there came upon Mary the Holy Spirit- that is, Sophia and the power of the highest. This is the creative art, (and was vouchsafed) in order that what was given to Mary by the Spirit might be fashioned. 6.31. Let, then, those (heretics) pursue these inquiries among themselves, (and let others do so likewise,) if it should prove agreeable to anybody else to investigate (such points. Valentinus) subjoins, however, the following statement: That the trespasses appertaining to the Aeons within (the Pleroma) had been corrected; and likewise had been rectified the trespasses appertaining to the Ogdoad, (that is,) Sophia, outside (the Pleroma); and also (the trespasses) appertaining to the Hebdomad (had been rectified). For the Demiurge had been taught by Sophia that He is not Himself God alone, as He imagined, and that except Himself there is not another (Deity). But when taught by Sophia, He was made to recognise the superior (Deity). For He was instructed by her, and initiated and indoctrinated into the great mystery of the Father and of the Aeons, and divulged this to none. This is, as he says, what (God) declares to Moses: I am the God of Abraham, and the God of Isaac, and the God of Jacob; and my name I have not announced to them; that is, I have not declared the mystery, nor explained who is God, but I have preserved the mystery which I have heard from Sophia in secrecy with myself. When, then, the trespasses of those above had been rectified, it was necessary, according to the same consequence, that the (transgressions) here likewise should obtain rectification. On this account Jesus the Saviour was born of Mary that he might rectify (the trespasses committed) here; as the Christ who, having been projected additionally from above by Nous and Aletheia, had corrected the passions of Sophia - that is, the abortion (who was) outside (the Pleroma). And, again, the Saviour who was born of Mary came to rectify the passions of the soul. There are therefore, according to these (heretics), three Christs: (the first the) one additionally projected by Nous and Aletheia, along with the Holy Spirit; and (the second) the Joint Fruit of the Pleroma, spouse of Sophia, who was outside (the Pleroma). And she herself is likewise styled Holy Spirit, but one inferior to the first (projection). And the third (Christ is) He who was born of Mary for the restoration of this world of ours. 6.32. I think that the heresy of Valentinus which is of Pythagorean (origin), has been sufficiently, indeed more than sufficiently, delineated. It therefore seems also expedient, that having explained his opinions, we should desist from (further) refutation (of his system). Plato, then, in expounding mysteries concerning the universe, writes to Dionysius expressing himself after some such manner as this: I must speak to you by riddles, in order that if the letter may meet with any accident in its leaves by either sea or land, he who reads (what falls into his hands) may not understand it. For so it is. All things are about the King of all, and on his account are all things, and he is cause of all the glorious (objects of creation). The second is about the second, and the third about the third. But pertaining to the King there is none of those things of which I have spoken. But after this the soul earnestly desires to learn what sort these are, looking upon those things that are akin to itself, and not one of these is (in itself) sufficient. This is, O son of Dionysius and Doris, the question (of yours) which is a cause of all evil things. Nay, but rather the solicitude concerning this is innate in the soul; and if one does not remove this, he will never really attain truth. But what is astonishing in this matter, listen. For there are men who have heard these things - (men) furnished with capacities for learning, and furnished with capacities of memory, and persons who altogether in every way are endued with an aptitude for investigation with a view to inference. (These are) at present aged speculators. And they assert that opinions which at one time were credible are now incredible, and that things once incredible are now the contrary. While, therefore, turning the eye of examination towards these (inquiries), exercise caution, lest at any time you should have reason to repent in regard of those things should they happen in a manner unbecoming to your dignity. On this account I have written nothing concerning these (points); nor is there any treatise of Plato's (upon them), nor ever shall there be. The observations, however, now made are those of Socrates, conspicuous for virtue even while he was a young man. Valentinus, falling in with these (remarks), has made a fundamental principle in his system the King of all, whom Plato mentioned, and whom this heretic styles Pater, and Bythos, and Proarche over the rest of the Aeons. And when Plato uses the words, what is second about things that are second, Valentinus supposes to be second all the Aeons that are within the limit (of the Pleroma, as well as) the limit (itself). And when Plato uses the words, what is third about what is third, he has (constituted as third) the entire of the arrangement (existing) outside the limit and the Pleroma. And Valentinus has elucidated this (arrangement) very succinctly, in a psalm commencing from below, not as Plato does, from above, expressing himself thus: I behold all things suspended in air by spirit, and I perceive all things wafted by spirit; the flesh (I see) suspended from soul, but the soul shining out from air, and air depending from Aether, and fruits produced from Bythus, and the foetus borne from the womb. Thus (Valentinus) formed his opinion on such (points). Flesh, according to these (heretics), is matter which is suspended from the soul of the Demiurge. And soul shines out from air; that is, the Demiurge emerges from the spirit, (which is) outside the Pleroma. But air springs forth from Aether; that is, Sophia, which is outside (the Pleroma, is projected from the Pleroma) which is within the limit, and (from) the entire Pleroma (generally). And from Bythus fruits are produced; (that is,) the entire projection of the Aeons is made from the Father. The opinions, then, advanced by Valentinus have been sufficiently declared. It remains for us to explain the tenets of those who have emanated from-his school, though each adherent (of Valentinus) entertains different opinions. 6.33. A certain (heretic) Secundus, born about the same time with Ptolemaeus, expresses himself thus: (he says) that there is a right tetrad and a left tetrad - namely, light and darkness. And he affirms that the power which withdrew and laboured under deficiency, was not produced from the thirty Aeons, but from the fruits of these. Some other (heretic), however - Epiphanes, a teacher among them - expresses himself thus: The earliest originating principle was inconceivable, ineffable, and unnameable; and he calls this Monotes. And (he maintains) that there co-exists with this (principle) a power which he denominates Henotes. This Henotes and this Monotes, not by projection (from themselves), sent forth a principle (that should preside) over all intelligibles; (and this was) both unbegotten and invisible, and he styles it a Monad. With this power co-exists a power of the same essence, which very (power) I call Unity. These four powers sent forth the remainder of the projections of the Aeons. But others, again, denominate the chief and originating Ogdoad, (which is) fourth (and) invisible, by the following names: first, Proarche; next, Anennoetus; third, Arrhetus; and fourth, Aoratus. And that from the first, Proarche, was projected by a first and fifth place, Arche; and from Anennoetus, by a second and sixth place, Acataleptus; and from Arrhetus, by a third and seventh place, Anonomastus; and from Aoratus, Agennetus, a complement of the first Ogdoad. They wish that these powers should exist before Bythus and Sige. Concerning, however, Bythus himself, there are many different opinions. Some affirm him to be unwedded, neither male nor female; but others (maintain) that Sige, who is a female, is present with him, and that this constitutes the first conjugal union. But the followers of Ptolemaeus assert that (Bythus) has two spouses, which they call likewise dispositions, viz., Ennoia and Thelesis (conception and volition). For first the notion was conceived of projecting anything; next followed, as they say, the will to do so. Wherefore also these two dispositions and powers - namely, Ennoia and Thelesis - being, as it were, mingled one with the other, there ensued a projection of Monogenes and Aletheia by means of a conjugal union. And the consequence was, that visible types and images of those two dispositions of the Father came forth from the invisible (Aeons), viz., from Thelema, Nous, and from Ennoia, Aletheia. And on this account the image of the subsequently generated Thelema is (that of a) male; but (the image) of the unbegotten Ennoia is (that of a) female, since volition is, as it were, a power of conception. For conception always cherished the idea of a projection, yet was not of itself at least able to project itself, but cherished the idea (of doing so). When, however, the power of volition (would be present), then it projects the idea which had been conceived. 6.34. A certain other teacher among them, Marcus, an adept in sorcery, carrying on operations partly by sleight of hand and partly by demons, deceived many from time to time. This (heretic) alleged that there resided in him the mightiest power from invisible and unnameable places. And very often, taking the Cup, as if offering up the Eucharistic prayer, and prolonging to a greater length than usual the word of invocation, he would cause the appearance of a purple, and sometimes of a red mixture, so that his dupes imagined that a certain Grace descended and communicated to the potion a blood-red potency. The knave, however, at that time succeeded in escaping detection from many; but now, being convicted (of the imposture), he will be forced to desist from it. For, infusing secretly into the mixture some drug that possessed the power of imparting such a color (as that alluded to above), uttering for a, considerable time nonsensical expressions, he was in the habit of waiting, (in expectation) that the (drug), obtaining a supply of moisture, might be dissolved, and, being intermingled with the potion, might impart its color to it. The drugs, however, that possess the quality of furnishing this effect we have previously mentioned in the book on magicians. And here we have taken occasion to explain how they make dupes of many, and thoroughly ruin them. And if it should prove agreeable to them to apply their attention with greater accuracy to the statement made by us, they will become aware of the deceit of Marcus. 6.35. And this (Marcus), infusing (the aforesaid) mixture into a smaller cup, was in the habit of delivering it to a woman to offer up the Eucharistic prayer, while he himself stood by, and held (in his hand) another empty (chalice) larger than that. And after his female dupe had pronounced the sentence of Consecration, having received (the cup from her), he proceeded to infuse (its contents) into the larger (chalice), and, pouring them frequently from one cup to the other, was accustomed at the same time to utter the following invocation: Grant that the inconceivable and ineffable Grace which existed prior to the universe, may fill your inner man, and make to abound in you the knowledge of this (grace), as She disseminates the seed of the mustard-tree upon the good soil. And simultaneously pronouncing some such words as these, and astonishing both his female dupe and those that are present, he was regarded as one performing a miracle; while the larger was being filled from the smaller chalice, in such a way as that (the contents), being superabundant, flowed over. And the contrivance of this (juggler) we have likewise explained in the aforesaid (fourth) book, where we have proved that very many drugs, when mingled in this way with liquid substances, are endued with the quality of yielding augmentation, more particularly when diluted in wine. Now, when (one of these impostors) previously smears, in a clandestine manner, an empty cup with any one of these drugs, and shows it (to the spectators) as if it contained nothing, by infusing into it (the contents) from the other cup, and pouring them back again, the drug, as it is of a flatulent nature, is dissolved by being blended with the moist substance. And the effect of this was, that a superabundance of the mixture ensued, and was so far augmented, that what was infused was put in motion, such being the nature of the drug. And if one stow away (the chalice) when it has been filled, (what has been poured into it) will after no long time return to its natural dimensions, inasmuch as the potency of the drug becomes extinct by reason of the continuance of moisture. Wherefore he was in the habit of hurriedly presenting the cup to those present, to drink; but they, horrified at the same time, and eager (to taste the contents of the cup), proceeded to drink (the mixture), as if it were something divine, and devised by the Deity. 6.36. Such and other (tricks) this impostor attempted to perform. And so it was that he was magnified by his dupes, and sometimes he was supposed to utter predictions. But sometimes he tried to make others (prophesy), partly by demons carrying on these operations, and partly by practising sleight of hand, as we have previously stated. Hoodwinking therefore multitudes, he led on (into enormities) many (dupes) of this description who had become his disciples, by teaching them that they were prone, no doubt, to sin, but beyond the reach of danger, from the fact of their belonging to the perfect power, and of their being participators in the inconceivable potency. And subsequent to the (first) baptism, to these they promise another, which they call Redemption. And by this (other baptism) they wickedly subvert those that remain with them in expectation of redemption, as if persons, after they had once been baptized, could again obtain remission. Now, it is by means of such knavery as this that they seem to retain their hearers. And when they consider that these have been tested, and are able to keep (secret the mysteries) committed unto them, they then admit them to this (baptism). They, however, do not rest satisfied with this alone, but promise (their votaries) some other (boon) for the purpose of confirming them in hope, in order that they may be inseparable (adherents of their sect). For they utter something in an inexpressible (tone of) voice, after having laid hands on him who is receiving the redemption. And they allege that they could not easily declare (to another) what is thus spoken unless one were highly tested, or one were at the hour of death, (when) the bishop comes and whispers (it) into the (expiring one's) ear. And this knavish device (is undertaken) for the purpose of securing the constant attendance upon the bishop of (Marcus') disciples, as individuals eagerly panting to learn what that may be which is spoken at the last, by (the knowledge of) which the learner will be advanced to the rank of those admitted into the higher mysteries. And in regard of these I have maintained a silence for this reason, lest at any time one should suppose that I was guilty of disparaging these (heretics). For this does not come within the scope of our present work, only so far as it may contribute to prove from what source (the heretics) have derived the standing-point from which they have taken occasion to introduce the opinions advanced by them. |
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| 264. Hippolytus, Apostolic Tradition, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paul, the apostle Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 312 |
| 265. Clemens Alexandrinus, Adumbrationes, 1.5.13, 3.2.3, 4.11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paul, the apostle/st. paul, apostle’ ‘divine apostle’) •apostle/apostles, paul the apostle •valentinian exegese of paul, gnostics Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 34, 233, 298, 308 |
| 266. Justin, First Apology, 4.1, 12.7-12.10, 15.5, 61.1-61.13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 346; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 36; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 177; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 94 |
| 267. Justin, Second Apology, 7.5-7.6, 13.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 123; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 94 |
268. Justin, Dialogue With Trypho, 12.2, 29.2, 30.1, 33.1, 35.5-35.6, 69.4, 110.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 58; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 35, 184; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108 | 56. God who appeared to Moses is distinguished from God the Father Justin: Moses, then, the blessed and faithful servant of God, declares that He who appeared to Abraham under the oak in Mamre is God, sent with the two angels in His company to judge Sodom by Another who remains ever in the supercelestial places, invisible to all men, holding personal intercourse with none, whom we believe to be Maker and Father of all things; for he speaks thus: 'God appeared to him under the oak in Mamre, as he sat at his tent-door at noontide. And lifting up his eyes, he saw, and behold, three men stood before him; and when he saw them, he ran to meet them from the door of his tent; and he bowed himself toward the ground, and said . . .' Genesis 18:1-2 'Abraham went up early in the morning to the place where he stood before the Lord: and he looked toward Sodom and Gomorrha, and toward the adjacent country, and beheld, and, lo, a flame went up from the earth, like the smoke of a furnace.' And when I had made an end of quoting these words, I asked them if they had understood them. And they said they had understood them, but that the passages adduced brought forward no proof that there is any other God or Lord, or that the Holy Spirit says so, besides the Maker of all things. Justin: I shall attempt to persuade you, since you have understood the Scriptures, [of the truth] of what I say, that there is, and that there is said to be, another God and Lord subject to the Maker of all things; who is also called an Angel, because He announces to men whatsoever the Maker of all things— above whom there is no other God — wishes to announce to them. I quoted once more the previous passage. Justin: Do you think that God appeared to Abraham under the oak in Mamre, as the Scripture asserts? Trypho: Assuredly. Justin: Was He one of those three whom Abraham saw, and whom the Holy Spirit of prophecy describes as men? Trypho: No; but God appeared to him, before the vision of the three. Then those three whom the Scripture calls men, were angels; two of them sent to destroy Sodom, and one to announce the joyful tidings to Sarah, that she would bear a son; for which cause he was sent, and having accomplished his errand, went away. Justin: How then does the one of the three, who was in the tent, and who said, 'I shall return to you hereafter, and Sarah shall have a son,' Genesis 18:10 appear to have returned when Sarah had begotten a son, and to be there declared, by the prophetic word, God? But that you may clearly discern what I say, listen to the words expressly employed by Moses; they are these: 'And Sarah saw the son of Hagar the Egyptian bond-woman, whom she bore to Abraham, sporting with Isaac her son, and said to Abraham, Cast out this bond-woman and her son; for the son of this bond-woman shall not share the inheritance of my son Isaac. And the matter seemed very grievous in Abraham's sight, because of his son. But God said to Abraham, Let it not be grievous in your sight because of the son, and because of the bond-woman. In all that Sarah has said to you, hearken to her voice; for in Isaac shall your seed be called.' Genesis 21:9-12 Have you perceived, then, that He who said under the oak that He would return, since He knew it would be necessary to advise Abraham to do what Sarah wished him, came back as it is written; and is God, as the words declare, when they so speak: 'God said to Abraham, Let it not be grievous in your sight because of the son, and because of the bond-woman?' Trypho: Certainly; but you have not proved from this that there is another God besides Him who appeared to Abraham, and who also appeared to the other patriarchs and prophets. You have proved, however, that we were wrong in believing that the three who were in the tent with Abraham were all angels. Justin: If I could not have proved to you from the Scriptures that one of those three is God, and is called Angel, because, as I already said, He brings messages to those to whom God the Maker of all things wishes [messages to be brought], then in regard to Him who appeared to Abraham on earth in human form in like manner as the two angels who came with Him, and who was God even before the creation of the world, it were reasonable for you to entertain the same belief as is entertained by the whole of your nation. Trypho: Assuredly, for up to this moment this has been our belief. Justin: Reverting to the Scriptures, I shall endeavour to persuade you, that He who is said to have appeared to Abraham, and to Jacob, and to Moses, and who is called God, is distinct from Him who made all things — numerically, I mean, not [distinct] in will. For I affirm that He has never at any time done anything which He who made the world— above whom there is no other God — has not wished Him both to do and to engage Himself with. Trypho: Prove now that this is the case, that we also may agree with you. For we do not understand you to affirm that He has done or said anything contrary to the will of the Maker of all things. Justin: The Scripture just quoted by me will make this plain to you. It is thus: 'The sun was risen on the earth, and Lot entered into Segor (Zoar); and the Lord rained on Sodom sulphur and fire from the Lord out of heaven, and overthrew these cities and all the neighbourhood.' Genesis 19:23 The fourth of those who had remained with Trypho: It must therefore necessarily be said that one of the two angels who went to Sodom, and is named by Moses in the Scripture Lord, is different from Him who also is God and appeared to Abraham. Justin: It is not on this ground solely that it must be admitted absolutely that some other one is called Lord by the Holy Spirit besides Him who is considered Maker of all things; not solely [for what is said] by Moses, but also [for what is said] by David. For there is written by him: 'The Lord says to my Lord, Sit on My right hand, until I make Your enemies Your footstool,' as I have already quoted. And again, in other words: 'Your throne, O God, is for ever and ever. A sceptre of equity is the sceptre of Your kingdom: You have loved righteousness and hated iniquity: therefore God, even Your God, has anointed You with the oil of gladness above Your fellows.' If, therefore, you assert that the Holy Spirit calls some other one God and Lord, besides the Father of all things and His Christ, answer me; for I undertake to prove to you from Scriptures themselves, that He whom the Scripture calls Lord is not one of the two angels that went to Sodom, but He who was with them, and is called God, that appeared to Abraham. Trypho: Prove this; for, as you see, the day advances, and we are not prepared for such perilous replies; since never yet have we heard any man investigating, or searching into, or proving these matters; nor would we have tolerated your conversation, had you not referred everything to the Scriptures: for you are very zealous in adducing proofs from them; and you are of opinion that there is no God above the Maker of all things. Justin: You are aware, then, that the Scripture says, 'And the Lord said to Abraham, Why did Sarah laugh, saying, Shall I truly conceive? For I am old. Is anything impossible with God? At the time appointed shall I return to you according to the time of life, and Sarah shall have a son.' Genesis 18:13-14 And after a little interval: 'And the men rose up from thence, and looked towards Sodom and Gomorrha; and Abraham went with them, to bring them on the way. And the Lord said, I will not conceal from Abraham, my servant, what I do.' Genesis 18:16-17 And again, after a little, it thus says: 'The Lord said, The cry of Sodom and Gomorrha is great, and their sins are very grievous. I will go down now, and see whether they have done altogether according to their cry which has come unto me; and if not, that I may know. And the men turned away thence, and went to Sodom. But Abraham was standing before the Lord; and Abraham drew near, and said, Will You destroy the righteous with the wicked?' Genesis 18:20-23 And so on, for I do not think fit to write over again the same words, having written them all before, but shall of necessity give those by which I established the proof to Trypho and his companions. Then I proceeded to what follows, in which these words are recorded: Justin: 'And the Lord went His way as soon as He had left communing with Abraham; and [Abraham] went to his place. And there came two angels to Sodom at even. And Lot sat in the gate of Sodom;' Genesis 18:33, Genesis 19:1 and what follows until, 'But the men put forth their hands, and pulled Lot into the house to them, and shut to the door of the house;' Genesis 19:10 and what follows till, And the angels laid hold on his hand, and on the hand of his wife, and on the hands of his daughters, the Lord being merciful to him. And it came to pass, when they had brought them forth abroad, that they said, Save, save your life. Look not behind you, nor stay in all the neighbourhood; escape to the mountain, lest you be taken along with [them]. And Lot said to them, I beseech [You], O Lord, since Your servant has found grace in Your sight, and You have magnified Your righteousness, which You show towards me in saving my life; but I cannot escape to the mountain, lest evil overtake me, and I die. Behold, this city is near to flee unto, and it is small: there I shall be safe, since it is small; and any soul shall live. And He said to him, Behold, I have accepted you also in this matter, so as not to destroy the city for which you have spoken. Make haste to save yourself there; for I shall not do anything till you have come there. Therefore he called the name of the city Segor (Zoar). The sun was risen upon the earth; and Lot entered into Segor (Zoar). And the Lord rained on Sodom and Gomorrha sulphur and fire from the Lord out of heaven; and He overthrew these cities, and all the neighbourhood. Genesis 19:16-25 Justin: (After another pause.) And now have you not perceived, my friends, that one of the three, who is both God and Lord, and ministers to Him who is in the heavens, is Lord of the two angels? For when [the angels] proceeded to Sodom, He remained behind, and communed with Abraham in the words recorded by Moses; and when He departed after the conversation, Abraham went back to his place. And when he came [to Sodom], the two angels no longer conversed with Lot, but Himself, as the Scripture makes evident; and He is the Lord who received commission from the Lord who [remains] in the heavens, i.e., the Maker of all things, to inflict upon Sodom and Gomorrha the [judgments] which the Scripture describes in these terms: 'The Lord rained down upon Sodom and Gomorrha sulphur and fire from the Lord out of heaven.' |
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| 269. Lucian, Alexander The False Prophet, 51 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •galatia/galatians/celts, “galatians” in paul’s epistle Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 206 |
| 270. Aelius Aristides, Sacred Tales, 133 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paul (apostle) Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 379 |
| 271. Aelius Aristidesthe Isthmian Oration, The Isthmian Oration Regarding Poseidon, 23-24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 156, 164, 165, 175, 176, 177, 178 |
| 272. Numenius of Apamea, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paul (apostle, st. paul) Found in books: Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 163 |
273. Tertullian, On Idolatry, 17, 16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 151 | 16. Touching the ceremonies, however, of private and social solemnities - as those of the white toga, of espousals, of nuptials, of name-givings - I should think no danger need be guarded against from the breath of the idolatry which is mixed up with them. For the causes are to be considered to which the ceremony is due. Those above-named I take to be clean in themselves, because neither manly garb, nor the marital ring or union, descends from honours done to any idol. In short, I find no dress cursed by God, except a woman's dress on a man: for cursed, says He, is every man who clothes himself in woman's attire. The toga, however, is a dress of manly name as well as of manly use. God no more prohibits nuptials to be celebrated than a name to be given. But there are sacrifices appropriated to these occasions. Let me be invited, and let not the title of the ceremony be assistance at a sacrifice, and the discharge of my good offices is at the service of my friends. Would that it were at their service indeed, and that we could escape seeing what is unlawful for us to do. But since the evil one has so surrounded the world with idolatry, it will be lawful for us to be present at some ceremonies which see us doing service to a man, not to an idol. Clearly, if invited unto priestly function and sacrifice, I will not go, for that is service peculiar to an idol; but neither will I furnish advice, or expense, or any other good office in a matter of that kind. If it is on account of the sacrifice that I be invited, and stand by, I shall be partaker of idolatry; if any other cause conjoins me to the sacrificer, I shall be merely a spectator of the sacrifice. |
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| 274. Tertullian, Exhortation To Chastity, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 112 |
| 275. Tertullian, On The Apparel of Women, 2.12.3, 2.13.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 109 |
| 276. Tertullian, On The Crown, 14.1-14.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paul and pauline epistles, tertullian’s interpretation of Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 115 |
| 277. Tertullian, On Baptism, 3.1-3.2, 5.1, 19.1-19.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paul and pauline epistles, on union with christ •paul the apostle Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 343, 346; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 62 |
| 278. Tertullian, On The Soul, 9.4, 11.4, 21.2, 45.3-45.4, 45.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 534; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 99, 134 |
| 279. Tertullian, On Fasting, Against The Psychics, 2.5-2.6, 11.1, 12.1, 14.1-14.4, 17.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 112, 150 |
280. Tertullian, Apology, 4.6-4.9, 36.2, 39.20-39.21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 14, 15; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 36| 4.6. inedia de semetipso iudicant? 4.7. principalium rescriptorum et edictorum securibus truncatis et caeditis? Nonne vanissimas Papias leges, quae ante liberos suscipi cogunt quam Iubae matrimonium contrahi, post tantae auctoritatis senectutem heri Severus, constantissimus principum, exclusit? 4.8. 4.9. 36.2. 39.20. eo titulo quo de factionibus querela est. In cuius perniciem aliquando convenimus? 39.21. congregati quod et dispersi, hoc universi, quod et singuli, neminem laedentes, neminem contristantes. Cum probi, cum boni coeunt, cum pii, cum casti congregantur, non est factio dicenda, sed curia. | |
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| 281. Tertullian, Against The Jews, 9.17, 14.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paul and pauline epistles, on union with christ Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 66 |
282. Pliny The Younger, Letters, 4.19, 10.96.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •christian literature, acts of paul and thekla •paul (apostle) Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 58; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 69 | 4.19. To Calpurnia Hispulla. As you yourself are a model of the family virtues, as you returned the affection of your brother, who was the best of men and devoted to you, and as you love his daughter as though she were your own child, and show her not only the affection of an aunt but even that of the father she has lost, I feel sure you will be delighted to know that she is proving herself worthy of her father, worthy of you, and worthy of her grandfather. She has a sharp wit, she is wonderfully economical, and she loves me - which is a guarantee of her purity. Moreover, owing to her fondness for me she has developed a taste for study. She collects all my speeches, she reads them, and learns them by heart. When I am about to plead, what anxiety she shows; when the pleading is over, how pleased she is! She has relays of people to bring her news as to the reception I get, the applause I excite, and the verdicts I win from the judges. Whenever I recite, she sits near me screened from the audience by a curtain, and her ears greedily drink in what people say to my credit. She even sings my verses and sets them to music, though she has no master to teach her but love, which is the best instructor of all. Hence I feel perfectly assured that our mutual happiness will be lasting, and will continue to grow day by day. For she loves in me not my youth * nor my person - both of which are subject to gradual decay and age - but my reputation. Nor would other feelings become one who had been brought up at your knee, who had been trained by your precepts, who had seen in your house nothing that was not pure and honourable, and, in short, had been taught to love me at your recommendation. For as you loved and venerated my mother as a daughter, so even when I was a boy you used to shape my character, and encourage me, and prophesy that I should develop into the man that my wife now believes me to be. Consequently my wife and I try to see who can thank you best, I because you have given her to me, and she because you gave me to her, as though you chose us the one for the other. Farewell. |
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| 283. Pliny The Younger, Letters, 10.96.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paul (apostle) Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 58 |
284. Tertullian, To Scapula, 3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paul (apostle) Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 534 | 3. However, as we have already remarked, it cannot but distress us that no state shall bear unpunished the guilt of shedding Christian blood; as you see, indeed, in what took place during the presidency of Hilarian, for when there had been some agitation about places of sepulture for our dead, and the cry arose, No are - no burial-grounds for the Christians, it came that their own are , their threshing-floors, were a-wanting, for they gathered in no harvests. As to the rains of the bygone year, it is abundantly plain of what they were intended to remind men - of the deluge, no doubt, which in ancient times overtook human unbelief and wickedness; and as to the fires which lately hung all night over the walls of Carthage, they who saw them know what they threatened; and what the preceding thunders pealed, they who were hardened by them can tell. All these things are signs of God's impending wrath, which we must needs publish and proclaim in every possible way; and in the meanwhile we must pray it may be only local. Sure are they to experience it one day in its universal and final form, who interpret otherwise these samples of it. That sun, too, in the metropolis of Utica, with light all but extinguished, was a portent which could not have occurred from an ordinary eclipse, situated as the lord of day was in his height and house. You have the astrologers, consult them about it. We can point you also to the deaths of some provincial rulers, who in their last hours had painful memories of their sin in persecuting the followers of Christ. Vigellius Saturninus, who first here used the sword against us, lost his eyesight. Claudius Lucius Herminianus in Cappadocia, enraged that his wife had become a Christian, had treated the Christians with great cruelty: well, left alone in his palace, suffering under a contagious malady, he boiled out in living worms, and was heard exclaiming, Let nobody know of it, lest the Christians rejoice, and Christian wives take encouragement. Afterwards he came to see his error in having tempted so many from their steadfastness by the tortures he inflicted, and died almost a Christian himself. In that doom which overtook Byzantium, C cilius Capella could not help crying out, Christians, rejoice! Yes, and the persecutors who seem to themselves to have acted with impunity shall not escape the day of judgment. For you we sincerely wish it may prove to have been a warning only, that, immediately after you had condemned Mavilus of Adrumetum to the wild beasts, you were overtaken by those troubles, and that even now for the same reason you are called to a blood-reckoning. But do not forget the future. |
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| 285. Tatian, Oration To The Greeks, 7.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 123, 169 |
| 286. Sextus, Against The Mathematicians, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •epistemology, paul’s •pneuma (spirit) in paul, and fire in stoic cosmology Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 215; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 138, 139 |
287. Tertullian, Against Marcion, 1.29.2, 1.29.9, 3.5.3-3.5.4, 4.2-4.3, 4.2.2, 4.12, 5.1-5.21, 5.1.8-5.1.9, 5.8.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paul (apostle) •apostolikon, marcions as a corruption of pauls letters •paul and pauline epistles, allegorical interpretation in •paul (the apostle) •paul, and faithfulness (pistis) •paul, epistles of (authenticity) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 120; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 110, 185, 234; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 33; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 44, 48; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 134, 151; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 92 | 4.2. You have now our answer to the Antitheses compendiously indicated by us. I pass on to give a proof of the Gospel - not, to be sure, of Jewry, but of Pontus- having become meanwhile adulterated; and this shall indicate the order by which we proceed. We lay it down as our first position, that the evangelical Testament has apostles for its authors, to whom was assigned by the Lord Himself this office of publishing the gospel. Since, however, there are apostolic men also, they are yet not alone, but appear with apostles and after apostles; because the preaching of disciples might be open to the suspicion of an affectation of glory, if there did not accompany it the authority of the masters, which means that of Christ, for it was that which made the apostles their masters. of the apostles, therefore, John and Matthew first instil faith into us; while of apostolic men, Luke and Mark renew it afterwards. These all start with the same principles of the faith, so far as relates to the one only God the Creator and His Christ, how that He was born of the Virgin, and came to fulfil the law and the prophets. Never mind if there does occur some variation in the order of their narratives, provided that there be agreement in the essential matter of the faith, in which there is disagreement with Marcion. Marcion, on the other hand, you must know, ascribes no author to his Gospel, as if it could not be allowed him to affix a title to that from which it was no crime (in his eyes) to subvert the very body. And here I might now make a stand, and contend that a work ought not to be recognised, which holds not its head erect, which exhibits no consistency, which gives no promise of credibility from the fullness of its title and the just profession of its author. But we prefer to join issue on every point; nor shall we leave unnoticed what may fairly be understood to be on our side. Now, of the authors whom we possess, Marcion seems to have singled out Luke for his mutilating process. Luke, however, was not an apostle, but only an apostolic man; not a master, but a disciple, and so inferior to a master - at least as far subsequent to him as the apostle whom he followed (and that, no doubt, was Paul ) was subsequent to the others; so that, had Marcion even published his Gospel in the name of St. Paul himself, the single authority of the document, destitute of all support from preceding authorities, would not be a sufficient basis for our faith. There would be still wanted that Gospel which St. Paul found in existence, to which he yielded his belief, and with which he so earnestly wished his own to agree, that he actually on that account went up to Jerusalem to know and consult the apostles, lest he should run, or had been running in vain; Galatians 2:2 in other words, that the faith which he had learned, and the gospel which he was preaching, might be in accordance with theirs. Then, at last, having conferred with the (primitive) authors, and having agreed with them touching the rule of faith, they joined their hands in fellowship, and divided their labours thenceforth in the office of preaching the gospel, so that they were to go to the Jews, and St. Paul to the Jews and the Gentiles. Inasmuch, therefore, as the enlightener of St. Luke himself desired the authority of his predecessors for both his own faith and preaching, how much more may not I require for Luke's Gospel that which was necessary for the Gospel of his master. 4.3. In the scheme of Marcion, on the contrary, the mystery of the Christian religion begins from the discipleship of Luke. Since, however, it was on its course previous to that point, it must have had its own authentic materials, by means of which it found its own way down to St. Luke; and by the assistance of the testimony which it bore, Luke himself becomes admissible. Well, but Marcion, finding the Epistle of Paul to the Galatians (wherein he rebukes even apostles ) for not walking uprightly according to the truth of the gospel, as well as accuses certain false apostles of perverting the gospel of Christ), labours very hard to destroy the character of those Gospels which are published as genuine and under the name of apostles, in order, forsooth, to secure for his own Gospel the credit which he takes away from them. But then, even if he censures Peter and John and James, who were thought to be pillars, it is for a manifest reason. They seemed to be changing their company from respect of persons. And yet as Paul himself became all things to all men, 1 Corinthians 9:22 that he might gain all, it was possible that Peter also might have betaken himself to the same plan of practising somewhat different from what he taught. And, in like manner, if false apostles also crept in, their character too showed itself in their insisting upon circumcision and the Jewish ceremonies. So that it was not on account of their preaching, but of their conversation, that they were marked by St. Paul, who would with equal impartiality have marked them with censure, if they had erred at all with respect to God the Creator or His Christ. Each several case will therefore have to be distinguished. When Marcion complains that apostles are suspected (for their prevarication and dissimulation) of having even depraved the gospel, he thereby accuses Christ, by accusing those whom Christ chose. If, then, the apostles, who are censured simply for inconsistency of walk, composed the Gospel in a pure form, but false apostles interpolated their true record; and if our own copies have been made from these, where will that genuine text of the apostle's writings be found which has not suffered adulteration? Which was it that enlightened Paul, and through him Luke? It is either completely blotted out, as if by some deluge - being obliterated by the inundation of falsifiers - in which case even Marcion does not possess the true Gospel; or else, is that very edition which Marcion alone possesses the true one, that is, of the apostles? How, then, does that agree with ours, which is said not to be (the work) of apostles, but of Luke? Or else, again, if that which Marcion uses is not to be attributed to Luke simply because it does agree with ours (which, of course, is, also adulterated in its title), then it is the work of apostles. Our Gospel, therefore, which is in agreement with it, is equally the work of apostles, but also adulterated in its title. 4.12. Concerning the Sabbath also I have this to premise, that this question could not have arisen, if Christ did not publicly proclaim the Lord of the Sabbath. Nor could there be any discussion about His annulling the Sabbath, if He had a right to annul it. Moreover, He would have the right, if He belonged to the rival god; nor would it cause surprise to any one that He did what it was right for Him to do. Men's astonishment therefore arose from their opinion that it was improper for Him to proclaim the Creator to be God and yet to impugn His Sabbath. Now, that we may decide these several points first, lest we should be renewing them at every turn to meet each argument of our adversary which rests on some novel institution of Christ, let this stand as a settled point, that discussion concerning the novel character of each institution ensued on this account, because as nothing was as yet advanced by Christ touching any new deity, so discussion thereon was inadmissible; nor could it be retorted, that from the very novelty of each several institution another deity was clearly enough demonstrated by Christ, inasmuch as it was plain that novelty was not in itself a characteristic to be wondered at in Christ, because it had been foretold by the Creator. And it would have been, of course, but right that a new god should first be expounded, and his discipline be introduced afterwards; because it would be the god that would impart authority to the discipline, and not the discipline to the god; except that (to be sure) it has happened that Marcion acquired his very perverse opinions not from a master, but his master from his opinion! All other points respecting the Sabbath I thus rule. If Christ interfered with the Sabbath, He simply acted after the Creator's example; inasmuch as in the siege of the city of Jericho the carrying around the walls of the Ark of the Covet for eight days running, and therefore on a Sabbath day, actually annulled the Sabbath, by the Creator's command - according to the opinion of those who think this of Christ in this passage of St. Luke, in their ignorance that neither Christ nor the Creator violated the Sabbath, as we shall by and by show. And yet the Sabbath was actually then broken by Joshua, so that the present charge might be alleged also against Christ. But even if, as being not the Christ of the Jews, He displayed a hatred against the Jews' most solemn day, He was only professedly following the Creator, as being His Christ, in this very hatred of the Sabbath; for He exclaims by the mouth of Isaiah: Your new moons and your Sabbaths my soul hates. Isaiah 1:14 Now, in whatever sense these words were spoken, we know that an abrupt defense must, in a subject of this sort, be used in answer to an abrupt challenge. I shall now transfer the discussion to the very matter in which the teaching of Christ seemed to annul the Sabbath. The disciples had been hungry; on that the Sabbath day they had plucked some ears and rubbed them in their hands; by thus preparing their food, they had violated the holy day. Christ excuses them, and became their accomplice in breaking the Sabbath. The Pharisees bring the charge against Him. Marcion sophistically interprets the stages of the controversy (if I may call in the aid of the truth of my Lord to ridicule his arts), both in the scriptural record and in Christ's purpose. For from the Creator's Scripture, and from the purpose of Christ, there is derived a colorable precedent - as from the example of David, when he went into the temple on the Sabbath, and provided food by boldly breaking up the show-bread. Even he remembered that this privilege (I mean the dispensation from fasting) was allowed to the Sabbath from the very beginning, when the Sabbath day itself was instituted. For although the Creator had forbidden that the manna should be gathered for two days, He yet permitted it on the one occasion only of the day before the Sabbath, in order that the yesterday's provision of food might free from fasting the feast of the following Sabbath day. Good reason, therefore, had the Lord for pursuing the same principle in the annulling of the Sabbath (since that is the word which men will use); good reason, too, for expressing the Creator's will, when He bestowed the privilege of not fasting on the Sabbath day. In short, He would have then and there put an end to the Sabbath, nay, to the Creator Himself, if He had commanded His disciples to fast on the Sabbath day, contrary to the intention of the Scripture and of the Creator's will. But because He did not directly defend His disciples, but excuses them; because He interposes human want, as if deprecating censure; because He maintains the honour of the Sabbath as a day which is to be free from gloom rather than from work; because he puts David and his companions on a level with His own disciples in their fault and their extenuation; because He is pleased to endorse the Creator's indulgence: because He is Himself good according to His example - is He therefore alien from the Creator? Then the Pharisees watch whether He would heal on the Sabbath day, Luke 6:7 that they might accuse Him - surely as a violator of the Sabbath, not as the propounder of a new god; for perhaps I might be content with insisting on all occasions on this one point, that another Christ is nowhere proclaimed. The Pharisees, however, were in utter error concerning the law of the Sabbath, not observing that its terms were conditional, when it enjoined rest from labour, making certain distinctions of labour. For when it says of the Sabbath day, In it you shall not do any work of yours, Exodus 20:16 by the word yours it restricts the prohibition to human work - which every one performs in his own employment or business - and not to divine work. Now the work of healing or preserving is not proper to man, but to God. So again, in the law it says, You shall not do any manner of work in it, Exodus 12:16 except what is to be done for any soul, that is to say, in the matter of delivering the soul; because what is God's work may be done by human agency for the salvation of the soul. By God, however, would that be done which the man Christ was to do, for He was likewise God. Wishing, therefore, to initiate them into this meaning of the law by the restoration of the withered hand, He requires, Is it lawful on the Sabbath-days to do good, or not? To save life, or to destroy it? Luke 6:9 In order that He might, while allowing that amount of work which He was about to perform for a soul, remind them what works the law of the Sabbath forbade - even human works; and what it enjoined - even divine works, which might be done for the benefit of any soul, He was called Lord of the Sabbath, Luke 6:5 because He maintained the Sabbath as His own institution. Now, even if He had annulled the Sabbath, He would have had the right to do so, as being its Lord, (and) still more as He who instituted it. But He did not utterly destroy it, although its Lord, in order that it might henceforth be plain that the Sabbath was not broken by the Creator, even at the time when the ark was carried around Jericho. For that was really God's work, which He commanded Himself, and which He had ordered for the sake of the lives of His servants when exposed to the perils of war. Now, although He has in a certain place expressed an aversion of Sabbaths, by calling them your Sabbaths, Isaiah 1:13-14 reckoning them as men's Sabbaths, not His own, because they were celebrated without the fear of God by a people full of iniquities, and loving God with the lip, not the heart, Isaiah 29:13 He has yet put His own Sabbaths (those, that is, which were kept according to His prescription) in a different position; for by the same prophet, in a later passage, He declared them to be true, and delightful, and inviolable. Thus Christ did not at all rescind the Sabbath: He kept the law thereof, and both in the former case did a work which was beneficial to the life of His disciples, for He indulged them with the relief of food when they were hungry, and in the present instance cured the withered hand; in each case intimating by facts, I came not to destroy, the law, but to fulfil it, Matthew 5:17 although Marcion has gagged His mouth by this word. For even in the case before us He fulfilled the law, while interpreting its condition; moreover, He exhibits in a clear light the different kinds of work, while doing what the law excepts from the sacredness of the Sabbath and while imparting to the Sabbath day itself, which from the beginning had been consecrated by the benediction of the Father, an additional sanctity by His own beneficent action. For He furnished to this day divine safeguards, - a course which His adversary would have pursued for some other days, to avoid honouring the Creator's Sabbath, and restoring to the Sabbath the works which were proper for it. Since, in like manner, the prophet Elisha on this day restored to life the dead son of the Shunammite woman, you see, O Pharisee, and you too, O Marcion, how that it was proper employment for the Creator's Sabbaths of old to do good, to save life, not to destroy it; how that Christ introduced nothing new, which was not after the example, the gentleness, the mercy, and the prediction also of the Creator. For in this very example He fulfils the prophetic announcement of a specific healing: The weak hands are strengthened, as were also the feeble knees Isaiah 35:3 in the sick of the palsy. 5.1. There is nothing without a beginning but God alone. Now, inasmuch as the beginning occupies the first place in the condition of all things, so it must necessarily take precedence in the treatment of them, if a clear knowledge is to be arrived at concerning their condition; for you could not find the means of examining even the quality of anything, unless you were certain of its existence, and that after discovering its origin. Since therefore I am brought, in the course of my little work, to this point, I require to know of Marcion the origin of his apostle even - I, who am to some degree a new disciple, the follower of no other master; who at the same time can believe nothing, except that nothing ought to be believed hastily (and that I may further say is hastily believed, which is believed without any examination of its beginning); in short, I who have the best reason possible for bringing this inquiry to a most careful solution, since a man is affirmed to me to be an apostle whom I do not find mentioned in the Gospel in the catalogue of the apostles. Indeed, when I hear that this man was chosen by the Lord after He had attained His rest in heaven, I feel that a kind of improvidence is imputable to Christ, for not knowing before that this man was necessary to Him; and because He thought that he must be added to the apostolic body in the way of a fortuitous encounter rather than a deliberate selection; by necessity (so to speak), and not voluntary choice, although the members of the apostolate had been duly ordained, and were now dismissed to their several missions. Wherefore, O shipmaster of Pontus, if you have never taken on board your small craft any contraband goods or smuggler's cargo, if you have never thrown overboard or tampered with a freight, you are still more careful and conscientious, I doubt not, in divine things; and so I should be glad if you would inform us under what bill of lading you admitted the Apostle Paul on board, who ticketed him, what owner forwarded him, who handed him to you, that so you may land him without any misgiving, lest he should turn out to belong to him, who can substantiate his claim to him by producing all his apostolic writings. He professes himself to be an apostle - to use his own, words - not of men, nor by man, but by Jesus Christ. Galatians 1:1 of course, any one may make a profession concerning himself; but his profession is only rendered valid by the authority of a second person. One man signs, another countersigns; one man appends his seal, another registers in the public records. No one is at once a proposer and a seconder to himself. Besides, you have read, no doubt, that many shall come, saying, I am Christ. Luke 21:8 Now if any one can pretend that he is Christ, how much more might a man profess to be an apostle of Christ! But still, for my own part, I appear in the character of a disciple and an inquirer; that so I may even thus both refute your belief, who have nothing to support it, and confound your shamelessness, who make claims without possessing the means of establishing them. Let there be a Christ, let there be an apostle, although of another god; but what matter? since they are only to draw their proofs out of the Testament of the Creator. Because even the book of Genesis so long ago promised me the Apostle Paul. For among the types and prophetic blessings which he pronounced over his sons, Jacob, when he turned his attention to Benjamin, exclaimed, Benjamin shall ravin as a wolf; in the morning he shall devour the prey, and at night he shall impart nourishment. He foresaw that Paul would arise out of the tribe of Benjamin, a voracious wolf, devouring his prey in the morning: in order words, in the early period of his life he would devastate the Lord's sheep, as a persecutor of the churches; but in the evening he would give them nourishment, which means that in his declining years he would educate the fold of Christ, as the teacher of the Gentiles. Then, again, in Saul's conduct towards David, exhibited first in violent persecution of him, and then in remorse and reparation, on his receiving from him good for evil, we have nothing else than an anticipation of Paul in Saul - belonging, too, as they did, to the same tribe - and of Jesus in David, from whom He descended according to the Virgin's genealogy. Should you, however, disapprove of these types, the Acts of the Apostles, at all events, have handed down to me this career of Paul, which you must not refuse to accept. Thence I demonstrate that from a persecutor he became an apostle, not of men, neither by man; Galatians 1:1 thence am I led to believe the Apostle himself; thence do I find reason for rejecting your defense of him, and for bearing fearlessly your taunt. Then you deny the Apostle Paul. I do not calumniate him whom I defend. I deny him, to compel you to the proof of him. I deny him, to convince you that he is mine. If you have regard to our belief you should admit the particulars which comprise it. If you challenge us to your belief, (pray) tell us what things constitute its basis. Either prove the truth of what you believe, or failing in your proof, (tell us) how you believe. Else what conduct is yours, believing in opposition to Him from whom alone comes the proof of that which you believe? Take now from my point of view the apostle, in the same manner as you have received the Christ - the apostle shown to be as much mine as the Christ is. And here, too, we will fight within the same lines, and challenge our adversary on the mere ground of a simple rule, that even an apostle who is said not to belong to the Creator - nay, is displayed as in actual hostility to the Creator - can be fairly regarded as teaching nothing, knowing nothing, wishing nothing in favour of the Creator while it would be a first principle with him to set forth another god with as much eagerness as he would use in withdrawing us from the law of the Creator. It is not at all likely that he would call men away from Judaism without showing them at the same time what was the god in whom he invited them to believe; because nobody could possibly pass from allegiance to the Creator without knowing to whom he had to cross over. For either Christ had already revealed another god - in which case the apostle's testimony would also follow to the same effect, for fear of his not being else regarded as an apostle of the god whom Christ had revealed, and because of the impropriety of his being concealed by the apostle who had been already revealed by Christ - or Christ had made no such revelation concerning God; then there was all the greater need why the apostle should reveal a God who could now be made known by no one else, and who would undoubtedly be left without any belief at all, if he were revealed not even by an apostle. We have laid down this as our first principle, because we wish at once to profess that we shall pursue the same method here in the apostle's case as we adopted before in Christ's case, to prove that he proclaimed no new god; that is, we shall draw our evidence from the epistles of St. Paul himself. Now, the garbled form in which we have found the heretic's Gospel will have already prepared us to expect to find the epistles also mutilated by him with like perverseness - and that even as respects their number. 5.2. The epistle which we also allow to be the most decisive against Judaism, is that wherein the apostle instructs the Galatians. For the abolition of the ancient law we fully admit, and hold that it actually proceeds from the dispensation of the Creator, - a point which we have already often treated in the course of our discussion, when we showed that the innovation was foretold by the prophets of our God. Now, if the Creator indeed promised that the ancient things should pass away, to be superseded by a new course of things which should arise, while Christ marks the period of the separation when He says, The law and the prophets were until John Luke 16:16 - thus making the Baptist the limit between the two dispensations of the old things then terminating - and the new things then beginning, the apostle cannot of course do otherwise, (coming as he does) in Christ, who was revealed after John, than invalidate the old things and confirm the new, and yet promote thereby the faith of no other god than the Creator, at whose instance it was foretold that the ancient things should pass away. Therefore both the abrogation of the law and the establishment of the gospel help my argument even in this epistle, wherein they both have reference to the fond assumption of the Galatians, which led them to suppose that faith in Christ (the Creator's Christ, of course) was obligatory, but without annulling the law, because it still appeared to them a thing incredible that the law should be set aside by its own author. Again, if they had at all heard of any other god from the apostle, would they not have concluded at once, of themselves, that they must give up the law of that God whom they had left, in order to follow another? For what man would be long in learning, that he ought to pursue a new discipline, after he had taken up with a new god? Since, however, the same God was declared in the gospel which had always been so well known in the law, the only change being in the dispensation, the sole point of the question to be discussed was, whether the law of the Creator ought by the gospel to be excluded in the Christ of the Creator? Take away this point, and the controversy falls to the ground. Now, since they would all know of themselves, on the withdrawal of this point, that they must of course renounce all submission to the Creator by reason of their faith in another god, there could have been no call for the apostle to teach them so earnestly that which their own belief must have spontaneously suggested to them. Therefore the entire purport of this epistle is simply to show us that the supersession of the law comes from the appointment of the Creator - a point, which we shall still have to keep in mind. Since also he makes mention of no other god (and he could have found no other opportunity of doing so, more suitable than when his purpose was to set forth the reason for the abolition of the law - especially as the prescription of a new god would have afforded a singularly good and most sufficient reason), it is clear enough in what sense he writes, I marvel that you are so soon removed from Him who has called you to His grace to another gospel Galatians 1:6-7 - He means) another as to the conduct it prescribes, not in respect of its worship; another as to the discipline it teaches, not in respect of its divinity; because it is the office of Christ's gospel to call men from the law to grace, not from the Creator to another god. For nobody had induced them to apostatize from the Creator, that they should seem to be removed to another gospel, simply when they return again to the Creator. When he adds, too, the words, which is not another, Galatians 1:7 he confirms the fact that the gospel which he maintains is the Creator's. For the Creator Himself promises the gospel, when He says by Isaiah: Get you up into the high mountain, you that brings to Sion good tidings; lift up your voice with strength, you that brings the gospel to Jerusalem. Also when, with respect to the apostles personally, He says, How beautiful are the feet of them that preach the gospel of peace, that bring good tidings of good Isaiah 52:7 - even proclaiming the gospel to the Gentiles, because He also says, In His name shall the Gentiles trust; that is, in the name of Christ, to whom He says, I have given you as a light of the Gentiles. Isaiah 42:6 However, you will have it that it is the gospel of a new god which was then set forth by the apostle. So that there are two gospels for two gods; and the apostle made a great mistake when he said that there is not another gospel, Galatians 1:7 since there is (on the hypothesis) another; and so he might have made a better defense of his gospel, by rather demonstrating this, than by insisting on its being but one. But perhaps, to avoid this difficulty, you will say that he therefore added just afterwards, Though an angel from heaven preach any other gospel, let him be accursed, Galatians 1:8 because he was aware that the Creator was going to introduce a gospel! But you thus entangle yourself still more. For this is now the mesh in which you are caught. To affirm that there are two gospels, is not the part of a man who has already denied that there is another. His meaning, however, is clear, for he has mentioned himself first (in the anathema): But though we or an angel from heaven preach any other gospel. Galatians 1:8 It is by way of an example that he has expressed himself. If even he himself might not preach any other gospel, then neither might an angel. He said angel in this way, that he might show how much more men ought not to be believed, when neither an angel nor an apostle ought to be; not that he meant to apply an angel to the gospel of the Creator. He then cursorily touches on his own conversion from a persecutor to an apostle - confirming thereby the Acts of the Apostles, in which book may be found the very subject of this epistle, how that certain persons interposed, and said that men ought to be circumcised, and that the law of Moses was to be observed; and how the apostles, when consulted, determined, by the authority of the Holy Ghost, that a yoke should not be put upon men's necks which their fathers even had not been able to bear. Now, since the Acts of the Apostles thus agree with Paul, it becomes apparent why you reject them. It is because they declare no other God than the Creator, and prove Christ to belong to no other God than the Creator; while the promise of the Holy Ghost is shown to have been fulfilled in no other document than the Acts of the Apostles. Now, it is not very likely that these should be found in agreement with the apostle, on the one hand, when they described his career in accordance with his own statement; but should, on the other hand, be at variance with him when they announce the (attribute of) divinity in the Creator's Christ - as if Paul did not follow the preaching of the apostles when he received from them the prescription of not teaching the Law. 5.3. But with regard to the countece of Peter and the rest of the apostles, he tells us that fourteen years after he went up to Jerusalem, in order to confer with them Galatians 2:1-2 about the rule which he followed in his gospel, lest perchance he should all those years have been running, and be running still, in vain, (which would be the case,) of course, if his preaching of the gospel fell short of their method. So great had been his desire to be approved and supported by those whom you wish on all occasions to be understood as in alliance with Judaism! When indeed he says, that neither was Titus circumcised, Galatians 2:3 he for the first time shows us that circumcision was the only question connected with the maintece of the law, which had been as yet agitated by those whom he therefore calls false brethren unawares brought in. Galatians 2:4 These persons went no further than to insist on a continuance of the law, retaining unquestionably a sincere belief in the Creator. They perverted the gospel in their teaching, not indeed by such a tampering with the Scripture as should enable them to expunge the Creator's Christ, but by so retaining the ancient régime as not to exclude the Creator's law. Therefore he says: Because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ, that they might bring us into bondage, to whom we gave place by subjection not even for an hour. Galatians 2:4-5 Let us only attend to the clear sense and to the reason of the thing, and the perversion of the Scripture will be apparent. When he first says, Neither Titus, who was with me, being a Greek, was compelled to be circumcised, and then adds, And that because of false brethren unawares brought in, Galatians 2:3-4 etc., he gives us an insight into his reason for acting in a clean contrary way, showing us wherefore he did that which he would neither have done nor shown to us, if that had not happened which induced him to act as he did. But then I want you to tell us whether they would have yielded to the subjection that was demanded, if these false brethren had not crept in to spy out their liberty? I apprehend not. They therefore gave way (in a partial concession), because there were persons whose weak faith required consideration. For their rudimentary belief, which was still in suspense about the observance of the law, deserved this concessive treatment, when even the apostle himself had some suspicion that he might have run, and be still running, in vain. Galatians 2:2 Accordingly, the false brethren who were the spies of their Christian liberty must be thwarted in their efforts to bring it under the yoke of their own Judaism before that Paul discovered whether his labour had been in vain, before that those who preceded him in the apostolate gave him their right hands of fellowship, before that he entered on the office of preaching to the Gentiles, according to their arrangement with him. He therefore made some concession, as was necessary, for a time; and this was the reason why he had Timothy circumcised, Acts 16:3 and the Nazarites introduced into the temple, Acts 21:23-26 which incidents are described in the Acts. Their truth may be inferred from their agreement with the apostle's own profession, how to the Jews he became as a Jew, that he might gain the Jews, and to them that were under the law, as under the law, - and so here with respect to those who come in secretly -and lastly, how he became all things to all men, that he might gain all. Now, inasmuch as the circumstances require such an interpretation as this, no one will refuse to admit that Paul preached that God and that Christ whose law he was excluding all the while, however much he allowed it, owing to the times, but which he would have had summarily to abolish if he had published a new god. Rightly, then, did Peter and James and John give their right hand of fellowship to Paul, and agree on such a division of their work, as that Paul should go to the heathen, and themselves to the circumcision. Galatians 2:9 Their agreement, also, to remember the poor Galatians 2:10 was in complete conformity with the law of the Creator, which cherished the poor and needy, as has been shown in our observations on your Gospel. It is thus certain that the question was one which simply regarded the law, while at the same time it is apparent what portion of the law it was convenient to have observed. Paul, however, censures Peter for not walking straightforwardly according to the truth of the gospel. No doubt he blames him; but it was solely because of his inconsistency in the matter of eating, which he varied according to the sort of persons (whom he associated with) fearing them which were of the circumcision, Galatians 2:12 but not on account of any perverse opinion touching another god. For if such a question had arisen, others also would have been resisted face to face by the man who had not even spared Peter on the comparatively small matter of his doubtful conversation. But what do the Marcionites wish to have believed (on the point)? For the rest, the apostle must (be permitted to) go on with his own statement, wherein he says that a man is not justified by the works of the law, but by faith: Galatians 2:16 faith, however, in the same God to whom belongs the law also. For of course he would have bestowed no labour on severing faith from the law, when the difference of the god would, if there had only been any, have of itself produced such a severance. Justly, therefore, did he refuse to build up again (the structure of the law) which he had overthrown. The law, indeed, had to be overthrown, from the moment when John cried in the wilderness, Prepare the ways of the Lord, that valleys and hills and mountains may be filled up and levelled, and the crooked and the rough ways be made straight and smooth Luke 3:4-5 - in other words, that the difficulties of the law might be changed into the facilities of the gospel. For he remembered that the time had come of which the Psalm spoke, Let us break their bands asunder, and cast off their yoke from us; since the time when the nations became tumultuous, and the people imagined vain counsels; when the kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ, in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law, because the just shall live by his faith. Habakkuk 2:4 Now, although the prophet Habakkuk first said this, yet you have the apostle here confirming the prophets, even as Christ did. The object, therefore, of the faith whereby the just man shall live, will be that same God to whom likewise belongs the law, by doing which no man is justified. Since, then, there equally are found the curse in the law and the blessing in faith, you have both conditions set forth by the Creator: Behold, says He, I have set before you a blessing and a curse. Deuteronomy 11:26 You cannot establish a diversity of authors because there happens to be one of things; for the diversity is itself proposed by one and the same author. Why, however, Christ was made a curse for us, Galatians 3:13 is declared by the apostle himself in a way which quite helps our side, as being the result of the Creator's appointment. But yet it by no means follows, because the Creator said of old, Cursed is every one that hangs on a tree, that Christ belonged to another god, and on that account was accursed even then in the law. And how, indeed, could the Creator have cursed by anticipation one whom He knew not of? Why, however, may it not be more suitable for the Creator to have delivered His own Son to His own curse, than to have submitted Him to the malediction of that god of yours - in behalf, too, of man, who is an alien to him? Now, if this appointment of the Creator respecting His Son appears to you to be a cruel one, it is equally so in the case of your own god; if, on the contrary, it be in accordance with reason in your god, it is equally so - nay, much more so - in mine. For it would be more credible that that God had provided blessing for man, through the curse of Christ, who formerly set both a blessing and a curse before man, than that he had done so, who, according to you, never at any time pronounced either. We have received therefore, the promise of the Spirit, as the apostle says, through faith, even that faith by which the just man lives, in accordance with the Creator's purpose. What I say, then, is this, that that God is the object of faith who prefigured the grace of faith. But when he also adds, For you are all the children of faith, Galatians 3:26 it becomes clear that what the heretic's industry erased was the mention of Abraham's name; for by faith the apostle declares us to be children of Abraham, and after mentioning him he expressly called us children of faith also. But how are we children of faith? And of whose faith, if not Abraham's? For since Abraham believed God, and it was accounted to him for righteousness; Galatians 3:6 since, also, he deserved for that reason to be called the father of many nations, while we, who are even more like him in believing in God, are thereby justified as Abraham was, and thereby also obtain life - since the just lives by his faith - it therefore happens that, as he in the previous passage called us sons of Abraham, since he is in faith our (common) father, so here also he named us children of faith, for it was owing to his faith that it was promised that Abraham should be the father of (many) nations. As to the fact itself of his calling off faith from circumcision, did he not seek thereby to constitute us the children of Abraham, who had believed previous to his circumcision in the flesh? In short, faith in one of two gods cannot possibly admit us to the dispensation of the other, so that it should impute righteousness to those who believe in him, and make the just live through him, and declare the Gentiles to be his children through faith. Such a dispensation as this belongs wholly to Him through whose appointment it was already made known by the call of this self-same Abraham, as is conclusively shown by the natural meaning. 5.4. But, says he, I speak after the manner of men: when we were children, we were placed in bondage under the elements of the world. This, however, was not said after the manner of men. For there is no figure here, but literal truth. For (with respect to the latter clause of this passage), what child (in the sense, that is, in which the Gentiles are children) is not in bondage to the elements of the world, which he looks up to in the light of a god? With regard, however, to the former clause, there was a figure (as the apostle wrote it); because after he had said, I speak after the manner of men, he adds), Though it be but a man's covet, no man disannuls, or adds thereto. For by the figure of the permanency of a human covet he was defending the divine testament. To Abraham were the promises made, and to his seed. He said not 'to seeds,' as of many; but as of one, 'to your seed,' which is Christ. Galatians 3:16 Fie on Marcion's sponge! But indeed it is superfluous to dwell on what he has erased, when he may be more effectually confuted from that which he has retained. But when the fullness of time had come, God sent forth His Son Galatians 4:4 - the God, of course, who is the Lord of that very succession of times which constitutes an age; who also ordained, as signs of time, suns and moons and constellations and stars; who furthermore both predetermined and predicted that the revelation of His Son should be postponed to the end of the times. It shall come to pass in the last days, that the mountain (of the house) of the Lord shall be manifested; and in the last days I will pour out of my Spirit upon all flesh as Joel says. It was characteristic of Him (only) to wait patiently for the fullness of time, to whom belonged the end of time no less than the beginning. But as for that idle god, who has neither any work nor any prophecy, nor accordingly any time, to show for himself, what has he ever done to bring about the fullness of time, or to wait patiently its completion? If nothing, what an impotent state to have to wait for the Creator's time, in servility to the Creator! But for what end did He send His Son? To redeem them that were under the law, Galatians 4:5 in other words, to make the crooked ways straight, and the rough places smooth, as Isaiah says Isaiah 40:4 - in order that old things might pass away, and a new course begin, even the new law out of Zion, and the word of the Lord from Jerusalem, Isaiah 2:3 and that we might receive the adoption of sons, Galatians 4:5 that is, the Gentiles, who once were not sons. For He is to be the light of the Gentiles, and in His name shall the Gentiles trust. Isaiah 42:4, 6 That we may have, therefore the assurance that we are the children of God, He has sent forth His Spirit into our hearts, crying, Abba, Father. Galatians 4:6 For in the last days, says He, I will pour out of my Spirit upon all flesh. Now, from whom comes this grace, but from Him who proclaimed the promise thereof? Who is (our) Father, but He who is also our Maker? Therefore, after such affluence (of grace), they should not have returned to weak and beggarly elements. Galatians 4:9 By the Romans, however, the rudiments of learning are wont to be called elements. He did not therefore seek, by any depreciation of the mundane elements, to turn them away from their god, although, when he said just before, Howbeit, then, you serve them which by nature are no gods, Galatians 4:8 he censured the error of that physical or natural superstition which holds the elements to be god; but at the God of those elements he aimed not in this censure. He tells us himself clearly enough what he means by elements, even the rudiments of the law: You observe days, and months, and times, and years Galatians 4:10 - the sabbaths, I suppose, and the preparations, and the fasts, and the high days. For the cessation of even these, no less than of circumcision, was appointed by the Creator's decrees, who had said by Isaiah, Your new moons, and your sabbaths, and your high days I cannot bear; your fasting, and feasts, and ceremonies my soul hates; Isaiah 1:13-14 also by Amos, I hate, I despise your feast-days, and I will not smell in your solemn assemblies; Amos 5:21 and again by Hosea, I will cause to cease all her mirth, and her feast-days, and her sabbaths, and her new moons, and all her solemn assemblies. Hosea 2:11 The institutions which He set up Himself, you ask, did He then destroy? Yes, rather than any other. Or if another destroyed them, he only helped on the purpose of the Creator, by removing what even He had condemned. But this is not the place to discuss the question why the Creator abolished His own laws. It is enough for us to have proved that He intended such an abolition, that so it may be affirmed that the apostle determined nothing to the prejudice of the Creator, since the abolition itself proceeds from the Creator. But as, in the case of thieves, something of the stolen goods is apt to drop by the way, as a clue to their detection; so, as it seems to me, it has happened to Marcion: the last mention of Abraham's name he has left untouched (in the epistle), although no passage required his erasure more than this, even his partial alteration of the text. For (it is written) that Abraham had two sons, the one by a bond maid, the other by a free woman; but he who was of the bond maid was born after the flesh, but he of the free woman was by promise: which things are allegorized (that is to say, they presaged something besides the literal history); for these are the two covets, or the two exhibitions (of the divine plans), as we have found the word interpreted, the one from the Mount Sinai, in relation to the synagogue of the Jews, according to the law, which genders to bondage - the other genders (to liberty, being raised) above all principality, and power, and dominion, and every name that is named, not only in this world, but in that which is to come, which is the mother of us all, in which we have the promise of (Christ's) holy church; by reason of which he adds in conclusion: So then, brethren, we are not children of the bond woman, but of the free. In this passage he has undoubtedly shown that Christianity had a noble birth, being sprung, as the mystery of the allegory indicates, from that son of Abraham who was born of the free woman; whereas from the son of the bond maid came the legal bondage of Judaism. Both dispensations, therefore, emanate from that same God by whom, as we have found, they were both sketched out beforehand. When he speaks of the liberty wherewith Christ has made us free, Galatians 5:1 does not the very phrase indicate that He is the Liberator who was once the Master? For Galba himself never liberated slaves which were not his own, even when about to restore free men to their liberty. By Him, therefore, will liberty be bestowed, at whose command lay the enslaving power of the law. And very properly. It was not meet that those who had received liberty should be entangled again with the yoke of bondage Galatians 5:1 - that is, of the law; now that the Psalm had its prophecy accomplished: Let us break their bands asunder, and cast away their cords from us, since the rulers have gathered themselves together against the Lord and against His Christ. All those, therefore, who had been delivered from the yoke of slavery he would earnestly have to obliterate the very mark of slavery - even circumcision, on the authority of the prophet's prediction. He remembered how that Jeremiah had said, Circumcise the foreskins of your heart; Jeremiah 4:4 as Moses likewise had enjoined, Circumcise your hard hearts Deuteronomy 10:16 - not the literal flesh. If, now, he were for excluding circumcision, as the messenger of a new god, why does he say that in Christ neither circumcision avails anything, nor uncircumcision? Galatians 5:6 For it was his duty to prefer the rival principle of that which he was abolishing, if he had a mission from the god who was the enemy of circumcision. Furthermore, since both circumcision and uncircumcision were attributed to the same Deity, both lost their power in Christ, by reason of the excellency of faith- of that faith concerning which it had been written, And in His name shall the Gentiles trust? Isaiah 42:4 - of that faith which, he says works by love. Galatians 5:6 By this saying he also shows that the Creator is the source of that grace. For whether he speaks of the love which is due to God, or that which is due to one's neighbor - in either case, the Creator's grace is meant: for it is He who enjoins the first in these words, You shall love God with all your heart, and with all your soul, and with all your strength; Deuteronomy 6:5 and also the second in another passage: You shall love your neighbour as yourself. Leviticus 19:18 But he that troubles you shall have to bear judgment. Galatians 5:10 From what God? From (Marcion's) most excellent god? But he does not execute judgment. From the Creator? But neither will He condemn the maintainer of circumcision. Now, if none other but the Creator shall be found to execute judgment, it follows that only He, who has determined on the cessation of the law, shall be able to condemn the defenders of the law; and what, if he also affirms the law in that portion of it where it ought (to be permanent)? For, says he, all the law is fulfilled in you by this: 'You shall love your neighbour as yourself.' Galatians 5:14 If, indeed, he will have it that by the words it is fulfilled it is implied that the law no longer has to be fulfilled, then of course he does not mean that I should any more love my neighbour as myself, since this precept must have ceased together with the law. But no! We must evermore continue to observe this commandment. The Creator's law, therefore, has received the approval of the rival god, who has, in fact, bestowed upon it not the sentence of a summary dismissal, but the favour of a compendious acceptance; the gist of it all being concentrated in this one precept! But this condensation of the law is, in fact, only possible to Him who is the Author of it. When, therefore, he says, Bear one another's burdens, and so fulfill the law of Christ, Galatians 6:2 since this cannot be accomplished except a man love his neighbour as himself, it is evident that the precept, You shall love your neighbour as yourself (which, in fact, underlies the injunction, Bear one another's burdens), is really the law of Christ, though literally the law of the Creator. Christ, therefore, is the Creator's Christ, as Christ's law is the Creator's law. You are deceived; God is not mocked. Galatians 6:7 But Marcion's god can be mocked; for he knows not how to be angry, or how to take vengeance. For whatsoever a man sows, that shall he also reap. Galatians 6:7 It is then the God of recompense and judgment who threatens this. Let us not be weary in well-doing; Galatians 6:9 and as we have opportunity, let us do good. Galatians 6:10 Deny now that the Creator has given a commandment to do good, and then a diversity of precept may argue a difference of gods. If, however, He also announces recompense, then from the same God must come the harvest both of death and of life. But in due time we shall reap; Galatians 6:9 because in Ecclesiastes it is said, For everything there will be a time. Ecclesiastes 3:17 Moreover, the world is crucified unto me, who am a servant of the Creator - the world, (I say,) but not the God who made the world - and I unto the world, Galatians 6:14 not unto the God who made the world. The world, in the apostle's sense, here means life and conversation according to worldly principles; it is in renouncing these that we and they are mutually crucified and mutually slain. He calls them persecutors of Christ. But when he adds, that he bare in his body the scars of Christ - since scars, of course, are accidents of body - he therefore expressed the truth, that the flesh of Christ is not putative, but real and substantial, the scars of which he represents as borne upon his body. 5.5. My preliminary remarks on the preceding epistle called me away from treating of its superscription, for I was sure that another opportunity would occur for considering the matter, it being of constant recurrence, and in the same form too, in every epistle. The point, then, is, that it is not (the usual) health which the apostle prescribes for those to whom he writes, but grace and peace. 1 Corinthians 1:3 I do not ask, indeed, what a destroyer of Judaism has to do with a formula which the Jews still use. For to this day they salute each other with the greeting of peace, and formerly in their Scriptures they did the same. But I understand him by his practice plainly enough to have corroborated the declaration of the Creator: How beautiful are the feet of them that bring glad tidings of good, who preach the gospel of peace! Isaiah 52:7 For the herald of good, that is, of God's grace was well aware that along with it peace also was to be proclaimed. Now, when he announces these blessings as from God the Father and the Lord Jesus, 1 Corinthians 1:3 he uses titles that are common to both, and which are also adapted to the mystery of our faith; and I suppose it to be impossible accurately to determine what God is declared to be the Father and the Lord Jesus, unless (we consider) which of their accruing attributes are more suited to them severally. First, then, I assert that none other than the Creator and Sustainer of both man and the universe can be acknowledged as Father and Lord; next, that to the Father also the title of Lord accrues by reason of His power, and that the Son too receives the same through the Father; then that grace and peace are not only His who had them published, but His likewise to whom offense had been given. For neither does grace exist, except after offense; nor peace, except after war. Now, both the people (of Israel) by their transgression of His laws, and the whole race of mankind by their neglect of natural duty, had both sinned and rebelled against the Creator. Marcion's god, however, could not have been offended, both because he was unknown to everybody, and because he is incapable of being irritated. What grace, therefore, can be had of a god who has not been offended? What peace from one who has never experienced rebellion? The cross of Christ, he says, is to them that perish foolishness; but unto such as shall obtain salvation, it is the power of God and the wisdom of God. 1 Corinthians 1:18 And then, that we may know from whence this comes, he adds: For it is written, 'I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.' Now, since these are the Creator's words, and since what pertains to the doctrine of the cross he accounts as foolishness, therefore both the cross, and also Christ by reason of the cross, will appertain to the Creator, by whom were predicted the incidents of the cross. But if the Creator, as an enemy, took away their wisdom in order that the cross of Christ, considered as his adversary, should be accounted foolishness, how by any possibility can the Creator have foretold anything about the cross of a Christ who is not His own, and of whom He knew nothing, when He published the prediction? But, again, how happens it, that in the system of a Lord who is so very good, and so profuse in mercy, some carry off salvation, when they believe the cross to be the wisdom and power of God, while others incur perdition, to whom the cross of Christ is accounted folly -(how happens it, I repeat,) unless it is in the Creator's dispensation to have punished both the people of Israel and the human race, for some great offense committed against Him, with the loss of wisdom and prudence? What follows will confirm this suggestion, when he asks, Hath not God infatuated the wisdom of this world? 1 Corinthians 1:20 and when he adds the reason why: For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. 1 Corinthians 1:21 But first a word about the expression the world; because in this passage particularly, the heretics expend a great deal of their subtlety in showing that by world is meant the lord of the world. We, however, understand the term to apply to any person that is in the world, by a simple idiom of human language, which often substitutes that which contains for that which is contained. The circus shouted, The forum spoke, and The basilica murmured, are well-known expressions, meaning that the people in these places did so. Since then the man, not the god, of the world in his wisdom knew not God, whom indeed he ought to have known (both the Jew by his knowledge of the Scriptures, and all the human race by their knowledge of God's works), therefore that God, who was not acknowledged in His wisdom, resolved to smite men's knowledge with His foolishness, by saving all those who believe in the folly of the preached cross. Because the Jews require signs, who ought to have already made up their minds about God, and the Greeks seek after wisdom, 1 Corinthians 1:22 who rely upon their own wisdom, and not upon God's. If, however, it was a new god that was being preached, what sin had the Jews committed, in seeking after signs to believe; or the Greeks, when they hunted after a wisdom which they would prefer to accept? Thus the very retribution which overtook both Jews and Greeks proves that God is both a jealous God and a Judge, inasmuch as He infatuated the world's wisdom by an angry and a judicial retribution. Since, then, the causes are in the hands of Him who gave us the Scriptures which we use, it follows that the apostle, when treating of the Creator, (as Him whom both Jew and Gentile as yet have) not known, means undoubtedly to teach us, that the God who is to become known (in Christ) is the Creator. The very stumbling-block which he declares Christ to be to the Jews, 1 Corinthians 1:23 points unmistakeably to the Creator's prophecy respecting Him, when by Isaiah He says: Behold I lay in Sion a stone of stumbling and a rock of offense. Isaiah 8:14 This rock or stone is Christ. Isaiah 28:16 This stumbling-stone Marcion retains still. Now, what is that foolishness of God which is wiser than men, but the cross and death of Christ? What is that weakness of God which is stronger than men, 1 Corinthians 1:25 but the nativity and incarnation of God? If, however, Christ was not born of the Virgin, was not constituted of human flesh, and thereby really suffered neither death nor the cross, there was nothing in Him either of foolishness or weakness; nor is it any longer true, that God has chosen the foolish things of the world to confound the wise; nor, again, has God chosen the weak things of the world to confound the mighty; nor the base things and the least things in the world, and things which are despised, which are even as nothing (that is, things which really are not), to bring to nothing things which are (that is, which really are). 1 Corinthians 1:27 For nothing in the dispensation of God is found to be mean, and ignoble, and contemptible. Such only occurs in man's arrangement. The very Old Testament of the Creator itself, it is possible, no doubt, to charge with foolishness, and weakness, and dishonour and meanness, and contempt. What is more foolish and more weak than God's requirement of bloody sacrifices and of savoury holocausts? What is weaker than the cleansing of vessels and of beds? What more dishonourable than the discoloration of the reddening skin? Leviticus 13:2-6 What so mean as the statute of retaliation? What so contemptible as the exception in meats and drinks? The whole of the Old Testament, the heretic, to the best of my belief, holds in derision. For God has chosen the foolish things of the world to confound its wisdom. Marcion's god has no such discipline, because he does not take after (the Creator) in the process of confusing opposites by their opposites, so that no flesh shall glory; but, as it is written, He that glories, let him glory in the Lord. In what Lord? Surely in Him who gave this precept. Unless, forsooth, the Creator enjoined us to glory in the god of Marcion. 5.6. By all these statements, therefore, does he show us what God he means, when he says, We speak the wisdom of God among them that are perfect. 1 Corinthians 2:6-7 It is that God who has confounded the wisdom of the wise, who has brought to nought the understanding of the prudent, who has reduced to folly the world's wisdom, by choosing its foolish things, and disposing them to the attainment of salvation. This wisdom, he says, once lay hidden in things that were foolish, weak, and lacking in honour; once also was latent under figures, allegories, and enigmatical types; but it was afterwards to be revealed in Christ, who was set as a light to the Gentiles, Isaiah 42:6 by the Creator who promised through the mouth of Isaiah that He would discover the hidden treasures, which eye had not seen. Now, that that god should have ever hidden anything who had never made a cover wherein to practise concealment, is in itself a wholly incredible idea. If he existed, concealment of himself was out of the question - to say nothing of any of his religious ordices. The Creator, on the contrary, was as well known in Himself as His ordices were. These, we know, were publicly instituted in Israel; but they lay overshadowed with latent meanings, in which the wisdom of God was concealed, to be brought to light by and by among the perfect, when the time should come, but pre-ordained in the counsels of God before the ages. 1 Corinthians 2:7 But whose ages, if not the Creator's? For because ages consist of times, and times are made up of days, and months, and years; since also days, and months, and years are measured by suns, and moons, and stars, which He ordained for this purpose (for they shall be, says He, for signs of the months and the years), it clearly follows that the ages belong to the Creator, and that nothing of what was fore-ordained before the ages can be said to be the property of any other being than Him who claims the ages also as His own. Else let Marcion show that the ages belong to his god. He must then also claim the world itself for him; for it is in it that the ages are reckoned, the vessel as it were of the times, as well as the signs thereof, or their order. But he has no such demonstration to show us. I go back therefore to the point, and ask him this question: Why did (his god) fore-ordain our glory before the ages of the Creator? I could understand his having predetermined it before the ages, if he had revealed it at the commencement of time. But when he does this almost at the very expiration of all the ages of the Creator, his predestination before the ages, and not rather within the ages, was in vain, because he did not mean to make any revelation of his purpose until the ages had almost run out their course. For it is wholly inconsistent in him to be so forward in planning purposes, who is so backward in revealing them. In the Creator, however, the two courses were perfectly compatible - both the predestination before the ages and the revelation at the end thereof, because that which He both fore-ordained and revealed He also in the intermediate space of time announced by the pre-ministration of figures, and symbols, and allegories. But because (the apostle) subjoins, on the subject of our glory, that none of the princes of this world knew it, for had they known it they would not have crucified the Lord of glory, 1 Corinthians 2:8 the heretic argues that the princes of this world crucified the Lord (that is, the Christ of the rival god) in order that this blow might even recoil on the Creator Himself. Any one, however, who has seen from what we have already said how our glory must be regarded as issuing from the Creator, will already have come to the conclusion that, inasmuch as the Creator settled it in His own secret purpose, it properly enough was unknown to all the princes and powers of the Creator, on the principle that servants are not permitted to know their masters' plans, much less the fallen angels and the leader of transgression himself, the devil; for I should contend that these, on account of their fall, were greater strangers still to any knowledge of the Creator's dispensations. But it is no longer open to me even to interpret the princes and powers of this world as the Creator's, since the apostle imputes ignorance to them, whereas even the devil according to our Gospel recognised Jesus in the temptation, Matthew 4:1-11 and, according to the record which is common to both (Marcionites and ourselves) the evil spirit knew that Jesus was the Holy One of God, and that Jesus was His name, and that He had come to destroy them. Luke 4:34 The parable also of the strong man armed, whom a stronger than he overcame and seized his goods, is admitted by Marcion to have reference to the Creator: therefore the Creator could not have been ignorant any longer of the God of glory, since He is overcome by him; nor could He have crucified him whom He was unable to cope with. The inevitable inference, therefore, as it seems to me, is that we must believe that the princes and powers of the Creator did knowingly crucify the God of glory in His Christ, with that desperation and excessive malice with which the most abandoned slaves do not even hesitate to slay their masters. For it is written in my Gospel that Satan entered into Judas. Luke 22:3 According to Marcion, however, the apostle in the passage under consideration 1 Corinthians 2:8 does not allow the imputation of ignorance, with respect to the Lord of glory, to the powers of the Creator; because, indeed, he will have it that these are not meant by the princes of this world. But (the apostle) evidently did not speak of spiritual princes; so that he meant secular ones, those of the princely people, (chief in the divine dispensation, although) not, of course, among the nations of the world, and their rulers, and king Herod, and even Pilate, and, as represented by him, that power of Rome which was the greatest in the world, and then presided over by him. Thus the arguments of the other side are pulled down, and our own proofs are thereby built up. But you still maintain that our glory comes from your god, with whom it also lay in secret. Then why does your god employ the self-same Scripture which the apostle also relies on? What has your god to do at all with the sayings of the prophets? Who has discovered the mind of the Lord, or who has been His counsellor? Isaiah 40:13 So says Isaiah. What has he also to do with illustrations from our God? For when (the apostle) calls himself a wise master-builder, 1 Corinthians 3:10 we find that the Creator by Isaiah designates the teacher who sketches out the divine discipline by the same title, I will take away from Judah the cunning artifi cer, etc. And was it not Paul himself who was there foretold, destined to be taken away from Judah - that is, from Judaism- for the erection of Christianity, in order to lay that only foundation, which is Christ? 1 Corinthians 3:11 of this work the Creator also by the same prophet says, Behold, I lay in Sion for a foundation a precious stone and honourable; and he that rests thereon shall not be confounded. Isaiah 28:16 Unless it be, that God professed Himself to be the builder up of an earthly work, that so He might not give any sign of His Christ, as destined to be the foundation of such as believe in Him, upon which every man should build at will the superstructure of either sound or worthless doctrine; forasmuch as it is the Creator's function, when a man's work shall be tried by fire, (or) when a reward shall be recompensed to him by fire; because it is by fire that the test is applied to the building which you erect upon the foundation which is laid by Him, that is, the foundation of His Christ. Do you not know that you are the temple of God, and that the Spirit of God dwells in you? 1 Corinthians 3:16 Now, since man is the property, and the work, and the image and likeness of the Creator, having his flesh, formed by Him of the ground, and his soul of His afflatus, it follows that Marcion's god wholly dwells in a temple which belongs to another, if so be we are not the Creator's temple. But if any man defile the temple of God, he shall be himself destroyed - of course, by the God of the temple. 1 Corinthians 3:17 If you threaten an avenger, you threaten us with the Creator. You must become fools, that you may be wise. 1 Corinthians 3:18 Wherefore? Because the wisdom of this world is foolishness with God. 1 Corinthians 3:19 With what God? Even if the ancient Scriptures have contributed nothing in support of our view thus far, an excellent testimony turns up in what (the apostle) here adjoins: For it is written, He takes the wise in their own craftiness; and again, The Lord knows the thoughts of the wise, that they are vain. For in general we may conclude for certain that he could not possibly have cited the authority of that God whom he was bound to destroy, since he would not teach for Him. Therefore, says he, let no man glory in man; 1 Corinthians 3:21 an injunction which is in accordance with the teaching of the Creator, wretched is the man that trusts in man; Jeremiah 17:5 again, It is better to trust in the Lord than to confide in man; and the same thing is said about glorying (in princes). 5.7. And the hidden things of darkness He will Himself bring to light, 1 Corinthians 4:5 even by Christ; for He has promised Christ to be a Light, Isaiah 42:6 and Himself He has declared to be a lamp, searching the hearts and reins. From Him also shall praise be had by every man, 1 Corinthians 4:5 from whom proceeds, as from a judge, the opposite also of praise. But here, at least, you say he interprets the world to be the God thereof, when he says: We are made a spectacle unto the world, and to angels, and to men. 1 Corinthians 4:9 For if by world he had meant the people thereof, he would not have afterwards specially mentioned men. To prevent, however, your using such an argument as this, the Holy Ghost has providentially explained the meaning of the passage thus: We are made a spectacle to the world, i.e. both to angels, who minister therein, and to men, who are the objects of their ministration. of course, a man of the noble courage of our apostle (to say nothing of the Holy Ghost) was afraid, when writing to the children whom he had begotten in the gospel, to speak freely of the God of the world; for against Him he could not possibly seem to have a word to say, except only in a straightforward manner! I quite admit, that, according to the Creator's law, Leviticus 18:8 the man was an offender who had his father's wife. 1 Corinthians 5:1 He followed, no doubt, the principles of natural and public law. When, however, he condemns the man to be delivered unto Satan, 1 Corinthians 5:5 he becomes the herald of an avenging God. It does not matter that he also said, For the destruction of the flesh, that the spirit may be saved in the day of the Lord, 1 Corinthians 5:5 since both in the destruction of the flesh and in the saving of the spirit there is, on His part, judicial process; and when he bade the wicked person be put away from the midst of them, 1 Corinthians 5:13 he only mentioned what is a very frequently recurring sentence of the Creator. Purge out the old leaven, that you may be a new lump, as you are unleavened. 1 Corinthians 5:7 The unleavened bread was therefore, in the Creator's ordice, a figure of us (Christians). For even Christ our passover is sacrificed for us. 1 Corinthians 5:7 But why is Christ our passover, if the passover be not a type of Christ, in the similitude of the blood which saves, and of the Lamb, which is Christ? Exodus 12 Why does (the apostle) clothe us and Christ with symbols of the Creator's solemn rites, unless they had relation to ourselves? When, again, he warns us against fornication, he reveals the resurrection of the flesh. The body, says he, is not for fornication, but for the Lord; and the Lord for the body, 1 Corinthians 6:13 just as the temple is for God, and God for the temple. A temple will therefore pass away with its god, and its god with the temple. You see, then, how that He who raised up the Lord will also raise us up. 1 Corinthians 6:14 In the body will He raise us, because the body is for the Lord, and the Lord for the body. And suitably does he add the question: Do you not know that your bodies are the members of Christ? 1 Corinthians 6:15 What has the heretic to say? That these members of Christ will not rise again, for they are no longer our own? For, he says, you are bought with a price. 1 Corinthians 6:20 A price! surely none at all was paid, since Christ was a phantom, nor had He any corporeal substance which He could pay for our bodies! But, in truth, Christ had wherewithal to redeem us; and since He has redeemed, at a great price, these bodies of ours, against which fornication must not be committed (because they are now members of Christ, and not our own), surely He will secure, on His own account, the safety of those whom He made His own at so much cost! Now, how shall we glorify, how shall we exalt, God in our body, 1 Corinthians 6:20 which is doomed to perish? We must now encounter the subject of marriage, which Marcion, more continent than the apostle, prohibits. For the apostle, although preferring the grace of continence, 1 Corinthians 7:7-8 yet permits the contraction of marriage and the enjoyment of it, and advises the continuance therein rather than the dissolution thereof. 1 Corinthians 7:27 Christ plainly forbids divorce, Moses unquestionably permits it. Now, when Marcion wholly prohibits all carnal intercourse to the faithful (for we will say nothing about his catechumens), and when he prescribes repudiation of all engagements before marriage, whose teaching does he follow, that of Moses or of Christ? Even Christ, however, when He here commands the wife not to depart from her husband, or if she depart, to remain unmarried or be reconciled to her husband, 1 Corinthians 7:10-11 both permitted divorce, which indeed He never absolutely prohibited, and confirmed (the sanctity) of marriage, by first forbidding its dissolution; and, if separation had taken place, by wishing the nuptial bond to be resumed by reconciliation. But what reasons does (the apostle) allege for continence? Because the time is short. 1 Corinthians 7:29 I had almost thought it was because in Christ there was another god! And yet He from whom emanates this shortness of the time, will also send what suits the said brevity. No one makes provision for the time which is another's. You degrade your god, O Marcion, when you make him circumscribed at all by the Creator's time. Assuredly also, when (the apostle) rules that marriage should be only in the Lord, 1 Corinthians 7:39 that no Christian should intermarry with a heathen, he maintains a law of the Creator, who everywhere prohibits marriage with strangers. But when he says, although there be that are called gods, whether in heaven or in earth, 1 Corinthians 8:5 the meaning of his words is clear - not as if there were gods in reality, but as if there were some who are called gods, without being truly so. He introduces his discussion about meats offered to idols with a statement concerning idols (themselves): We know that an idol is nothing in the world. 1 Corinthians 8:4 Marcion, however, does not say that the Creator is not God; so that the apostle can hardly be thought to have ranked the Creator among those who are called gods, without being so; since, even if they had been gods, to us there is but one God, the Father. 1 Corinthians 8:6 Now, from whom do all things come to us, but from Him to whom all things belong? And pray, what things are these? You have them in a preceding part of the epistle: All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come. 1 Corinthians 3:21-22 He makes the Creator, then the God of all things, from whom proceed both the world and life and death, which cannot possibly belong to the other god. From Him, therefore, among the all things comes also Christ. 1 Corinthians 3:23 When he teaches that every man ought to live of his own industry, 1 Corinthians 9:13 he begins with a copious induction of examples - of soldiers, and shepherds, and husbandmen. 1 Corinthians 9:7 But he wanted divine authority. What was the use, however, of adducing the Creator's, which he was destroying? It was vain to do so; for his god had no such authority! (The apostle) says: You shall not muzzle the ox that treads out the grain, and adds: Does God take care of oxen? Yes, of oxen, for the sake of men! For, says he, it is written for our sakes. 1 Corinthians 11:10 Thus he showed that the law had a symbolic reference to ourselves, and that it gives its sanction in favour of those who live of the gospel. (He showed) also, that those who preach the gospel are on this account sent by no other god but Him to whom belongs the law, which made provision for them, when he says: For our sakes was this written. Still he declined to use this power which the law gave him, because he preferred working without any restraint. of this he boasted, and suffered no man to rob him of such glory 1 Corinthians 9:15 - certainly with no view of destroying the law, which he proved that another man might use. For behold Marcion, in his blindness, stumbled at the rock whereof our fathers drank in the wilderness. For since that rock was Christ, 1 Corinthians 10:4 it was, of course, the Creator's, to whom also belonged the people. But why resort to the figure of a sacred sign given by an extraneous god? Was it to teach the very truth, that ancient things prefigured the Christ who was to be educed out of them? For, being about to take a cursory view of what befell the people (of Israel) he begins with saying: Now these things happened as examples for us. 1 Corinthians 10:6 Now, tell me, were these examples given by the Creator to men belonging to a rival god? Or did one god borrow examples from another, and a hostile one too? He withdraws me to himself in alarm from Him from whom he transfers my allegiance. Will his antagonist make me better disposed to him? Should I now commit the same sins as the people, shall I have to suffer the same penalties, or not? 1 Corinthians 10:7-10 But if not the same, how vainly does he propose to me terrors which I shall not have to endure! From whom, again, shall I have to endure them? If from the Creator, What evils does it appertain to Him to inflict? And how will it happen that, jealous God as He is, He shall punish the man who offends His rival, instead of rather encouraging him. If, however, from the other god - but he knows not how to punish. So that the whole declaration of the apostle lacks a reasonable basis, if it is not meant to relate to the Creator's discipline. But the fact is, the apostle's conclusion corresponds to the beginning: Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world have come. 1 Corinthians 10:11 What a Creator! How prescient already, and considerate in warning Christians who belong to another god! Whenever cavils occur the like to those which have been already dealt with, I pass them by; certain others I dispatch briefly. A great argument for another god is the permission to eat of all kinds of meats, contrary to the law. 1 Corinthians 10:25-27 Just as if we did not ourselves allow that the burdensome ordices of the law were abrogated - but by Him who imposed them, who also promised the new condition of things. The same, therefore, who prohibited meats, also restored the use of them, just as He had indeed allowed them from the beginning. If, however, some strange god had come to destroy our God, his foremost prohibition would certainly have been, that his own votaries should abstain from supporting their lives on the resources of his adversary. 5.8. The head of every man is Christ. 1 Corinthians 11:3 What Christ, if He is not the author of man? The head he has here put for authority; now authority will accrue to none else than the author. of what man indeed is He the head? Surely of him concerning whom he adds soon afterwards: The man ought not to cover his head, forasmuch as he is the image of God. 1 Corinthians 11:7 Since then he is the image of the Creator (for He, when looking on Christ His Word, who was to become man, said, Let us make man in our own image, after our likeness Genesis 1:26), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head. But wherefore ought the woman to have power over her head, because of the angels? 1 Corinthians 11:10 If it is because she was created for the man, 1 Corinthians 11:9 and taken out of the man, according to the Creator's purpose, then in this way too has the apostle maintained the discipline of that God from whose institution he explains the reasons of His discipline. He adds: Because of the angels. 1 Corinthians 11:10 What angels? In other words, whose angels? If he means the fallen angels of the Creator, there is great propriety in his meaning. It is right that that face which was a snare to them should wear some mark of a humble guise and obscured beauty. If, however, the angels of the rival god are referred to, what fear is there for them? For not even Marcion's disciples, (to say nothing of his angels,) have any desire for women. We have often shown before now, that the apostle classes heresies as evil 1 Corinthians 11:18-19 among works of the flesh, and that he would have those persons accounted estimable who shun heresies as an evil thing. In like manner, when treating of the gospel, we have proved from the sacrament of the bread and the cup the verity of the Lord's body and blood in opposition to Marcion's phantom; while throughout almost the whole of my work it has been contended that all mention of judicial attributes points conclusively to the Creator as to a God who judges. Now, on the subject of spiritual gifts, 1 Corinthians 12:1 I have to remark that these also were promised by the Creator through Christ; and I think that we may derive from this a very just conclusion that the bestowal of a gift is not the work of a god other than Him who is proved to have given the promise. Here is a prophecy of Isaiah: There shall come forth a rod out of the stem of Jesse, and a flower shall spring up from his root; and upon Him shall rest the Spirit of the Lord. After which he enumerates the special gifts of the same: The spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of religion. And with the fear of the Lord shall the Spirit fill Him. Isaiah 11:1-3 In this figure of a flower he shows that Christ was to arise out of the rod which sprang from the stem of Jesse; in other words, from the virgin of the race of David, the son of Jesse. In this Christ the whole substantia of the Spirit would have to rest, not meaning that it would be as it were some subsequent acquisition accruing to Him who was always, even before His incarnation, the Spirit of God; so that you cannot argue from this that the prophecy has reference to that Christ who (as mere man of the race only of David) was to obtain the Spirit of his God. (The prophet says,) on the contrary, that from the time when (the true Christ) should appear in the flesh as the flower predicted, rising from the root of Jesse, there would have to rest upon Him the entire operation of the Spirit of grace, which, so far as the Jews were concerned, would cease and come to an end. This result the case itself shows; for after this time the Spirit of the Creator never breathed among them. From Judah were taken away the wise man, and the cunning artificer, and the counsellor, and the prophet; that so it might prove true that the law and the prophets were until John. Luke 16:16 Now hear how he declared that by Christ Himself, when returned to heaven, these spiritual gifts were to be sent: He ascended up on high, that is, into heaven; He led captivity captive, meaning death or slavery of man; He gave gifts to the sons of men, that is, the gratuities, which we call charismata. He says specifically sons of men, and not men promiscuously; thus exhibiting to us those who were the children of men truly so called, choice men, apostles. For, says he, I have begotten you through the gospel; 1 Corinthians 4:15 and You are my children, of whom I travail again in birth. Galatians 4:19 Now was absolutely fulfilled that promise of the Spirit which was given by the word of Joel: In the last days will I pour out of my Spirit upon all flesh, and their sons and their daughters shall prophesy; and upon my servants and upon my handmaids will I pour out of my Spirit. Since, then, the Creator promised the gift of His Spirit in the latter days; and since Christ has in these last days appeared as the dispenser of spiritual gifts (as the apostle says, When the fullness of the time had come, God sent forth His Son; Galatians 4:4 and again, This I say, brethren, that the time is short ), it evidently follows in connection with this prediction of the last days, that this gift of the Spirit belongs to Him who is the Christ of the predicters. Now compare the Spirit's specific graces, as they are described by the apostle, and promised by the prophet Isaiah. To one is given, says he, by the Spirit the word of wisdom; this we see at once is what Isaiah declared to be the spirit of wisdom. To another, the word of knowledge; this will be the (prophet's) spirit of understanding and counsel. To another, faith by the same Spirit; this will be the spirit of religion and the fear of the Lord. To another, the gifts of healing, and to another the working of miracles; this will be the spirit of might. To another prophecy, to another discerning of spirits, to another various kinds of tongues, to another the interpretation of tongues; this will be the spirit of knowledge. See how the apostle agrees with the prophet both in making the distribution of the one Spirit, and in interpreting His special graces. This, too, I may confidently say: he who has likened the unity of our body throughout its manifold and various members to the compacting together of the various gifts of the Spirit, shows also that there is but one Lord of the human body and of the Holy Spirit. This Spirit, (according to the apostle's showing,) meant not that the service of these gifts should be in the body, nor did He place them in the human body); and on the subject of the superiority of love above all these gifts, He even taught the apostle that it was the chief commandment, just as Christ has shown it to be: You shall love the Lord with all your heart and soul, with all your strength, and with all your mind, and your neighbour as your own self. Luke 10:27 When he mentions the fact that it is written in the law, how that the Creator would speak with other tongues and other lips, while confirming indeed the gift of tongues by such a mention, he yet cannot be thought to have affirmed that the gift was that of another god by his reference to the Creator's prediction. 1 Corinthians 14:21 In precisely the same manner, when enjoining on women silence in the church, that they speak not for the mere sake of learning 1 Corinthians 14:34-35 (although that even they have the right of prophesying, he has already shown when he covers the woman that prophesies with a veil), he goes to the law for his sanction that woman should be under obedience. Now this law, let me say once for all, he ought to have made no other acquaintance with, than to destroy it. But that we may now leave the subject of spiritual gifts, facts themselves will be enough to prove which of us acts rashly in claiming them for his God, and whether it is possible that they are opposed to our side, even if the Creator promised them for His Christ who is not yet revealed, as being destined only for the Jews, to have their operations in His time, in His Christ, and among His people. Let Marcion then exhibit, as gifts of his god, some prophets, such as have not spoken by human sense, but with the Spirit of God, such as have both predicted things to come, and have made manifest the secrets of the heart; 1 Corinthians 14:25 let him produce a psalm, a vision, a prayer 1 Corinthians 14:26 - only let it be by the Spirit, in an ecstasy, that is, in a rapture, whenever an interpretation of tongues has occurred to him; let him show to me also, that any woman of boastful tongue in his community has ever prophesied from among those specially holy sisters of his. Now all these signs (of spiritual gifts) are forthcoming from my side without any difficulty, and they agree, too, with the rules, and the dispensations, and the instructions of the Creator; therefore without doubt the Christ, and the Spirit, and the apostle, belong severally to my God. Here, then, is my frank avowal for any one who cares to require it. 5.9. Meanwhile the Marcionite will exhibit nothing of this kind; he is by this time afraid to say which side has the better right to a Christ who is not yet revealed. Just as my Christ is to be expected, who was predicted from the beginning, so his Christ therefore has no existence, as not having been announced from the beginning. Ours is a better faith, which believes in a future Christ, than the heretic's, which has none at all to believe in. Touching the resurrection of the dead, 1 Corinthians 15:12 let us first inquire how some persons then denied it. No doubt in the same way in which it is even now denied, since the resurrection of the flesh has at all times men to deny it. But many wise men claim for the soul a divine nature, and are confident of its undying destiny, and even the multitude worship the dead in the presumption which they boldly entertain that their souls survive. As for our bodies, however, it is manifest that they perish either at once by fire or the wild beasts, or even when most carefully kept by length of time. When, therefore, the apostle refutes those who deny the resurrection of the flesh, he indeed defends, in opposition to them, the precise matter of their denial, that is, the resurrection of the body. You have the whole answer wrapped up in this. All the rest is superfluous. Now in this very point, which is called the resurrection of the dead, it is requisite that the proper force of the words should be accurately maintained. The word dead expresses simply what has lost the vital principle, by means of which it used to live. Now the body is that which loses life, and as the result of losing it becomes dead. To the body, therefore, the term dead is only suitable. Moreover, as resurrection accrues to what is dead, and dead is a term applicable only to a body, therefore the body alone has a resurrection incidental to it. So again the word Resurrection, or (rising again), embraces only that which has fallen down. To rise, indeed, can be predicated of that which has never fallen down, but had already been always lying down. But to rise again is predicable only of that which has fallen down; because it is by rising again, in consequence of its having fallen down, that it is said to have re-risen. For the syllable RE always implies iteration (or happening again). We say, therefore, that the body falls to the ground by death, as indeed facts themselves show, in accordance with the law of God. For to the body it was said, (Till you return to the ground, for out of it were you taken; for) dust you are, and unto dust shall you return. That, therefore, which came from the ground shall return to the ground. Now that falls down which returns to the ground; and that rises again which falls down. Since by man came death, by man came also the resurrection. 1 Corinthians 15:21 Here in the word man, who consists of bodily substance, as we have often shown already, is presented to me the body of Christ. But if we are all so made alive in Christ, as we die in Adam, it follows of necessity that we are made alive in Christ as a bodily substance, since we died in Adam as a bodily substance. The similarity, indeed, is not complete, unless our revival in Christ concur in identity of substance with our mortality in Adam. But at this point (the apostle) has made a parenthetical statement concerning Christ, which, bearing as it does on our present discussion, must not pass unnoticed. For the resurrection of the body will receive all the better proof, in proportion as I shall succeed in showing that Christ belongs to that God who is believed to have provided this resurrection of the flesh in His dispensation. When he says, For He must reign, till He has put all enemies under His feet, we can see at once from this statement that he speaks of a God of vengeance, and therefore of Him who made the following promise to Christ: Sit at my right hand, until I make Your enemies Your footstool. The rod of Your strength shall the Lord send forth from Sion, and He shall rule along with You in the midst of Your enemies. It is necessary for me to lay claim to those Scriptures which the Jews endeavour to deprive us of, and to show that they sustain my view. Now they say that this Psalm was a chant in honour of Hezekiah, because he went up to the house of the Lord, and God turned back and removed his enemies. Therefore, (as they further hold,) those other words, Before the morning star did I beget you from the womb, are applicable to Hezekiah, and to the birth of Hezekiah. We on our side have published Gospels (to the credibility of which we have to thank them for having given some confirmation, indeed, already in so great a subject ); and these declare that the Lord was born at night, that so it might be before the morning star, as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born, and again from the place of the birth, for it is towards night that persons arrive at the (eastern) inn. Perhaps, too, there was a mystic purpose in Christ's being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, I have begotten You, except to His true Son. For although He says of all the people (Israel), I have begotten children, Isaiah 1:2 yet He added not from the womb. Now, why should He have added so superfluously this phrase from the womb (as if there could be any doubt about any one's having been born from the womb), unless the Holy Ghost had wished the words to be with special care understood of Christ? I have begotten You from the womb, that is to say, from a womb only, without a man's seed, making it a condition of a fleshly body that it should come out of a womb. What is here added (in the Psalm), You are a priest for ever, relates to (Christ) Himself. Hezekiah was no priest; and even if he had been one, he would not have been a priest for ever. After the order, says He, of Melchizedek. Now what had Hezekiah to do with Melchizedek, the priest of the most high God, and him uncircumcised too, who blessed the circumcised Abraham, after receiving from him the offering of tithes? To Christ, however, the order of Melchizedek will be very suitable; for Christ is the proper and legitimate High Priest of God. He is the Pontiff of the priesthood of the uncircumcision, constituted such, even then, for the Gentiles, by whom He was to be more fully received, although at His last coming He will favour with His acceptance and blessing the circumcision also, even the race of Abraham, which by and by is to acknowledge Him. Well, then, there is also another Psalm, which begins with these words: Give Your judgments, O God, to the King, that is, to Christ who was to come as King, and Your righteousness unto the King's son, that is, to Christ's people; for His sons are they who are born again in Him. But it will here be said that this Psalm has reference to Solomon. However, will not those portions of the Psalm which apply to Christ alone, be enough to teach us that all the rest, too, relates to Christ, and not to Solomon? He shall come down, says He, like rain upon a fleece, and like dropping showers upon the earth, describing His descent from heaven to the flesh as gentle and unobserved. Solomon, however, if he had indeed any descent at all, came not down like a shower, because he descended not from heaven. But I will set before you more literal points. He shall have dominion, says the Psalmist, from sea to sea, and from the river unto the ends of the earth. To Christ alone was this given; while Solomon reigned over only the moderately-sized kingdom of Judah. Yea, all kings shall fall down before Him. Whom, indeed, shall they all thus worship, except Christ? All nations shall serve Him. To whom shall all thus do homage, but Christ? His name shall endure forever. Whose name has this eternity of fame, but Christ's? Longer than the sun shall His name remain, for longer than the sun shall be the Word of God, even Christ. And in Him shall all nations be blessed. In Solomon was no nation blessed; in Christ every nation. And what if the Psalm proves Him to be even God? They shall call Him blessed. (On what ground?) Because blessed is the Lord God of Israel, who only does wonderful things. Blessed also is His glorious name, and with His glory shall all the earth be filled. On the contrary, Solomon (as I make bold to affirm) lost even the glory which he had from God, seduced by his love of women even into idolatry. And thus, the statement which occurs in about the middle of this Psalm, His enemies shall lick the dust (of course, as having been, (to use the apostle's phrase,) put under His feet ), will bear upon the very object which I had in view, when I both introduced the Psalm, and insisted on my opinion of its sense - namely, that I might demonstrate both the glory of His kingdom and the subjection of His enemies in pursuance of the Creator's own plans, with the view of laying down this conclusion, that none but He can be believed to be the Christ of the Creator. 5.10. Let us now return to the resurrection, to the defense of which against heretics of all sorts we have given indeed sufficient attention in another work of ours. But we will not be wanting (in some defense of the doctrine) even here, in consideration of such persons as are ignorant of that little treatise. What, asks he, shall they do who are baptized for the dead, if the dead rise not? 1 Corinthians 15:29 Now, never mind that practice, (whatever it may have been.) The Februarian lustrations will perhaps answer him (quite as well), by praying for the dead. Do not then suppose that the apostle here indicates some new god as the author and advocate of this (baptism for the dead. His only aim in alluding to it was) that he might all the more firmly insist upon the resurrection of the body, in proportion as they who were vainly baptized for the dead resorted to the practice from their belief of such a resurrection. We have the apostle in another passage defining but one baptism. Ephesians 4:5 To be baptized for the dead therefore means, in fact, to be baptized for the body; for, as we have shown, it is the body which becomes dead. What, then, shall they do who are baptized for the body, Ephesians 4:5 if the body rises not again? We stand, then, on firm ground (when we say) that the next question which the apostle has discussed equally relates to the body. But some man will say, 'How are the dead raised up? With what body do they come?' 1 Corinthians 15:35 Having established the doctrine of the resurrection which was denied, it was natural to discuss what would be the sort of body (in the resurrection), of which no one had an idea. On this point we have other opponents with whom to engage. For Marcion does not in any wise admit the resurrection of the flesh, and it is only the salvation of the soul which he promises; consequently the question which he raises is not concerning the sort of body, but the very substance thereof. Notwithstanding, he is most plainly refuted even from what the apostle advances respecting the quality of the body, in answer to those who ask, How are the dead raised up? With what body do they come? For as he treated of the sort of body, he of course ipso facto proclaimed in the argument that it was a body which would rise again. Indeed, since he proposes as his examples wheat grain, or some other grain, to which God gives a body, such as it has pleased Him; 1 Corinthians 15:37-38 since also he says, that to every seed is its own body; 1 Corinthians 15:38 that, consequently, there is one kind of flesh of men, while there is another of beasts, and (another) of birds; that there are also celestial bodies and bodies terrestrial; and that there is one glory of the sun, and another glory of the moon, and another glory of the stars 1 Corinthians 15:39-41 - does he not therefore intimate that there is to be a resurrection of the flesh or body, which he illustrates by fleshly and corporeal samples? Does he not also guarantee that the resurrection shall be accomplished by that God from whom proceed all the (creatures which have served him for) examples? So also, says he, is the resurrection of the dead. 1 Corinthians 15:42 How? Just as the grain, which is sown a body, springs up a body. This sowing of the body he called the dissolving thereof in the ground, because it is sown in corruption, (but is raised) to honour and power. 1 Corinthians 15:42-43 Now, just as in the case of the grain, so here: to Him will belong the work in the revival of the body, who ordered the process in the dissolution thereof. If, however, you remove the body from the resurrection which you submitted to the dissolution, what becomes of the diversity in the issue? Likewise, although it is sown a natural body, it is raised a spiritual body. 1 Corinthians 15:44 Now, although the natural principle of life and the spirit have each a body proper to itself, so that the natural body may fairly be taken to signify the soul, and the spiritual body the spirit, yet that is no reason for supposing the apostle to say that the soul is to become spirit in the resurrection, but that the body (which, as being born along with the soul, and as retaining its life by means of the soul, admits of being called animal (or natural ) will become spiritual, since it rises through the Spirit to an eternal life. In short, since it is not the soul, but the flesh which is sown in corruption, when it turns to decay in the ground, it follows that (after such dissolution) the soul is no longer the natural body, but the flesh, which was the natural body, (is the subject of the future change), forasmuch as of a natural body it is made a spiritual body, as he says further down, That was not first which is spiritual. 1 Corinthians 15:46 For to this effect he just before remarked of Christ Himself: The first man Adam was made a living soul, the last Adam was made a quickening spirit. 1 Corinthians 15:45 Our heretic, however, in the excess of his folly, being unwilling that the statement should remain in this shape, altered last Adam into last Lord; because he feared, of course, that if he allowed the Lord to be the last (or second) Adam, we should contend that Christ, being the second Adam, must needs belong to that God who owned also the first Adam. But the falsification is transparent. For why is there a first Adam, unless it be that there is also a second Adam? For things are not classed together unless they be severally alike, and have an identity of either name, or substance, or origin. Now, although among things which are even individually diverse, one must be first and another last, yet they must have one author. If, however, the author be a different one, he himself indeed may be called the last. But the thing which he introduces is the first, and that only can be the last, which is like this first in nature. It is, however, not like the first in nature, when it is not the work of the same author. In like manner (the heretic) will be refuted also with the word man: The first man is of the earth, earthy; the second man is the Lord from heaven. 1 Corinthians 15:47 Now, since the first was a man, how can there be a second, unless he is a man also? Or, else, if the second is Lord, was the first Lord also? It is, however, quite enough for me, that in his Gospel he admits the Son of man to be both Christ and Man; so that he will not be able to deny Him (in this passage), in the Adam and the man (of the apostle). What follows will also be too much for him. For when the apostle says, As is the earthy, that is, man, such also are they that are earthy - men again, of course; therefore as is the heavenly, meaning the Man, from heaven, such are the men also that are heavenly. For he could not possibly have opposed to earthly men any heavenly beings that were not men also; his object being the more accurately to distinguish their state and expectation by using this name in common for them both. For in respect of their present state and their future expectation he calls men earthly and heavenly, still reserving their parity of name, according as they are reckoned (as to their ultimate condition ) in Adam or in Christ. Therefore, when exhorting them to cherish the hope of heaven, he says: As we have borne the image of the earthy, so let us also bear the image of the heavenly, - language which relates not to any condition of resurrection life, but to the rule of the present time. He says, Let us bear, as a precept; not We shall bear, in the sense of a promise - wishing us to walk even as he himself was walking, and to put off the likeness of the earthly, that is, of the old man, in the works of the flesh. For what are this next words? Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God. 1 Corinthians 15:50 He means the works of the flesh and blood, which, in his Epistle to the Galatians, deprive men of the kingdom of God. Galatians 5:19-21 In other passages also he is accustomed to put the natural condition instead of the works that are done therein, as when he says, that they who are in the flesh cannot please God. Romans 8:8 Now, when shall we be able to please God except while we are in this flesh? There is, I imagine, no other time wherein a man can work. If, however, while we are even naturally living in the flesh, we yet eschew the deeds of the flesh, then we shall not be in the flesh; since, although we are not absent from the substance of the flesh, we are notwithstanding strangers to the sin thereof. Now, since in the word flesh we are enjoined to put off, not the substance, but the works of the flesh, therefore in the use of the same word the kingdom of God is denied to the works of the flesh, not to the substance thereof. For not that is condemned in which evil is done, but only the evil which is done in it. To administer poison is a crime, but the cup in which it is given is not guilty. So the body is the vessel of the works of the flesh, while the soul which is within it mixes the poison of a wicked act. How then is it, that the soul, which is the real author of the works of the flesh, shall attain to the kingdom of God, after the deeds done in the body have been atoned for, while the body, which was nothing but (the soul's) ministering agent, must remain in condemnation? Is the cup to be punished, but the poisoner to escape? Not that we indeed claim the kingdom of God for the flesh: all we do is, to assert a resurrection for the substance thereof, as the gate of the kingdom through which it is entered. But the resurrection is one thing, and the kingdom is another. The resurrection is first, and afterwards the kingdom. We say, therefore, that the flesh rises again, but that when changed it obtains the kingdom. For the dead shall be raised incorruptible, even those who had been corruptible when their bodies fell into decay; and we shall be changed, in a moment, in the twinkling of an eye. 1 Corinthians 15:52 For this corruptible - and as he spoke, the apostle seemingly pointed to his own flesh - must put on incorruption, and this mortal must put on immortality, 1 Corinthians 15:53 in order, indeed, that it may be rendered a fit substance for the kingdom of God. For we shall be like the angels. This will be the perfect change of our flesh - only after its resurrection. Now if, on the contrary, there is to be no flesh, how then shall it put on incorruption and immortality? Having then become something else by its change, it will obtain the kingdom of God, no longer the (old) flesh and blood, but the body which God shall have given it. Rightly then does the apostle declare, Flesh and blood cannot inherit the kingdom of God; 1 Corinthians 15:50 for this (honour) does he ascribe to the changed condition which ensues on the resurrection. Since, therefore, shall then be accomplished the word which was written by the Creator, O death, where is your victory - or your struggle? O death, where is your sting? 1 Corinthians 15:55 - written, I say, by the Creator, for He wrote them by His prophet - to Him will belong the gift, that is, the kingdom, who proclaimed the word which is to be accomplished in the kingdom. And to none other God does he tell us that thanks are due, for having enabled us to achieve the victory even over death, than to Him from whom he received the very expression of the exulting and triumphant challenge to the mortal foe. 5.11. If, owing to the fault of human error, the word God has become a common name (since in the world there are said and believed to be gods many 1 Corinthians 8:5), yet the blessed God, (who is the Father) of our Lord Jesus Christ, 2 Corinthians 1:3 will be understood to be no other God than the Creator, who both blessed all things (that He had made), as you find in Genesis, Genesis 1:22 and is Himself blessed by all things, as Daniel tells us. Now, if the title of Father may be claimed for (Marcion's) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also the Father of mercies, 2 Corinthians 1:3 and (in the prophets) has been described as full of compassion, and gracious, and plenteous in mercy. In Jonah you find the signal act of His mercy, which He showed to the praying Ninevites. Jonah 3:8 How inflexible was He at the tears of Hezekiah! How ready to forgive Ahab, the husband of Jezebel, the blood of Naboth, when he deprecated His anger. How prompt in pardoning David on his confession of his sin 2 Samuel 12:13 - preferring, indeed, the sinner's repentance to his death, of course because of His gracious attribute of mercy. Ezekiel 33:11 Now, if Marcion's god has exhibited or proclaimed any such thing as this, I will allow him to be the Father of mercies. Since, however, he ascribes to him this title only from the time he has been revealed, as if he were the father of mercies from the time only when he began to liberate the human race, then we on our side, too, adopt the same precise date of his alleged revelation; but it is that we may deny him! It is then not competent to him to ascribe any quality to his god, whom indeed he only promulged by the fact of such an ascription; for only if it were previously evident that his god had an existence, could he be permitted to ascribe an attribute to him. The ascribed attribute is only an accident; but accidents are preceded by the statement of the thing itself of which they are predicated, especially when another claims the attribute which is ascribed to him who has not been previously shown to exist. Our denial of his existence will be all the more peremptory, because of the fact that the attribute which is alleged in proof of it belongs to that God who has been already revealed. Therefore the New Testament will appertain to none other than Him who promised it - if not its letter, yet its spirit; 2 Corinthians 3:6 and herein will lie its newness. Indeed, He who had engraved its letter in stones is the same as He who had said of its spirit, I will pour out of my Spirit upon all flesh. Joel 2:28 Even if the letter kills, yet the Spirit gives life; 2 Corinthians 3:6 and both belong to Him who says: I kill, and I make alive; I wound, and I heal. Deuteronomy 32:39 We have already made good the Creator's claim to this twofold character of judgment and goodness - killing in the letter through the law, and quickening in the Spirit through the Gospel. Now these attributes, however different they be, cannot possibly make two gods; for they have already (in the prevenient dispensation of the Old Testament) been found to meet in One. He alludes to Moses' veil, covered with which his face could not be steadfastly seen by the children of Israel. 2 Corinthians 3:7, 13 Since he did this to maintain the superiority of the glory of the New Testament, which is permanent in its glory, over that of the Old, which was to be done away, 2 Corinthians 3:7-8 this fact gives support to my belief which exalts the Gospel above the law and you must look well to it that it does not even more than this. For only there is superiority possible where was previously the thing over which superiority can be affirmed. But then he says, But their minds were blinded - of the world; certainly not the Creator's mind, but the minds of the people which are in the world. of Israel he says, Even unto this day the same veil is upon their heart; 2 Corinthians 3:15 showing that the veil which was on the face of Moses was a figure of the veil which is on the heart of the nation still; because even now Moses is not seen by them in heart, just as he was not then seen by them in eye. But what concern has Paul with the veil which still obscures Moses from their view, if the Christ of the Creator, whom Moses predicted, is not yet come? How are the hearts of the Jews represented as still covered and veiled, if the predictions of Moses relating to Christ, in whom it was their duty to believe through him, are as yet unfulfilled? What had the apostle of a strange Christ to complain of, if the Jews failed in understanding the mysterious announcements of their own God, unless the veil which was upon their hearts had reference to that blindness which concealed from their eyes the Christ of Moses? Then, again, the words which follow, But when it shall turn to the Lord, the evil shall be taken away, 2 Corinthians 3:16 properly refer to the Jew, over whose gaze Moses' veil is spread, to the effect that, when he is turned to the faith of Christ, he will understand how Moses spoke of Christ. But how shall the veil of the Creator be taken away by the Christ of another god, whose mysteries the Creator could not possibly have veiled - unknown mysteries, as they were of an unknown god? So he says that we now with open face (meaning the candour of the heart, which in the Jews had been covered with a veil), beholding Christ, are changed into the same image, from that glory (wherewith Moses was transfigured as by the glory of the Lord) to another glory. 2 Corinthians 3:18 By thus setting forth the glory which illumined the person of Moses from his interview with God, and the veil which concealed the same from the infirmity of the people, and by superinducing thereupon the revelation and the glory of the Spirit in the person of Christ - even as, to use his words, by the Spirit of the Lord - he testifies that the whole Mosaic system was a figure of Christ, of whom the Jews indeed were ignorant, but who is known to us Christians. We are quite aware that some passages are open to ambiguity, from the way in which they are read, or else from their punctuation, when there is room for these two causes of ambiguity. The latter method has been adopted by Marcion, by reading the passage which follows, in whom the God of this world, 2 Corinthians 4:4 as if it described the Creator as the God of this world, in order that he may, by these words, imply that there is another God for the other world. We, however, say that the passage ought to be punctuated with a comma after God, to this effect: In whom God has blinded the eyes of the unbelievers of this world. In whom means the Jewish unbelievers, from some of whom the gospel is still hidden under Moses' veil. Now it is these whom God had threatened for loving Him indeed with the lip, while their heart was far from Him, Isaiah 29:13 in these angry words: You shall hear with your ears, and not understand; and see with your eyes, but not perceive; and, If you will not believe, you shall not understand; and again, I will take away the wisdom of their wise men, and bring to nought the understanding of their prudent ones. But these words, of course, He did not pronounce against them for concealing the gospel of the unknown God. At any rate, if there is a God of this world, He blinds the heart of the unbelievers of this world, because they have not of their own accord recognised His Christ, who ought to be understood from His Scriptures. Content with my advantage, I can willingly refrain from noticing to any greater length this point of ambiguous punctuation, so as not to give my adversary any advantage, indeed, I might have wholly omitted the discussion. A simpler answer I shall find ready to hand in interpreting the god of this world of the devil, who once said, as the prophet describes him: I will be like the Most High; I will exalt my throne in the clouds. Isaiah 14:14 The whole superstition, indeed, of this world has got into his hands, so that he blinds effectually the hearts of unbelievers, and of none more than the apostate Marcion's. Now he did not observe how much this clause of the sentence made against him: For God, who commanded the light to shine out of darkness, has shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ. 2 Corinthians 4:6 Now who was it that said; Let there be light? Genesis 1:3 And who was it that said to Christ concerning giving light to the world: I have set You as a light to the Gentiles - to them, that is, who sit in darkness and in the shadow of death? (None else, surely, than He), to whom the Spirit in the Psalm answers, in His foresight of the future, saying, The light of Your countece, O Lord, has been displayed upon us. Now the countece (or person ) of the Lord here is Christ. Wherefore the apostle said above: Christ, who is the image of God. 2 Corinthians 4:4 Since Christ, then, is the person of the Creator, who said, Let there be light, it follows that Christ and the apostles, and the gospel, and the veil, and Moses- nay, the whole of the dispensations - belong to the God who is the Creator of this world, according to the testimony of the clause (above adverted to), and certainly not to him who never said, Let there be light. I here pass over discussion about another epistle, which we hold to have been written to the Ephesians, but the heretics to the Laodiceans. In it he tells them to remember, that at the time when they were Gentiles they were without Christ, aliens from (the commonwealth of) Israel, without intercourse, without the covets and any hope of promise, nay, without God, even in his own world, Ephesians 2:12 as the Creator thereof. Since therefore he said, that the Gentiles were without God, while their god was the devil, not the Creator, it is clear that he must be understood to be the lord of this world, whom the Gentiles received as their god - not the Creator, of whom they were in ignorance. But how does it happen, that the treasure which we have in these earthen vessels of ours 2 Corinthians 4:7 should not be regarded as belonging to the God who owns the vessels? Now since God's glory is, that so great a treasure is contained in earthen vessels, and since these earthen vessels are of the Creator's make, it follows that the glory is the Creator's; nay, since these vessels of His smack so much of the excellency of the power of God, that power itself must be His also! Indeed, all these things have been consigned to the said earthen vessels for the very purpose that His excellence might be manifested forth. Henceforth, then, the rival god will have no claim to the glory, and consequently none to the power. Rather, dishonour and weakness will accrue to him, because the earthen vessels with which he had nothing to do have received all the excellency! Well, then, if it be in these very earthen vessels that he tells us we have to endure so great sufferings, 2 Corinthians 4:8-12 in which we bear about with us the very dying of God, (Marcion's) god is really ungrateful and unjust, if he does not mean to restore this same substance of ours at the resurrection, wherein so much has been endured in loyalty to him, in which Christ's very death is borne about, wherein too the excellency of his power is treasured. 2 Corinthians 4:10 For he gives prominence to the statement, That the life also of Christ may be manifested in our body, 2 Corinthians 4:10 as a contrast to the preceding, that His death is borne about in our body. Now of what life of Christ does he here speak? of that which we are now living? Then how is it, that in the words which follow he exhorts us not to the things which are seen and are temporal, but to those which are not seen and are eternal 2 Corinthians 4:16-18 - in other words, not to the present, but to the future? But if it be of the future life of Christ that he speaks, intimating that it is to be made manifest in our body, 2 Corinthians 4:11 then he has clearly predicted the resurrection of the flesh. 2 Corinthians 4:14 He says, too, that our outward man perishes, 2 Corinthians 4:16 not meaning by an eternal perdition after death, but by labours and sufferings, in reference to which he previously said, For which cause we will not faint. 2 Corinthians 4:16 Now, when he adds of the inward man also, that it is renewed day by day, he demonstrates both issues here - the wasting away of the body by the wear and tear of its trials, and the renewal of the soul by its contemplation of the promises. 5.12. As to the house of this our earthly dwelling-place, when he says that we have an eternal home in heaven, not made with hands, 2 Corinthians 5:1 he by no means would imply that, because it was built by the Creator's hand, it must perish in a perpetual dissolution after death. He treats of this subject in order to offer consolation against the fear of death and the dread of this very dissolution, as is even more manifest from what follows, when he adds, that in this tabernacle of our earthly body we do groan, earnestly desiring to be clothed upon with the vesture which is from heaven, 2 Corinthians 5:2-3 if so be, that having been unclothed, we shall not be found naked; in other words, shall regain that of which we have been divested, even our body. And again he says: We that are in this tabernacle do groan, not as if we were oppressed with an unwillingness to be unclothed, but (we wish) to be clothed upon. 2 Corinthians 5:4 He here says expressly, what he touched but lightly in his first epistle, where he wrote:) The dead shall be raised incorruptible (meaning those who had undergone mortality), and we shall be changed (whom God shall find to be yet in the flesh). 1 Corinthians 15:52 Both those shall be raised incorruptible, because they shall regain their body - and that a renewed one, from which shall come their incorruptibility; and these also shall, in the crisis of the last moment, and from their instantaneous death, while encountering the oppressions of anti-christ, undergo a change, obtaining therein not so much a divestiture of body as a clothing upon with the vesture which is from heaven. So that while these shall put on over their (changed) body this, heavenly raiment, the dead also shall for their part recover their body, over which they too have a supervesture to put on, even the incorruption of heaven; because of these it was that he said: This corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:53 The one put on this (heavenly) apparel, when they recover their bodies; the others put it on as a supervesture, when they indeed hardly lose them (in the suddenness of their change). It was accordingly not without good reason that he described them as not wishing indeed to be unclothed, but (rather as wanting) to be clothed upon; 2 Corinthians 5:4 in other words, as wishing not to undergo death, but to be surprised into life, that this moral (body) might be swallowed up of life, by being rescued from death in the supervesture of its changed state. This is why he shows us how much better it is for us not to be sorry, if we should be surprised by death, and tells us that we even hold of God the earnest of His Spirit 2 Corinthians 5:5 (pledged as it were thereby to have the clothing upon, which is the object of our hope), and that so long as we are in the flesh, we are absent from the Lord; 2 Corinthians 5:6 moreover, that we ought on this account to prefer rather to be absent from the body and to be present with the Lord, 2 Corinthians 5:8 and so to be ready to meet even death with joy. In this view it is that he informs us how we must all appear before the judgement-seat of Christ, that every one may receive the things done in his body, according as he has done either good or bad. 2 Corinthians 5:10 Since, however, there is then to be a retribution according to men's merits, how will any be able to reckon with God? But by mentioning both the judgment-seat and the distinction between works good and bad, he sets before us a Judge who is to award both sentences, 2 Corinthians 5:10 and has thereby affirmed that all will have to be present at the tribunal in their bodies. For it will be impossible to pass sentence except on the body, for what has been done in the body. God would be unjust, if any one were not punished or else rewarded in that very condition, wherein the merit was itself achieved. If therefore any man be in Christ, he is a new creature; old things are passed away; behold, all things have become new; 2 Corinthians 5:17 and so is accomplished the prophecy of Isaiah. Isaiah 43:19 When also he (in a later passage) enjoins us to cleanse ourselves from all filthiness of flesh and blood (since this substance enters not the kingdom of God 1 Corinthians 15:50); when, again, he espouses the church as a chaste virgin to Christ, 2 Corinthians 11:2 a spouse to a spouse in very deed, an image cannot be combined and compared with what is opposed to the real nature of the thing (with which it is compared). So when he designates false apostles, deceitful workers transforming themselves into likenesses of himself, 2 Corinthians 11:13 of course by their hypocrisy, he charges them with the guilt of disorderly conversation, rather than of false doctrine. The contrariety, therefore, was one of conduct, not of gods. If Satan himself, too, is transformed into an angel of light, 2 Corinthians 11:14 such an assertion must not be used to the prejudice of the Creator. The Creator is not an angel, but God. Into a god of light, and not an angel of light, must Satan then have been said to be transformed, if he did not mean to call him the angel, which both we and Marcion know him to be. On Paradise is the title of a treatise of ours, in which is discussed all that the subject admits of. I shall here simply wonder, in connection with this matter, whether a god who has no dispensation of any kind on earth could possibly have a paradise to call his own - without perchance availing himself of the paradise of the Creator, to use it as he does His world - much in the character of a mendicant. And yet of the removal of a man from earth to heaven we have an instance afforded us by the Creator in Elijah. 2 Kings 2:11 But what will excite my surprise still more is the case (next supposed by Marcion), that a God so good and gracious, and so averse to blows and cruelty, should have suborned the angel Satan- not his own either, but the Creator's - to buffet the apostle, 2 Corinthians 12:7-8 and then to have refused his request, when thrice entreated to liberate him! It would seem, therefore, that Marcion's god imitates the Creator's conduct, who is an enemy to the proud, even putting down the mighty from their seats. Is he then the same God as He who gave Satan power over the person of Job that his strength might be made perfect in weakness? How is it that the censurer of the Galatians Galatians 1:6-9 still retains the very formula of the law: In the mouth of two or three witnesses shall every word be established? 2 Corinthians 13:1 How again is it that he threatens sinners that he will not spare them 2 Corinthians 13:2 - he, the preacher of a most gentle god? Yea, he even declares that the Lord has given to him the power of using sharpness in their presence! 2 Corinthians 13:10 Deny now, O heretic, (at your cost,) that your god is an object to be feared, when his apostle was for making himself so formidable! 5.13. Since my little work is approaching its termination, I must treat but briefly the points which still occur, while those which have so often turned up must be put aside. I regret still to have to contend about the law - after I have so often proved that its replacement (by the gospel) affords no argument for another god, predicted as it was indeed in Christ, and in the Creator's own plans ordained for His Christ. (But I must revert to that discussion) so far as (the apostle leads me, for) this very epistle looks very much as if it abrogated the law. We have, however, often shown before now that God is declared by the apostle to be a Judge; and that in the Judge is implied an Avenger; and in the Avenger, the Creator. And so in the passage where he says: I am not ashamed of the gospel (of Christ): for it is the power of god unto salvation to every one that believes; to the Jew first, and also to the Greek; for therein is the righteousness of God revealed from faith to faith, Romans 1:16-17 he undoubtedly ascribes both the gospel and salvation to Him whom (in accordance with our heretic's own distinction) I have called the just God, not the good one. It is He who removes (men) from confidence in the law to faith in the gospel - that is to say, His own law and His own gospel. When, again, he declares that the wrath (of God) is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness, Romans 1:18 (I ask) the wrath of what God? of the Creator certainly. The truth, therefore, will be His, whose is also the wrath, which has to be revealed to avenge the truth. Likewise, when adding, We are sure that the judgment of God is according to truth, Romans 2:2 he both vindicated that wrath from which comes this judgment for the truth, and at the same time afforded another proof that the truth emanates from the same God whose wrath he attested, by witnessing to His judgment. Marcion's averment is quite a different matter, that the Creator in anger avenges Himself on the truth of the rival god which had been detained in unrighteousness. But what serious gaps Marcion has made in this epistle especially, by withdrawing whole passages at his will, will be clear from the unmutilated text of our own copy. It is enough for my purpose to accept in evidence of its truth what he has seen fit to leave unerased, strange instances as they are also of his negligence and blindness. If, then, God will judge the secrets of men - both of those who have sinned in the law, and of those who have sinned without law (inasmuch as they who know not the law yet do by nature the things contained in the law) Romans 2:12-16 - surely the God who shall judge is He to whom belong both the law, and that nature which is the rule to them who know not the law. But how will He conduct this judgment? According to my gospel, says (the apostle), by (Jesus) Christ. Romans 2:16 So that both the gospel and Christ must be His, to whom appertain the law and the nature which are to be vindicated by the gospel and Christ - even at that judgment of God which, as he previously said, was to be according to truth. Romans 2:2 The wrath, therefore, which is to vindicate truth, can only be revealed from heaven by the God of wrath; Romans 1:18 so that this sentence, which is quite in accordance with that previous one wherein the judgment is declared to be the Creator's, cannot possibly be ascribed to another god who is not a judge, and is incapable of wrath. It is only consistent in Him among whose attributes are found the judgment and the wrath of which I am speaking, and to whom of necessity must also appertain the media whereby these attributes are to be carried into effect, even the gospel and Christ. Hence his invective against the transgressors of the law, who teach that men should not steal, and yet practise theft themselves. Romans 2:21 (This invective he utters) in perfect homage to the law of God, not as if he meant to censure the Creator Himself with having commanded Exodus 3:22 a fraud to be practised against the Egyptians to get their gold and silver at the very time when He was forbidding men to steal, - adopting such methods as they are apt (shamelessly) to charge upon Him in other particulars also. Are we then to suppose that the apostle abstained through fear from openly calumniating God, from whom notwithstanding He did not hesitate to withdraw men? Well, but he had gone so far in his censure of the Jews, as to point against them the denunciation of the prophet, Through you the name of God is blasphemed (among the Gentiles). Romans 2:24 But how absurd, that he should himself blaspheme Him for blaspheming whom he upbraids them as evil-doers! He prefers even circumcision of heart to neglect of it in the flesh. Now it is quite within the purpose of the God of the law that circumcision should be that of the heart, not in the flesh; in the spirit, and not in the letter. Romans 2:29 Since this is the circumcision recommended by Jeremiah: Circumcise (yourselves to the Lord, and take away) the foreskins of your heart; Jeremiah 4:4 and even of Moses: Circumcise, therefore, the hardness of your heart, - the Spirit which circumcises the heart will proceed from Him who prescribed the letter also which clips the flesh; and the Jew which is one inwardly will be a subject of the self-same God as he also is who is a Jew outwardly; Romans 2:28 because the apostle would have preferred not to have mentioned a Jew at all, unless he were a servant of the God of the Jews. It was once the law; now it is the righteousness of God which is by the faith of (Jesus) Christ. Romans 3:21-22 What means this distinction? Has your god been subserving the interests of the Creator's dispensation, by affording time to Him and to His law? Is the Now in the hands of Him to whom belonged the Then? Surely, then, the law was His, whose is now the righteousness of God. It is a distinction of dispensations, not of gods. He enjoins those who are justified by faith in Christ and not by the law to have peace with God. With what God? Him whose enemies we have never, in any dispensation, been? Or Him against whom we have rebelled, both in relation to His written law and His law of nature? Now, as peace is only possible towards Him with whom there once was war, we shall be both justified by Him, and to Him also will belong the Christ, in whom we are justified by faith, and through whom alone God's enemies can ever be reduced to peace. Moreover, says he, the law entered, that the offense might abound. Romans 5:20 And wherefore this? In order, he says, that (where sin abounded), grace might much more abound. Romans 5:20 Whose grace, if not of that God from whom also came the law? Unless it be, forsooth, that the Creator intercalated His law for the mere purpose of producing some employment for the grace of a rival god, an enemy to Himself (I had almost said, a god unknown to Him), that as sin had in His own dispensation reigned unto death, even so might grace reign through righteousness unto (eternal) life by Jesus Christ, Romans 5:21 His own antagonist! For this (I suppose it was, that) the law of the Creator had concluded all under sin, Galatians 3:22 and had brought in all the world as guilty (before God), and had stopped every mouth, Romans 3:19 so that none could glory through it, in order that grace might be maintained to the glory of the Christ, not of the Creator, but of Marcion! I may here anticipate a remark about the substance of Christ, in the prospect of a question which will now turn up. For he says that we are dead to the law. It may be contended that Christ's body is indeed a body, but not exactly flesh. Now, whatever may be the substance, since he mentions the body of Christ, whom he immediately after states to have been raised from the dead, Romans 7:4 none other body can be understood than that of the flesh, in respect of which the law was called (the law) of death. But, behold, he bears testimony to the law, and excuses it on the ground of sin: What shall we say, therefore? Is the law sin? God forbid. Romans 7:7 Fie on you, Marcion. God forbid! (See how) the apostle recoils from all impeachment of the law. I, however, have no acquaintance with sin except through the law. But how high an encomium of the law (do we obtain) from this fact, that by it there comes to light the latent presence of sin! It was not the law, therefore, which led me astray, but sin, taking occasion by the commandment. Romans 7:8 Why then do you, (O Marcion,) impute to the God of the law what His apostle dares not impute even to the law itself? Nay, he adds a climax: The law is holy, and its commandment just and good. Romans 7:13 Now if he thus reverences the Creator's law, I am at a loss to know how he can destroy the Creator Himself. Who can draw a distinction, and say that there are two gods, one just and the other good, when He ought to be believed to be both one and the other, whose commandment is both just and good? Then, again, when affirming the law to be spiritual Romans 7:14 he thereby implies that it is prophetic, and that it is figurative. Now from even this circumstance I am bound to conclude that Christ was predicted by the law but figuratively, so that indeed He could not be recognised by all the Jews. 5.14. If the Father sent His Son in the likeness of sinful flesh, Romans 8:3 it must not therefore be said that the flesh which He seemed to have was but a phantom. For he in a previous verse ascribed sin to the flesh, and made it out to be the law of sin dwelling in his members, and warring against the law of the mind. On this account, therefore, (does he mean to say that) the Son was sent in the likeness of sinful flesh, that He might redeem this sinful flesh by a like substance, even a fleshly one, which bare a resemblance to sinful flesh, although it was itself free from sin. Now this will be the very perfection of divine power to effect the salvation (of man) in a nature like his own. For it would be no great matter if the Spirit of God remedied the flesh; but when a flesh, which is the very copy of the sinning substance - itself flesh also - only without sin, (effects the remedy, then doubtless it is a great thing). The likeness, therefore, will have reference to the quality of the sinfulness, and not to any falsity of the substance. Because he would not have added the attribute sinful, if he meant the likeness to be so predicated of the substance as to deny the verity thereof; in that case he would only have used the word flesh, and omitted the sinful. But inasmuch as he has put the two together, and said sinful flesh, (or flesh of sin,) he has both affirmed the substance, that is, the flesh and referred the likeness to the fault of the substance, that is, to its sin. But even suppose that the likeness was predicated of the substance, the truth of the said substance will not be thereby denied. Why then call the true substance like? Because it is indeed true, only not of a seed of like condition with our own; but true still, as being of a nature not really unlike ours. And again, in contrary things there is no likeness. Thus the likeness of flesh would not be called spirit, because flesh is not susceptible of any likeness to spirit; but it would be called phantom, if it seemed to be that which it really was not. It is, however, called likeness, since it is what it seems to be. Now it is (what it seems to be), because it is on a par with the other thing (with which it is compared). But a phantom, which is merely such and nothing else, is not a likeness. The apostle, however, himself here comes to our aid; for, while explaining in what sense he would not have us live in the flesh, although in the flesh - even by not living in the works of the flesh - he shows that when he wrote the words, Flesh and blood cannot inherit the kingdom of God, 1 Corinthians 15:50 it was not with the view of condemning the substance (of the flesh), but the works thereof; and because it is possible for these not to be committed by us while we are still in the flesh, they will therefore be properly chargeable, not on the substance of the flesh, but on its conduct. Likewise, if the body indeed is dead because of sin (from which statement we see that not the death of the soul is meant, but that of the body), but the spirit is life because of righteousness, Romans 8:10 it follows that this life accrues to that which incurred death because of sin, that is, as we have just seen, the body. Now the body is only restored to him who had lost it; so that the resurrection of the dead implies the resurrection of their bodies. He accordingly subjoins: He that raised up Christ from the dead, shall also quicken your mortal bodies. Romans 8:11 In these words he both affirmed the resurrection of the flesh (without which nothing can rightly be called body, nor can anything be properly regarded as mortal), and proved the bodily substance of Christ; inasmuch as our own mortal bodies will be quickened in precisely the same way as He was raised; and that was in no other way than in the body. I have here a very wide gulf of expunged Scripture to leap across; however, I alight on the place where the apostle bears record of Israel that they have a zeal of God - their own God, of course - but not according to knowledge. For, says he, being ignorant of (the righteousness of) God, and going about to establish their own righteousness, they have not submitted themselves unto the righteousness of God; for Christ is the end of the law for righteousness to every one that believes. Romans 10:2-4 Hereupon we shall be confronted with an argument of the heretic, that the Jews were ignorant of the superior God, since, in opposition to him, they set up their own righteousness - that is, the righteousness of their law - not receiving Christ, the end (or finisher) of the law. But how then is it that he bears testimony to their zeal for their own God, if it is not in respect of the same God that he upbraids them for their ignorance? They were affected indeed with zeal for God, but it was not an intelligent zeal: they were, in fact, ignorant of Him, because they were ignorant of His dispensations by Christ, who was to bring about the consummation of the law; and in this way did they maintain their own righteousness in opposition to Him. But so does the Creator Himself testify to their ignorance concerning Him: Israel has not known me; my people have not understood me; Isaiah 1:3 and as to their preferring the establishment of their own righteousness, (the Creator again describes them as) teaching for doctrines the commandments of men; moreover, as having gathered themselves together against the Lord and against His Christ - from ignorance of Him, of course. Now nothing can be expounded of another god which is applicable to the Creator; otherwise the apostle would not have been just in reproaching the Jews with ignorance in respect of a god of whom they knew nothing. For where had been their sin, if they only maintained the righteousness of their own God against one of whom they were ignorant? But he exclaims: O the depth of the riches and the wisdom of God; how unsearchable also are His ways! Romans 11:33 Whence this outburst of feeling? Surely from the recollection of the Scriptures, which he had been previously turning over, as well as from his contemplation of the mysteries which he had been setting forth above, in relation to the faith of Christ coming from the law. If Marcion had an object in his erasures, why does his apostle utter such an exclamation, because his god has no riches for him to contemplate? So poor and indigent was he, that he created nothing, predicted nothing - in short, possessed nothing; for it was into the world of another God that he descended. The truth is, the Creator's resources and riches, which once had been hidden, were now disclosed. For so had He promised: I will give to them treasures which have been hidden, and which men have not seen will I open to them. Isaiah 45:3 Hence, then, came the exclamation , O the depth of the riches and the wisdom of God! For His treasures were now opening out. This is the purport of what Isaiah said, and of (the apostle's own) subsequent quotation of the self-same passage, of the prophet: Who has known the mind of the Lord? Or who has been His counsellor? Who has first given to Him, and it shall be recompensed to him again? Now, (Marcion,) since you have expunged so much from the Scriptures, why did you retain these words, as if they too were not the Creator's words? But come now, let us see without mistake the precepts of your new god: Abhor that which is evil, and cleave to that which is good. Romans 12:9 Well, is the precept different in the Creator's teaching? Take away the evil from you, depart from it, and be doing good. Then again: Be kindly affectioned one to another with brotherly love. Romans 12:10 Now is not this of the same import as: You shall love your neighbour as your self? Leviticus 19:18 (Again, your apostle says:) Rejoicing in hope; Romans 12:12 that is, of God. So says the Creator's Psalmist: It is better to hope in the Lord, than to hope even in princes. Patient in tribulation. Romans 12:12 You have (this in) the Psalm: The Lord hear you in the day of tribulation. Bless, and curse not, Romans 12:12 (says your apostle.) But what better teacher of this will you find than Him who created all things, and blessed them? Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Romans 12:16 For against such a disposition Isaiah pronounces a woe. Isaiah 5:21 Recompense to no man evil for evil. Romans 12:17 (Like unto which is the Creator's precept:) You shall not remember your brother's evil against you. Leviticus 19:17-18 (Again:) Avenge not yourselves; Romans 12:19 for it is written, Vengeance is mine, I will repay, says the Lord. Live peaceably with all men. Romans 12:18 The retaliation of the law, therefore, permitted not retribution for an injury; it rather repressed any attempt thereat by the fear of a recompense. Very properly, then, did he sum up the entire teaching of the Creator in this precept of His: You shall love your neighbour as yourself. Romans 13:9 Now, if this is the recapitulation of the law from the very law itself, I am at a loss to know who is the God of the law. I fear He must be Marcion's god (after all). If also the gospel of Christ is fulfilled in this same precept, but not the Creator's Christ, what is the use of our contending any longer whether Christ did or did not say, I am not come to destroy the law, but to fulfil it? Matthew 5:17 In vain has (our man of) Pontus laboured to deny this statement. If the gospel has not fulfilled the law, then all I can say is, the law has fulfilled the gospel. But it is well that in a later verse he threatens us with the judgment-seat of Christ,- the Judge, of course, and the Avenger, and therefore the Creator's (Christ). This Creator, too, however much he may preach up another god, he certainly sets forth for us as a Being to be served, if he holds Him thus up as an object to be feared. 5.15. I shall not be sorry to bestow attention on the shorter epistles also. Even in brief works there is much pungency. The Jews had slain their prophets. 1 Thessalonians 2:15 I may ask, What has this to do with the apostle of the rival god, one so amiable withal, who could hardly be said to condemn even the failings of his own people; and who, moreover, has himself some hand in making away with the same prophets whom he is destroying? What injury did Israel commit against him in slaying those whom he too has reprobated, since he was the first to pass a hostile sentence on them? But Israel sinned against their own God. He upbraided their iniquity to whom the injured God pertains; and certainly he is anything but the adversary of the injured Deity. Else he would not have burdened them with the charge of killing even the Lord, in the words, Who both killed the Lord Jesus and their own prophets, although (the pronoun) their own be an addition of the heretics. Now, what was there so very acrimonious in their killing Christ the proclaimer of the new god, after they had put to death also the prophets of their own god? The fact, however, of their having slain the Lord and His servants, is put as a case of climax. Now, if it were the Christ of one god and the prophets of another god whom they slew, he would certainly have placed the impious crimes on the same level, instead of mentioning them in the way of a climax; but they did not admit of being put on the same level: the climax, therefore, was only possible by the sin having been in fact committed against one and the same Lord in the two respective circumstances. To one and the same Lord, then, belonged Christ and the prophets. What that sanctification of ours is, which he declares to be the will of God, you may discover from the opposite conduct which he forbids. That we should abstain from fornication, not from marriage; that every one should know how to possess his vessel in honour. 1 Thessalonians 4:3-4 In what way? Not in the lust of concupiscence, even as the Gentiles. 1 Thessalonians 4:5 Concupiscence, however, is not ascribed to marriage even among the Gentiles, but to extravagant, unnatural, and enormous sins. The law of nature is opposed to luxury as well as to grossness and uncleanness; it does not forbid connubial intercourse, but concupiscence; and it takes care of our vessel by the honourable estate of matrimony. This passage (of the apostle) I would treat in such a way as to maintain the superiority of the other and higher sanctity, preferring continence and virginity to marriage, but by no means prohibiting the latter. For my hostility is directed against those who are for destroying the God of marriage, not those who follow after chastity. He says that those who remain unto the coming of Christ, along with the dead in Christ, shall rise first, being caught up in the clouds to meet the Lord in the air. 1 Thessalonians 4:15-17 I find it was in their foresight of all this, that the heavenly intelligences gazed with admiration on the Jerusalem which is above, Galatians 4:26 and by the mouth of Isaiah said long ago: Who are these that fly as clouds, and as doves with their young ones, unto me? Isaiah 60:8 Now, as Christ has prepared for us this ascension into heaven, He must be the Christ of whom Amos spoke: It is He who builds His ascent up to the heavens, Amos 9:6 even for Himself and His people. Now, from whom shall I expect (the fulfilment of) all this, except from Him whom I have heard give the promise thereof? What spirit does he forbid us to quench, and what prophesyings to despise? 1 Thessalonians 5:19-20 Not the Creator's spirit, nor the Creator's prophesyings, Marcion of course replies. For he has already quenched and despised the thing which he destroys, and is unable to forbid what he has despised. It is then incumbent on Marcion now to display in his church that spirit of his god which must not be quenched, and the prophesyings which must not be despised. And since he has made such a display as he thinks fit, let him know that we shall challenge it whatever it may be to the rule of the grace and power of the Spirit and the prophets- namely, to foretell the future, to reveal the secrets of the heart, and to explain mysteries. And when he shall have failed to produce and give proof of any such criterion, we will then on our side bring out both the Spirit and the prophecies of the Creator, which utter predictions according to His will. Thus it will be clearly seen of what the apostle spoke, even of those things which were to happen in the church of his God; and as long as He endures, so long also does His Spirit work, and so long are His promises repeated. Come now, you who deny the salvation of the flesh, and who, whenever there occurs the specific mention of body in a case of this sort, interpret it as meaning anything rather than the substance of the flesh, (tell me) how is it that the apostle has given certain distinct names to all (our faculties), and has comprised them all in one prayer for their safety, desiring that our spirit and soul and body may be preserved blameless unto the coming of our Lord and Saviour (Jesus) Christ? Now he has here propounded the soul and the body as two several and distinct things. For although the soul has a kind of body of a quality of its own, just as the spirit has, yet as the soul and the body are distinctly named, the soul has its own peculiar appellation, not requiring the common designation of body. This is left for the flesh, which having no proper name (in this passage), necessarily makes use of the common designation. Indeed, I see no other substance in man, after spirit and soul, to which the term body can be applied except the flesh. This, therefore, I understand to be meant by the word body- as often as the latter is not specifically named. Much more do I so understand it in the present passage, where the flesh is expressly called by the name body. 5.16. We are obliged from time to time to recur to certain topics in order to affirm truths which are connected with them. We repeat then here, that as the Lord is by the apostle proclaimed as the awarder of both good and woe, He must be either the Creator, or (as Marcion would be loth to admit) One like the Creator - with whom it is a righteous thing to recompense tribulation to them who afflict us, and to ourselves, who are afflicted, rest, when the Lord Jesus shall be revealed as coming from heaven with the angels of His might and in flaming fire. 2 Thessalonians 1:6-8 The heretic, however, has erased the flaming fire, no doubt that he might extinguish all traces herein of our own God. But the folly of the obliteration is clearly seen. For as the apostle declares that the Lord will come to take vengeance on them that know not God and that obey not the gospel, who, he says, shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power 2 Thessalonians 1:8-9 - it follows that, as He comes to inflict punishment, He must require the flaming fire. Thus on this consideration too we must, notwithstanding Marcion's opposition, conclude that Christ belongs to a God who kindles the flames (of vengeance), and therefore to the Creator, inasmuch as He takes vengeance on such as know not the Lord, that is, on the heathen. For he has mentioned separately those who obey not the gospel of our Lord Jesus Christ, 2 Thessalonians 1:8 whether they be sinners among Christians or among Jews. Now, to inflict punishment on the heathen, who very likely have never heard of the Gospel, is not the function of that God who is naturally unknown, and who is revealed nowhere else than in the Gospel, and therefore cannot be known by all men. The Creator, however, ought to be known even by (the light of) nature, for He may be understood from His works, and may thereby become the object of a more widely spread knowledge. To Him, therefore, does it appertain to punish such as know not God, for none ought to be ignorant of Him. In the (apostle's) phrase, From the presence of the Lord, and from the glory of His power, 2 Thessalonians 1:9 he uses the words of Isaiah who for the express reason makes the self-same Lord arise to shake terribly the earth. Well, but who is the man of sin, the son of perdition, who must first be revealed before the Lord comes; who opposes and exalts himself above all that is called God, or that is worshipped; who is to sit in the temple of God, and boast himself as being God? 2 Thessalonians 2:3-4 According indeed to our view, he is Antichrist; as it is taught us in both the ancient and the new prophecies, and especially by the Apostle John, who says that already many false prophets are gone out into the world, the fore-runners of Antichrist, who deny that Christ has come in the flesh, 1 John 4:1-3 and do not acknowledge Jesus (to be the Christ), meaning in God the Creator. According, however, to Marcion's view, it is really hard to know whether He might not be (after all) the Creator's Christ; because according to him He is not yet come. But whichsoever of the two it is, I want to know why he comes in all power, and with lying signs and wonders? 2 Thessalonians 2:9 Because, he says, they received not the love of the truth, that they might be saved; for which cause God shall send them an instinct of delusion (to believe a lie), that they all might be judged who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10-12 If therefore he be Antichrist, (as we hold), and comes according to the Creator's purpose, it must be God the Creator who sends him to fasten in their error those who did not believe the truth, that they might be saved; His likewise must be the truth and the salvation, who avenges (the contempt of) them by sending error as their substitute - that is, the Creator, to whom that very wrath is a fitting attribute, which deceives with a lie those who are not captivated with truth. If, however, he is not Antichrist, as we suppose (him to be) then He is the Christ of the Creator, as Marcion will have it. In this case how happens it that he can suborn the Creator's Christ to avenge his truth? But should he after all agree with us, that Antichrist is here meant, I must then likewise ask how it is that he finds Satan, an angel of the Creator, necessary to his purpose? Why, too, should Antichrist be slain by Him, while commissioned by the Creator to execute the function of inspiring men with their love of untruth? In short, it is incontestable that the emissary, and the truth, and the salvation belong to Him to whom also appertain the wrath, and the jealousy, and the sending of the strong delusion, 2 Thessalonians 2:11 on those who despise and mock, as well as upon those who are ignorant of Him; and therefore even Marcion will now have to come down a step, and concede to us that his god is a jealous god. (This being then an unquestionable position, I ask) which God has the greater right to be angry? He, as I suppose, who from the beginning of all things has given to man, as primary witnesses for the knowledge of Himself, nature in her (manifold) works, kindly providences, plagues, and indications (of His divinity), but who in spite of all this evidence has not been acknowledged; or he who has been brought out to view once for all in one only copy of the gospel - and even that without any sure authority - which actually makes no secret of proclaiming another god? Now He who has the right of inflicting the vengeance, has also sole claim to that which occasions the vengeance, I mean the Gospel; (in other words,) both the truth and (its accompanying) salvation. The charge, that if any would not work, neither should he eat, 2 Thessalonians 3:10 is in strict accordance with the precept of Him who ordered that the mouth of the ox that treads out the grain should not be muzzled. Deuteronomy 25:4 5.17. We have it on the true tradition of the Church, that this epistle was sent to the Ephesians, not to the Laodiceans. Marcion, however, was very desirous of giving it the new title (of Laodicean), as if he were extremely accurate in investigating such a point. But of what consequence are the titles, since in writing to a certain church the apostle did in fact write to all? It is certain that, whoever they were to whom he wrote, he declared Him to be God in Christ with whom all things agree which are predicted. Now, to what god will most suitably belong all those things which relate to that good pleasure, which God has purposed in the mystery of His will, that in the dispensation of the fullness of times He might recapitulate (if I may so say, according to the exact meaning of the Greek word ) all things in Christ, both which are in heaven and which are on earth, Ephesians 1:9-10 but to Him whose are all things from their beginning, yea the beginning itself too; from whom issue the times and the dispensation of the fullness of times, according to which all things up to the very first are gathered up in Christ? What beginning, however, has the other god; that is to say, how can anything proceed from him, who has no work to show? And if there be no beginning, how can there be times? If no times, what fullness of times can there be? And if no fullness, what dispensation? Indeed, what has he ever done on earth, that any long dispensation of times to be fulfilled can be put to his account, for the accomplishment of all things in Christ, even of things in heaven? Nor can we possibly suppose that any things whatever have been at any time done in heaven by any other God than Him by whom, as all men allow, all things have been done on earth. Now, if it is impossible for all these things from the beginning to be reckoned to any other God than the Creator, who will believe that an alien god has recapitulated them in an alien Christ, instead of their own proper Author in His own Christ? If, again, they belong to the Creator, they must needs be separate from the other god; and if separate, then opposed to him. But then how can opposites be gathered together into him by whom they are in short destroyed? Again, what Christ do the following words announce, when the apostle says: That we should be to the praise of His glory, who first trusted in Christ? Ephesians 1:12 Now who could have first trusted - i.e. previously trusted - in God, before His advent, except the Jews to whom Christ was previously announced, from the beginning? He who was thus foretold, was also foretrusted. Hence the apostle refers the statement to himself, that is, to the Jews, in order that he may draw a distinction with respect to the Gentiles, (when he goes on to say:) In whom you also trusted, after that you heard the word of truth, the gospel (of your salvation); in whom you believed, and were sealed with His Holy Spirit of promise. Ephesians 1:13 of what promise? That which was made through Joel: In the last days will I pour out of my Spirit upon all flesh, Joel 2:28 that is, on all nations. Therefore the Spirit and the Gospel will be found in the Christ, who was foretrusted, because foretold. Again, the Father of glory Ephesians 2:17 is He whose Christ, when ascending to heaven, is celebrated as the King of Glory in the Psalm: Who is this King of Glory? The Lord of Hosts, He is the King of Glory. From Him also is besought the spirit of wisdom, Ephesians 1:17 at whose disposal is enumerated that sevenfold distribution of the spirit of grace by Isaiah. Isaiah 11:2 He likewise will grant the enlightenment of the eyes of the understanding, Ephesians 1:18 who has also enriched our natural eyes with light; to whom, moreover, the blindness of the people is offensive: And who is blind, but my servants?...yea, the servants of God have become blind. In His gift, too, are the riches (of the glory) of His inheritance in the saints, Ephesians 1:18 who promised such an inheritance in the call of the Gentiles: Ask of me, and I will give You the heathen for Your inheritance. It was He who wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet Ephesians 1:19-22 - even the same who said: Sit on my right hand, until I make Your enemies Your footstool. For in another passage the Spirit says to the Father concerning the Son: You have put all things under His feet. Now, if from all these facts which are found in the Creator there is yet to be deduced another god and another Christ, let us go in quest of the Creator. I suppose, forsooth, we find Him, when he speaks of such as were dead in trespasses and sins, wherein they had walked according to the course of this world, according to the prince of the power of the air, who works in the children of disobedience. Ephesians 2:1-2 But Marcion must not here interpret the world as meaning the God of the world. For a creature bears no resemblance to the Creator; the thing made, none to its Maker; the world, none to God. He, moreover, who is the Prince of the power of the ages must not be thought to be called the prince of the power of the air; for He who is chief over the higher powers derives no title from the lower powers, although these, too, may be ascribed to Him. Nor, again, can He possibly seem to be the instigator of that unbelief which He Himself had rather to endure at the hand of the Jews and the Gentiles alike. We may therefore simply conclude that these designations are unsuited to the Creator. There is another being to whom they are more applicable - and the apostle knew very well who that was. Who then is he? Undoubtedly he who has raised up children of disobedience against the Creator Himself ever since he took possession of that air of His; even as the prophet makes him say: I will set my throne above the stars;... I will go up above the clouds; I will be like the Most High. This must mean the devil, whom in another passage (since such will they there have the apostle's meaning to be) we shall recognize in the appellation the god of this world. For he has filled the whole world with the lying pretence of his own divinity. To be sure, if he had not existed, we might then possibly have applied these descriptions to the Creator. But the apostle, too, had lived in Judaism; and when he parenthetically observed of the sins (of that period of his life), in which also we all had our conversation in times past, Ephesians 2:3 he must not be understood to indicate that the Creator was the lord of sinful men, and the prince of this air; but as meaning that in his Judaism he had been one of the children of disobedience, having the devil as his instigator - when he persecuted the church and the Christ of the Creator. Therefore he says: We also were the children of wrath, but by nature. Ephesians 2:3 Let the heretic, however, not contend that, because the Creator called the Jews children, therefore the Creator is the lord of wrath. For when (the apostle) says, We were by nature the children of wrath, inasmuch as the Jews were not the Creator's children by nature, but by the election of their fathers, he (must have) referred their being children of wrath to nature, and not to the Creator, adding this at last, even as others, Ephesians 2:3 who, of course, were not children of God. It is manifest that sins, and lusts of the flesh, and unbelief, and anger, are ascribed to the common nature of all mankind, the devil however leading that nature astray, which he has already infected with the implanted germ of sin. We, says he, are His workmanship, created in Christ. Ephesians 2:10 It is one thing to make (as a workman), another thing to create. But he assigns both to One. Man is the workmanship of the Creator. He therefore who made man (at first), created him also in Christ. As touching the substance of nature, He made him; as touching the work of grace, He created him. Look also at what follows in connection with these words: Wherefore remember, that you being in time past Gentiles in the flesh, who are called uncircumcision by that which has the name of circumcision in the flesh made by the hand - that at that time you were without Christ, being aliens from the commonwealth of Israel, and strangers from the covets of promise, having no hope, and without God in the world. Ephesians 2:11-12 Now, without what God and without what Christ were these Gentiles? Surely, without Him to whom the commonwealth of Israel belonged, and the covets and the promise. But now in Christ, says he, you who were sometimes far off are made near by His blood. Ephesians 2:13 From whom were they far off before? From the (privileges) whereof he speaks above, even from the Christ of the Creator, from the commonwealth of Israel, from the covets, from the hope of the promise, from God Himself. Since this is the case, the Gentiles are consequently now in Christ made near to these (blessings), from which they were once far off. But if we are in Christ brought so very near to the commonwealth of Israel, which comprises the religion of the divine Creator, and to the covets and to the promise, yea to their very God Himself, it is quite ridiculous (to suppose that) the Christ of the other god has brought us to this proximity to the Creator from afar. The apostle had in mind that it had been predicted concerning the call of the Gentiles from their distant alienation in words like these: They who were far off from me have come to my righteousness. For the Creator's righteousness no less than His peace was announced in Christ, as we have often shown already. Therefore he says: He is our peace, who has made both one Ephesians 2:14 - that is, the Jewish nation and the Gentile world. What is near, and what was far off now that the middle wall has been broken down of their enmity, (are made one) in His flesh. Ephesians 2:15 But Marcion erased the pronoun His, that he might make the enmity refer to flesh, as if (the apostle spoke) of a carnal enmity, instead of the enmity which was a rival to Christ. And thus you have (as I have said elsewhere) exhibited the stupidity of Pontus, rather than the adroitness of a Marrucinian, for you here deny him flesh to whom in the verse above you allowed blood! Since, however, He has made the law obsolete by His own precepts, even by Himself fulfilling the law (for superfluous is, You shall not commit adultery, when He says, You shall not look on a woman to lust after her; superfluous also is, You shall do no murder, when He says, You shall not speak evil of your neighbour,) it is impossible to make an adversary of the law out of one who so completely promotes it. For to create in Himself of two, for He who had made is also the same who creates (just as we have found it stated above: For we are His workmanship, created in Christ Jesus), Ephesians 2:10 one new man, making peace (really new, and really man - no phantom - but new, and newly born of a virgin by the Spirit of God), that He might reconcile both unto God Ephesians 2:15-16 (even the God whom both races had offended - both Jew and Gentile), in one body, says he, having in it slain the enmity by the cross. Ephesians 2:16 Thus we find from this passage also, that there was in Christ a fleshly body, such as was able to endure the cross. When, therefore, He came and preached peace to them that were near and to them which were afar off, we both obtained access to the Father, being now no more strangers and foreigners, but fellow citizens with the saints, and of the household of God (even of Him from whom, as we have shown above, we were aliens, and placed far off), built upon the foundation of the apostles Ephesians 2:17-20 - (the apostle added), and the prophets; these words, however, the heretic erased, forgetting that the Lord had set in His Church not only apostles, but prophets also. He feared, no doubt, that our building was to stand in Christ upon the foundation of the ancient prophets, since the apostle himself never fails to build us up everywhere with (the words of) the prophets. For whence did he learn to call Christ the chief corner-stone, Ephesians 2:20 but from the figure given him in the Psalm: The stone which the builders rejected has become the head (stone) of the corner? 5.18. As our heretic is so fond of his pruning-knife, I do not wonder when syllables are expunged by his hand, seeing that entire pages are usually the matter on which he practises his effacing process. The apostle declares that to himself, less than the least of all saints, was the grace given of enlightening all men as to what was the fellowship of the mystery, which during the ages had been hid in God, who created all things. Ephesians 3:8-9 The heretic erased the preposition in, and made the clause run thus: (what is the fellowship of the mystery) which has for ages been hidden from the God who created all things. The falsification, however, is flagrantly absurd. For the apostle goes on to infer (from his own statement): in order that unto the principalities and powers in heavenly places might become known through the church the manifold wisdom of God. Ephesians 3:10 Whose principalities and powers does he mean? If the Creator's, how does it come to pass that such a God as He could have meant His wisdom to be displayed to the principalities and powers, but not to Himself? For surely no principalities could possibly have understood anything without their sovereign Lord. Or if (the apostle) did not mention God in this passage, on the ground that He (as their chief) is Himself reckoned among these (principalities), then he would have plainly said that the mystery had been hidden from the principalities and powers of Him who had created all things, including Him among them. But if he states that it was hidden from them, he must needs be understood as having meant that it was manifest to Him. From God, therefore, the mystery was not hidden; but it was hidden in God, the Creator of all things, from His principalities and powers. For who has known the mind of the Lord, or who has been His counsellor? Isaiah 40:13 Caught in this trap, the heretic probably changed the passage, with the view of saying that his god wished to make known to his principalities and powers the fellowship of his own mystery, of which God, who created all things, had been ignorant. But what was the use of his obtruding this ignorance of the Creator, who was a stranger to the superior god, and far enough removed from him, when even his own servants had known nothing about him? To the Creator, however, the future was well known. Then why was not that also known to Him, which had to be revealed beneath His heaven, and on His earth? From this, therefore, there arises a confirmation of what we have already laid down. For since the Creator was sure to know, some time or other, that hidden mystery of the superior god, even on the supposition that the true reading was (as Marcion has it)- hidden from the God who created all things - he ought then to have expressed the conclusion thus: in order that the manifold wisdom of God might be made known to Him, and then to the principalities and powers of God, whosoever He might be, with whom the Creator was destined to share their knowledge. So palpable is the erasure in this passage, when thus read, consistently with its own true bearing. I, on my part, now wish to engage with you in a discussion on the allegorical expressions of the apostle. What figures of speech could the novel god have found in the prophets (fit for himself)? He led captivity captive, says the apostle. With what arms? In what conflicts? From the devastation of what country? From the overthrow of what city? What women, what children, what princes did the Conqueror throw into chains? For when by David Christ is sung as girded with His sword upon His thigh, or by Isaiah as taking away the spoils of Samaria and the power of Damascus, Isaiah 8:4 you make Him out to be really and truly a warrior confest to the eye. Learn then now, that His is a spiritual armour and warfare, since you have already discovered that the captivity is spiritual, in order that you may further learn that this also belongs to Him, even because the apostle derived the mention of the captivity from the same prophets as suggested to him his precepts likewise: Putting away lying, (says he,) speak every man truth with his neighbour; Ephesians 4:25 and again, using the very words in which the Psalm expresses his meaning, (he says,) Be angry, and sin not; Ephesians 4:26 Let not the sun go down upon your wrath. Ephesians 4:26 Have no fellowship with the unfruitful works of darkness; Ephesians 5:11 for (in the Psalm it is written,) With the holy man you shall be holy, and with the perverse you shall be perverse; and, You shall put away evil from among you. Again, Go out from the midst of them; touch not the unclean thing; separate yourselves, you that bear the vessels of the Lord. (The apostle says further:) Be not drunk with wine, wherein is excess, Ephesians 5:18 - a precept which is suggested by the passage (of the prophet), where the seducers of the consecrated (Nazarites) to drunkenness are rebuked: You gave wine to my holy ones to drink. Amos 2:12 This prohibition from drink was given also to the high priest Aaron and his sons, when they went into the holy place. Leviticus 10:9 The command, to sing to the Lord with psalms and hymns, Ephesians 5:19 comes suitably from him who knew that those who drank wine with drums and psalteries were blamed by God. Isaiah 5:11-12 Now, when I find to what God belong these precepts, whether in their germ or their development, I have no difficulty in knowing to whom the apostle also belongs. But he declares that wives ought to be in subjection to their husbands: what reason does he give for this? Because, says he, the husband is the head of the wife. Ephesians 5:23 Pray tell me, Marcion, does your god build up the authority of his law on the work of the Creator? This, however, is a comparative trifle; for he actually derives from the same source the condition of his Christ and his Church; for he says: even as Christ is the head of the Church; Ephesians 5:23 and again, in like manner: He who loves his wife, loves his own flesh, even as Christ loved the Church. You see how your Christ and your Church are put in comparison with the work of the Creator. How much honour is given to the flesh in the name of the church! No man, says the apostle, ever yet hated his own flesh (except, of course, Marcion alone), but nourishes and cherishes it, even as the Lord does the Church. Ephesians 5:29 But you are the only man that hates his flesh, for you rob it of its resurrection. It will be only right that you should hate the Church also, because it is loved by Christ on the same principle. Yea, Christ loved the flesh even as the Church. For no man will love the picture of his wife without taking care of it, and honouring it and crowning it. The likeness partakes with the reality in the privileged honour. I shall now endeavour, from my point of view, to prove that the same God is (the God) of the man and of Christ, of the woman and of the Church, of the flesh and the spirit, by the apostle's help who applies the Creator's injunction, and adds even a comment on it: For this cause shall a man leave his father and his mother, (and shall be joined unto his wife), and they two shall be one flesh. This is a great mystery. Ephesians 5:31-32 In passing, (I would say that) it is enough for me that the works of the Creator are great mysteries in the estimation of the apostle, although they are so vilely esteemed by the heretics. But I am speaking, says he, of Christ and the Church. Ephesians 5:32 This he says in explanation of the mystery, not for its disruption. He shows us that the mystery was prefigured by Him who is also the author of the mystery. Now what is Marcion's opinion? The Creator could not possibly have furnished figures to an unknown god, or, if a known one, an adversary to Himself. The superior god, in fact, ought to have borrowed nothing from the inferior; he was bound rather to annihilate Him. Children should obey their parents. Ephesians 6:1 Now, although Marcion has erased (the next clause), which is the first commandment with promise, still the law says plainly, Honour your father and your mother. Exodus 20:12 Again, (the apostle writes:) Parents, bring up your children in the fear and admonition of the Lord. Ephesians 6:4 For you have heard how it was said to them of old time: You shall relate these things to your children; and your children in like manner to their children. Exodus 10:2 of what use are two gods to me, when the discipline is but one? If there must be two, I mean to follow Him who was the first to teach the lesson. But as our struggle lies against the rulers of this world, Ephesians 6:12 what a host of Creator Gods there must be! For why should I not insist upon this point here, that he ought to have mentioned but one ruler of this world, if he meant only the Creator to be the being to whom belonged all the powers which he previously mentioned? Again, when in the preceding verse he bids us put on the whole armour of God, that we may be able to stand against the wiles of the devil, Ephesians 6:11 does he not show that all the things which he mentions after the devil's name really belong to the devil- the principalities and the powers, and the rulers of the darkness of this world, Ephesians 6:12 which we also ascribe to the devil's authority? Else, if the devil means the Creator, who will be the devil in the Creator's dispensation? As there are two gods, must there also be two devils, and a plurality of powers and rulers of this world? But how is the Creator both a devil and a god at the same time, when the devil is not at once both god and devil? For either they are both of them gods, if both of them are devils; or else He who is God is not also devil, as neither is he god who is the devil. I want to know indeed by what perversion the word devil is at all applicable to the Creator. Perhaps he perverted some purpose of the superior god - conduct such as He experienced Himself from the archangel, who lied indeed for the purpose. For He did not forbid (our first parents) a taste of the miserable tree, from any apprehension that they would become gods; His prohibition was meant to prevent their dying after the transgression. But the spiritual wickedness did not signify the Creator, because of the apostle's additional description, in heavenly places; Ephesians 6:12 for the apostle was quite aware that spiritual wickedness had been at work in heavenly places, when angels were entrapped into sin by the daughters of men. But how happened it that (the apostle) resorted to ambiguous descriptions, and I know not what obscure enigmas, for the purpose of disparaging the Creator, when he displayed to the Church such constancy and plainness of speech in making known the mystery of the gospel for which he was an ambassador in bonds, owing to his liberty in preaching - and actually requested (the Ephesians) to pray to God that this open-mouthed utterance might be continued to him? Ephesians 6:19-20 5.19. I am accustomed in my prescription against all heresies, to fix my compendious criterion (of truth) in the testimony of time; claiming priority therein as our rule, and alleging lateness to be the characteristic of every heresy. This shall now be proved even by the apostle, when he says: For the hope which is laid up for you in heaven, whereof you heard before in the word of the truth of the gospel; which has come unto you, as it is unto all the world. Colossians 1:5-6 For if, even at that time, the tradition of the gospel had spread everywhere, how much more now! Now, if it is our gospel which has spread everywhere, rather than any heretical gospel, much less Marcion's, which only dates from the reign of Antoninus, then ours will be the gospel of the apostles. But should Marcion's gospel succeed in filling the whole world, it would not even in that case be entitled to the character of apostolic. For this quality, it will be evident, can only belong to that gospel which was the first to fill the world; in other words, to the gospel of that God who of old declared this of its promulgation: Their sound is gone out through all the earth, and their words to the end of the world. He calls Christ the image of the invisible God. Colossians 1:15 We in like manner say that the Father of Christ is invisible, for we know that it was the Son who was seen in ancient times (whenever any appearance was vouchsafed to men in the name of God) as the image of (the Father) Himself. He must not be regarded, however, as making any difference between a visible and an invisible God; because long before he wrote this we find a description of our God to this effect: No man can see the Lord, and live. Exodus 33:20 If Christ is not the first-begotten before every creature, as that Word of God by whom all things were made, and without whom nothing was made; John 1:3 if all things were not in Him created, whether in heaven or on earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; if all things were not created by Him and for Him (for these truths Marcion ought not to allow concerning Him), then the apostle could not have so positively laid it down, that He is before all. For how is He before all, if He is not before all things? How, again, is He before all things, if He is not the first-born of every creature - if He is not the Word of the Creator? Now how will he be proved to have been before all things, who appeared after all things? Who can tell whether he had a prior existence, when he has found no proof that he had any existence at all? In what way also could it have pleased (the Father) that in Him should all fullness dwell? Colossians 1:19 For, to begin with, what fullness is that which is not comprised of the constituents which Marcion has removed from it - even those that were created in Christ, whether in heaven or on earth, whether angels or men? Which is not made of the things that are visible and invisible? Which consists not of thrones and dominions and principalities and powers? If, on the other hand, our false apostles and Judaizing gospellers have introduced all these things out of their own stores, and Marcion has applied them to constitute the fullness of his own god, (this hypothesis, absurd though it be, alone would justify him;) for how, on any other supposition, could the rival and the destroyer of the Creator have been willing that His fullness should dwell in his Christ? To whom, again, does He reconcile all things by Himself, making peace by the blood of His cross, Colossians 1:20 but to Him whom those very things had altogether offended, against whom they had rebelled by transgression, (but) to whom they had at last returned? Conciliated they might have been to a strange god; but reconciled they could not possibly have been to any other than their own God. Accordingly, ourselves who were sometime alienated and enemies in our mind by wicked works Colossians 1:21 does He reconcile to the Creator, against whom we had committed offense - worshipping the creature to the prejudice of the Creator. As, however, he says elsewhere, Ephesians 1:23 that the Church is the body of Christ, so here also (the apostle) declares that he fills up that which is behind of the afflictions of Christ in his flesh for His body's sake, which is the Church. Colossians 1:24 But you must not on this account suppose that on every mention of His body the term is only a metaphor, instead of meaning real flesh. For he says above that we are reconciled in His body through death; Colossians 1:22 meaning, of course, that He died in that body wherein death was possible through the flesh: (therefore he adds,) not through the Church (per ecclesiam), but expressly for the sake of the Church (proper ecclesiam), exchanging body for body - one of flesh for a spiritual one. When, again, he warns them to beware of subtle words and philosophy, as being a vain deceit, such as is after the rudiments of the world (not understanding thereby the mundane fabric of sky and earth, but worldly learning, and the tradition of men, subtle in their speech and their philosophy), Colossians 2:8 it would be tedious, and the proper subject of a separate work, to show how in this sentence (of the apostle's) all heresies are condemned, on the ground of their consisting of the resources of subtle speech and the rules of philosophy. But (once for all) let Marcion know that the principle term of his creed comes from the school of Epicurus, implying that the Lord is stupid and indifferent; wherefore he refuses to say that He is an object to be feared. Moreover, from the porch of the Stoics he brings out matter, and places it on a par with the Divine Creator. He also denies the resurrection of the flesh - a truth which none of the schools of philosophy agreed together to hold. But how remote is our (Catholic) verity from the artifices of this heretic, when it dreads to arouse the anger of God, and firmly believes that He produced all things out of nothing, and promises to us a restoration from the grave of the same flesh (that died) and holds without a blush that Christ was born of the virgin's womb! At this, philosophers, and heretics, and the very heathen, laugh and jeer. For God has chosen the foolish things of the world to confound the wise 1 Corinthians 1:27 - that God, no doubt, who in reference to this very dispensation of His threatened long before that He would destroy the wisdom of the wise. Thanks to this simplicity of truth, so opposed to the subtlety and vain deceit of philosophy, we cannot possibly have any relish for such perverse opinions. Then, if God quickens us together with Christ, forgiving us our trespasses, Colossians 2:13 we cannot suppose that sins are forgiven by Him against whom, as having been all along unknown, they could not have been committed. Now tell me, Marcion, what is your opinion of the apostle's language, when he says, Let no man judge you in meat, or in drink, or in respect of a holy day, or of the new moon, or of the sabbath, which is a shadow of things to come, but the body is of Christ? Colossians 2:16-17 We do not now treat of the law, further than (to remark) that the apostle here teaches clearly how it has been abolished, even by passing from shadow to substance - that is, from figurative types to the reality, which is Christ. The shadow, therefore, is His to whom belongs the body also; in other words, the law is His, and so is Christ. If you separate the law and Christ, assigning one to one god and the other to another, it is the same as if you were to attempt to separate the shadow from the body of which it is the shadow. Manifestly Christ has relation to the law, if the body has to its shadow. But when he blames those who alleged visions of angels as their authority for saying that men must abstain from meats - you must not touch, you must not taste - in a voluntary humility, (at the same time) vainly puffed up in the fleshly mind, and not holding the Head, (the apostle) does not in these terms attack the law or Moses, as if it was at the suggestion of superstitious angels that he had enacted his prohibition of sundry aliments. For Moses had evidently received the law from God. When, therefore, he speaks of their following the commandments and doctrines of men, Colossians 2:22 he refers to the conduct of those persons who held not the Head, even Him in whom all things are gathered together; for they are all recalled to Christ, and concentrated in Him as their initiating principle - even the meats and drinks which were indifferent in their nature. All the rest of his precepts, as we have shown sufficiently, when treating of them as they occurred in another epistle, emanated from the Creator, who, while predicting that old things were to pass away, and that He would make all things new, commanded men to break up fresh ground for themselves, and thereby taught them even then to put off the old man and put on the new. 5.20. When (the apostle) mentions the several motives of those who were preaching the gospel, how that some, waxing confident by his bonds, were more fearless in speaking the word, while others preached Christ even out of envy and strife, and again others out of good-will, many also out of love, and certain out of contention, and some in rivalry to himself, Philippians 1:14-17 he had a favourable opportunity, no doubt, of taxing what they preached with a diversity of doctrine, as if it were no less than this which caused so great a variance in their tempers. But while he exposes these tempers as the sole cause of the diversity, he avoids inculpating the regular mysteries of the faith, and affirms that there is, notwithstanding, but one Christ and His one God, whatever motives men had in preaching Him. Therefore, says he, it matters not to me whether it be in pretence or in truth that Christ is preached, Philippians 1:18 because one Christ alone was announced, whether in their pretentious or their truthful faith. For it was to the faithfulness of their preaching that he applied the word truth, not to the rightness of the rule itself, because there was indeed but one rule; whereas the conduct of the preachers varied: in some of them it was true, i.e. single-minded, while in others it was sophisticated with over-much learning. This being the case, it is manifest that that Christ was the subject of their preaching who was always the theme of the prophets. Now, if it were a completely different Christ that was being introduced by the apostle, the novelty of the thing would have produced a diversity (in belief.). For there would not have been wanting, in spite of the novel teaching, men to interpret the preached gospel of the Creator's Christ, since the majority of persons everywhere now-a-days are of our way of thinking, rather than on the heretical side. So that the apostle would not in such a passage as the present one have refrained from remarking and censuring the diversity. Since, however, there is no blame of a diversity, there is no proof of a novelty. of course the Marcionites suppose that they have the apostle on their side in the following passage in the matter of Christ's substance - that in Him there was nothing but a phantom of flesh. For he says of Christ, that, being in the form of God, He thought it not robbery to be equal with God; but emptied Himself, and took upon Him the form of a servant, not the reality, and was made in the likeness of man, not a man, and was found in fashion as a man, Philippians 2:6-7 not in his substance, that is to say, his flesh; just as if to a substance there did not accrue both form and likeness and fashion. It is well for us that in another passage (the apostle) calls Christ the image of the invisible God. Colossians 1:15 For will it not follow with equal force from that passage, that Christ is not truly God, because the apostle places Him in the image of God, if, (as Marcion contends,) He is not truly man because of His having taken on Him the form or image of a man? For in both cases the true substance will have to be excluded, if image (or fashion) and likeness and form shall be claimed for a phantom. But since he is truly God, as the Son of the Father, in His fashion and image, He has been already by the force of this conclusion determined to be truly man, as the Son of man, found in the fashion and image of a man. For when he propounded Him as thus found in the manner of a man, he in fact affirmed Him to be most certainly human. For what is found, manifestly possesses existence. Therefore, as He was found to be God by His mighty power, so was He found to be man by reason of His flesh, because the apostle could not have pronounced Him to have become obedient unto death, Philippians 2:8 if He had not been constituted of a mortal substance. Still more plainly does this appear from the apostle's additional words, even the death of the cross. Philippians 2:8 For he could hardly mean this to be a climax to the human suffering, to extol the virtue of His obedience, if he had known it all to be the imaginary process of a phantom, which rather eluded the cross than experienced it, and which displayed no virtue in the suffering, but only illusion. But those things which he had once accounted gain, and which he enumerates in the preceding verse - trust in the flesh, the sign of circumcision, his origin as an Hebrew of the Hebrews, his descent from the tribe of Benjamin, his dignity in the honours of the Pharisee - he now reckons to be only loss to himself; Philippians 3:7 (in other words,) it was not the God of the Jews, but their stupid obduracy, which he repudiates. These are also the things which he counts but dung for the excellency of the knowledge of Christ Philippians 3:8 (but by no means for the rejection of God the Creator); while he has not his own righteousness, which is of the law, but that which is through Him, i.e. Christ, the righteousness which is of God. Philippians 3:9 Then, say you, according to this distinction the law did not proceed from the God of Christ. Subtle enough! But here is something still more subtle for you. For when (the apostle) says, Not (the righteousness) which is of the law, but that which is through Him, he would not have used the phrase through Him of any other than Him to whom the law belonged. Our conversation, says he, is in heaven. Philippians 3:20 I here recognise the Creator's ancient promise to Abraham: I will multiply your seed as the stars of heaven. Genesis 22:17 Therefore one star differs from another star in glory. 1 Corinthians 15:41 If, again, Christ in His advent from heaven shall change the body of our humiliation, that it may be fashioned like His glorious body, it follows that this body of ours shall rise again, which is now in a state of humiliation in its sufferings and according to the law of mortality drops into the ground. But how shall it be changed, if it shall have no real existence? If, however, this is only said of those who shall be found in the flesh 1 Corinthians 15:51-52 at the advent of God, and who shall have to be changed, what shall they do who will rise first? They will have no substance from which to undergo a change. But he says (elsewhere), We shall be caught up together with them in the clouds, to meet the Lord (in the air). 1 Thessalonians 4:16-17 Then, if we are to be caught up alone with them, surely we shall likewise be changed together with them. 5.21. To this epistle alone did its brevity avail to protect it against the falsifying hands of Marcion. I wonder, however, when he received (into his Apostolicon) this letter which was written but to one man, that he rejected the two epistles to Timothy and the one to Titus, which all treat of ecclesiastical discipline. His aim, was, I suppose, to carry out his interpolating process even to the number of (St. Paul's) epistles. And now, reader, I beg you to remember that we have here adduced proofs out of the apostle, in support of the subjects which we previously had to handle, and that we have now brought to a close the topics which we deferred to this (portion of our) work. (This favour I request of you,) that you may not think that any repetition here has been superfluous, for we have only fulfilled our former engagement to you; nor look with suspicion on any postponement there, where we merely set forth the essential points (of the argument). If you carefully examine the entire work, you will acquit us of either having been redundant here, or diffident there, in your own honest judgment. |
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| 288. Aristides of Athens, Apology, 17.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 101 |
| 289. Tertullian, On Monogamy, 1.1-1.2, 2.1, 2.4, 3.1, 3.9, 4.2, 4.4-4.5, 14.5-14.7, 15.1, 16.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paul (apostle) •paul and pauline epistles, tertullian’s interpretation of Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 36; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 114, 151, 153; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 112 |
| 290. Tertullian, Prescription Against Heretics, 23.1-23.11, 24.5-24.6, 36.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paul (the apostle) •paul, and faithfulness (pistis) •apostolikon, marcions as a corruption of pauls letters Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 119; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 110; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 43, 44 |
| 291. Numenius of Apamea, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paul (apostle, st. paul) Found in books: Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 163 |
| 292. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •paul christian Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 213 |
| 293. Aelius Aristides, The Isthmian Oration: Regarding Poseidon, 23-24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 156, 164, 165, 175, 176, 177, 178 |
| 294. Galen, On Temperaments, 2.47, 21.9, 27.1, 32.10-32.12, 32.14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paul (st.) Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 173, 210, 249, 272 |
295. Pausanias, Description of Greece, 1.1-1.39, 1.1.4, 1.1.14, 1.7.2, 1.8.4, 1.19.6, 1.27.2-1.27.3, 2.4-2.5, 3.3-3.5, 4.2, 5.14.8, 6.11.2-6.11.9, 7.4.19, 7.20.6, 8.2, 8.4, 8.10, 9.8.2, 9.33.4, 14.1-14.2, 14.4-14.7, 17.1-17.2, 18.4-18.7, 18.9, 19.1-19.3, 19.5-19.6, 20.3, 21.3-21.4, 22.1, 22.3-22.4, 22.8, 23.2, 23.5, 24.1-24.5, 24.8, 26.4-26.5, 27.3, 28.2, 28.4, 28.6, 29.2, 30.2-30.3, 39.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paul (apostle) •stengel, paul Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 2, 13, 79, 80, 81, 82, 83, 85, 89, 255; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 384, 464| 1.1.4. ἔστι δὲ καὶ ἄλλος Ἀθηναίοις ὁ μὲν ἐπὶ Μουνυχίᾳ λιμὴν καὶ Μουνυχίας ναὸς Ἀρτέμιδος, ὁ δὲ ἐπὶ Φαληρῷ, καθὰ καὶ πρότερον εἴρηταί μοι, καὶ πρὸς αὐτῷ Δήμητρος ἱερόν. ἐνταῦθα καὶ Σκιράδος Ἀθηνᾶς ναός ἐστι καὶ Διὸς ἀπωτέρω, βωμοὶ δὲ θεῶν τε ὀνομαζομένων Ἀγνώστων καὶ ἡρώων καὶ παίδων τῶν Θησέως καὶ Φαληροῦ· τοῦτον γὰρ τὸν Φαληρὸν Ἀθηναῖοι πλεῦσαι μετὰ Ἰάσονός φασιν ἐς Κόλχους. ἔστι δὲ καὶ Ἀνδρόγεω βωμὸς τοῦ Μίνω, καλεῖται δὲ Ἥρωος· Ἀνδρόγεω δὲ ὄντα ἴσασιν οἷς ἐστιν ἐπιμελὲς τὰ ἐγχώρια σαφέστερον ἄλλων ἐπίστασθαι. 1.7.2. καὶ Πτολεμαῖος μὲν τὴν ἐσβολὴν φραξάμενος ὑπέμενεν ἐπιόντας Κυρηναίους, Μάγᾳ δὲ ἀπαγγέλλεται καθʼ ὁδὸν ἀφεστηκέναι Μαρμαρίδας· εἰσὶ δὲ Λιβύων οἱ Μαρμαρίδαι τῶν νομάδων. καὶ τότε μὲν ἐς Κυρήνην ἀπηλλάσσετο· Πτολεμαῖον δὲ ὡρμημένον διώκειν αἰτία τοιάδε ἐπέσχεν. ἡνίκα παρεσκευάζετο ἐπιόντα ἀμύνεσθαι Μάγαν, ξένους ἐπηγάγετο καὶ ἄλλους καὶ Γαλάτας ἐς τετρακισχιλίους· τούτους λαβὼν ἐπιβουλεύοντας κατασχεῖν Αἴγυπτον, ἀνήγαγε σφᾶς ἐς νῆσον ἔρημον διὰ τοῦ ποταμοῦ. καὶ οἱ μὲν ἐνταῦθα ἀπώλοντο ὑπό τε ἀλλήλων καὶ τοῦ λιμοῦ· 1.8.4. τῆς δὲ τοῦ Δημοσθένους εἰκόνος πλησίον Ἄρεώς ἐστιν ἱερόν, ἔνθα ἀγάλματα δύο μὲν Ἀφροδίτης κεῖται, τὸ δὲ τοῦ Ἄρεως ἐποίησεν Ἀλκαμένης , τὴν δὲ Ἀθηνᾶν ἀνὴρ Πάριος, ὄνομα δὲ αὐτῷ Λόκρος . ἐνταῦθα καὶ Ἐνυοῦς ἄγαλμά ἐστιν, ἐποίησαν δὲ οἱ παῖδες οἱ Πραξιτέλους · περὶ δὲ τὸν ναὸν ἑστᾶσιν Ἡρακλῆς καὶ Θησεὺς καὶ Ἀπόλλων ἀναδούμενος ταινίᾳ τὴν κόμην, ἀνδριάντες δὲ Καλάδης Ἀθηναίοις ὡς λέγεται νόμους γράψας καὶ Πίνδαρος ἄλλα τε εὑρόμενος παρὰ Ἀθηναίων καὶ τὴν εἰκόνα, ὅτι σφᾶς ἐπῄνεσεν ᾆσμα ποιήσας. 1.19.6. διαβᾶσι δὲ τὸν Ἰλισὸν χωρίον Ἄγραι καλούμενον καὶ ναὸς Ἀγροτέρας ἐστὶν Ἀρτέμιδος· ἐνταῦθα Ἄρτεμιν πρῶτον θηρεῦσαι λέγουσιν ἐλθοῦσαν ἐκ Δήλου, καὶ τὸ ἄγαλμα διὰ τοῦτο ἔχει τόξον. τὸ δὲ ἀκούσασι μὲν οὐχ ὁμοίως ἐπαγωγόν, θαῦμα δʼ ἰδοῦσι, στάδιόν ἐστι λευκοῦ λίθου. μέγεθος δὲ αὐτοῦ τῇδε ἄν τις μάλιστα τεκμαίροιτο· ἄνωθεν ὄρος ὑπὲρ τὸν Ἰλισὸν ἀρχόμενον ἐκ μηνοειδοῦς καθήκει τοῦ ποταμοῦ πρὸς τὴν ὄχθην εὐθύ τε καὶ διπλοῦν. τοῦτο ἀνὴρ Ἀθηναῖος Ἡρώδης ᾠκοδόμησε, καί οἱ τὸ πολὺ τῆς λιθοτομίας τῆς Πεντελῆσιν ἐς τὴν οἰκοδομὴν ἀνηλώθη. 1.27.2. περὶ δὲ τῆς ἐλαίας οὐδὲν ἔχουσιν ἄλλο εἰπεῖν ἢ τῇ θεῷ μαρτύριον γενέσθαι τοῦτο ἐς τὸν ἀγῶνα τὸν ἐπὶ τῇ χώρᾳ· λέγουσι δὲ καὶ τάδε, κατακαυθῆναι μὲν τὴν ἐλαίαν, ἡνίκα ὁ Μῆδος τὴν πόλιν ἐνέπρησεν Ἀθηναίοις, κατακαυθεῖσαν δὲ αὐθημερὸν ὅσον τε ἐπὶ δύο βλαστῆσαι πήχεις. τῷ ναῷ δὲ τῆς Ἀθηνᾶς Πανδρόσου ναὸς συνεχής ἐστι· καὶ ἔστι Πάνδροσος ἐς τὴν παρακαταθήκην ἀναίτιος τῶν ἀδελφῶν μόνη. 1.27.3. ἃ δέ μοι θαυμάσαι μάλιστα παρέσχεν, ἔστι μὲν οὐκ ἐς ἅπαντα ς γνώριμα, γράψω δὲ οἷα συμβαίνει. παρθένοι δύο τοῦ ναοῦ τῆς Πολιάδος οἰκοῦσιν οὐ πόρρω, καλοῦσι δὲ Ἀθηναῖοι σφᾶς ἀρρηφόρους· αὗται χρόνον μέν τινα δίαιταν ἔχουσι παρὰ τῇ θεῷ, παραγενομένης δὲ τῆς ἑορτῆς δρῶσιν ἐν νυκτὶ τοιάδε. ἀναθεῖσαί σφισιν ἐπὶ τὰς κεφαλὰς ἃ ἡ τῆς Ἀθηνᾶς ἱέρεια δίδωσι φέρειν, οὔτε ἡ διδοῦσα ὁποῖόν τι δίδωσιν εἰδυῖα οὔτε ταῖς φερούσαις ἐπισταμέναις—ἔστι δὲ περίβολος ἐν τῇ πόλει τῆς καλουμένης ἐν Κήποις Ἀφροδίτης οὐ πόρρω καὶ διʼ αὐτοῦ κάθοδος ὑπόγαιος αὐτομάτη—, ταύτῃ κατίασιν αἱ παρθένοι. κάτω μὲν δὴ τὰ φερόμενα λείπουσιν, λαβοῦσαι δὲ ἄλλο τι κομίζουσιν ἐγκεκαλυμμένον· καὶ τὰς μὲν ἀφιᾶσιν ἤδη τὸ ἐντεῦθεν, ἑτέρας δὲ ἐς τὴν ἀκρόπολιν παρθένους ἄγουσιν ἀντʼ αὐτῶν. 5.14.8. τὰ δὲ ἐς τὸν μέγαν βωμὸν ὀλίγῳ μέν τι ἡμῖν πρότερόν ἐστιν εἰρημένα, καλεῖται δὲ Ὀλυμπίου Διός· πρὸς αὐτῷ δέ ἐστιν Ἀγνώστων θεῶν βωμὸς καὶ μετὰ τοῦτον Καθαρσίου Διὸς καὶ Νίκης καὶ αὖθις Διὸς ἐπωνυμίαν Χθονίου. εἰσὶ δὲ καὶ θεῶν πάντων βωμοὶ καὶ Ἥρας ἐπίκλησιν Ὀλυμπίας, πεποιημένος τέφρας καὶ οὗτος· Κλυμένου δέ φασιν αὐτὸν ἀνάθημα εἶναι. μετὰ δὲ τοῦτον Ἀπόλλωνος καὶ Ἑρμοῦ βωμός ἐστιν ἐν κοινῷ, διότι Ἑρμῆν λύρας, Ἀπόλλωνα δὲ εὑρέτην εἶναι κιθάρας Ἑλλήνων ἐστὶν ἐς αὐτοὺς λόγος. 6.11.2. τῶν δὲ βασιλέων τῶν εἰρημένων ἕστηκεν οὐ πόρρω Θεαγένης ὁ Τιμοσθένους Θάσιος· Θάσιοι δὲ οὐ Τιμοσθένους παῖδα εἶναι Θεαγένην φασίν, ἀλλὰ ἱερᾶσθαι μὲν Ἡρακλεῖ τὸν Τιμοσθένην Θασίῳ, τοῦ Θεαγένους δὲ τῇ μητρὶ Ἡρακλέους συγγενέσθαι φάσμα ἐοικὸς Τιμοσθένει. ἔνατόν τε δὴ ἔτος εἶναι τῷ παιδὶ καὶ αὐτὸν ἀπὸ τῶν διδασκάλων φασὶν ἐς τὴν οἰκίαν ἐρχόμενον ἄγαλμα ὅτου δὴ θεῶν ἀνακείμενον ἐν τῇ ἀγορᾷ χαλκοῦν—χαίρειν γὰρ τῷ ἀγάλματι αὐτόν—, ἀνασπάσαι τε δὴ τὸ ἄγαλμα καὶ ἐπὶ τὸν ἕτερον τῶν ὤμων ἀναθέμενον ἐνεγκεῖν παρʼ αὑτόν. 6.11.3. ἐχόντων δὲ ὀργὴν ἐς αὐτὸν ἐπὶ τῷ πεποιημένῳ τῶν πολιτῶν, ἀνήρ τις αὐτῶν δόκιμος καὶ ἡλικίᾳ προήκων ἀποκτεῖναι μὲν σφᾶς τὸν παῖδα οὐκ ἐᾷ, ἐκεῖνον δὲ ἐκέλευσεν ἐκ τῆς οἰκίας αὖθις κομίσαι τὸ ἄγαλμα ἐς τὴν ἀγοράν· ὡς δὲ ἤνεγκε, μέγα αὐτίκα ἦν κλέος τοῦ παιδὸς ἐπὶ ἰσχύι, καὶ τὸ ἔργον ἀνὰ πᾶσαν ἐβεβόητο τὴν Ἑλλάδα. 6.11.4. ὅσα μὲν δὴ ἔργων τῶν Θεαγένους ἐς τὸν ἀγῶνα ἥκει τὸν Ὀλυμπικόν, προεδήλωσεν ὁ λόγος ἤδη μοι τὰ δοκιμώτατα ἐξ αὐτῶν, Εὔθυμόν τε ὡς κατεμαχέσατο τὸν πύκτην καὶ ὡς ὑπὸ Ἠλείων ἐπεβλήθη τῷ Θεαγένει ζημία. τότε μὲν δὴ τοῦ παγκρατίου τὴν νίκην ἀνὴρ ἐκ Μαντινείας Δρομεὺς ὄνομα πρῶτος ὧν ἴσμεν ἀκονιτὶ λέγεται λαβεῖν· τὴν δὲ Ὀλυμπιάδα τὴν ἐπὶ ταύτῃ παγκρατιάζων ὁ Θεαγένης ἐκράτει. 6.11.5. γεγόνασι δὲ αὐτῷ καὶ Πυθοῖ νῖκαι τρεῖς, αὗται μὲν ἐπὶ πυγμῇ, Νεμείων δὲ ἐννέα καὶ Ἰσθμίων δέκα παγκρατίου τε ἀναμὶξ καὶ πυγμῆς. ἐν Φθίᾳ δὲ τῇ Θεσσαλῶν πυγμῆς μὲν ἢ παγκρατίου παρῆκε τὴν σπουδήν, ἐφρόντιζε δὲ ὅπως καὶ ἐπὶ δρόμῳ ἐμφανὴς ἐν Ἕλλησιν εἴη, καὶ τοὺς ἐσελθόντας ἐς τὸν δόλιχον ἐκράτησεν· ἦν δέ οἱ πρὸς Ἀχιλλέα ἐμοὶ δοκεῖν τὸ φιλοτίμημα, ἐν πατρίδι τοῦ ὠκίστου τῶν καλουμένων ἡρώων ἀνελέσθαι δρόμου νίκην. τοὺς δὲ σύμπαντας στεφάνους τετρακοσίους τε ἔσχε καὶ χιλίους. 6.11.6. ὡς δὲ ἀπῆλθεν ἐξ ἀνθρώπων, ἀνὴρ τῶν τις ἀπηχθημένων ζῶντι αὐτῷ παρεγίνετο ἀνὰ πᾶσαν νύκτα ἐπὶ τοῦ Θεαγένους τὴν εἰκόνα καὶ ἐμαστίγου τὸν χαλκὸν ἅτε αὐτῷ Θεαγένει λυμαινόμενος· καὶ τὸν μὲν ὁ ἀνδριὰς ἐμπεσὼν ὕβρεως παύει, τοῦ ἀνθρώπου δὲ τοῦ ἀποθανόντος οἱ παῖδες τῇ εἰκόνι ἐπεξῄεσαν φόνου. καὶ οἱ Θάσιοι καταποντοῦσι τὴν εἰκόνα ἐπακολουθήσαντες γνώμῃ τῇ Δράκοντος, ὃς Ἀθηναίοις θεσμοὺς γράψας φονικοὺς ὑπερώρισε καὶ τὰ ἄψυχα, εἴγε ἐμπεσόν τι ἐξ αὐτῶν ἀποκτείνειεν ἄνθρωπον. 6.11.7. ἀνὰ χρόνον δέ, ὡς τοῖς Θασίοις οὐδένα ἀπεδίδου καρπὸν ἡ γῆ, θεωροὺς ἀποστέλλουσιν ἐς Δελφούς, καὶ αὐτοῖς ἔχρησεν ὁ θεὸς καταδέχεσθαι τοὺς δεδιωγμένους. καὶ οἱ μὲν ἐπὶ τῷ λόγῳ τούτῳ καταδεχθέντες οὐδὲν τῆς ἀκαρπίας παρείχοντο ἴαμα· δεύτερα οὖν ἐπὶ τὴν Πυθίαν ἔρχονται, λέγοντες ὡς καὶ ποιήσασιν αὐτοῖς τὰ χρησθέντα διαμένοι τὸ ἐκ τῶν θεῶν μήνιμα. 6.11.8. ἐνταῦθα ἀπεκρίνατό σφισιν ἡ Πυθία· Θεαγένην δʼ ἄμνηστον ἀφήκατε τὸν μέγαν ὑμέων. ἀπορούντων δὲ αὐτῶν ὁποίᾳ μηχανῇ τοῦ Θεαγένους τὴν εἰκόνα ἀνασώσωνται, φασὶν ἁλιέας ἀναχθέντας ἐς τὸ πέλαγος ἐπὶ ἰχθύων θήραν περισχεῖν τῷ δικτύῳ τὴν εἰκόνα καὶ ἀνενεγκεῖν αὖθις ἐς τὴν γῆν· Θάσιοι δὲ ἀναθέντες, ἔνθα καὶ ἐξ ἀρχῆς ἔκειτο, νομίζουσιν ἅτε θεῷ θύειν. 6.11.9. πολλαχοῦ δὲ καὶ ἑτέρωθι ἔν τε Ἕλλησιν οἶδα καὶ παρὰ βαρβάροις ἀγάλματα ἱδρυμένα Θεαγένους καὶ νοσήματά τε αὐτὸν ἰώμενον καὶ ἔχοντα παρὰ τῶν ἐπιχωρίων τιμάς. ὁ δὲ ἀνδριὰς τοῦ Θεαγένους ἐστὶν ἐν τῇ Ἄλτει, τέχνη τοῦ Αἰγινήτου Γλαυκίου . 7.20.6. ἔχεται δὲ τῆς ἀγορᾶς τὸ Ὠιδεῖον, καὶ Ἀπόλλων ἐνταῦθα ἀνάκειται θέας ἄξιος· ἐποιήθη δὲ ἀπὸ λαφύρων, ἡνίκα ἐπὶ τὸν στρατὸν τῶν Γαλατῶν οἱ Πατρεῖς ἤμυναν Αἰτωλοῖς Ἀχαιῶν μόνοι. κεκόσμηται δὲ καὶ ἐς ἄλλα τὸ Ὠιδεῖον ἀξιολογώτατα τῶν ἐν Ἕλλησι, πλήν γε δὴ τοῦ Ἀθήνῃσι· τοῦτο γὰρ μεγέθει τε καὶ ἐς τὴν πᾶσαν ὑπερῆρκε κατασκευήν, ἀνὴρ δὲ Ἀθηναῖος ἐποίησεν Ἡρώδης ἐς μνήμην ἀποθανούσης γυναικός. ἐμοὶ δὲ ἐν τῇ Ἀτθίδι συγγραφῇ τὸ ἐς τοῦτο παρείθη τὸ Ὠιδεῖον, ὅτι πρότερον ἔτι ἐξείργαστό μοι τὰ ἐς Ἀθηναίους ἢ ὑπῆρκτο Ἡρώδης τοῦ οἰκοδομήματος. 9.8.2. ἐνταῦθα καὶ Διονύσον ναός ἐστιν Αἰγοβόλου. θύοντες γὰρ τῷ θεῷ προήχθησάν ποτε ὑπὸ μέθης ἐς ὕβριν, ὥστε καὶ τοῦ Διονύσου τὸν ἱερέα ἀποκτείνουσιν· ἀποκτείναντας δὲ αὐτίκα ἐπέλαβε νόσος λοιμώδης, καί σφισιν ἀφίκετο ἴαμα ἐκ Δελφῶν τῷ Διονύσῳ θύειν παῖδα ὡραῖον· ἔτεσι δὲ οὐ πολλοῖς ὕστερον τὸν θεόν φασιν αἶγα ἱερεῖον ὑπαλλάξαι σφίσιν ἀντὶ τοῦ παιδός. δείκνυται δὲ ἐν Ποτνιαῖς καὶ φρέαρ· τὰς δὲ ἵππους τὰς ἐπιχωρίους τοῦ ὕδατος πιούσας τούτου μανῆναι λέγουσιν. 9.33.4. ἔστι δὲ ἐν τῇ Ἁλιαρτίᾳ ποταμὸς Λόφις. λέγεται δὲ τῆς χώρας αὐχμηρᾶς οὔσης τὸ ἐξ ἀρχῆς καὶ ὕδατος οὐκ ὄντος ἐν αὐτῇ ἄνδρα τῶν δυναστευόντων ἐλθόντα ἐς Δελφοὺς ἐπερέσθαι τρόπον ὅντινα ὕδωρ εὑρήσουσιν ἐν τῇ γῇ· τὴν δὲ Πυθίαν προστάσσειν, ὃς ἂν ἐπανήκοντι ἐς Ἁλίαρτον ἐντύχῃ οἱ πρὸ τῶν ἄλλων, τούτου δεῖν φονέα γενέσθαι αὐτόν. ἐντυχεῖν τε δὴ αὐτῷ παραγενομένῳ τὸν υἱὸν Λόφιν καὶ τὸν οὐ μελλήσαντα τῷ ξίφει τὸν νεανίσκον παῖσαι· καὶ τὸν μὲν ἔτι ἔμπνουν περιθεῖν, ὅπου δὲ ῥυῆναι τὸ αἷμα, ὕδωρ ἐντεῦθεν ἀνεῖναι τὴν γῆν. ἐπὶ τούτῳ μὲν ὁ ποταμὸς καλεῖται Λόφις· | 1.1.4. The Athenians have also another harbor, at Munychia, with a temple of Artemis of Munychia, and yet another at Phalerum, as I have already stated, and near it is a sanctuary of Demeter. Here there is also a temple of Athena Sciras, and one of Zeus some distance away, and altars of the gods named Unknown, and of heroes, and of the children of Theseus and Phalerus; for this Phalerus is said by the Athenians to have sailed with Jason to Colchis . There is also an altar of Androgeos, son of Minos, though it is called that of Heros; those, however, who pay special attention to the study of their country's antiquities know that it belongs to Androgeos. 1.7.2. Ptolemy fortified the entrance into Egypt and awaited the attack of the Cyrenians. But while on the march Magas was in formed that the Marmaridae,a tribe of Libyan nomads, had revolted, and thereupon fell back upon Cyrene . Ptolemy resolved to pursue, but was checked owing to the following circumstance. When he was preparing to meet the attack of Magas, he engaged mercenaries, including some four thousand Gauls. Discovering that they were plotting to seize Egypt , he led them through the river to a deserted island. There they perished at one another's hands or by famine. 1.8.4. Near the statue of Demosthenes is a sanctuary of Ares, where are placed two images of Aphrodite, one of Ares made by Alcamenes, and one of Athena made by a Parian of the name of Locrus. There is also an image of Enyo, made by the sons of Praxiteles. About the temple stand images of Heracles, Theseus, Apollo binding his hair with a fillet, and statues of Calades, Nothing more is known of this person. who it is said framed laws Or “tunes.” for the Athenians, and of Pindar, the statue being one of the rewards the Athenians gave him for praising them in an ode. 1.19.6. Across the Ilisus is a district called Agrae and a temple of Artemis Agrotera (the Huntress). They say that Artemis first hunted here when she came from Delos , and for this reason the statue carries a bow. A marvel to the eyes, though not so impressive to hear of, is a race-course of white marble, the size of which can best be estimated from the fact that beginning in a crescent on the heights above the Ilisus it descends in two straight lines to the river bank. This was built by Herodes, an Athenian, and the greater part of the Pentelic quarry was exhausted in its construction. 1.27.2. About the olive they have nothing to say except that it was testimony the goddess produced when she contended for their land. Legend also says that when the Persians fired Athens the olive was burnt down, but on the very day it was burnt it grew again to the height of two cubits. Adjoining the temple of Athena is the temple of Pandrosus, the only one of the sisters to be faithful to the trust. 1.27.3. I was much amazed at something which is not generally known, and so I will describe the circumstances. Two maidens dwell not far from the temple of Athena Polias, called by the Athenians Bearers of the Sacred offerings. For a time they live with the goddess, but when the festival comes round they perform at night the following rites. Having placed on their heads what the priestess of Athena gives them to carry—neither she who gives nor they who carry have any knowledge what it is—the maidens descend by the natural underground passage that goes across the adjacent precincts, within the city, of Aphrodite in the Gardens. They leave down below what they carry and receive something else which they bring back covered up. These maidens they henceforth let go free, and take up to the Acropolis others in their place. 5.14.8. An account of the great altar I gave a little way back; it is called the altar of Olympian Zeus. By it is an altar of Unknown Gods, and after this an altar of Zeus Purifier, one of Victory, and another of Zeus—this time surnamed Underground. There are also altars of all gods, and of Hera surnamed Olympian, this too being made of ashes. They say that it was dedicated by Clymenus. After this comes an altar of Apollo and Hermes in common, because the Greeks have a story about them that Hermes invented the lyre and Apollo the lute. 6.11.2. Not far from the kings mentioned stands a Thasian, Theagenes the son of Timosthenes. The Thasians say that Timosthenes was not the father of Theagenes, but a priest of the Thasian Heracles, a phantom of whom in the likeness of Timosthenes had intercourse with the mother of Theagenes. In his ninth year, they say, as he was going home from school, he was attracted by a bronze image of some god or other in the marketplace; so he caught up the image, placed it on one of his shoulders and carried it home. 6.11.3. The citizens were enraged at what he had done, but one of them, a respected man of advanced years, bade them not to kill the lad, and ordered him to carry the image from his home back again to the market-place. This he did, and at once became famous for his strength, his feat being noised abroad through-out Greece . 6.11.4. The achievements of Theagenes at the Olympian games have already—the most famous of them—been described Paus. 6.6.5 in my story, how he beat Euthymus the boxer, and how he was fined by the Eleans. On this occasion the pancratium, it is said, was for the first time on record won without a contest, the victor being Dromeus of Mantineia . At the Festival following this, Theagenes was the winner in the pancratium. 6.11.5. He also won three victories at Pytho . These were for boxing, while nine prizes at Nemea and ten at the Isthmus were won in some cases for the pancratium and in others for boxing. At Phthia in Thessaly he gave up training for boxing and the pancratium. He devoted himself to winning fame among the Greeks for his running also, and beat those who entered for the long race. His ambition was, I think, to rival Achilles by winning a prize for running in the fatherland of the swiftest of those who are called heroes. The total number of crowns that he won was one thousand four hundred. 6.11.6. When he departed this life, one of those who were his enemies while he lived came every night to the statue of Theagenes and flogged the bronze as though he were ill-treating Theagenes himself. The statue put an end to the outrage by falling on him, but the sons of the dead man prosecuted the statue for murder. So the Thasians dropped the statue to the bottom of the sea, adopting the principle of Draco, who, when he framed for the Athenians laws to deal with homicide, inflicted banishment even on lifeless things, should one of them fall and kill a man. 6.11.7. But in course of time, when the earth yielded no crop to the Thasians, they sent envoys to Delphi , and the god instructed them to receive back the exiles. At this command they received them back, but their restoration brought no remedy of the famine. So for the second time they went to the Pythian priestess, saying that although they had obeyed her instructions the wrath of the gods still abode with them. 6.11.8. Whereupon the Pythian priestess replied to them :— But you have forgotten your great Theagenes. And when they could not think of a contrivance to recover the statue of Theagenes, fishermen, they say, after putting out to sea for a catch of fish caught the statue in their net and brought it back to land. The Thasians set it up in its original position, and are wont to sacrifice to him as to a god. 6.11.9. There are many other places that I know of, both among Greeks and among barbarians, where images of Theagenes have been set up, who cures diseases and receives honors from the natives. The statue of Theagenes is in the Altis, being the work of Glaucias of Aegina . 7.20.6. Next to the market-place is the Music Hall, where has been dedicated an Apollo well worth seeing. It was made from the spoils taken when alone of the Achaeans the people of Patrae helped the Aetolians against the army of the Gauls. The Music Hall is in every way the finest in Greece , except, of course, the one at Athens . This is unrivalled in size and magnificence, and was built by Herodes, an Athenian,in memory of his dead wife. The reason why I omitted to mention this Music Hall in my history of Attica is that my account of the Athenians was finished before Herodes began the building. 9.8.2. Here there is also a temple of Dionysus Goat-shooter. For once, when they were sacrificing to the god, they grew so violent with wine that they actually killed the priest of Dionysus. Immediately after the murder they were visited by a pestilence, and the Delphic oracle said that to cure it they must sacrifice a boy in the bloom of youth. A few years afterwards, so they say, the god substituted a goat as a victim in place of their boy. In Potniae is also shown a well. The mares of the country are said on drinking this water to become mad. 9.33.4. In the land of Haliartus there is a river Lophis. It is said that the land was originally arid and without water, so that one of the rulers came to Delphi and asked in what way they would find water in the land. The Pythian priestess, they say, commanded him to kill the man who should first meet him on his return to Haliartus. On his arrival he was met by his son Lophis, and at once smote the youth with his sword. Still living, the lad ran about, and where the blood ran water rose up from the earth. Wherefore the river is called Lophis. |
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| 296. Aelius Aristides, Orations, 23.31, 24.18 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •invention (rhetorical/literary), and st. paul •paul (christian author) Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 102; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 125 |
297. Tertullian, On Prayer, 4, 21.1-22.10, 27, 29 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 292; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 62 | 29. For what has God, who exacts it ever denied to prayer coming from spirit and truth? How mighty specimens of its efficacy do we read, and hear, and believe! Old-world prayer, indeed, used to free from fires, Daniel 3 and from beasts, Daniel 6 and from famine; and yet it had not (then) received its form from Christ. But how far more amply operative is Christian prayer! It does not station the angel of dew in mid-fires, nor muzzle lions, nor transfer to the hungry the rustics' bread; 2 Kings 4:42-44 it has no delegated grace to avert any sense of suffering; but it supplies the suffering, and the feeling, and the grieving, with endurance: it amplifies grace by virtue, that faith may know what she obtains from the Lord, understanding what - for God's name's sake - she suffers. But in days gone by, withal prayer used to call down plagues, scatter the armies of foes, withhold the wholesome influences of the showers. Now, however, the prayer of righteousness averts all God's anger, keeps bivouac on behalf of personal enemies, makes supplication on behalf of persecutors. Is it wonder if it knows how to extort the rains of heaven - (prayer) which was once able to procure its fires? Prayer is alone that which vanquishes God. But Christ has willed that it be operative for no evil: He had conferred on it all its virtue in the cause of good. And so it knows nothing save how to recall the souls of the departed from the very path of death, to transform the weak, to restore the sick, to purge the possessed, to open prison-bars, to loose the bonds of the innocent. Likewise it washes away faults, repels temptations, extinguishes persecutions, consoles the faint-spirited, cheers the high-spirited, escorts travellers, appeases waves, makes robbers stand aghast, nourishes the poor, governs the rich, upraises the fallen, arrests the falling, confirms the standing. Prayer is the wall of faith: her arms and missiles against the foe who keeps watch over us on all sides. And, so never walk we unarmed. By day, be we mindful of Station; by night, of vigil. Under the arms of prayer guard we the standard of our General; await we in prayer the angel's trump. The angels, likewise, all pray; every creature prays; cattle and wild beasts pray and bend their knees; and when they issue from their layers and lairs, they look up heavenward with no idle mouth, making their breath vibrate after their own manner. Nay, the birds too, rising out of the nest, upraise themselves heavenward, and, instead of hands, expand the cross of their wings, and say somewhat to seem like prayer. What more then, touching the office of prayer? Even the Lord Himself prayed; to whom be honour and virtue unto the ages of the ages! |
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298. Apuleius, The Golden Ass, 1.8, 1.8.10, 1.10, 1.19, 2.2, 2.25, 2.27, 2.30, 6.31, 7.8, 10.6, 11.16, 11.21, 11.23-11.24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •christian literature, acts of paul and thekla •paul (st.) •paul the apostle •paul,, pauline mysticism Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 230; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326, 344; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 314; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 50, 59, 67, 69 | 11.16. After the great priest had prophesied in this manner, he, regaining his breath, made a conclusion of his words. Then I went amongst the rest of the company and followed the procession. Everyone of the people knew me and, pointing at me with their fingers, spoke in this way, “Behold him who was this day transformed into a man by the power of the sovereign goddess. Verily he is blessed and most blessed, who has merited such great grace from heaven both because of the innocence of his former life. He has been reborn in the service of the goddess. In the meantime, little by little we approached near to the sea cost, near that place where I lay the night before, still an ass. Thereafter the images and relics were disposed in order. The great priest was surrounded by various pictures according to the fashion of the Aegyptians. He dedicated and consecrated with certain prayers a fair ship made very cunningly, and purified it with a torch, an egg, and sulfur. The sail was of white linen cloth on which was written certain letters which testified that the navigation would be prosperous. The mast was of a great length, made of a pine tree, round and very excellent with a shining top. The cabin was covered over with coverings of gold, and the whole ship was made of citron tree, very fair. Then all the people, religious as well as profane, took a great number of baskets filled with odors and pleasant smells and threw them into the sea, mingled with milk, until the ship was filled with many gifts and prosperous devotions. Then, with a pleasant wind, the ship was launched out into the deep. But when they had lost the sight of the ship, every man carried again that he brought, and went toward the temple in like procession and order as they had come to the sea side. 11.21. This done, I retired to the service of the goddess in hope of greater benefits. I considered that I had received a sign and token whereby my courage increased more and more each day to take up the orders and sacraments of the temple. Thus I often communed with the priest, desiring him greatly to give me the degree of the religion. But he, a man of gravity and well-renowned in the order of priesthood, deferred my desire from day to day. He comforted me and gave me better hope, just like as parents who commonly bridle the desires of their children when they attempt or endeavor any unprofitable thing. He said that the day when any one would be admitted into their order is appointed by the goddess. He said that the priest who would minister the sacrifice is chosen by her providence, and the necessary charges of the ceremonies is allotted by her command. Regarding all these things he urged me to attend with marvelous patience, and he told me that I should beware either of too much haste or too great slackness. He said that there was like danger if, being called, I should delay or, not being called. I should be hasty. Moreover he said that there were none in his company either of so desperate a mind or who were so rash and hardy that they would attempt anything without the command of the goddess. If anyone were to do so, he should commit a deadly offence, considering how it was in the power of the goddess to condemn and save all persons. And if anyone should be at the point of death and on the path to damnation, so that he might be capable of receiving the secrets of the goddess, it was in her power by divine providence to reduce him to the path of health, as though by a certain kind of regeneration. Finally he said that I must attend the celestial precept, although it was evident and plain that the goddess had already vouchsafed to call and appoint me to her ministry. He urged me to refrain from profane and unlawful foods just like those priests who had already been received. This was so that I might come more apt and clean to the knowledge of the secrets of religion. 11.23. This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane. 11.24. When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way: |
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299. Philostratus The Athenian, Life of Apollonius, 1.3, 1.31-1.32, 4.17-4.24, 4.20.2-4.20.3, 4.21.1, 4.22.1, 5.19, 6.3 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •paul (jurist) •paul, apostle •paul (apostle) Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5, 83, 86, 87; Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 150; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 284| 1.3. ἐγένετο Δάμις ἀνὴρ οὐκ ἄσοφος τὴν ἀρχαίαν ποτὲ οἰκῶν Νῖνον: οὗτος τῷ ̓Απολλωνίῳ προσφιλοσοφήσας ἀποδημίας τε αὐτοῦ ἀναγέγραφεν, ὧν κοινωνῆσαι καὶ αὐτός φησι, καὶ γνώμας καὶ λόγους καὶ ὁπόσα ἐς πρόγνωσιν εἶπε. καὶ προσήκων τις τῷ Δάμιδι τὰς δέλτους τῶν ὑπομνημάτων τούτων οὔπω γιγνωσκομένας ἐς γνῶσιν ἤγαγεν ̓Ιουλίᾳ τῇ βασιλίδι. μετέχοντι δέ μοι τοῦ περὶ αὐτὴν κύκλου — καὶ γὰρ τοὺς ῥητορικοὺς πάντας λόγους ἐπῄνει καὶ ἠσπάζετο — μεταγράψαι τε προσέταξε τὰς διατριβὰς ταύτας καὶ τῆς ἀπαγγελίας αὐτῶν ἐπιμεληθῆναι, τῷ γὰρ Νινίῳ σαφῶς μέν, οὐ μὴν δεξιῶς γε ἀπηγγέλλετο. ἐνέτυχον δὲ καὶ Μαξίμου τοῦ Αἰγιέως βιβλίῳ ξυνειληφότι τὰ ἐν Αἰγαῖς ̓Απολλωνίου πάντα, καὶ διαθῆκαι δὲ τῷ ̓Απολλωνίῳ γεγράφαται, παρ' ὧν ὑπάρχει μαθεῖν, ὡς ὑποθειάζων τὴν φιλοσοφίαν ἐγένετο. οὐ γὰρ Μοιραγένει γε προσεκτέον βιβλία μὲν ξυνθέντι ἐς ̓Απολλώνιον τέτταρα, πολλὰ δὲ τῶν περὶ τὸν ἄνδρα ἀγνοήσαντι. ὡς μὲν οὖν ξυνήγαγον ταῦτα διεσπασμένα καὶ ὡς ἐπεμελήθην τοῦ ξυνθεῖναι αὐτά, εἴρηκα, ἐχέτω δὲ ὁ λόγος τῷ τε ἀνδρὶ τιμήν, ἐς ὃν ξυγγέγραπται, τοῖς τε φιλομαθεστέροις ὠφέλειαν: ἦ γὰρ ἂν μάθοιεν, ἃ μήπω γιγνώσκουσιν. 1.31. προϊδὼν δὲ ὁ βασιλεὺς προσιόντα, καὶ γάρ τι καὶ μῆκος ἡ τοῦ ἱεροῦ αὐλὴ εἶχε, διελάλησέ τε πρὸς τοὺς ἐγγύς, οἷον ἀναγιγνώσκων τὸν ἄνδρα, πλησίον τε ἤδη γιγνομένου μέγα ἀναβοήσας “οὗτος” ἔφη “ὁ ̓Απολλώνιος, ὃν Μεγαβάτης ὁ ἐμὸς ἀδελφὸς ἰδεῖν ἐν ̓Αντιοχείᾳ φησὶ θαυμαζόμενόν τε καὶ προσκυνούμενον ὑπὸ τῶν σπουδαίων, καὶ ἀπεζωγράφησέ μοι τότε τοιοῦτον αὐτόν, ὁποῖος ἥκει.” προσελθόντα δὲ καὶ ἀσπασάμενον προσεῖπέ τε ὁ βασιλεὺς φωνῇ ̔Ελλάδι καὶ ̔δὴ̓ ἐκέλευσε θύειν μετ' αὐτοῦ: λευκὸν δὲ ἄρα ἵππον τῶν σφόδρα Νισαίων καταθύσειν ἔμελλε τῷ ̔Ηλίῳ φαλάροις κοσμήσας, ὥσπερ ἐς πομπήν, ὁ δ' ὑπολαβὼν “σὺ μέν, ὦ βασιλεῦ, θῦε,” ἔφη, “τὸν σαυτοῦ τρόπον, ἐμοὶ δὲ ξυγχώρησον θῦσαι τὸν ἐμαυτοῦ:” καὶ δραξάμενος τοῦ λιβανωτοῦ, “̔́Ηλιε,” ἔφη, “πέμπε με ἐφ' ὅσον τῆς γῆς ἐμοί τε καὶ σοὶ δοκεῖ, καὶ γιγνώσκοιμι ἄνδρας ἀγαθούς, φαύλους δὲ μήτε ἐγὼ μάθοιμι μήτε ἐμὲ φαῦλοι.” καὶ εἰπὼν ταῦτα τὸν λιβανωτὸν ἐς τὸ πῦρ ἧκεν, ἐπισκεψάμενος δὲ αὐτὸ ὅπη διανίσταται καὶ ὅπη θολοῦται καὶ ὁπόσαις κορυφαῖς ᾅττει καί που καὶ ἐφαπτόμενος τοῦ πυρός, ὅπη εὔσημόν τε καὶ καθαρὸν φαίνοιτο “θῦε,” ἔφη, “λοιπόν, ὦ βασιλεῦ, κατὰ τὰ σαυτοῦ πάτρια, τὰ γὰρ πάτρια τἀμὰ τοιαῦτα.” 1.32. καὶ ἀνεχώρησε τῆς θυσίας, ὡς μὴ κοινωνοίη τοῦ αἵματος. μετὰ δὲ τὴν θυσίαν προσῆλθε καὶ “ὦ βασιλεῦ,” ἔφη “τὴν φωνὴν τὴν ̔Ελλάδα πᾶσαν γιγνώσκεις, ἢ σμικρὰ αὐτῆς ὑπὲρ τοῦ εὐξυμβόλου ἴσως καὶ τοῦ μὴ ἀηδὴς δοκεῖν, εἴ τις ἀφίκοιτο ̔́Ελλην;” “πᾶσαν” εἶπεν “ἴσα τῇ ἐγχωρίῳ ταύτῃ, καὶ λέγε ὅ τι βούλει, διὰ τοῦτο γάρ που ἐρωτᾷς:” “διὰ τοῦτο” ἔφη “καὶ ἄκουε: ἡ μὲν ὁρμή μοι τῆς ἀποδημίας ̓Ινδοί εἰσι, παρελθεῖν δὲ οὐδ' ὑμᾶς ἐβουλήθην, σέ τε ἀκούων ἄνδρα, οἷον ἐξ ὄνυχος ἤδη ὁρῶ, σοφίαν τε, ἥπερ ὑμῖν ἐστιν ἐπιχώριος μελετωμένη μάγοις ἀνδράσι, κατιδεῖν δεόμενος, εἰ τὰ θεῖα, ὡς λέγονται, σοφοί εἰσι: σοφία δὲ ἐμοὶ Πυθαγόρου Σαμίου ἀνδρός, ὃς θεούς τε θεραπεύειν ὧδέ με ἐδιδάξατο καὶ ξυνιέναι σφῶν ὁρωμένων τε καὶ οὐχ ὁρωμένων φοιτᾶν τε ἐς διάλεξιν θεῶν καὶ γηίνῳ τούτῳ ἐρίῳ ἐστάλθαι, οὐ γὰρ προβάτου ἐπέχθη, ἀλλ' ἀκήρατος ἀκηράτων φύεται ὕδατός τε καὶ γῆς δῶρα ὀθόνη: καὶ αὐτὸ δὲ τὸ ἄνετον τῆς κόμης ἐκ Πυθαγόρου ἐπήσκησα, καὶ τὸ καθαρεύειν ζῴου βορᾶς ἐκ τῆς ἐκείνου μοι σοφίας ἥκει. ξυμπότης μὲν δὴ καὶ κοινωνὸς ῥᾳστώνης ἢ τρυφῆς οὔτ' ἄν σοι γενοίμην οὔτ' ἂν ἑτέρῳ οὐδενί, φροντίδων δὲ ἀπόρων τε καὶ δυσευρέτων δοίην ἂν λύσεις οὐ γιγνώσκων τὰ πρακτέα μόνον, ἀλλὰ καὶ προγιγνώσκων.” ταῦτα ὁ Δάμις μὲν διαλεχθῆναί φησι τὸν ἄνδρα, ̓Απολλώνιος δὲ ἐπιστολὴν αὐτὰ πεποίηται, πολλὰ δὲ καὶ ἄλλα τῶν ἑαυτῷ ἐς διάλεξιν εἰρημένων ἐς ἐπιστολὰς ἀνετυπώσατο. 4.17. τοιαῦτα μὲν τὰ ἐπὶ τῆς νεώς, ἐς δὲ τὸν Πειραιᾶ ἐσπλεύσας περὶ μυστηρίων ὥραν, ὅτε ̓Αθηναῖοι πολυανθρωπότατα ̔Ελλήνων πράττουσιν, ἀνῄει ξυντείνας ἀπὸ τῆς νεὼς ἐς τὸ ἄστυ, προιὼν δὲ πολλοῖς τῶν φιλοσοφούντων ἐνετύγχανε Φάληράδε κατιοῦσιν, ὧν οἱ μὲν γυμνοὶ ἐθέροντο, καὶ γὰρ τὸ μετόπωρον εὐήλιον τοῖς ̓Αθηναίοις, οἱ δὲ ἐκ βιβλίων ἐσπούδαζον, οἱ δ' ἀπὸ στόματος ἠσκοῦντο, οἱ δὲ ἤριζον. παρῄει δὲ οὐδεὶς αὐτόν, ἀλλὰ τεκμηράμενοι πάντες, ὡς εἴη ̓Απολλώνιος, ξυνανεστρέφοντό τε καὶ ἠσπάζοντο χαίροντες, νεανίσκοι δὲ ὁμοῦ δέκα περιτυχόντες αὐτῷ “νὴ τὴν ̓Αθηνᾶν ἐκείνην,” ἔφασαν ἀνατείναντες τὰς χεῖρας ἐς τὴν ἀκρόπολιν, “ἡμεῖς ἄρτι ἐς Πειραιᾶ ἐβαδίζομεν πλευσόμενοι ἐς ̓Ιωνίαν παρὰ σέ.” ὁ δὲ ἀπεδέχετο αὐτῶν καὶ ξυγχαίρειν ἔφη φιλοσοφοῦσιν. 4.18. ἦν μὲν δὴ ̓Επιδαυρίων ἡμέρα. τὰ δὲ ̓Επιδαύρια μετὰ πρόρρησίν τε καὶ ἱερεῖα δεῦρο μυεῖν ̓Αθηναίοις πάτριον ἐπὶ θυσίᾳ δευτέρᾳ, τουτὶ δὲ ἐνόμισαν ̓Ασκληπιοῦ ἕνεκα, ὅτι δὴ ἐμύησαν αὐτὸν ἥκοντα ̓Επιδαυρόθεν ὀψὲ μυστηρίων. ἀμελήσαντες δὲ οἱ πολλοὶ τοῦ μυεῖσθαι περὶ τὸν ̓Απολλώνιον εἶχον καὶ τοῦτ' ἐσπούδαζον μᾶλλον ἢ τὸ ἀπελθεῖν τετελεσμένοι, ὁ δὲ ξυνέσεσθαι μὲν αὐτοῖς αὖθις ἔλεγεν, ἐκέλευσε δὲ πρὸς τοῖς ἱεροῖς τότε γίγνεσθαι, καὶ γὰρ αὐτὸς μυεῖσθαι. ὁ δὲ ἱεροφάντης οὐκ ἐβούλετο παρέχειν τὰ ἱερά, μὴ γὰρ ἄν ποτε μυῆσαι γόητα, μηδὲ τὴν ̓Ελευσῖνα ἀνοῖξαι ἀνθρώπῳ μὴ καθαρῷ τὰ δαιμόνια. ὁ δὲ ̓Απολλώνιος οὐδὲν ὑπὸ τούτων ἥττων αὑτοῦ γενόμενος “οὔπω” ἔφη “τὸ μέγιστον, ὧν ἐγὼ ἐγκληθείην ἄν, εἴρηκας, ὅτι περὶ τῆς τελετῆς πλείω ἢ σὺ γιγνώσκων ἐγὼ δὲ ὡς παρὰ σοφώτερον ἐμαυτοῦ μυησόμενος ἦλθον.” ἐπαινεσάντων δὲ τῶν παρόντων, ὡς ἐρρωμένως καὶ παραπλησίως αὑτῷ ἀπεκρίνατο, ὁ μὲν ἱεροφάντης, ἐπειδὴ ἐξείργων αὐτὸν οὐ φίλα τοῖς πολλοῖς ἐδόκει πράττειν, μετέβαλε τοῦ τόνου καὶ “μυοῦ”, ἔφη “σοφὸς γάρ τις ἥκειν ἔοικας”, ὁ δὲ ̓Απολλώνιος “μυήσομαι” ἔφη “αὖθις, μυήσει δέ με ὁ δεῖνα” προγνώσει χρώμενος ἐς τὸν μετ' ἐκεῖνον ἱεροφάντην, ὃς μετὰ τέτταρα ἔτη τοῦ ἱεροῦ προὔστη. 4.19. τὰς δὲ ̓Αθήνησι διατριβὰς πλείστας μὲν ὁ Δάμις γενέσθαι φησὶ τῷ ἀνδρί, γράψαι δὲ οὐ πάσας, ἀλλὰ τὰς ἀναγκαίας τε καὶ περὶ μεγάλων σπουδασθείσας. τὴν μὲν δὴ πρώτην διάλεξιν, ἐπειδὴ φιλοθύτας τοὺς ̓Αθηναίους εἶδεν, ὑπὲρ ἱερῶν διελέξατο, καὶ ὡς ἄν τις ἐς τὸ ἑκάστῳ τῶν θεῶν οἰκεῖον καὶ πηνίκα δὲ τῆς ἡμέρας τε καὶ νυκτὸς ἢ θύοι ἢ σπένδοι ἢ εὔχοιτο, καὶ βιβλίῳ ̓Απολλωνίου προστυχεῖν ἐστιν, ἐν ᾧ ταῦτα τῇ ἑαυτοῦ φωνῇ ἐκδιδάσκει. διῆλθε δὲ ταῦτα ̓Αθήνησι πρῶτον μὲν ὑπὲρ σοφίας αὑτοῦ τε κἀκείνων, εἶτ' ἐλέγχων τὸν ἱεροφάντην δι' ἃ βλασφήμως τε καὶ ἀμαθῶς εἶπε: τίς γὰρ ἔτι ᾠήθη τὰ δαιμόνια μὴ καθαρὸν εἶναι τὸν φιλοσοφοῦντα, ὅπως οἱ θεοὶ θεραπευτέοι; 4.20. διαλεγομένου δὲ αὐτοῦ περὶ τοῦ σπένδειν παρέτυχε μὲν τῷ λόγῳ μειράκιον τῶν ἁβρῶν οὕτως ἀσελγὲς νομιζόμενον, ὡς γενέσθαι ποτὲ καὶ ἁμαξῶν ᾆσμα, πατρὶς δὲ αὐτῷ Κέρκυρα ἦν καὶ ἐς ̓Αλκίνουν ἀνέφερε τὸν ξένον τοῦ ̓Οδυσσέως τὸν Φαίακα, καὶ διῄει μὲν ὁ ̓Απολλώνιος περὶ τοῦ σπένδειν, ἐκέλευε δὲ μὴ πίνειν τοῦ ποτηρίου τούτου, φυλάττειν δὲ αὐτὸ τοῖς θεοῖς ἄχραντόν τε καὶ ἄποτον. ἐπεὶ δὲ καὶ ὦτα ἐκέλευσε τῷ ποτηρίῳ ποιεῖσθαι καὶ σπένδειν κατὰ τὸ οὖς, ἀφ' οὗ μέρους ἥκιστα πίνουσιν ἄνθρωποι, τὸ μειράκιον κατεσκέδασε τοῦ λόγου πλατύν τε καὶ ἀσελγῆ γέλωτα: ὁ δὲ ἀναβλέψας ἐς αὐτὸ “οὐ σὺ” ἔφη “ταῦτα ὑβρίζεις, ἀλλ' ὁ δαίμων, ὃς ἐλαύνει σε οὐκ εἰδότα.” ἐλελήθει δὲ ἄρα δαιμονῶν τὸ μειράκιον: ἐγέλα τε γὰρ ἐφ' οἷς οὐδεὶς ἕτερος καὶ μετέβαλλεν ἐς τὸ κλάειν αἰτίαν οὐκ ἔχον, διελέγετό τε πρὸς ἑαυτὸν καὶ ᾖδε. καὶ οἱ μὲν πολλοὶ τὴν νεότητα σκιρτῶσαν ᾤοντο ἐκφέρειν αὐτὸ ἐς ταῦτα, ὁ δ' ὑπεκρίνετο ἄρα τῷ δαίμονι καὶ ἐδόκει παροινεῖν, ἃ ἐπαρῴνει τότε, ὁρῶντός τε ἐς αὐτὸ τοῦ ̓Απολλωνίου, δεδοικότως τε καὶ ὀργίλως φωνὰς ἠφίει τὸ εἴδωλον, ὁπόσαι καομένων τε καὶ στρεβλουμένων εἰσίν, ἀφεξεσθαί τε τοῦ μειρακίου ὤμνυ καὶ μηδενὶ ἀνθρώπων ἐμπεσεῖσθαι. τοῦ δὲ οἷον δεσπότου πρὸς ἀνδράποδον ποικίλον πανοῦργόν τε καὶ ἀναιδὲς καὶ τὰ τοιαῦτα ξὺν ὀργῇ λέγοντος καὶ κελεύοντος αὐτῷ ξὺν τεκμηρίῳ ἀπαλλάττεσθαι “τὸν δεῖνα” ἔφη “καταβαλῶ ἀνδριάντα” δείξας τινὰ τῶν περὶ τὴν Βασίλειον στοάν, πρὸς ᾗ ταῦτα ἐπράττετο: ἐπεὶ δὲ ὁ ἀνδριὰς ὑπεκινήθη πρῶτον, εἶτα ἔπεσε, τὸν μὲν θόρυβον τὸν ἐπὶ τούτῳ καὶ ὡς ἐκρότησαν ὑπὸ θαύματος τί ἄν τις γράφοι; τὸ δὲ μειράκιον, ὥσπερ ἀφυπνίσαν τούς τε ὀφθαλμοὺς ἔτριψε καὶ πρὸς τὰς αὐγὰς τοῦ ἡλίου εἶδεν αἰδῶ τε ἐπεσπάσατο πάντων ἐς αὐτὸ ἐστραμμένων ἀσελγές τε οὐκέτι ἐφαίνετο, οὐδὲ ἄτακτον βλέπον, ἀλλ' ἐπανῆλθεν ἐς τὴν ἑαυτοῦ φύσιν μεῖον οὐδὲν ἢ εἰ φαρμακοποσίᾳ ἐκέχρητο, μεταβαλόν τε τῶν χλανιδίων καὶ λῃδίων καὶ τῆς ἄλλης συβάριδος ἐς ἔρωτα ἦλθεν αὐχμοῦ καὶ τρίβωνος καὶ ἐς τὰ τοῦ ̓Απολλωνίου ἤθη ἀπεδύσατο. 4.21. ἐπιπλῆξαι δὲ λέγεται περὶ Διονυσίων ̓Αθηναίοις, ἃ ποιεῖταί σφισιν ἐν ὥρᾳ τοῦ ἀνθεστηριῶνος: ὁ μὲν γὰρ μονῳδίας ἀκροασομένους καὶ μελοποιίας παραβάσεών τε καὶ ῥυθμῶν, ὁπόσοι κωμῳδίας τε καὶ τραγῳδίας εἰσίν, ἐς τὸ θέατρον ξυμφοιτᾶν ᾤετο, ἐπεὶ δὲ ἤκουσεν, ὅτι αὐλοῦ ὑποσημήναντος λυγισμοὺς ὀρχοῦνται καὶ μεταξὺ τῆς ̓Ορφέως ἐποποιίας τε καὶ θεολογίας τὰ μὲν ὡς ̔͂Ωραι, τὰ δὲ ὡς Νύμφαι, τὰ δὲ ὡς Βάκχαι πράττουσιν, ἐς ἐπίπληξιν τούτου κατέστη καὶ “παύσασθε” εἶπεν “ἐξορχούμενοι τοὺς Σαλαμινίους καὶ πολλοὺς ἑτέρους κειμένους ἀγαθοὺς ἄνδρας, εἰ μὲν γὰρ Λακωνικὴ ταῦτα ὄρχησις, εὖγε οἱ στρατιῶται, γυμνάζεσθε γὰρ πολέμῳ καὶ ξυνορχήσομαι, εἰ δὲ ἁπαλὴ καὶ ἐς τὸ θῆλυ σπεύδουσα, τί φῶ περὶ τῶν τροπαίων; οὐ γὰρ κατὰ Μήδων ταῦτα ἢ Περσῶν, καθ' ὑμῶν δὲ ἑστήξει, τῶν ἀναθέντων αὐτὰ εἰ λίποισθε. κροκωτοὶ δὲ ὑμῖν καὶ ἁλουργία καὶ κοκκοβαφία τοιαύτη πόθεν; οὐδὲ γὰρ αἱ ̓Αχαρναί γε ὧδε ἐστέλλοντο, οὐδὲ ὁ Κολωνὸς ὧδε ἵππευε. καὶ τί λέγω ταῦτα; γυνὴ ναύαρχος ἐκ Καρίας ἐφ' ὑμᾶς ἔπλευσε μετὰ Ξέρξου, καὶ ἦν αὐτῇ γυναικεῖον οὐδέν, ἀλλ' ἀνδρὸς στολὴ καὶ ὅπλα, ὑμεῖς δὲ ἁβρότεροι τῶν Ξέρξου γυναικῶν ἐφ' ἑαυτοὺς στέλλεσθε οἱ γέροντες οἱ νέοι τὸ ἐφηβικόν, οἳ πάλαι μὲν ὤμνυσαν ἐς ̓Αγραύλου φοιτῶντες ὑπὲρ τῆς πατρίδος ἀποθανεῖσθαι καὶ ὅπλα θήσεσθαι, νῦν δὲ ἴσως ὀμοῦνται ὑπὲρ τῆς πατρίδος βακχεύσειν καὶ θύρσον λήψεσθαι κόρυν μὲν οὐδεμίαν φέρον, γυναικομίμῳ δὲ μορφώματι, κατὰ τὸν Εὐριπίδην, αἰσχρῶς διαπρέπον. ἀκούω δὲ ὑμᾶς καὶ ἀνέμους γίγνεσθαι καὶ λῄδια ἀνασείειν λέγεσθε ἔπιπλα μετεώρως αὐτὰ κολποῦντες. ἔδει δὲ ἀλλὰ τούτους γε αἰδεῖσθαι, ξυμμάχους ὄντας καὶ πνεύσαντας ὑπὲρ ὑμῶν μέγα, μηδὲ τὸν Βορέαν κηδεστήν γε ὄντα καὶ παρὰ πάντας τοὺς ἀνέμους ἄρσενα ποιεῖσθαι θῆλυν, οὐδὲ γὰρ τῆς ̓Ωρειθυίας ἐραστὴς ἄν ποτε ὁ Βορέας ἐγένετο, εἰ κἀκείνην ὀρχουμένην εἶδε.” 4.22. διωρθοῦτο δὲ κἀκεῖνο ̓Αθήνησιν: οἱ ̓Αθηναῖοι ξυνιόντες ἐς θέατρον τὸ ὑπὸ τῇ ἀκροπόλει προσεῖχον σφαγαῖς ἀνθρώπων καὶ ἐσπουδάζετο ταῦτα ἐκεῖ μᾶλλον ἢ ἐν Κορίνθῳ νῦν, χρημάτων τε μεγάλων ἐωνημένοι ἤγοντο μοιχοὶ καὶ πόρνοι καὶ τοιχωρύχοι καὶ βαλαντιοτόμοι καὶ ἀνδραποδισταὶ καὶ τὰ τοιαῦτα ἔθνη, οἱ δ' ὥπλιζον αὐτοὺς καὶ ἐκέλευον ξυμπίπτειν. ἐλάβετο δὲ καὶ τούτων ὁ ̓Απολλώνιος καὶ καλούντων αὐτὸν ἐς ἐκκλησίαν ̓Αθηναίων οὐκ ἂν ἔφη παρελθεῖν ἐς χωρίον ἀκάθαρτον καὶ λύθρου μεστόν. ἔλεγε δὲ ταῦτα ἐν ἐπιστολῇ. καὶ θαυμάζειν ἔλεγεν “ὅπως ἡ θεὸς οὐ καὶ τὴν ἀκρόπολιν ἤδη ἐκλείπει τοιοῦτον αἷμα ὑμῶν ἐκχεόντων αὐτῇ. δοκεῖτε γάρ μοι προιόντες, ἐπειδὰν τὰ Παναθήναια πέμπητε, μηδὲ βοῦς ἔτι, ἀλλ' ἑκατόμβας ἀνθρώπων καταθύσειν τῇ θεῷ. σὺ δέ, Διόνυσε, μετὰ τοιοῦτον αἷμα ἐς τὸ θέατρον φοιτᾷς; κἀκεῖ σοι σπένδουσιν οἱ σοφοὶ ̓Αθηναῖοι; μετάστηθι καὶ σύ, Διόνυσε: Κιθαιρὼν καθαρώτερος.” τοιάδε εὗρον τὰ σπουδαιότατα τῶν φιλοσοφηθέντων ̓Αθήνησιν αὐτῷ τότε. 4.23. ἐπρέσβευσε δὲ καὶ παρὰ τοὺς Θετταλοὺς ὑπὲρ τοῦ ̓Αχιλλέως κατὰ τοὺς ἐν Πυλαίᾳ ξυλλόγους, ἐν οἷς οἱ Θετταλοὶ τὰ ̓Αμφικτυονικὰ πράττουσιν, οἱ δὲ δείσαντες ἐψηφίσαντο ἀναλαβεῖν τὰ προσήκοντα τῷ τάφῳ. καὶ τὸ Λεωνίδου σῆμα τοῦ Σπαρτιάτου μονονοὺ περιέβαλεν ἀγασθεὶς τὸν ἄνδρα. ἐπὶ δὲ τὸν κολωνὸν βαδίζων, ἐφ' οὗ λέγονται Λακεδαιμόνιοι περιχωσθῆναι τοῖς τοξεύμασιν, ἤκουσε τῶν ὁμιλητῶν διαφερομένων ἀλλήλοις, ὅ τι εἴη τὸ ὑψηλότατον τῆς ̔Ελλάδος, παρεῖχε δὲ ἄρα τὸν λόγον ἡ Οἴτη τὸ ὄρος ἐν ὀφθαλμοῖς οὖσα, καὶ ἀνελθὼν ἐπὶ τὸν λόφον, “ἐγὼ” ἔφη “τὸ ὑψηλότατον τοῦτο ἡγοῦμαι, οἱ γὰρ ἐνταῦθα ὑπὲρ ἐλευθερίας ἀποθανόντες ἀντανήγαγον αὐτὸ τῇ Οἴτῃ καὶ ὑπὲρ πολλοὺς ̓Ολύμπους ἦραν. ἐγὼ δὲ ἄγαμαι μὲν καὶ τούσδε τοὺς ἄνδρας, τὸν δὲ ̓Ακαρνᾶνα Μεγιστίαν καὶ πρὸ τούτων, ἃ γὰρ πεισομένους ἐγίγνωσκε, τούτων ἐπεθύμησε κοινωνῆσαι τοῖς ἀνδράσιν, οὐ τὸ ἀποθανεῖν δείσας, ἀλλὰ τὸ μετὰ τοιῶνδε μὴ τεθνάναι.” 4.24. ̓Επεφοίτησε δὲ καὶ τοῖς ̔Ελληνικοῖς ἱεροῖς πᾶσι τῷ τε Δωδωναίῳ καὶ τῷ Πυθικῷ καὶ τῷ ἐν ̓Αβαῖς, ἐς ̓Αμφιάρεώ τε καὶ Τροφωνίου ἐβάδισε καὶ ἐς τὸ Μουσεῖον τὸ ἐν ̔Ελικῶνι ἀνέβη. φοιτῶντι δὲ ἐς τὰ ἱερὰ καὶ διορθουμένῳ αὐτὰ ξυνεφοίτων μὲν οἱ ἱερεῖς, ἠκολούθουν δὲ οἱ γνώριμοι, λόγων τε κρατῆρες ἵσταντο καὶ ἠρύοντο αὐτῶν οἱ διψῶντες. ὄντων δὲ καὶ ̓Ολυμπίων καὶ καλούντων αὐτὸν ̓Ηλείων ἐπὶ κοινωνίαν τοῦ ἀγῶνος “δοκεῖτέ μοι” ἔφη “διαβάλλειν τὴν τῶν ̓Ολυμπίων δόξαν πρεσβειῶν δεόμενοι πρὸς τοὺς αὐτόθεν ἥξοντας.” γενόμενος δὲ κατὰ τὸν ̓Ισθμὸν μυκησαμένης τῆς περὶ τὸ Λέχαιον θαλάττης “οὗτος” εἶπεν “ὁ αὐχὴν τῆς γῆς τετμήσεται, μᾶλλον δὲ οὔ.” εἶχε δὲ αὐτῷ καὶ τοῦτο πρόρρησιν τῆς μικρὸν ὕστερον περὶ τὸν ̓Ισθμὸν τομῆς, ἣν μετὰ ἔτη ἑπτὰ Νέρων διενοήθη: τὰ γὰρ βασίλεια ἐκλιπὼν ἐς τὴν ̔Ελλάδα ἀφίκετο κηρύγμασιν ὑποθήσων ἑαυτὸν ̓Ολυμπικοῖς τε καὶ Πυθικοῖς, ἐνίκα δὲ καὶ ̓Ισθμοῖ: αἱ δὲ νῖκαι ἦσαν κιθαρῳδίαι καὶ κήρυκες, ἐνίκα δὲ καὶ τραγῳδοὺς ἐν ̓Ολυμπίᾳ. τότε λέγεται καὶ τῆς περὶ τὸν ̓Ισθμὸν καινοτομίας ἅψασθαι περίπλουν αὐτὸν ἐργαζόμενος καὶ τὸν Αἰγαῖον τῷ ̓Αδρίᾳ ξυμβάλλων, ὡς μὴ πᾶσα ναῦς ὑπὲρ Μαλέαν πλέοι κομίζοιντό τε αἱ πολλαὶ διὰ τοῦ ῥήγματος ξυντέμνουσαι τὰς περιβολὰς τοῦ πλοῦ. πῆ δὲ ἀπέβη τὸ τοῦ ̓Απολλωνίου λόγιον; ἡ ὀρυχὴ τὴν ἀρχὴν ἀπὸ Λεχαίου λαβοῦσα στάδια προὔβη ἴσως τέτταρα ξυνεχῶς ὀρυττόντων, σχεῖν δὲ λέγεται Νέρων τὴν τομὴν οἱ μὲν Αἰγυπτίων φιλοσοφησάντων αὐτῷ τὰς θαλάττας καὶ τὸ ὑπὲρ Λεχαίου πέλαγος ὑπερχυθὲν ἀφανιεῖν εἰπόντων τὴν Αἴγιναν, οἱ δὲ νεώτερα περὶ τῇ ἀρχῇ δείσαντα. τοιοῦτον μὲν δὴ τοῦ ̓Απολλωνίου τὸ τὸν ̓Ισθμὸν τετμήσεσθαι καὶ οὐ τετμήσεσθαι. 5.19. μυηθεὶς δ' ̓Αθήνησιν, ἐμύει δ' αὐτὸν ἱεροφάντης, ὃν αὐτὸς τῷ προτέρῳ ἐπεμαντεύσατο, ἐ |
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