| 1. Septuagint, Numbers, 4.24, 6.24-6.26, 15.37-15.41, 22.7 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Dillon and Timotin (2015) 48, 50, 51, 52; Potter Suh and Holladay (2021) 331 |
| 2. Septuagint, Deuteronomy, None (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 285 |
| 3. Septuagint, Leviticus, 16.2, 16.34 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Dillon and Timotin (2015) 100 |
| 4. Septuagint, 1 Esdras, 1-9 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 145 |
| 5. Septuagint, Psalms, 74.9 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Frede and Laks (2001) 298 |
| 6. Septuagint, 2 Esdras, 23.2 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021) 331; Salvesen et al (2020) 145, 362 |
| 7. Septuagint, Genesis, 1.26-1.27, 2.7, 28.17 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Frede and Laks (2001) 285, 301 |
| 8. Septuagint, Amos, 5.21-5.23 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Taylor (2012) 29 |
| 9. Septuagint, Baruch, 2.41-2.43, 2.216 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Carr (2004) 244, 245 |
| 10. Septuagint, Exodus, 33 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Frede and Laks (2001) 299, 310 |
| 11. Septuagint, Daniel, 7.10 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •philo of alexandria •philo of alexandria, and cities Found in books: Taylor (2012) 31 |
12. Septuagint, Tobit, 1.3, 1.5-1.7, 1.9, 1.13, 1.17-1.19, 2.3-2.8, 2.21, 5.6, 8.3, 12.8, 13.3-13.6, 13.8-13.17, 14.2, 14.5-14.7 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gera (2014) 265; Salvesen et al (2020) 99, 100 | 1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 1.13. Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions. 1.17. I would give my bread to the hungry and my clothing to the naked; and if I saw any one of my people dead and thrown out behind the wall of Nineveh, I would bury him. 1.18. And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found. 1.19. Then one of the men of Nineveh went and informed the king about me, that I was burying them; so I hid myself. When I learned that I was being searched for, to be put to death, I left home in fear. 2.3. But he came back and said, "Father, one of our people has been strangled and thrown into the market place." 2.4. So before I tasted anything I sprang up and removed the body to a place of shelter until sunset. 2.5. And when I returned I washed myself and ate my food in sorrow. 2.6. Then I remembered the prophecy of Amos, how he said, "Your feasts shall be turned into mourning, and all your festivities into lamentation." And I wept. 2.7. When the sun had set I went and dug a grave and buried the body. 2.8. And my neighbors laughed at me and said, "He is no longer afraid that he will be put to death for doing this; he once ran away, and here he is burying the dead again!" 5.6. The angel replied, "I will go with you; I am familiar with the way, and I have stayed with our brother Gabael." 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them. 13.4. Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever. 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered. 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you? 13.8. Let all men speak,and give him thanks in Jerusalem. 13.9. O Jerusalem, the holy city,he will afflict you for the deeds of your sons,but again he will show mercy to the sons of the righteous. 13.10. Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 13.11. Many nations will come from afar to the name of the Lord God,bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise. 13.12. Cursed are all who hate you;blessed for ever will be all who love you. 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. 13.14. How blessed are those who love you!They will rejoice in your peace. Blessed are those who grieved over all your afflictions;for they will rejoice for you upon seeing all your glory,and they will be made glad for ever. 13.15. Let my soul praise God the great King. 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 14.2. He was fifty-eight years old when he lost his sight, and after eight years he regained it. He gave alms, and he continued to fear the Lord God and to praise him. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. 14.7. All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren. |
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13. Hebrew Bible, Joel, 2.28, 3.1-3.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •philo of alexandria, therapeutae, representation of •philo of alexandria, debates on writings of •philo of alexandria, exegesis of exodus •philo of alexandria Found in books: Engberg-Pedersen (2010) 209; Kraemer (2010) 66, 83| 3.1. "וְהָיָה אַחֲרֵי־כֵן אֶשְׁפּוֹךְ אֶת־רוּחִי עַל־כָּל־בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ׃", 3.2. "וְגַם עַל־הָעֲבָדִים וְעַל־הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת־רוּחִי׃", 3.3. "וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ דָּם וָאֵשׁ וְתִימֲרוֹת עָשָׁן׃", 3.4. "הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ וְהַיָּרֵחַ לְדָם לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃" 3.5. "וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא׃", | 3.1. "And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions;", 3.2. "And also upon the servants and upon the handmaids In those days will I pour out My spirit.", 3.3. "And I will shew wonders in the heavens and in the earth, Blood, and fire, and pillars of smoke.", 3.4. "The sun shall be turned into darkness, And the moon into blood, Before the great and terrible day of the LORD come." 3.5. "And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; For in mount Zion and in Jerusalem there shall be those that escape, As the LORD hath said, And among the remt those whom the LORD shall call.", |
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14. Hebrew Bible, Psalms, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bay (2022) 101; Boulluec (2022) 284; Gera (2014) 447; Hirsch-Luipold (2022) 150; Iricinschi et al. (2013) 114; Lidonnici and Lieber (2007) 17, 202; Potter Suh and Holladay (2021) 5, 44; Rowland (2009) 606; Salvesen et al (2020) 140, 355, 357; Secunda (2014) 135; Vinzent (2013) 173, 183| 1.1. "אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃", 1.2. "כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃", 9.5. "כִּי־עָשִׂיתָ מִשְׁפָּטִי וְדִינִי יָשַׁבְתָּ לְכִסֵּא שׁוֹפֵט צֶדֶק׃", 9.8. "וַיהוָה לְעוֹלָם יֵשֵׁב כּוֹנֵן לַמִּשְׁפָּט כִּסְאוֹ׃", 10.4. "רָשָׁע כְּגֹבַהּ אַפּוֹ בַּל־יִדְרֹשׁ אֵין אֱלֹהִים כָּל־מְזִמּוֹתָיו׃", 10.16. "יְהוָה מֶלֶךְ עוֹלָם וָעֶד אָבְדוּ גוֹיִם מֵאַרְצוֹ׃", 11.7. "כִּי־צַדִּיק יְהוָה צְדָקוֹת אָהֵב יָשָׁר יֶחֱזוּ פָנֵימוֹ׃", 17.15. "אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ אֶשְׂבְּעָה בְהָקִיץ תְּמוּנָתֶךָ׃", 19.14. "גַּם מִזֵּדִים חֲשֹׂךְ עַבְדֶּךָ אַל־יִמְשְׁלוּ־בִי אָז אֵיתָם וְנִקֵּיתִי מִפֶּשַׁע רָב׃", 33.9. "כִּי הוּא אָמַר וַיֶּהִי הוּא־צִוָּה וַיַּעֲמֹד׃", 40.4. "וַיִּתֵּן בְּפִי שִׁיר חָדָשׁ תְּהִלָּה לֵאלֹהֵינוּ יִרְאוּ רַבִּים וְיִירָאוּ וְיִבְטְחוּ בַּיהוָה׃", 44.7. "כִּי לֹא בְקַשְׁתִּי אֶבְטָח וְחַרְבִּי לֹא תוֹשִׁיעֵנִי׃", 46.9. "לְכוּ־חֲזוּ מִפְעֲלוֹת יְהוָה אֲשֶׁר־שָׂם שַׁמּוֹת בָּאָרֶץ׃", 51.17. "אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ׃", 51.18. "כִּי לֹא־תַחְפֹּץ זֶבַח וְאֶתֵּנָה עוֹלָה לֹא תִרְצֶה׃", 51.19. "זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה לֵב־נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לֹא תִבְזֶה׃", 51.21. "אָז תַּחְפֹּץ זִבְחֵי־צֶדֶק עוֹלָה וְכָלִיל אָז יַעֲלוּ עַל־מִזְבַּחֲךָ פָרִים׃", 68.19. "עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי לָקַחְתָּ מַתָּנוֹת בָּאָדָם וְאַף סוֹרְרִים לִשְׁכֹּן יָהּ אֱלֹהִים׃", 88.15. "לָמָה יְהוָה תִּזְנַח נַפְשִׁי תַּסְתִּיר פָּנֶיךָ מִמֶּנִּי׃", 92.2. "טוֹב לְהֹדוֹת לַיהוָה וּלְזַמֵּר לְשִׁמְךָ עֶלְיוֹן׃", 94.9. "הֲנֹטַע אֹזֶן הֲלֹא יִשְׁמָע אִם־יֹצֵר עַיִן הֲלֹא יַבִּיט׃", 96.1. "אִמְרוּ בַגּוֹיִם יְהוָה מָלָךְ אַף־תִּכּוֹן תֵּבֵל בַּל־תִּמּוֹט יָדִין עַמִּים בְּמֵישָׁרִים׃", 96.1. "שִׁירוּ לַיהוָה שִׁיר חָדָשׁ שִׁירוּ לַיהוָה כָּל־הָאָרֶץ׃", 96.2. "שִׁירוּ לַיהוָה בָּרֲכוּ שְׁמוֹ בַּשְּׂרוּ מִיּוֹם־לְיוֹם יְשׁוּעָתוֹ׃", 102.19. "תִּכָּתֶב זֹאת לְדוֹר אַחֲרוֹן וְעַם נִבְרָא יְהַלֶּל־יָהּ׃", 105.7. "הוּא יְהוָה אֱלֹהֵינוּ בְּכָל־הָאָרֶץ מִשְׁפָּטָיו׃", 105.21. "שָׂמוֹ אָדוֹן לְבֵיתוֹ וּמֹשֵׁל בְּכָל־קִנְיָנוֹ׃", 105.23. "וַיָּבֹא יִשְׂרָאֵל מִצְרָיִם וְיַעֲקֹב גָּר בְּאֶרֶץ־חָם׃", 111.6. "כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ לָתֵת לָהֶם נַחֲלַת גּוֹיִם׃", 111.7. "מַעֲשֵׂי יָדָיו אֱמֶת וּמִשְׁפָּט נֶאֱמָנִים כָּל־פִּקּוּדָיו׃", 112.5. "טוֹב־אִישׁ חוֹנֵן וּמַלְוֶה יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט׃", 113.3. "מִמִּזְרַח־שֶׁמֶשׁ עַד־מְבוֹאוֹ מְהֻלָּל שֵׁם יְהוָה׃", 115.3. "וֵאלֹהֵינוּ בַשָּׁמָיִם כֹּל אֲשֶׁר־חָפֵץ עָשָׂה׃", 115.4. "עֲצַבֵּיהֶם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃", 115.5. "פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃", 115.6. "אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ אַף לָהֶם וְלֹא יְרִיחוּן׃", 115.7. "יְדֵיהֶם וְלֹא יְמִישׁוּן רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ לֹא־יֶהְגּוּ בִּגְרוֹנָם׃", 115.8. "כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם כֹּל אֲשֶׁר־בֹּטֵחַ בָּהֶם׃", 119.14. "בְּדֶרֶךְ עֵדְוֺתֶיךָ שַׂשְׂתִּי כְּעַל כָּל־הוֹן׃", 119.14. "צְרוּפָה אִמְרָתְךָ מְאֹד וְעַבְדְּךָ אֲהֵבָהּ׃", 119.48. "וְאֶשָּׂא־כַפַּי אֶל־מִצְוֺתֶיךָ אֲשֶׁר אָהָבְתִּי וְאָשִׂיחָה בְחֻקֶּיךָ׃", 119.148. "קִדְּמוּ עֵינַי אַשְׁמֻרוֹת לָשִׂיחַ בְּאִמְרָתֶךָ׃", 139.16. "גָּלְמִי רָאוּ עֵינֶיךָ וְעַל־סִפְרְךָ כֻּלָּם יִכָּתֵבוּ יָמִים יֻצָּרוּ ולא [וְלוֹ] אֶחָד בָּהֶם׃", 148.5. "יְהַלְלוּ אֶת־שֵׁם יְהוָה כִּי הוּא צִוָּה וְנִבְרָאוּ׃", | 1.1. "HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful.", 1.2. "But his delight is in the law of the LORD; and in His law doth he meditate day and night.", 9.5. "For Thou hast maintained my right and my cause; Thou sattest upon the throne as the righteous Judge.", 9.8. "But the LORD is enthroned for ever; He hath established His throne for judgment.", 10.4. "The wicked, in the pride of his countece [, saith]: 'He will not require'; All his thoughts are: 'There is no God.'", 10.16. "The LORD is King for ever and ever; The nations are perished out of His land.", 11.7. "For the LORD is righteous, He loveth righteousness; the upright shall behold His face.", 17.15. "As for me, I shall behold Thy face in righteousness; I shall be satisfied, when I awake, with Thy likeness.", 19.14. "Keep back Thy servant also from presumptuous sins, that they may not have dominion over me; then shall I be faultless, and I shall be clear from great transgression.", 33.9. "For He spoke, and it was; He commanded, and it stood.", 40.4. "And He hath put a new song in my mouth, even praise unto our God; many shall see, and fear, and shall trust in the LORD.", 44.7. "For I trust not in my bow, neither can my sword save me.", 46.9. "Come, behold the works of the LORD, Who hath made desolations in the earth.", 51.17. "O Lord, open Thou my lips; and my mouth shall declare Thy praise.", 51.18. "For Thou delightest not in sacrifice, else would I give it; Thou hast no pleasure in burnt-offering.", 51.19. "The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise.", 51.20. "Do good in Thy favour unto Zion; build Thou the walls of Jerusalem.", 51.21. "Then wilt Thou delight in the sacrifices of righteousness, in burnt-offering and whole offering; Then will they offer bullocks upon Thine altar.", 68.19. "Thou hast ascended on high, Thou hast led captivity captive; Thou hast received gifts among men, Yea, among the rebellious also, that the LORD God might dwell there.", 88.15. "LORD, why castest Thou off my soul? Why hidest Thou Thy face from me?", 92.2. "It is a good thing to give thanks unto the LORD, And to sing praises unto Thy name, O Most High;", 94.9. "He that planted the ear, shall He not hear? He that formed the eye, shall He not see?", 96.1. "O sing unto the LORD a new song; Sing unto the LORD, all the earth.", 96.2. "Sing unto the LORD, bless His name; Proclaim His salvation from day to day.", 102.19. "This shall be written for the generation to come; And a people which shall be created shall praise the LORD.", 105.7. "He is the LORD our God; His judgments are in all the earth.", 105.20. "The king sent and loosed him; Even the ruler of the peoples, and set him free.", 105.21. "He made him lord of his house, And ruler of all his possessions;", 105.23. "Israel also came into Egypt; And Jacob sojourned in the land of Ham.", 111.6. "He hath declared to His people the power of His works, In giving them the heritage of the nations.", 111.7. "The works of His hands are truth and justice; All His precepts are sure.", 112.5. "Well is it with the man that dealeth graciously and lendeth, That ordereth his affairs rightfully.", 113.3. "From the rising of the sun unto the going down thereof The LORD'S name is to be praised.", 115.3. "But our God is in the heavens; Whatsoever pleased Him He hath done.", 115.4. "Their idols are silver and gold, The work of men's hands.", 115.5. "They have mouths, but they speak not; Eyes have they, but they see not;", 115.6. "They have ears, but they hear not; Noses have they, but they smell not;", 115.7. "They have hands, but they handle not; Feet have they, but they walk not; Neither speak they with their throat. .", 115.8. "They that make them shall be like unto them; Yea, every one that trusteth in them.", 119.14. "I have rejoiced in the way of Thy testimonies, As much as in all riches.", 119.48. "I will lift up my hands also unto Thy commandments, which I have loved; And I will meditate in Thy statutes. ", 119.148. "Mine eyes forestalled the night-watches, that I might meditate in Thy word.", 139.16. "Thine eyes did see mine unformed substance, And in Thy book they were all written— Even the days that were fashioned, When as yet there was none of them.", 148.5. "Let them praise the name of the LORD; For He commanded, and they were created.", |
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15. Hebrew Bible, Proverbs, 1.7, 3.4, 3.11-3.12, 3.19, 4.3, 5.22, 6.20, 6.23, 8.22-8.31, 9.6, 12.4, 16.6, 19.14, 26.11, 28.3-28.4, 28.10, 31.10-31.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021) 331; Rowland (2009) 164; Salvesen et al (2020) 116, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 140, 144, 145; Vinzent (2013) 179| 1.7. "יִרְאַת יְהוָה רֵאשִׁית דָּעַת חָכְמָה וּמוּסָר אֱוִילִים בָּזוּ׃", 3.4. "וּמְצָא־חֵן וְשֵׂכֶל־טוֹב בְּעֵינֵי אֱלֹהִים וְאָדָם׃", 3.11. "מוּסַר יְהוָה בְּנִי אַל־תִּמְאָס וְאַל־תָּקֹץ בְּתוֹכַחְתּוֹ׃", 3.12. "כִּי אֶת אֲשֶׁר יֶאֱהַב יְהוָה יוֹכִיחַ וּכְאָב אֶת־בֵּן יִרְצֶה׃", 3.19. "יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃", 4.3. "כִּי־בֵן הָיִיתִי לְאָבִי רַךְ וְיָחִיד לִפְנֵי אִמִּי׃", 5.22. "עַווֹנוֹתָיו יִלְכְּדֻנוֹ אֶת־הָרָשָׁע וּבְחַבְלֵי חַטָּאתוֹ יִתָּמֵךְ׃", 6.23. "כִּי נֵר מִצְוָה וְתוֹרָה אוֹר וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר׃", 8.22. "יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃", 8.23. "מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃", 8.24. "בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃", 8.25. "בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃", 8.26. "עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃", 8.27. "בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃", 8.28. "בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃", 8.29. "בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃", 8.31. "מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃", 9.6. "עִזְבוּ פְתָאיִם וִחְיוּ וְאִשְׁרוּ בְּדֶרֶךְ בִּינָה׃", 12.4. "אֵשֶׁת־חַיִל עֲטֶרֶת בַּעְלָהּ וּכְרָקָב בְּעַצְמוֹתָיו מְבִישָׁה׃", 16.6. "בְּחֶסֶד וֶאֱמֶת יְכֻפַּר עָוֺן וּבְיִרְאַת יְהוָה סוּר מֵרָע׃", 19.14. "בַּיִת וָהוֹן נַחֲלַת אָבוֹת וּמֵיְהוָה אִשָּׁה מַשְׂכָּלֶת׃", 26.11. "כְּכֶלֶב שָׁב עַל־קֵאוֹ כְּסִיל שׁוֹנֶה בְאִוַּלְתּוֹ׃", 28.3. "גֶּבֶר רָשׁ וְעֹשֵׁק דַּלִּים מָטָר סֹחֵף וְאֵין לָחֶם׃", 28.4. "עֹזְבֵי תוֹרָה יְהַלְלוּ רָשָׁע וְשֹׁמְרֵי תוֹרָה יִתְגָּרוּ בָם׃", 31.11. "בָּטַח בָּהּ לֵב בַּעְלָהּ וְשָׁלָל לֹא יֶחְסָר׃", 31.12. "גְּמָלַתְהוּ טוֹב וְלֹא־רָע כֹּל יְמֵי חַיֶּיה׃", 31.13. "דָּרְשָׁה צֶמֶר וּפִשְׁתִּים וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ׃", 31.14. "הָיְתָה כָּאֳנִיּוֹת סוֹחֵר מִמֶּרְחָק תָּבִיא לַחְמָהּ׃", 31.15. "וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרֹתֶיהָ׃", 31.16. "זָמְמָה שָׂדֶה וַתִּקָּחֵהוּ מִפְּרִי כַפֶּיהָ נטע [נָטְעָה] כָּרֶם׃", 31.17. "חָגְרָה בְעוֹז מָתְנֶיהָ וַתְּאַמֵּץ זְרֹעוֹתֶיהָ׃", 31.18. "טָעֲמָה כִּי־טוֹב סַחְרָהּ לֹא־יִכְבֶּה בליל [בַלַּיְלָה] נֵרָהּ׃", 31.19. "יָדֶיהָ שִׁלְּחָה בַכִּישׁוֹר וְכַפֶּיהָ תָּמְכוּ פָלֶךְ׃", 31.21. "לֹא־תִירָא לְבֵיתָהּ מִשָּׁלֶג כִּי כָל־בֵּיתָהּ לָבֻשׁ שָׁנִים׃", 31.22. "מַרְבַדִּים עָשְׂתָה־לָּהּ שֵׁשׁ וְאַרְגָּמָן לְבוּשָׁהּ׃", 31.23. "נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ בְּשִׁבְתּוֹ עִם־זִקְנֵי־אָרֶץ׃", 31.24. "סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי׃", 31.25. "עֹז־וְהָדָר לְבוּשָׁהּ וַתִּשְׂחַק לְיוֹם אַחֲרוֹן׃", 31.26. "פִּיהָ פָּתְחָה בְחָכְמָה וְתוֹרַת־חֶסֶד עַל־לְשׁוֹנָהּ׃", 31.27. "צוֹפִיָּה הֲלִיכוֹת בֵּיתָהּ וְלֶחֶם עַצְלוּת לֹא תֹאכֵל׃", 31.28. "קָמוּ בָנֶיהָ וַיְאַשְּׁרוּהָ בַּעְלָהּ וַיְהַלְלָהּ׃", 31.29. "רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל־כֻּלָּנָה׃", 31.31. "תְּנוּ־לָהּ מִפְּרִי יָדֶיהָ וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ׃", | 1.7. "The fear of the LORD is the beginning of knowledge; But the foolish despise wisdom and discipline.", 3.4. "So shalt thou find grace and good favour In the sight of God and man.", 3.11. "My son, despise not the chastening of the LORD, Neither spurn thou His correction;", 3.12. "For whom the LORD loveth He correcteth, Even as a father the son in whom he delighteth.", 3.19. "The LORD by wisdom founded the earth; By understanding He established the heavens.", 4.3. "For I was a son unto my father, Tender and an only one in front of my mother.", 5.22. "His own iniquities shall ensnare the wicked, And he shall be holden with the cords of his sin.", 6.20. "My son, keep the commandment of thy father, And forsake not the teaching of thy mother;", 6.23. "For the commandment is a lamp, and the teaching is light, And reproofs of instruction are the way of life;", 8.22. "The LORD made me as the beginning of His way, The first of His works of old.", 8.23. "I was set up from everlasting, from the beginning, Or ever the earth was.", 8.24. "When there were no depths, I was brought forth; When there were no fountains abounding with water.", 8.25. "Before the mountains were settled, Before the hills was I brought forth;", 8.26. "While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world.", 8.27. "When He established the heavens, I was there; When He set a circle upon the face of the deep,", 8.28. "When He made firm the skies above, When the fountains of the deep showed their might,", 8.29. "When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;", 8.30. "Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,", 8.31. "Playing in His habitable earth, And my delights are with the sons of men.", 9.6. "Forsake all thoughtlessness, and live; and walk in the way of understanding.", 12.4. "A virtuous woman is a crown to her husband; But she that doeth shamefully is as rottenness in his bones.", 16.6. "By mercy and truth iniquity is expiated; And by the fear of the LORD men depart from evil.", 19.14. "House and riches are the inheritance of fathers; But a prudent wife is from the LORD.", 26.11. "As a dog that returneth to his vomit, So is a fool that repeateth his folly.", 28.3. "A poor man that oppresseth the weak Is like a sweeping rain which leaveth no food.", 28.4. "They that forsake the law praise the wicked; But such as keep the law contend with them.", 28.10. "Whoso causeth the upright to go astray in an evil way, He shall fall himself into his own pit; But the whole-hearted shall inherit good.", 31.10. "A woman of valour who can find? For her price is far above rubies.", 31.11. "The heart of her husband doth safely trust in her, and he hath no lack of gain.", 31.12. "She doeth him good and not evil all the days of her life.", 31.13. "She seeketh wool and flax, and worketh willingly with her hands.", 31.14. "She is like the merchant-ships; she bringeth her food from afar.", 31.15. "She riseth also while it is yet night, and giveth food to her household, and a portion to her maidens.", 31.16. "She considereth a field, and buyeth it; with the fruit of her hands she planteth a vineyard.", 31.17. "She girdeth her loins with strength, And maketh strong her arms.", 31.18. "She perceiveth that her merchandise is good; Her lamp goeth not out by night.", 31.19. "She layeth her hands to the distaff, And her hands hold the spindle.", 31.20. "She stretcheth out her hand to the poor; Yea, she reacheth forth her hands to the needy.", 31.21. "She is not afraid of the snow for her household; For all her household are clothed with scarlet.", 31.22. "She maketh for herself coverlets; Her clothing is fine linen and purple.", 31.23. "Her husband is known in the gates, When he sitteth among the elders of the land.", 31.24. "She maketh linen garments and selleth them; And delivereth girdles unto the merchant.", 31.25. "Strength and dignity are her clothing; And she laugheth at the time to come.", 31.26. "She openeth her mouth with wisdom; And the law of kindness is on her tongue.", 31.27. "She looketh well to the ways of her household, And eateth not the bread of idleness.", 31.28. "Her children rise up, and call her blessed; Her husband also, and he praiseth her:", 31.29. "’Many daughters have done valiantly, But thou excellest them all.’", 31.30. "Grace is deceitful, and beauty is vain; But a woman that feareth the LORD, she shall be praised.", 31.31. "Give her of the fruit of her hands; And let her works praise her in the gates.", |
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16. Hebrew Bible, Numbers, 9.1-9.4, 11.11-11.13, 11.16-11.17, 12.1, 15.32-15.36, 21.4-21.9, 24.7, 24.17, 25.11-25.13, 27.1-27.11, 27.15-27.23, 28.1-28.8, 30.10-30.12, 31.16, 35.9-35.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 143; Corrigan and Rasimus (2013) 397; Hirsch-Luipold (2022) 100, 102; Levine Allison and Crossan (2006) 301, 306; Lidonnici and Lieber (2007) 214, 223; Potter Suh and Holladay (2021) 217, 227, 331; Salvesen et al (2020) 355, 357, 358, 362| 9.1. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִישׁ אִישׁ כִּי־יִהְיֶה־טָמֵא לָנֶפֶשׁ אוֹ בְדֶרֶךְ רְחֹקָה לָכֶם אוֹ לְדֹרֹתֵיכֶם וְעָשָׂה פֶסַח לַיהוָה׃", 9.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְמִדְבַּר־סִינַי בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם בַּחֹדֶשׁ הָרִאשׁוֹן לֵאמֹר׃", 9.2. "וְיַעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הַפָּסַח בְּמוֹעֲדוֹ׃", 9.2. "וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן יָמִים מִסְפָּר עַל־הַמִּשְׁכָּן עַל־פִּי יְהוָה יַחֲנוּ וְעַל־פִּי יְהוָה יִסָּעוּ׃", 9.3. "בְּאַרְבָּעָה עָשָׂר־יוֹם בַּחֹדֶשׁ הַזֶּה בֵּין הָעֲרְבַּיִם תַּעֲשׂוּ אֹתוֹ בְּמוֹעֲדוֹ כְּכָל־חֻקֹּתָיו וּכְכָל־מִשְׁפָּטָיו תַּעֲשׂוּ אֹתוֹ׃", 9.4. "וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל לַעֲשֹׂת הַפָּסַח׃", 11.11. "וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ וְלָמָּה לֹא־מָצָתִי חֵן בְּעֵינֶיךָ לָשׂוּם אֶת־מַשָּׂא כָּל־הָעָם הַזֶּה עָלָי׃", 11.12. "הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃", 11.13. "מֵאַיִן לִי בָּשָׂר לָתֵת לְכָל־הָעָם הַזֶּה כִּי־יִבְכּוּ עָלַי לֵאמֹר תְּנָה־לָּנוּ בָשָׂר וְנֹאכֵלָה׃", 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׃", 12.1. "וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל־מִרְיָם וְהִנֵּה מְצֹרָעַת׃", 12.1. "וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה עַל־אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי־אִשָּׁה כֻשִׁית לָקָח׃", 15.32. "וַיִּהְיוּ בְנֵי־יִשְׂרָאֵל בַּמִּדְבָּר וַיִּמְצְאוּ אִישׁ מְקֹשֵׁשׁ עֵצִים בְּיוֹם הַשַּׁבָּת׃", 15.33. "וַיַּקְרִיבוּ אֹתוֹ הַמֹּצְאִים אֹתוֹ מְקֹשֵׁשׁ עֵצִים אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וְאֶל כָּל־הָעֵדָה׃", 15.34. "וַיַּנִּיחוּ אֹתוֹ בַּמִּשְׁמָר כִּי לֹא פֹרַשׁ מַה־יֵּעָשֶׂה לוֹ׃", 15.35. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה מוֹת יוּמַת הָאִישׁ רָגוֹם אֹתוֹ בָאֲבָנִים כָּל־הָעֵדָה מִחוּץ לַמַּחֲנֶה׃", 15.36. "וַיֹּצִיאוּ אֹתוֹ כָּל־הָעֵדָה אֶל־מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ בָּאֲבָנִים וַיָּמֹת כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 21.4. "וַיִּסְעוּ מֵהֹר הָהָר דֶּרֶךְ יַם־סוּף לִסְבֹב אֶת־אֶרֶץ אֱדוֹם וַתִּקְצַר נֶפֶשׁ־הָעָם בַּדָּרֶךְ׃", 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׃", 24.7. "יִזַּל־מַיִם מִדָּלְיָו וְזַרְעוֹ בְּמַיִם רַבִּים וְיָרֹם מֵאֲגַג מַלְכּוֹ וְתִנַּשֵּׂא מַלְכֻתוֹ׃", 24.17. "אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃", 25.11. "פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת־חֲמָתִי מֵעַל בְּנֵי־יִשְׂרָאֵל בְּקַנְאוֹ אֶת־קִנְאָתִי בְּתוֹכָם וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי׃", 25.12. "לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃", 25.13. "וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃", 27.1. "וְאִם־אֵין לוֹ אַחִים וּנְתַתֶּם אֶת־נַחֲלָתוֹ לַאֲחֵי אָבִיו׃", 27.1. "וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד בֶּן־חֵפֶר בֶּן־גִּלְעָד בֶּן־מָכִיר בֶּן־מְנַשֶּׁה לְמִשְׁפְּחֹת מְנַשֶּׁה בֶן־יוֹסֵף וְאֵלֶּה שְׁמוֹת בְּנֹתָיו מַחְלָה נֹעָה וְחָגְלָה וּמִלְכָּה וְתִרְצָה׃", 27.2. "וְנָתַתָּה מֵהוֹדְךָ עָלָיו לְמַעַן יִשְׁמְעוּ כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל׃", 27.2. "וַתַּעֲמֹדְנָה לִפְנֵי מֹשֶׁה וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי הַנְּשִׂיאִם וְכָל־הָעֵדָה פֶּתַח אֹהֶל־מוֹעֵד לֵאמֹר׃", 27.3. "אָבִינוּ מֵת בַּמִּדְבָּר וְהוּא לֹא־הָיָה בְּתוֹךְ הָעֵדָה הַנּוֹעָדִים עַל־יְהוָה בַּעֲדַת־קֹרַח כִּי־בְחֶטְאוֹ מֵת וּבָנִים לֹא־הָיוּ לוֹ׃", 27.4. "לָמָּה יִגָּרַע שֵׁם־אָבִינוּ מִתּוֹךְ מִשְׁפַּחְתּוֹ כִּי אֵין לוֹ בֵּן תְּנָה־לָּנוּ אֲחֻזָּה בְּתוֹךְ אֲחֵי אָבִינוּ׃", 27.5. "וַיַּקְרֵב מֹשֶׁה אֶת־מִשְׁפָּטָן לִפְנֵי יְהוָה׃", 27.6. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 27.7. "כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת נָתֹן תִּתֵּן לָהֶם אֲחֻזַּת נַחֲלָה בְּתוֹךְ אֲחֵי אֲבִיהֶם וְהַעֲבַרְתָּ אֶת־נַחֲלַת אֲבִיהֶן לָהֶן׃", 27.8. "וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ כִּי־יָמוּת וּבֵן אֵין לוֹ וְהַעֲבַרְתֶּם אֶת־נַחֲלָתוֹ לְבִתּוֹ׃", 27.9. "וְאִם־אֵין לוֹ בַּת וּנְתַתֶּם אֶת־נַחֲלָתוֹ לְאֶחָיו׃", 27.11. "וְאִם־אֵין אַחִים לְאָבִיו וּנְתַתֶּם אֶת־נַחֲלָתוֹ לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו מִמִּשְׁפַּחְתּוֹ וְיָרַשׁ אֹתָהּ וְהָיְתָה לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 27.15. "וַיְדַבֵּר מֹשֶׁה אֶל־יְהוָה לֵאמֹר׃", 27.16. "יִפְקֹד יְהוָה אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר אִישׁ עַל־הָעֵדָה׃", 27.17. "אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהוָה כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה׃", 27.18. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח־לְךָ אֶת־יְהוֹשֻׁעַ בִּן־נוּן אִישׁ אֲשֶׁר־רוּחַ בּוֹ וְסָמַכְתָּ אֶת־יָדְךָ עָלָיו׃", 27.19. "וְהַעֲמַדְתָּ אֹתוֹ לִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי כָּל־הָעֵדָה וְצִוִּיתָה אֹתוֹ לְעֵינֵיהֶם׃", 27.21. "וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי יְהוָה עַל־פִּיו יֵצְאוּ וְעַל־פִּיו יָבֹאוּ הוּא וְכָל־בְּנֵי־יִשְׂרָאֵל אִתּוֹ וְכָל־הָעֵדָה׃", 27.22. "וַיַּעַשׂ מֹשֶׁה כַּאֲשֶׁר צִוָּה יְהוָה אֹתוֹ וַיִּקַּח אֶת־יְהוֹשֻׁעַ וַיַּעֲמִדֵהוּ לִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי כָּל־הָעֵדָה׃", 27.23. "וַיִּסְמֹךְ אֶת־יָדָיו עָלָיו וַיְצַוֵּהוּ כַּאֲשֶׁר דִּבֶּר יְהוָה בְּיַד־מֹשֶׁה׃", 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׃", 28.4. "אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃", 28.5. "וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃", 28.6. "עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃", 28.7. "וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃", 28.8. "וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃", 30.11. "וְאִם־בֵּית אִישָׁהּ נָדָרָה אוֹ־אָסְרָה אִסָּר עַל־נַפְשָׁהּ בִּשְׁבֻעָה׃", 30.12. "וְשָׁמַע אִישָׁהּ וְהֶחֱרִשׁ לָהּ לֹא הֵנִיא אֹתָהּ וְקָמוּ כָּל־נְדָרֶיהָ וְכָל־אִסָּר אֲשֶׁר־אָסְרָה עַל־נַפְשָׁהּ יָקוּם׃", 31.16. "הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם לִמְסָר־מַעַל בַּיהוָה עַל־דְּבַר־פְּעוֹר וַתְּהִי הַמַּגֵּפָה בַּעֲדַת יְהוָה׃", 35.9. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 35.11. "וְהִקְרִיתֶם לָכֶם עָרִים עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם וְנָס שָׁמָּה רֹצֵחַ מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃", 35.12. "וְהָיוּ לָכֶם הֶעָרִים לְמִקְלָט מִגֹּאֵל וְלֹא יָמוּת הָרֹצֵחַ עַד־עָמְדוֹ לִפְנֵי הָעֵדָה לַמִּשְׁפָּט׃", 35.13. "וְהֶעָרִים אֲשֶׁר תִּתֵּנוּ שֵׁשׁ־עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם׃", 35.14. "אֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ מֵעֵבֶר לַיַּרְדֵּן וְאֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ בְּאֶרֶץ כְּנָעַן עָרֵי מִקְלָט תִּהְיֶינָה׃", 35.15. "לִבְנֵי יִשְׂרָאֵל וְלַגֵּר וְלַתּוֹשָׁב בְּתוֹכָם תִּהְיֶינָה שֵׁשׁ־הֶעָרִים הָאֵלֶּה לְמִקְלָט לָנוּס שָׁמָּה כָּל־מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃", | 9.1. "And the LORD spoke unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying:", 9.2. "’Let the children of Israel keep the passover in its appointed season.", 9.3. "In the fourteenth day of this month, at dusk, ye shall keep it in its appointed season; according to all the statutes of it, and according to all the ordices thereof, shall ye keep it.’", 9.4. "And Moses spoke unto the children of Israel, that they should keep the passover.", 11.11. "And Moses said unto the LORD: ‘Wherefore hast Thou dealt ill with Thy servant? and wherefore have I not found favour in Thy sight, that Thou layest the burden of all this people upon me?", 11.12. "Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers?", 11.13. "Whence should I have flesh to give unto all this people? for they trouble me with their weeping, saying: Give us flesh, that we may eat.", 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.", 12.1. "And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman.", 15.32. "And while the children of Israel were in the wilderness, they found a man gathering sticks upon the sabbath day.", 15.33. "And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation.", 15.34. "And they put him in ward, because it had not been declared what should be done to him.", 15.35. "And the LORD said unto Moses: ‘The man shall surely be put to death; all the congregation shall stone him with stones without the camp.’", 15.36. "And all the congregation brought him without the camp, and stoned him with stones, and he died, as the LORD commanded Moses.", 21.4. "And they journeyed from mount Hor by the way to the Red Sea, to compass the land of Edom; and the soul of the people became impatient because of the way.", 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.", 24.7. "Water shall flow from his branches, And his seed shall be in many waters; And his king shall be higher than Agag, And his kingdom shall be exalted.", 24.17. "I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth.", 25.11. "’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy.", 25.12. "Wherefore say: Behold, I give unto him My covet of peace;", 25.13. "and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’", 27.1. "Then drew near the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph; and these are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.", 27.2. "And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying:", 27.3. "’Our father died in the wilderness, and he was not among the company of them that gathered themselves together against the LORD in the company of Korah, but he died in his own sin; and he had no sons.", 27.4. "Why should the name of our father be done away from among his family, because he had no son? Give unto us a possession among the brethren of our father.’", 27.5. "And Moses brought their cause before the LORD.", 27.6. "And the LORD spoke unto Moses, saying:", 27.7. "’The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them.", 27.8. "And thou shalt speak unto the children of Israel, saying: If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.", 27.9. "And if he have no daughter, then ye shall give his inheritance unto his brethren.", 27.10. "And if he have no brethren, then ye shall give his inheritance unto his father’s brethren.", 27.11. "And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it. And it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.’", 27.15. "And Moses spoke unto the LORD, saying:", 27.16. "’Let the LORD, the God of the spirits of all flesh, set a man over the congregation,", 27.17. "who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.’", 27.18. "And the LORD said unto Moses: ‘Take thee Joshua the son of Nun, a man in whom is spirit, and lay thy hand upon him;", 27.19. "and set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight.", 27.20. "And thou shalt put of thy honour upon him, that all the congregation of the children of Israel may hearken.", 27.21. "And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.’", 27.22. "And Moses did as the LORD commanded him; and he took Joshua, and set him before Eleazar the priest, and before all the congregation.", 27.23. "And he laid his hands upon him, and gave him a charge, as the LORD spoke by the hand of Moses.", 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.", 28.4. "The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk;", 28.5. "and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil.", 28.6. "It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD.", 28.7. "And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD.", 28.8. "And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD.", 30.10. "But the vow of a widow, or of her that is divorced, even every thing wherewith she hath bound her soul, shall stand against her.", 30.11. "And if a woman vowed in her husband’s house, or bound her soul by a bond with an oath,", 30.12. "and her husband heard it, and held his peace at her, and disallowed her not, then all her vows shall stand, and every bond wherewith she bound her soul shall stand.", 31.16. "Behold, these caused the children of Israel, through the counsel of Balaam, to revolt so as to break faith with the LORD in the matter of Peor, and so the plague was among the congregation of the LORD.", 35.9. "And the LORD spoke unto Moses, saying:", 35.10. "’Speak unto the children of Israel, and say unto them: When ye pass over the Jordan into the land of Canaan,", 35.11. "then ye shall appoint you cities to be cities of refuge for you, that the manslayer that killeth any person through error may flee thither.", 35.12. "And the cities shall be unto you for refuge from the avenger, that the manslayer die not, until he stand before the congregation for judgment.", 35.13. "And as to the cities which ye shall give, there shall be for you six cities of refuge.", 35.14. "Ye shall give three cities beyond the Jordan, and three cities shall ye give in the land of Canaan; they shall be cities of refuge.", 35.15. "For the children of Israel, and for the stranger and for the settler among them, shall these six cities be for refuge, that every one that killeth any person through error may flee thither.", |
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17. Hebrew Bible, Leviticus, 5.16, 5.24, 10.1-10.7, 11.3, 16.1-16.3, 16.17, 17.11, 18.6-18.23, 19.18, 20.10-20.21, 23.4-23.8, 23.17, 24.8, 24.10-24.23, 25.25-25.28, 26.6, 26.8, 27.13, 27.19, 27.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 153; Corrigan and Rasimus (2013) 346, 347, 397; Gordon (2020) 45, 159; Kraemer (2010) 63; Levine Allison and Crossan (2006) 305, 306; Lidonnici and Lieber (2007) 15, 206, 213, 215, 216, 217, 223, 224, 225; Potter Suh and Holladay (2021) 215, 220, 223; Salvesen et al (2020) 235, 262; Vinzent (2013) 216; Ward (2022) 111| 5.16. "וְאֵת אֲשֶׁר חָטָא מִן־הַקֹּדֶשׁ יְשַׁלֵּם וְאֶת־חֲמִישִׁתוֹ יוֹסֵף עָלָיו וְנָתַן אֹתוֹ לַכֹּהֵן וְהַכֹּהֵן יְכַפֵּר עָלָיו בְּאֵיל הָאָשָׁם וְנִסְלַח לוֹ׃", 5.24. "אוֹ מִכֹּל אֲשֶׁר־יִשָּׁבַע עָלָיו לַשֶּׁקֶר וְשִׁלַּם אֹתוֹ בְּרֹאשׁוֹ וַחֲמִשִׁתָיו יֹסֵף עָלָיו לַאֲשֶׁר הוּא לוֹ יִתְּנֶנּוּ בְּיוֹם אַשְׁמָתוֹ׃", 10.1. "וּלֲהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר׃", 10.1. "וַיִּקְחוּ בְנֵי־אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת וַיַּקְרִבוּ לִפְנֵי יְהוָה אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם׃", 10.2. "וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי יְהוָה׃", 10.2. "וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו׃", 10.3. "וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן הוּא אֲשֶׁר־דִּבֶּר יְהוָה לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ וְעַל־פְּנֵי כָל־הָעָם אֶכָּבֵד וַיִּדֹּם אַהֲרֹן׃", 10.4. "וַיִּקְרָא מֹשֶׁה אֶל־מִישָׁאֵל וְאֶל אֶלְצָפָן בְּנֵי עֻזִּיאֵל דֹּד אַהֲרֹן וַיֹּאמֶר אֲלֵהֶם קִרְבוּ שְׂאוּ אֶת־אֲחֵיכֶם מֵאֵת פְּנֵי־הַקֹּדֶשׁ אֶל־מִחוּץ לַמַּחֲנֶה׃", 10.5. "וַיִּקְרְבוּ וַיִּשָּׂאֻם בְּכֻתֳּנֹתָם אֶל־מִחוּץ לַמַּחֲנֶה כַּאֲשֶׁר דִּבֶּר מֹשֶׁה׃", 10.6. "וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן וּלְאֶלְעָזָר וּלְאִיתָמָר בָּנָיו רָאשֵׁיכֶם אַל־תִּפְרָעוּ וּבִגְדֵיכֶם לֹא־תִפְרֹמוּ וְלֹא תָמֻתוּ וְעַל כָּל־הָעֵדָה יִקְצֹף וַאֲחֵיכֶם כָּל־בֵּית יִשְׂרָאֵל יִבְכּוּ אֶת־הַשְּׂרֵפָה אֲשֶׁר שָׂרַף יְהוָה׃", 10.7. "וּמִפֶּתַח אֹהֶל מוֹעֵד לֹא תֵצְאוּ פֶּן־תָּמֻתוּ כִּי־שֶׁמֶן מִשְׁחַת יְהוָה עֲלֵיכֶם וַיַּעֲשׂוּ כִּדְבַר מֹשֶׁה׃", 11.3. "כֹּל מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע פְּרָסֹת מַעֲלַת גֵּרָה בַּבְּהֵמָה אֹתָהּ תֹּאכֵלוּ׃", 11.3. "וְהָאֲנָקָה וְהַכֹּחַ וְהַלְּטָאָה וְהַחֹמֶט וְהַתִּנְשָׁמֶת׃", 16.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי־יְהוָה וַיָּמֻתוּ׃", 16.1. "וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יָעֳמַד־חַי לִפְנֵי יְהוָה לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל הַמִּדְבָּרָה׃", 16.2. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה דַּבֵּר אֶל־אַהֲרֹן אָחִיךָ וְאַל־יָבֹא בְכָל־עֵת אֶל־הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת אֶל־פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָאָרֹן וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל־הַכַּפֹּרֶת׃", 16.2. "וְכִלָּה מִכַּפֵּר אֶת־הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ וְהִקְרִיב אֶת־הַשָּׂעִיר הֶחָי׃", 16.3. "כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ׃", 16.3. "בְּזֹאת יָבֹא אַהֲרֹן אֶל־הַקֹּדֶשׁ בְּפַר בֶּן־בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה׃", 16.17. "וְכָל־אָדָם לֹא־יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד־צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל־קְהַל יִשְׂרָאֵל׃", 17.11. "כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃", 18.6. "אִישׁ אִישׁ אֶל־כָּל־שְׁאֵר בְּשָׂרוֹ לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה אֲנִי יְהוָה׃", 18.7. "עֶרְוַת אָבִיךָ וְעֶרְוַת אִמְּךָ לֹא תְגַלֵּה אִמְּךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃", 18.8. "עֶרְוַת אֵשֶׁת־אָבִיךָ לֹא תְגַלֵּה עֶרְוַת אָבִיךָ הִוא׃", 18.9. "עֶרְוַת אֲחוֹתְךָ בַת־אָבִיךָ אוֹ בַת־אִמֶּךָ מוֹלֶדֶת בַּיִת אוֹ מוֹלֶדֶת חוּץ לֹא תְגַלֶּה עֶרְוָתָן׃", 18.11. "עֶרְוַת בַּת־אֵשֶׁת אָבִיךָ מוֹלֶדֶת אָבִיךָ אֲחוֹתְךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃", 18.12. "עֶרְוַת אֲחוֹת־אָבִיךָ לֹא תְגַלֵּה שְׁאֵר אָבִיךָ הִוא׃", 18.13. "עֶרְוַת אֲחוֹת־אִמְּךָ לֹא תְגַלֵּה כִּי־שְׁאֵר אִמְּךָ הִוא׃", 18.14. "עֶרְוַת אֲחִי־אָבִיךָ לֹא תְגַלֵּה אֶל־אִשְׁתּוֹ לֹא תִקְרָב דֹּדָתְךָ הִוא׃", 18.15. "עֶרְוַת כַּלָּתְךָ לֹא תְגַלֵּה אֵשֶׁת בִּנְךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃", 18.16. "עֶרְוַת אֵשֶׁת־אָחִיךָ לֹא תְגַלֵּה עֶרְוַת אָחִיךָ הִוא׃", 18.17. "עֶרְוַת אִשָּׁה וּבִתָּהּ לֹא תְגַלֵּה אֶת־בַּת־בְּנָהּ וְאֶת־בַּת־בִּתָּהּ לֹא תִקַּח לְגַלּוֹת עֶרְוָתָהּ שַׁאֲרָה הֵנָּה זִמָּה הִוא", 18.18. "וְאִשָּׁה אֶל־אֲחֹתָהּ לֹא תִקָּח לִצְרֹר לְגַלּוֹת עֶרְוָתָהּ עָלֶיהָ בְּחַיֶּיהָ׃", 18.19. "וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃", 18.21. "וּמִזַּרְעֲךָ לֹא־תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ וְלֹא תְחַלֵּל אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃", 18.22. "וְאֶת־זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה הִוא׃", 18.23. "וּבְכָל־בְּהֵמָה לֹא־תִתֵּן שְׁכָבְתְּךָ לְטָמְאָה־בָהּ וְאִשָּׁה לֹא־תַעֲמֹד לִפְנֵי בְהֵמָה לְרִבְעָהּ תֶּבֶל הוּא׃", 19.18. "לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃", 20.11. "וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־אֵשֶׁת אָבִיו עֶרְוַת אָבִיו גִּלָּה מוֹת־יוּמְתוּ שְׁנֵיהֶם דְּמֵיהֶם בָּם׃", 20.12. "וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־כַּלָּתוֹ מוֹת יוּמְתוּ שְׁנֵיהֶם תֶּבֶל עָשׂוּ דְּמֵיהֶם בָּם׃", 20.13. "וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־זָכָר מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה עָשׂוּ שְׁנֵיהֶם מוֹת יוּמָתוּ דְּמֵיהֶם בָּם׃", 20.14. "וְאִישׁ אֲשֶׁר יִקַּח אֶת־אִשָּׁה וְאֶת־אִמָּהּ זִמָּה הִוא בָּאֵשׁ יִשְׂרְפוּ אֹתוֹ וְאֶתְהֶן וְלֹא־תִהְיֶה זִמָּה בְּתוֹכְכֶם׃", 20.15. "וְאִישׁ אֲשֶׁר יִתֵּן שְׁכָבְתּוֹ בִּבְהֵמָה מוֹת יוּמָת וְאֶת־הַבְּהֵמָה תַּהֲרֹגוּ׃", 20.16. "וְאִשָּׁה אֲשֶׁר תִּקְרַב אֶל־כָּל־בְּהֵמָה לְרִבְעָה אֹתָהּ וְהָרַגְתָּ אֶת־הָאִשָּׁה וְאֶת־הַבְּהֵמָה מוֹת יוּמָתוּ דְּמֵיהֶם בָּם׃", 20.17. "וְאִישׁ אֲשֶׁר־יִקַּח אֶת־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְרָאָה אֶת־עֶרְוָתָהּ וְהִיא־תִרְאֶה אֶת־עֶרְוָתוֹ חֶסֶד הוּא וְנִכְרְתוּ לְעֵינֵי בְּנֵי עַמָּם עֶרְוַת אֲחֹתוֹ גִּלָּה עֲוֺנוֹ יִשָּׂא׃", 20.18. "וְאִישׁ אֲשֶׁר־יִשְׁכַּב אֶת־אִשָּׁה דָּוָה וְגִלָּה אֶת־עֶרְוָתָהּ אֶת־מְקֹרָהּ הֶעֱרָה וְהִיא גִּלְּתָה אֶת־מְקוֹר דָּמֶיהָ וְנִכְרְתוּ שְׁנֵיהֶם מִקֶּרֶב עַמָּם׃", 20.19. "וְעֶרְוַת אֲחוֹת אִמְּךָ וַאֲחוֹת אָבִיךָ לֹא תְגַלֵּה כִּי אֶת־שְׁאֵרוֹ הֶעֱרָה עֲוֺנָם יִשָּׂאוּ׃", 20.21. "וְאִישׁ אֲשֶׁר יִקַּח אֶת־אֵשֶׁת אָחִיו נִדָּה הִוא עֶרְוַת אָחִיו גִּלָּה עֲרִירִים יִהְיוּ׃", 23.4. "וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים וַעֲנַף עֵץ־עָבֹת וְעַרְבֵי־נָחַל וּשְׂמַחְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם שִׁבְעַת יָמִים׃", 23.4. "אֵלֶּה מוֹעֲדֵי יְהוָה מִקְרָאֵי קֹדֶשׁ אֲשֶׁר־תִּקְרְאוּ אֹתָם בְּמוֹעֲדָם׃", 23.5. "בַּחֹדֶשׁ הָרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר לַחֹדֶשׁ בֵּין הָעַרְבָּיִם פֶּסַח לַיהוָה׃", 23.6. "וּבַחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה חַג הַמַּצּוֹת לַיהוָה שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ׃", 23.7. "בַּיּוֹם הָרִאשׁוֹן מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ׃", 23.8. "וְהִקְרַבְתֶּם אִשֶּׁה לַיהוָה שִׁבְעַת יָמִים בַּיּוֹם הַשְּׁבִיעִי מִקְרָא־קֹדֶשׁ כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ׃", 23.17. "מִמּוֹשְׁבֹתֵיכֶם תָּבִיאּוּ לֶחֶם תְּנוּפָה שְׁתַּיִם שְׁנֵי עֶשְׂרֹנִים סֹלֶת תִּהְיֶינָה חָמֵץ תֵּאָפֶינָה בִּכּוּרִים לַיהוָה׃", 24.8. "בְּיוֹם הַשַּׁבָּת בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ לִפְנֵי יְהוָה תָּמִיד מֵאֵת בְּנֵי־יִשְׂרָאֵל בְּרִית עוֹלָם׃", 24.11. "וַיִּקֹּב בֶּן־הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת־הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אֹתוֹ אֶל־מֹשֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת־דִּבְרִי לְמַטֵּה־דָן׃", 24.12. "וַיַּנִּיחֻהוּ בַּמִּשְׁמָר לִפְרֹשׁ לָהֶם עַל־פִּי יְהוָה׃", 24.13. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 24.14. "הוֹצֵא אֶת־הַמְקַלֵּל אֶל־מִחוּץ לַמַּחֲנֶה וְסָמְכוּ כָל־הַשֹּׁמְעִים אֶת־יְדֵיהֶם עַל־רֹאשׁוֹ וְרָגְמוּ אֹתוֹ כָּל־הָעֵדָה׃", 24.15. "וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ אִישׁ כִּי־יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ׃", 24.16. "וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃", 24.17. "וְאִישׁ כִּי יַכֶּה כָּל־נֶפֶשׁ אָדָם מוֹת יוּמָת׃", 24.18. "וּמַכֵּה נֶפֶשׁ־בְּהֵמָה יְשַׁלְּמֶנָּה נֶפֶשׁ תַּחַת נָפֶשׁ׃", 24.19. "וְאִישׁ כִּי־יִתֵּן מוּם בַּעֲמִיתוֹ כַּאֲשֶׁר עָשָׂה כֵּן יֵעָשֶׂה לּוֹ׃", 24.21. "וּמַכֵּה בְהֵמָה יְשַׁלְּמֶנָּה וּמַכֵּה אָדָם יוּמָת׃", 24.22. "מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם כַּגֵּר כָּאֶזְרָח יִהְיֶה כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 24.23. "וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל וַיּוֹצִיאוּ אֶת־הַמְקַלֵּל אֶל־מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ אָבֶן וּבְנֵי־יִשְׂרָאֵל עָשׂוּ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 25.25. "כִּי־יָמוּךְ אָחִיךָ וּמָכַר מֵאֲחֻזָּתוֹ וּבָא גֹאֲלוֹ הַקָּרֹב אֵלָיו וְגָאַל אֵת מִמְכַּר אָחִיו׃", 25.26. "וְאִישׁ כִּי לֹא יִהְיֶה־לּוֹ גֹּאֵל וְהִשִּׂיגָה יָדוֹ וּמָצָא כְּדֵי גְאֻלָּתוֹ׃", 25.27. "וְחִשַּׁב אֶת־שְׁנֵי מִמְכָּרוֹ וְהֵשִׁיב אֶת־הָעֹדֵף לָאִישׁ אֲשֶׁר מָכַר־לוֹ וְשָׁב לַאֲחֻזָּתוֹ׃", 25.28. "וְאִם לֹא־מָצְאָה יָדוֹ דֵּי הָשִׁיב לוֹ וְהָיָה מִמְכָּרוֹ בְּיַד הַקֹּנֶה אֹתוֹ עַד שְׁנַת הַיּוֹבֵל וְיָצָא בַּיֹּבֵל וְשָׁב לַאֲחֻזָּתוֹ׃", 26.6. "וְנָתַתִּי שָׁלוֹם בָּאָרֶץ וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד וְהִשְׁבַּתִּי חַיָּה רָעָה מִן־הָאָרֶץ וְחֶרֶב לֹא־תַעֲבֹר בְּאַרְצְכֶם׃", 26.8. "וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ וְנָפְלוּ אֹיְבֵיכֶם לִפְנֵיכֶם לֶחָרֶב׃", 27.13. "וְאִם־גָּאֹל יִגְאָלֶנָּה וְיָסַף חֲמִישִׁתוֹ עַל־עֶרְכֶּךָ׃", 27.19. "וְאִם־גָּאֹל יִגְאַל אֶת־הַשָּׂדֶה הַמַּקְדִּישׁ אֹתוֹ וְיָסַף חֲמִשִׁית כֶּסֶף־עֶרְכְּךָ עָלָיו וְקָם לוֹ׃", 27.21. "וְהָיָה הַשָּׂדֶה בְּצֵאתוֹ בַיֹּבֵל קֹדֶשׁ לַיהוָה כִּשְׂדֵה הַחֵרֶם לַכֹּהֵן תִּהְיֶה אֲחֻזָּתוֹ׃", | 5.16. "And he shall make restitution for that which he hath done amiss in the holy thing, and shall add the fifth part thereto, and give it unto the priest; and the priest shall make atonement for him with the ram of the guilt-offering, and he shall be forgiven.", 5.24. "or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty.", 10.1. "And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which He had not commanded them.", 10.2. "And there came forth fire from before the LORD, and devoured them, and they died before the LORD.", 10.3. "Then Moses said unto Aaron: ‘This is it that the LORD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.’ And Aaron held his peace.", 10.4. "And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them: ‘Draw near, carry your brethren from before the sanctuary out of the camp.’", 10.5. "So they drew near, and carried them in their tunics out of the camp, as Moses had said.", 10.6. "And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons: ‘Let not the hair of your heads go loose, neither rend your clothes, that ye die not, and that He be not wroth with all the congregation; but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.", 10.7. "And ye shall not go out from the door of the tent of meeting, lest ye die; for the anointing oil of the LORD is upon you.’ And they did according to the word of Moses.", 11.3. "Whatsoever parteth the hoof, and is wholly cloven-footed, and cheweth the cud, among the beasts, that may ye eat.", 16.1. "And the LORD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died;", 16.2. "and the LORD said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover.", 16.3. "Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering.", 16.17. "And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel.", 17.11. "For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life.", 18.6. "None of you shall approach to any that is near of kin to him, to uncover their nakedness. I am the LORD.", 18.7. "The nakedness of thy father, and the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness.", 18.8. "The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness.", 18.9. "The nakedness of thy sister, the daughter of thy father, or the daughter of thy mother, whether born at home, or born abroad, even their nakedness thou shalt not uncover. .", 18.10. "The nakedness of thy son’s daughter, or of thy daughter’s daughter, even their nakedness thou shalt not uncover; for theirs is thine own nakedness.", 18.11. "The nakedness of thy father’s wife’s daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness.", 18.12. "Thou shalt not uncover the nakedness of thy father’s sister: she is thy father’s near kinswoman.", 18.13. "Thou shalt not uncover the nakedness of thy mother’s sister; for she is thy mother’s near kinswoman.", 18.14. "Thou shalt not uncover the nakedness of thy fathers brother, thou shalt not approach to his wife: she is thine aunt.", 18.15. "Thou shalt not uncover the nakedness of thy daughter-in-law: she is thy son’wife; thou shalt not uncover her nakedness.", 18.16. "Thou shalt not uncover the nakedness of thy brother’s wife: it is thy brother’s nakedness.", 18.17. "Thou shalt not uncover the nakedness of a woman and her daughter; thou shalt not take her son’s daughter, or her daughter’s daughter, to uncover her nakedness: they are near kinswomen; it is lewdness.", 18.18. "And thou shalt not take a woman to her sister, to be a rival to her, to uncover her nakedness, beside the other in her lifetime.", 18.19. "And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness.", 18.20. "And thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her.", 18.21. "And thou shalt not give any of thy seed to set them apart to Molech, neither shalt thou profane the name of thy God: I am the LORD.", 18.22. "Thou shalt not lie with mankind, as with womankind; it is abomination.", 18.23. "And thou shalt not lie with any beast to defile thyself therewith; neither shall any woman stand before a beast, to lie down thereto; it is perversion.", 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.", 20.10. "And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, both the adulterer and the adulteress shall surely be put to death.", 20.11. "And the man that lieth with his father’s wife—he hath uncovered his father’s nakedness—both of them shall surely be put to death; their blood shall be upon them.", 20.12. "And if a man lie with his daughter-in-law, both of them shall surely be put to death; they have wrought corruption; their blood shall be upon them.", 20.13. "And if a man lie with mankind, as with womankind, both of them have committed abomination: they shall surely be put to death; their blood shall be upon them.", 20.14. "And if a man take with his wife also her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you.", 20.15. "And if a man lie with a beast, he shall surely be put to death; and ye shall slay the beast.", 20.16. "And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them.", 20.17. "And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity.", 20.18. "And if a man shall lie with a woman having her sickness, and shall uncover her nakedness—he hath made naked her fountain, and she hath uncovered the fountain of her blood—both of them shall be cut off from among their people.", 20.19. "And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister; for he hath made naked his near kin; they shall bear their iniquity.", 20.20. "And if a man shall lie with his uncle’s wife—he hath uncovered his uncle’s nakedness—they shall bear their sin; they shall die childless.", 20.21. "And if a man shall take his brother’s wife, it is impurity: he hath uncovered his brother’s nakedness; they shall be childless.", 23.4. "These are the appointed seasons of the LORD, even holy convocations, which ye shall proclaim in their appointed season.", 23.5. "In the first month, on the fourteenth day of the month at dusk, is the LORD’S passover.", 23.6. "And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD; seven days ye shall eat unleavened bread.", 23.7. "In the first day ye shall have a holy convocation; ye shall do no manner of servile work.", 23.8. "And ye shall bring an offering made by fire unto the LORD seven days; in the seventh day is a holy convocation; ye shall do no manner of servile work.", 23.17. "Ye shall bring out of your dwellings two wave-loaves of two tenth parts of an ephah; they shall be of fine flour, they shall be baked with leaven, for first-fruits unto the LORD.", 24.8. "Every sabbath day he shall set it in order before the LORD continually; it is from the children of Israel, an everlasting covet.", 24.10. "And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp.", 24.11. "And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan.", 24.12. "And they put him in ward, that it might be declared unto them at the mouth of the LORD.", 24.13. "And the LORD spoke unto Moses, saying:", 24.14. "’Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.", 24.15. "And thou shalt speak unto the children of Israel, saying: Whosoever curseth his God shall bear his sin.", 24.16. "And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death.", 24.17. "And he that smiteth any man mortally shall surely be put to death.", 24.18. "And he that smiteth a beast mortally shall make it good: life for life.", 24.19. "And if a man maim his neighbour; as he hath done, so shall it be done to him:", 24.20. "breach for breach, eye for eye, tooth for tooth; as he hath maimed a man, so shall it be rendered unto him.", 24.21. "And he that killeth a beast shall make it good; and he that killeth a man shall be put to death.", 24.22. "Ye shall have one manner of law, as well for the stranger, as for the home-born; for I am the LORD your God.’", 24.23. "And Moses spoke to the children of Israel, and they brought forth him that had cursed out of the camp, and stoned him with stones. And the children of Israel did as the LORD commanded Moses.", 25.25. "If thy brother be waxen poor, and sell some of his possession, then shall his kinsman that is next unto him come, and shall redeem that which his brother hath sold.", 25.26. "And if a man have no one to redeem it, and he be waxen rich and find sufficient means to redeem it;", 25.27. "then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; and he shall return unto his possession.", 25.28. "But if he have not sufficient means to get it back for himself, then that which he hath sold shall remain in the hand of him that hath bought it until the year of jubilee; and in the jubilee it shall go out, and he shall return unto his possession.", 26.6. "And I will give peace in the land, and ye shall lie down, and none shall make you afraid; and I will cause evil beasts to cease out of the land, neither shall the sword go through your land.", 26.8. "And five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword.", 27.13. "But if he will indeed redeem it, then he shall add the fifth part thereof unto thy valuation.", 27.19. "And if he that sanctified the field will indeed redeem it, then he shall add the fifth part of the money of thy valuation unto it, and it shall be assured to him.", 27.21. "But the field, when it goeth out in the jubilee, shall be holy unto the LORD, as a field devoted; the possession thereof shall be the priest’s.", |
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18. Hebrew Bible, Job, 2.10, 8.7, 14.4, 23.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •philo of alexandria •philo of alexandria, god and evil Found in books: Potter Suh and Holladay (2021) 96; Salvesen et al (2020) 130; Vinzent (2013) 179| 8.7. "וְהָיָה רֵאשִׁיתְךָ מִצְעָר וְאַחֲרִיתְךָ יִשְׂגֶּה מְאֹד׃", 14.4. "מִי־יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד׃", 23.8. "הֵן קֶדֶם אֶהֱלֹךְ וְאֵינֶנּוּ וְאָחוֹר וְלֹא־אָבִין לוֹ׃", | 2.10. "But he said unto her: ‘Thou speakest as one of the impious women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?’ For all this did not Job sin with his lips.", 8.7. "And though thy beginning was small, Yet thy end should greatly increase.", 14.4. "Who can bring a clean thing out of an unclean? not one.", 23.8. "Behold, I go forward, but He is not there, And backward, but I cannot perceive Him;", |
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| 19. Hebrew Bible, Micah, 10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Lidonnici and Lieber (2007) 200 |
20. Hebrew Bible, Exodus, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 63| 20.12. "כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", | 20.12. "Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.", |
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21. Hebrew Bible, Deuteronomy, 4.1-4.2, 5.9-5.11, 5.16, 6.5, 7.18, 7.20, 8.15, 8.18, 9.10-9.29, 12.2-12.3, 12.32, 16.1, 16.11, 17.14-17.20, 18.15-18.19, 20.1, 20.5, 21.18-21.21, 23.5, 23.8, 23.25, 24.1-24.4, 27.15, 27.20-27.23, 28.7, 28.49, 28.58, 28.67, 32.6, 32.15-32.18, 32.39, 34.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 142; Boulluec (2022) 153, 261, 262, 326; Brouwer (2013) 81; Corrigan and Rasimus (2013) 200; Gunderson (2022) 21; Hirsch-Luipold (2022) 167, 243; Kraemer (2010) 63, 91; Levine Allison and Crossan (2006) 33, 58, 306; Lidonnici and Lieber (2007) 217, 224, 225; Potter Suh and Holladay (2021) 96, 331; Salvesen et al (2020) 131, 232, 233, 262, 389, 603; Taylor and Hay (2020) 63; Vinzent (2013) 179, 216, 217; Ward (2022) 111| 4.1. "יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בֶּאֱמֹר יְהוָה אֵלַי הַקְהֶל־לִי אֶת־הָעָם וְאַשְׁמִעֵם אֶת־דְּבָרָי אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי כָּל־הַיָּמִים אֲשֶׁר הֵם חַיִּים עַל־הָאֲדָמָה וְאֶת־בְּנֵיהֶם יְלַמֵּדוּן׃", 4.1. "וְעַתָּה יִשְׂרָאֵל שְׁמַע אֶל־הַחֻקִּים וְאֶל־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְלַמֵּד אֶתְכֶם לַעֲשׂוֹת לְמַעַן תִּחְיוּ וּבָאתֶם וִירִשְׁתֶּם אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם נֹתֵן לָכֶם׃", 4.2. "וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃", 4.2. "לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃", 5.9. "לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃", 5.11. "לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃", 5.16. "כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", 6.5. "וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃", 7.18. "לֹא תִירָא מֵהֶם זָכֹר תִּזְכֹּר אֵת אֲשֶׁר־עָשָׂה יְהוָה אֱלֹהֶיךָ לְפַרְעֹה וּלְכָל־מִצְרָיִם׃", 8.15. "הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃", 8.18. "וְזָכַרְתָּ אֶת־יְהוָה אֱלֹהֶיךָ כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל לְמַעַן הָקִים אֶת־בְּרִיתוֹ אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ כַּיּוֹם הַזֶּה׃", 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׃", 12.2. "כִּי־יַרְחִיב יְהוָה אֱלֹהֶיךָ אֶת־גְּבוּלְךָ כַּאֲשֶׁר דִּבֶּר־לָךְ וְאָמַרְתָּ אֹכְלָה בָשָׂר כִּי־תְאַוֶּה נַפְשְׁךָ לֶאֱכֹל בָּשָׂר בְּכָל־אַוַּת נַפְשְׁךָ תֹּאכַל בָּשָׂר׃", 12.2. "אַבֵּד תְּאַבְּדוּן אֶת־כָּל־הַמְּקֹמוֹת אֲשֶׁר עָבְדוּ־שָׁם הַגּוֹיִם אֲשֶׁר אַתֶּם יֹרְשִׁים אֹתָם אֶת־אֱלֹהֵיהֶם עַל־הֶהָרִים הָרָמִים וְעַל־הַגְּבָעוֹת וְתַחַת כָּל־עֵץ רַעֲנָן׃", 12.3. "הִשָּׁמֶר לְךָ פֶּן־תִּנָּקֵשׁ אַחֲרֵיהֶם אַחֲרֵי הִשָּׁמְדָם מִפָּנֶיךָ וּפֶן־תִּדְרֹשׁ לֵאלֹהֵיהֶם לֵאמֹר אֵיכָה יַעַבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־אֱלֹהֵיהֶם וְאֶעֱשֶׂה־כֵּן גַּם־אָנִי׃", 12.3. "וְנִתַּצְתֶּם אֶת־מִזְבּחֹתָם וְשִׁבַּרְתֶּם אֶת־מַצֵּבֹתָם וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן וְאִבַּדְתֶּם אֶת־שְׁמָם מִן־הַמָּקוֹם הַהוּא׃", 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׃", 16.11. "וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בְּקִרְבֶּךָ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם׃", 17.14. "כִּי־תָבֹא אֶל־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וִירִשְׁתָּהּ וְיָשַׁבְתָּה בָּהּ וְאָמַרְתָּ אָשִׂימָה עָלַי מֶלֶךְ כְּכָל־הַגּוֹיִם אֲשֶׁר סְבִיבֹתָי׃", 17.15. "שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃", 17.16. "רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃", 17.17. "וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃", 17.18. "וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃", 17.19. "וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל־יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהָיו לִשְׁמֹר אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת־הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָם׃", 18.15. "נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃", 18.16. "כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃", 18.17. "וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃", 18.18. "נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃", 18.19. "וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃", 20.1. "כִּי־תִקְרַב אֶל־עִיר לְהִלָּחֵם עָלֶיהָ וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם׃", 20.1. "כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וְרָאִיתָ סוּס וָרֶכֶב עַם רַב מִמְּךָ לֹא תִירָא מֵהֶם כִּי־יְהוָה אֱלֹהֶיךָ עִמָּךְ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם׃", 20.5. "וְדִבְּרוּ הַשֹּׁטְרִים אֶל־הָעָם לֵאמֹר מִי־הָאִישׁ אֲשֶׁר בָּנָה בַיִת־חָדָשׁ וְלֹא חֲנָכוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יַחְנְכֶנּוּ׃", 21.18. "כִּי־יִהְיֶה לְאִישׁ בֵּן סוֹרֵר וּמוֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקוֹל אָבִיו וּבְקוֹל אִמּוֹ וְיסְּרוּ אֹתוֹ וְלֹא יִשְׁמַע אֲלֵיהֶם׃", 21.19. "וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ וְהוֹצִיאוּ אֹתוֹ אֶל־זִקְנֵי עִירוֹ וְאֶל־שַׁעַר מְקֹמוֹ׃", 21.21. "וּרְגָמֻהוּ כָּל־אַנְשֵׁי עִירוֹ בָאֲבָנִים וָמֵת וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ וְכָל־יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּ׃", 23.5. "עַל־דְּבַר אֲשֶׁר לֹא־קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם וַאֲשֶׁר שָׂכַר עָלֶיךָ אֶת־בִּלְעָם בֶּן־בְּעוֹר מִפְּתוֹר אֲרַם נַהֲרַיִם לְקַלְלֶךָּ׃", 23.8. "לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃", 23.25. "כִּי תָבֹא בְּכֶרֶם רֵעֶךָ וְאָכַלְתָּ עֲנָבִים כְּנַפְשְׁךָ שָׂבְעֶךָ וְאֶל־כֶּלְיְךָ לֹא תִתֵּן׃", 24.1. "כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃", 24.1. "כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃", 24.2. "וְיָצְאָה מִבֵּיתוֹ וְהָלְכָה וְהָיְתָה לְאִישׁ־אַחֵר׃", 24.2. "כִּי תַחְבֹּט זֵיתְךָ לֹא תְפָאֵר אַחֲרֶיךָ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה׃", 24.3. "וּשְׂנֵאָהּ הָאִישׁ הָאַחֲרוֹן וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ אוֹ כִי יָמוּת הָאִישׁ הָאַחֲרוֹן אֲשֶׁר־לְקָחָהּ לוֹ לְאִשָּׁה׃", 24.4. "לֹא־יוּכַל בַּעְלָהּ הָרִאשׁוֹן אֲשֶׁר־שִׁלְּחָהּ לָשׁוּב לְקַחְתָּהּ לִהְיוֹת לוֹ לְאִשָּׁה אַחֲרֵי אֲשֶׁר הֻטַּמָּאָה כִּי־תוֹעֵבָה הִוא לִפְנֵי יְהוָה וְלֹא תַחֲטִיא אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃", 27.15. "אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה תּוֹעֲבַת יְהוָה מַעֲשֵׂה יְדֵי חָרָשׁ וְשָׂם בַּסָּתֶר וְעָנוּ כָל־הָעָם וְאָמְרוּ אָמֵן׃", 27.21. "אָרוּר שֹׁכֵב עִם־כָּל־בְּהֵמָה וְאָמַר כָּל־הָעָם אָמֵן׃", 27.22. "אָרוּר שֹׁכֵב עִם־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃", 27.23. "אָרוּר שֹׁכֵב עִם־חֹתַנְתּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃", 28.7. "יִתֵּן יְהוָה אֶת־אֹיְבֶיךָ הַקָּמִים עָלֶיךָ נִגָּפִים לְפָנֶיךָ בְּדֶרֶךְ אֶחָד יֵצְאוּ אֵלֶיךָ וּבְשִׁבְעָה דְרָכִים יָנוּסוּ לְפָנֶיךָ׃", 28.49. "יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ׃", 28.58. "אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃", 28.67. "בַּבֹּקֶר תֹּאמַר מִי־יִתֵּן עֶרֶב וּבָעֶרֶב תֹּאמַר מִי־יִתֵּן בֹּקֶר מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד וּמִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃", 32.6. "הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃", 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׃", 32.39. "רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃", 34.5. "וַיָּמָת שָׁם מֹשֶׁה עֶבֶד־יְהוָה בְּאֶרֶץ מוֹאָב עַל־פִּי יְהוָה׃", | 4.1. "And now, O Israel, hearken unto the statutes and unto the ordices, which I teach you, to do them; that ye may live, and go in and possess the land which the LORD, the God of your fathers, giveth you.", 4.2. "Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you.", 5.9. "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, and upon the third and upon the fourth generation of them that hate Me,", 5.10. "and showing mercy unto the thousandth generation of them that love Me and keep My commandments.", 5.11. "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.", 5.16. "Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee.", 6.5. "And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.", 7.18. "thou shalt not be afraid of them; thou shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt:", 7.20. "Moreover the LORD thy God will send the hornet among them, until they that are left, and they that hide themselves, perish from before thee. .", 8.15. "who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;", 8.18. "But thou shalt remember the LORD thy God, for it is He that giveth thee power to get wealth, that He may establish His covet which He swore unto thy fathers, as it is this day.", 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.’", 12.2. "Ye shall surely destroy all the places, wherein the nations that ye are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree.", 12.3. "And ye shall break down their altars, and dash in pieces their pillars, and burn their Asherim with fire; and ye shall hew down the graven images of their gods; and ye shall destroy their name out of that place.", 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.", 16.11. "And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within they gates, and the stranger, and the fatherless, and the widow, that are in the midst of thee, in the place which the LORD thy God shall choose to cause His name to dwell there.", 17.14. "When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein; and shalt say: ‘I will set a king over me, like all the nations that are round about me’;", 17.15. "thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother.", 17.16. "Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’", 17.17. "Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold.", 17.18. "And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites.", 17.19. "And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them;", 17.20. "that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel.", 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;", 18.16. "according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’", 18.17. "And the LORD said unto me: ‘They have well said that which they have spoken.", 18.18. "I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him.", 18.19. "And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him.", 20.1. "When thou goest forth to battle against thine enemies, and seest horses, and chariots, and a people more than thou, thou shalt not be afraid of them; for the LORD thy God is with thee, who brought thee up out of the land of Egypt.", 20.5. "And the officers shall speak unto the people, saying: ‘What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.", 21.18. "If a man have a stubborn and rebellious son, that will not hearken to the voice of his father, or the voice of his mother, and though they chasten him, will not hearken unto them;", 21.19. "then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;", 21.20. "and they shall say unto the elders of his city: ‘This our son is stubborn and rebellious, he doth not hearken to our voice; he is a glutton, and a drunkard.’", 21.21. "And all the men of his city shall stone him with stones, that he die; so shalt thou put away the evil from the midst of thee; and all Israel shall hear, and fear.", 23.5. "because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor from Pethor of Aram-naharaim, to curse thee.", 23.8. "Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land.", 23.25. "When thou comest into thy neighbour’s vineyard, then thou mayest eat grapes until thou have enough at thine own pleasure; but thou shalt not put any in thy vessel.", 24.1. "When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,", 24.2. "and she departeth out of his house, and goeth and becometh another man’s wife,", 24.3. "and the latter husband hateth her, and writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, who took her to be his wife;", 24.4. "her former husband, who sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD; and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance.", 27.15. "Cursed be the man that maketh a graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and setteth it up in secret. And all the people shall answer and say: Amen.", 27.20. "Cursed be he that lieth with his father’s wife; because he hath uncovered his father’s skirt. And all the people shall say: Amen. .", 27.21. "Cursed be he that lieth with any manner of beast. And all the people shall say: Amen.", 27.22. "Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say: Amen.", 27.23. "Cursed be he that lieth with his mother-in-law. And all the people shall say: Amen.", 28.7. "The LORD will cause thine enemies that rise up against thee to be smitten before thee; they shall come out against thee one way, and shall flee before thee seven ways.", 28.49. "The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand;", 28.58. "If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God;", 28.67. "In the morning thou shalt say: ‘Would it were even! ’ and at even thou shalt say: ‘Would it were morning! ’ for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see.", 32.6. "Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?", 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. .", 32.39. "See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.", 34.5. "So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD.", |
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22. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019) 20, 271, 283; Potter Suh and Holladay (2021) 214, 216, 217, 218, 219; Taylor and Hay (2020) 65| 1.2. "וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃", 1.2. "וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃", | 1.2. "Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.", |
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23. Hebrew Bible, Hosea, 6.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •philo of alexandria •philo of alexandria, on judaism Found in books: Lidonnici and Lieber (2007) 203| 6.6. "כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃", | 6.6. "For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings.", |
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24. Hebrew Bible, Esther, 1.1-1.13, 7.10, 8.7, 8.11, 8.17, 9.5-9.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •philo of alexandria •philo of alexandria, and cities Found in books: Salvesen et al (2020) 186, 190, 360; Taylor (2012) 31| 1.1. "בַּיּוֹם הַשְּׁבִיעִי כְּטוֹב לֵב־הַמֶּלֶךְ בַּיָּיִן אָמַר לִמְהוּמָן בִּזְּתָא חַרְבוֹנָא בִּגְתָא וַאֲבַגְתָא זֵתַר וְכַרְכַּס שִׁבְעַת הַסָּרִיסִים הַמְשָׁרְתִים אֶת־פְּנֵי הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ׃", 1.1. "וַיְהִי בִּימֵי אֲחַשְׁוֵרוֹשׁ הוּא אֲחַשְׁוֵרוֹשׁ הַמֹּלֵךְ מֵהֹדּוּ וְעַד־כּוּשׁ שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה׃", 1.2. "וְנִשְׁמַע פִּתְגָם הַמֶּלֶךְ אֲשֶׁר־יַעֲשֶׂה בְּכָל־מַלְכוּתוֹ כִּי רַבָּה הִיא וְכָל־הַנָּשִׁים יִתְּנוּ יְקָר לְבַעְלֵיהֶן לְמִגָּדוֹל וְעַד־קָטָן׃", 1.2. "בַּיָּמִים הָהֵם כְּשֶׁבֶת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ עַל כִּסֵּא מַלְכוּתוֹ אֲשֶׁר בְּשׁוּשַׁן הַבִּירָה׃", 1.3. "בִּשְׁנַת שָׁלוֹשׁ לְמָלְכוֹ עָשָׂה מִשְׁתֶּה לְכָל־שָׂרָיו וַעֲבָדָיו חֵיל פָּרַס וּמָדַי הַפַּרְתְּמִים וְשָׂרֵי הַמְּדִינוֹת לְפָנָיו׃", 1.4. "בְּהַרְאֹתוֹ אֶת־עֹשֶׁר כְּבוֹד מַלְכוּתוֹ וְאֶת־יְקָר תִּפְאֶרֶת גְּדוּלָּתוֹ יָמִים רַבִּים שְׁמוֹנִים וּמְאַת יוֹם׃", 1.5. "וּבִמְלוֹאת הַיָּמִים הָאֵלֶּה עָשָׂה הַמֶּלֶךְ לְכָל־הָעָם הַנִּמְצְאִים בְּשׁוּשַׁן הַבִּירָה לְמִגָּדוֹל וְעַד־קָטָן מִשְׁתֶּה שִׁבְעַת יָמִים בַּחֲצַר גִּנַּת בִּיתַן הַמֶּלֶךְ׃", 1.6. "חוּר כַּרְפַּס וּתְכֵלֶת אָחוּז בְּחַבְלֵי־בוּץ וְאַרְגָּמָן עַל־גְּלִילֵי כֶסֶף וְעַמּוּדֵי שֵׁשׁ מִטּוֹת זָהָב וָכֶסֶף עַל רִצְפַת בַּהַט־וָשֵׁשׁ וְדַר וְסֹחָרֶת׃", 1.7. "וְהַשְׁקוֹת בִּכְלֵי זָהָב וְכֵלִים מִכֵּלִים שׁוֹנִים וְיֵין מַלְכוּת רָב כְּיַד הַמֶּלֶךְ׃", 1.8. "וְהַשְּׁתִיָּה כַדָּת אֵין אֹנֵס כִּי־כֵן יִסַּד הַמֶּלֶךְ עַל כָּל־רַב בֵּיתוֹ לַעֲשׂוֹת כִּרְצוֹן אִישׁ־וָאִישׁ׃", 1.9. "גַּם וַשְׁתִּי הַמַּלְכָּה עָשְׂתָה מִשְׁתֵּה נָשִׁים בֵּית הַמַּלְכוּת אֲשֶׁר לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ׃", 1.11. "לְהָבִיא אֶת־וַשְׁתִּי הַמַּלְכָּה לִפְנֵי הַמֶּלֶךְ בְּכֶתֶר מַלְכוּת לְהַרְאוֹת הָעַמִּים וְהַשָּׂרִים אֶת־יָפְיָהּ כִּי־טוֹבַת מַרְאֶה הִיא׃", 1.12. "וַתְּמָאֵן הַמַּלְכָּה וַשְׁתִּי לָבוֹא בִּדְבַר הַמֶּלֶךְ אֲשֶׁר בְּיַד הַסָּרִיסִים וַיִּקְצֹף הַמֶּלֶךְ מְאֹד וַחֲמָתוֹ בָּעֲרָה בוֹ׃", 1.13. "וַיֹּאמֶר הַמֶּלֶךְ לַחֲכָמִים יֹדְעֵי הָעִתִּים כִּי־כֵן דְּבַר הַמֶּלֶךְ לִפְנֵי כָּל־יֹדְעֵי דָּת וָדִין׃", 8.7. "וַיֹּאמֶר הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ לְאֶסְתֵּר הַמַּלְכָּה וּלְמָרְדֳּכַי הַיְּהוּדִי הִנֵּה בֵית־הָמָן נָתַתִּי לְאֶסְתֵּר וְאֹתוֹ תָּלוּ עַל־הָעֵץ עַל אֲשֶׁר־שָׁלַח יָדוֹ ביהודיים [בַּיְּהוּדִים׃]", 8.11. "אֲשֶׁר נָתַן הַמֶּלֶךְ לַיְּהוּדִים אֲשֶׁר בְּכָל־עִיר־וָעִיר לְהִקָּהֵל וְלַעֲמֹד עַל־נַפְשָׁם לְהַשְׁמִיד וְלַהֲרֹג וּלְאַבֵּד אֶת־כָּל־חֵיל עַם וּמְדִינָה הַצָּרִים אֹתָם טַף וְנָשִׁים וּשְׁלָלָם לָבוֹז׃", 8.17. "וּבְכָל־מְדִינָה וּמְדִינָה וּבְכָל־עִיר וָעִיר מְקוֹם אֲשֶׁר דְּבַר־הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים מִשְׁתֶּה וְיוֹם טוֹב וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים כִּי־נָפַל פַּחַד־הַיְּהוּדִים עֲלֵיהֶם׃", 9.5. "וַיַּכּוּ הַיְּהוּדִים בְּכָל־אֹיְבֵיהֶם מַכַּת־חֶרֶב וְהֶרֶג וְאַבְדָן וַיַּעֲשׂוּ בְשֹׂנְאֵיהֶם כִּרְצוֹנָם׃", 9.6. "וּבְשׁוּשַׁן הַבִּירָה הָרְגוּ הַיְּהוּדִים וְאַבֵּד חֲמֵשׁ מֵאוֹת אִישׁ׃", 9.7. "וְאֵת פַּרְשַׁנְדָּתָא וְאֵת דַּלְפוֹן וְאֵת אַסְפָּתָא׃", 9.8. "וְאֵת פּוֹרָתָא וְאֵת אֲדַלְיָא וְאֵת אֲרִידָתָא׃", 9.9. "וְאֵת פַּרְמַשְׁתָּא וְאֵת אֲרִיסַי וְאֵת אֲרִדַי וְאֵת וַיְזָתָא׃", 9.11. "בַּיּוֹם הַהוּא בָּא מִסְפַּר הַהֲרוּגִים בְּשׁוּשַׁן הַבִּירָה לִפְנֵי הַמֶּלֶךְ׃", 9.12. "וַיֹּאמֶר הַמֶּלֶךְ לְאֶסְתֵּר הַמַּלְכָּה בְּשׁוּשַׁן הַבִּירָה הָרְגוּ הַיְּהוּדִים וְאַבֵּד חֲמֵשׁ מֵאוֹת אִישׁ וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן בִּשְׁאָר מְדִינוֹת הַמֶּלֶךְ מֶה עָשׂוּ וּמַה־שְּׁאֵלָתֵךְ וְיִנָּתֵן לָךְ וּמַה־בַּקָּשָׁתֵךְ עוֹד וְתֵעָשׂ׃", 9.13. "וַתֹּאמֶר אֶסְתֵּר אִם־עַל־הַמֶּלֶךְ טוֹב יִנָּתֵן גַּם־מָחָר לַיְּהוּדִים אֲשֶׁר בְּשׁוּשָׁן לַעֲשׂוֹת כְּדָת הַיּוֹם וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן יִתְלוּ עַל־הָעֵץ׃", 9.14. "וַיֹּאמֶר הַמֶּלֶךְ לְהֵעָשׂוֹת כֵּן וַתִּנָּתֵן דָּת בְּשׁוּשָׁן וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן תָּלוּ׃", 9.15. "וַיִּקָּהֲלוּ היהודיים [הַיְּהוּדִים] אֲשֶׁר־בְּשׁוּשָׁן גַּם בְּיוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר וַיַּהַרְגוּ בְשׁוּשָׁן שְׁלֹשׁ מֵאוֹת אִישׁ וּבַבִּזָּה לֹא שָׁלְחוּ אֶת־יָדָם׃", | 1.1. "NOW IT came to pass in the days of Ahasuerus—this is Ahasuerus who reigned, from India to Ethiopia, over a hundred and seven and twenty provinces—", 1.2. "that in those days, when the king Ahasuerus sat on the throne of his kingdom, which was in Shushan the castle,", 1.3. "in the third year of his reign, he made a feast unto all his princes and his servants; the army of Persia and Media, the nobles and princes of the provinces, being before him;", 1.4. "when he showed the riches of his glorious kingdom and the honour of his excellent majesty, many days, even a hundred and fourscore days.", 1.5. "And when these days were fulfilled, the king made a feast unto all the people that were present in Shushan the castle, both great and small, seven days, in the court of the garden of the king’s palace;", 1.6. "there were hangings of white, fine cotton, and blue, bordered with cords of fine linen and purple, upon silver rods and pillars of marble; the couches were of gold and silver, upon a pavement of green, and white, and shell, and onyx marble.", 1.7. "And they gave them drink in vessels of gold—the vessels being diverse one from another—and royal wine in abundance, according to the bounty of the king.", 1.8. "And the drinking was according to the law; none did compel; for so the king had appointed to all the officers of his house, that they should do according to every man’s pleasure.", 1.9. "Also Vashti the queen made a feast for the women in the royal house which belonged to king Ahasuerus.", 1.10. "On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Bizzetha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that ministered in the presence of Ahasuerus the king,", 1.11. "to bring Vashti the queen before the king with the crown royal, to show the peoples and the princes her beauty; for she was fair to look on.", 1.12. "But the queen Vashti refused to come at the king’s commandment by the chamberlains; therefore was the king very wroth, and his anger burned in him.", 1.13. "Then the king said to the wise men, who knew the times—for so was the king’s manner toward all that knew law and judgment;", 7.10. "So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath assuaged.", 8.7. "Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew: ‘Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews.", 8.11. "that the king had granted the Jews that were in every city to gather themselves together, and to stand for their life, to destroy, and to slay, and to cause to perish, all the forces of the people and province that would assault them, their little ones and women, and to take the spoil of them for a prey,", 8.17. "And in every province, and in every city, whithersoever the king’s commandment and his decree came, the Jews had gladness and joy, a feast and a good day. And many from among the peoples of the land became Jews; for the fear of the Jews was fallen upon them.", 9.5. "And the Jews smote all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they would unto them that hated them.", 9.6. "And in Shushan the castle the Jews slew and destroyed five hundred men.", 9.7. "And Parshandatha, and Dalphon, and Aspatha,", 9.8. "and Poratha, and Adalia, and Aridatha,", 9.9. "and Parmashta, and Arisai, and Aridai, and Vaizatha,", 9.10. "the ten sons of Haman the son of Hammedatha, the Jews’enemy, slew they; but on the spoil they laid not their hand.", 9.11. "On that day the number of those that were slain in Shushan the castle was brought before the king.", 9.12. "And the king said unto Esther the queen: ‘The Jews have slain and destroyed five hundred men in Shushan the castle, and the ten sons of Haman; what then have they done in the rest of the king’s provinces! Now whatever thy petition, it shall be granted thee; and whatever thy request further, it shall be done.’", 9.13. "Then said Esther: ‘If it please the king, let it be granted to the Jews that are in Shushan to do to-morrow also according unto this day’s decree, and let Haman’s ten sons be hanged upon the gallows.’", 9.14. "And the king commanded it so to be done; and a decree was given out in Shushan; and they hanged Haman’s ten sons.", 9.15. "And the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men in Shushan; but on the spoil they laid not their hand.", |
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25. Hesiod, Theogony, 218-220, 421-424, 629-638, 900, 905, 658 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 242 | 658. They lay the honeycombs day after day |
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26. Hesiod, Works And Days, 213-217, 219-247, 638, 667-669, 717-718, 218 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021) 96 | 218. Why do you cry? A stronger one by far |
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27. Hebrew Bible, 1 Kings, 12.25-12.30 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Gunderson (2022) 21| 12.25. "וַיִּבֶן יָרָבְעָם אֶת־שְׁכֶם בְּהַר אֶפְרַיִם וַיֵּשֶׁב בָּהּ וַיֵּצֵא מִשָּׁם וַיִּבֶן אֶת־פְּנוּאֵל׃", 12.26. "וַיֹּאמֶר יָרָבְעָם בְּלִבּוֹ עַתָּה תָּשׁוּב הַמַּמְלָכָה לְבֵית דָּוִד׃", 12.27. "אִם־יַעֲלֶה הָעָם הַזֶּה לַעֲשׂוֹת זְבָחִים בְּבֵית־יְהוָה בִּירוּשָׁלִַם וְשָׁב לֵב הָעָם הַזֶּה אֶל־אֲדֹנֵיהֶם אֶל־רְחַבְעָם מֶלֶךְ יְהוּדָה וַהֲרָגֻנִי וְשָׁבוּ אֶל־רְחַבְעָם מֶלֶךְ־יְהוּדָה׃", 12.28. "וַיִּוָּעַץ הַמֶּלֶךְ וַיַּעַשׂ שְׁנֵי עֶגְלֵי זָהָב וַיֹּאמֶר אֲלֵהֶם רַב־לָכֶם מֵעֲלוֹת יְרוּשָׁלִַם הִנֵּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃", 12.29. "וַיָּשֶׂם אֶת־הָאֶחָד בְּבֵית־אֵל וְאֶת־הָאֶחָד נָתַן בְּדָן׃", | 12.25. "Then Jeroboam built Shechem in the hill-country of Ephraim, and dwelt therein; and he went out from thence, and built Penuel.", 12.26. "And Jeroboam said in his heart: ‘Now will the kingdom return to the house of David.", 12.27. "If this people go up to offer sacrifices in the house of the LORD at Jerusalem, then will the heart of this people turn back unto their lord, even unto Rehoboam king of Judah; and they will kill me, and return to Rehoboam king of Judah.’", 12.28. "Whereupon the king took counsel, and made two calves of gold; and he said unto them: ‘Ye have gone up long enough to Jerusalem; behold thy gods, O Israel, which brought thee up out of the land of Egypt.’", 12.29. "And he set the one in Beth-el, and the other put he in Dan.", 12.30. "And this thing became a sin; for the people went to worship before the one, even unto Dan.", |
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| 28. Septuagint, Isaiah, 1.10-1.16, 54.17 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •philo of alexandria •philo of alexandria, and cities Found in books: Taylor (2012) 29, 31 |
29. Hebrew Bible, 2 Kings, 2.11, 16.3, 17.12, 19.7-19.8, 19.24, 21.6, 23.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •philo of alexandria, •philo of alexandria •philo of alexandria, judaism in attica •philo of alexandria, and cities Found in books: Bay (2022) 101; Gera (2014) 265; Levine Allison and Crossan (2006) 247; Potter Suh and Holladay (2021) 612; Taylor (2012) 31| 2.11. "וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃", 16.3. "וַיֵּלֶךְ בְּדֶרֶךְ מַלְכֵי יִשְׂרָאֵל וְגַם אֶת־בְּנוֹ הֶעֱבִיר בָּאֵשׁ כְּתֹעֲבוֹת הַגּוֹיִם אֲשֶׁר הוֹרִישׁ יְהוָה אֹתָם מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃", 17.12. "וַיַּעַבְדוּ הַגִּלֻּלִים אֲשֶׁר אָמַר יְהוָה לָהֶם לֹא תַעֲשׂוּ אֶת־הַדָּבָר הַזֶּה׃", 19.7. "הִנְנִי נֹתֵן בּוֹ רוּחַ וְשָׁמַע שְׁמוּעָה וְשָׁב לְאַרְצוֹ וְהִפַּלְתִּיו בַּחֶרֶב בְּאַרְצוֹ׃", 19.8. "וַיָּשָׁב רַב־שָׁקֵה וַיִּמְצָא אֶת־מֶלֶךְ אַשּׁוּר נִלְחָם עַל־לִבְנָה כִּי שָׁמַע כִּי נָסַע מִלָּכִישׁ׃", 19.24. "אֲנִי קַרְתִּי וְשָׁתִיתִי מַיִם זָרִים וְאַחְרִב בְּכַף־פְּעָמַי כֹּל יְאֹרֵי מָצוֹר׃", 21.6. "וְהֶעֱבִיר אֶת־בְּנוֹ בָּאֵשׁ וְעוֹנֵן וְנִחֵשׁ וְעָשָׂה אוֹב וְיִדְּעֹנִים הִרְבָּה לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיס׃", | 2.11. "And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven.", 16.3. "But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the LORD cast out from before the children of Israel.", 17.12. "and they served idols, whereof the LORD had said unto them: ‘Ye shall not do this thing’;", 19.7. "Behold, I will put a spirit in him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.’", 19.8. "So Rab-shakeh returned, and found the king of Assyria warring against Libnah; for he had heard that he was departed from Lachish.", 19.24. "I have digged and drunk Strange waters, And with the sole of my feet have I dried up All the rivers of Egypt.", 21.6. "And he made his son to pass through the fire, and practised soothsaying, and used enchantments, and appointed them that divined by a ghost or a familiar spirit: he wrought much evil in the sight of the LORD, to provoke Him.", 23.10. "And he defiled Topheth, which is in the valley of the son of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.", |
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30. Hebrew Bible, Amos, 3.6, 4.13, 6.6 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •philo of alexandria •philo of alexandria, god and evil Found in books: Potter Suh and Holladay (2021) 96; Salvesen et al (2020) 131; Secunda (2014) 135| 3.6. "אִם־יִתָּקַע שׁוֹפָר בְּעִיר וְעָם לֹא יֶחֱרָדוּ אִם־תִּהְיֶה רָעָה בְּעִיר וַיהוָה לֹא עָשָׂה׃", 4.13. "כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃", 6.6. "הַשֹּׁתִים בְּמִזְרְקֵי יַיִן וְרֵאשִׁית שְׁמָנִים יִמְשָׁחוּ וְלֹא נֶחְלוּ עַל־שֵׁבֶר יוֹסֵף", | 3.6. "Shall the horn be blown in a city, And the people not tremble? Shall evil befall a city, And the LORD hath not done it?", 4.13. "For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.", 6.6. "That drink wine in bowls, And anoint themselves with the chief ointments; But they are not grieved for the hurt of Joseph.", |
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31. Hebrew Bible, Isaiah, 1.26, 7.8-7.9, 11.15, 19.14-19.25, 23.3, 25.8, 26.13, 28.9, 29.14, 31.5, 33.18-33.19, 40.18-40.20, 43.1, 43.7, 43.16, 43.21, 44.1-44.5, 44.9-44.20, 45.7, 45.12, 48.14, 51.10, 52.11, 54.1, 63.11, 66.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018) 114, 115, 116, 120; Bay (2022) 101; Bickerman and Tropper (2007) 146; Boulluec (2022) 144, 326; Engberg-Pedersen (2010) 209; Iricinschi et al. (2013) 114; Levine Allison and Crossan (2006) 58, 247; Lidonnici and Lieber (2007) 197; Potter Suh and Holladay (2021) 44, 96; Salvesen et al (2020) 4, 94, 100, 204, 357, 362; Vinzent (2013) 217, 220| 1.26. "וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃", 7.8. "כִּי רֹאשׁ אֲרָם דַּמֶּשֶׂק וְרֹאשׁ דַּמֶּשֶׂק רְצִין וּבְעוֹד שִׁשִּׁים וְחָמֵשׁ שָׁנָה יֵחַת אֶפְרַיִם מֵעָם׃", 7.9. "וְרֹאשׁ אֶפְרַיִם שֹׁמְרוֹן וְרֹאשׁ שֹׁמְרוֹן בֶּן־רְמַלְיָהוּ אִם לֹא תַאֲמִינוּ כִּי לֹא תֵאָמֵנוּ׃", 11.15. "וְהֶחֱרִים יְהוָה אֵת לְשׁוֹן יָם־מִצְרַיִם וְהֵנִיף יָדוֹ עַל־הַנָּהָר בַּעְיָם רוּחוֹ וְהִכָּהוּ לְשִׁבְעָה נְחָלִים וְהִדְרִיךְ בַּנְּעָלִים׃", 19.14. "יְהוָה מָסַךְ בְּקִרְבָּהּ רוּחַ עִוְעִים וְהִתְעוּ אֶת־מִצְרַיִם בְּכָל־מַעֲשֵׂהוּ כְּהִתָּעוֹת שִׁכּוֹר בְּקִיאוֹ׃", 19.15. "וְלֹא־יִהְיֶה לְמִצְרַיִם מַעֲשֶׂה אֲשֶׁר יַעֲשֶׂה רֹאשׁ וְזָנָב כִּפָּה וְאַגְמוֹן׃", 19.16. "בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים וְחָרַד וּפָחַד מִפְּנֵי תְּנוּפַת יַד־יְהוָה צְבָאוֹת אֲשֶׁר־הוּא מֵנִיף עָלָיו׃", 19.17. "וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא כֹּל אֲשֶׁר יַזְכִּיר אֹתָהּ אֵלָיו יִפְחָד מִפְּנֵי עֲצַת יְהוָה צְבָאוֹת אֲשֶׁר־הוּא יוֹעֵץ עָלָיו׃", 19.18. "בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃", 19.19. "בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃", 19.21. "וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃", 19.22. "וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃", 19.23. "בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר׃", 19.24. "בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ׃", 19.25. "אֲשֶׁר בֵּרֲכוֹ יְהוָה צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל׃", 23.3. "וּבְמַיִם רַבִּים זֶרַע שִׁחֹר קְצִיר יְאוֹר תְּבוּאָתָהּ וַתְּהִי סְחַר גּוֹיִם׃", 25.8. "בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה אֲדֹנָי יְהוִה דִּמְעָה מֵעַל כָּל־פָּנִים וְחֶרְפַּת עַמּוֹ יָסִיר מֵעַל כָּל־הָאָרֶץ כִּי יְהוָה דִּבֵּר׃", 26.13. "יְהוָה אֱלֹהֵינוּ בְּעָלוּנוּ אֲדֹנִים זוּלָתֶךָ לְבַד־בְּךָ נַזְכִּיר שְׁמֶךָ׃", 28.9. "אֶת־מִי יוֹרֶה דֵעָה וְאֶת־מִי יָבִין שְׁמוּעָה גְּמוּלֵי מֵחָלָב עַתִּיקֵי מִשָּׁדָיִם׃", 29.14. "לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃", 31.5. "כְּצִפֳּרִים עָפוֹת כֵּן יָגֵן יְהוָה צְבָאוֹת עַל־יְרוּשָׁלִָם גָּנוֹן וְהִצִּיל פָּסֹחַ וְהִמְלִיט׃", 33.18. "לִבְּךָ יֶהְגֶּה אֵימָה אַיֵּה סֹפֵר אַיֵּה שֹׁקֵל אַיֵּה סֹפֵר אֶת־הַמִּגְדָּלִים׃", 33.19. "אֶת־עַם נוֹעָז לֹא תִרְאֶה עַם עִמְקֵי שָׂפָה מִשְּׁמוֹעַ נִלְעַג לָשׁוֹן אֵין בִּינָה׃", 40.18. "וְאֶל־מִי תְּדַמְּיוּן אֵל וּמַה־דְּמוּת תַּעַרְכוּ לוֹ׃", 40.19. "הַפֶּסֶל נָסַךְ חָרָשׁ וְצֹרֵף בַּזָּהָב יְרַקְּעֶנּוּ וּרְתֻקוֹת כֶּסֶף צוֹרֵף׃", 43.1. "וְעַתָּה כֹּה־אָמַר יְהוָה בֹּרַאֲךָ יַעֲקֹב וְיֹצֶרְךָ יִשְׂרָאֵל אַל־תִּירָא כִּי גְאַלְתִּיךָ קָרָאתִי בְשִׁמְךָ לִי־אָתָּה׃", 43.1. "אַתֶּם עֵדַי נְאֻם־יְהוָה וְעַבְדִּי אֲשֶׁר בָּחָרְתִּי לְמַעַן תֵּדְעוּ וְתַאֲמִינוּ לִי וְתָבִינוּ כִּי־אֲנִי הוּא לְפָנַי לֹא־נוֹצַר אֵל וְאַחֲרַי לֹא יִהְיֶה׃", 43.7. "כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף־עֲשִׂיתִיו׃", 43.16. "כֹּה אָמַר יְהוָה הַנּוֹתֵן בַּיָּם דָּרֶךְ וּבְמַיִם עַזִּים נְתִיבָה׃", 43.21. "עַם־זוּ יָצַרְתִּי לִי תְּהִלָּתִי יְסַפֵּרוּ׃", 44.1. "מִי־יָצַר אֵל וּפֶסֶל נָסָךְ לְבִלְתִּי הוֹעִיל׃", 44.1. "וְעַתָּה שְׁמַע יַעֲקֹב עַבְדִּי וְיִשְׂרָאֵל בָּחַרְתִּי בוֹ׃", 44.2. "כֹּה־אָמַר יְהוָה עֹשֶׂךָ וְיֹצֶרְךָ מִבֶּטֶן יַעְזְרֶךָּ אַל־תִּירָא עַבְדִּי יַעֲקֹב וִישֻׁרוּן בָּחַרְתִּי בוֹ׃", 44.2. "רֹעֶה אֵפֶר לֵב הוּתַל הִטָּהוּ וְלֹא־יַצִּיל אֶת־נַפְשׁוֹ וְלֹא יֹאמַר הֲלוֹא שֶׁקֶר בִּימִינִי׃", 44.3. "כִּי אֶצָּק־מַיִם עַל־צָמֵא וְנֹזְלִים עַל־יַבָּשָׁה אֶצֹּק רוּחִי עַל־זַרְעֶךָ וּבִרְכָתִי עַל־צֶאֱצָאֶיךָ׃", 44.4. "וְצָמְחוּ בְּבֵין חָצִיר כַּעֲרָבִים עַל־יִבְלֵי־מָיִם׃", 44.5. "זֶה יֹאמַר לַיהוָה אָנִי וְזֶה יִקְרָא בְשֵׁם־יַעֲקֹב וְזֶה יִכְתֹּב יָדוֹ לַיהוָה וּבְשֵׁם יִשְׂרָאֵל יְכַנֶּה׃", 44.9. "יֹצְרֵי־פֶסֶל כֻּלָּם תֹּהוּ וַחֲמוּדֵיהֶם בַּל־יוֹעִילוּ וְעֵדֵיהֶם הֵמָּה בַּל־יִרְאוּ וּבַל־יֵדְעוּ לְמַעַן יֵבֹשׁוּ׃", 44.11. "הֵן כָּל־חֲבֵרָיו יֵבֹשׁוּ וְחָרָשִׁים הֵמָּה מֵאָדָם יִתְקַבְּצוּ כֻלָּם יַעֲמֹדוּ יִפְחֲדוּ יֵבֹשׁוּ יָחַד׃", 44.12. "חָרַשׁ בַּרְזֶל מַעֲצָד וּפָעַל בַּפֶּחָם וּבַמַּקָּבוֹת יִצְּרֵהוּ וַיִּפְעָלֵהוּ בִּזְרוֹעַ כֹּחוֹ גַּם־רָעֵב וְאֵין כֹּחַ לֹא־שָׁתָה מַיִם וַיִּיעָף׃", 44.13. "חָרַשׁ עֵצִים נָטָה קָו יְתָאֲרֵהוּ בַשֶּׂרֶד יַעֲשֵׂהוּ בַּמַּקְצֻעוֹת וּבַמְּחוּגָה יְתָאֳרֵהוּ וַיַּעֲשֵׂהוּ כְּתַבְנִית אִישׁ כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת׃", 44.14. "לִכְרָת־לוֹ אֲרָזִים וַיִּקַּח תִּרְזָה וְאַלּוֹן וַיְאַמֶּץ־לוֹ בַּעֲצֵי־יָעַר נָטַע אֹרֶן וְגֶשֶׁם יְגַדֵּל׃", 44.15. "וְהָיָה לְאָדָם לְבָעֵר וַיִּקַּח מֵהֶם וַיָּחָם אַף־יַשִּׂיק וְאָפָה לָחֶם אַף־יִפְעַל־אֵל וַיִּשְׁתָּחוּ עָשָׂהוּ פֶסֶל וַיִּסְגָּד־לָמוֹ׃", 44.16. "חֶצְיוֹ שָׂרַף בְּמוֹ־אֵשׁ עַל־חֶצְיוֹ בָּשָׂר יֹאכֵל יִצְלֶה צָלִי וְיִשְׂבָּע אַף־יָחֹם וְיֹאמַר הֶאָח חַמּוֹתִי רָאִיתִי אוּר׃", 44.17. "וּשְׁאֵרִיתוֹ לְאֵל עָשָׂה לְפִסְלוֹ יסגוד־[יִסְגָּד־] לוֹ וְיִשְׁתַּחוּ וְיִתְפַּלֵּל אֵלָיו וְיֹאמַר הַצִּילֵנִי כִּי אֵלִי אָתָּה׃", 44.18. "לֹא יָדְעוּ וְלֹא יָבִינוּ כִּי טַח מֵרְאוֹת עֵינֵיהֶם מֵהַשְׂכִּיל לִבֹּתָם׃", 44.19. "וְלֹא־יָשִׁיב אֶל־לִבּוֹ וְלֹא דַעַת וְלֹא־תְבוּנָה לֵאמֹר חֶצְיוֹ שָׂרַפְתִּי בְמוֹ־אֵשׁ וְאַף אָפִיתִי עַל־גֶּחָלָיו לֶחֶם אֶצְלֶה בָשָׂר וְאֹכֵל וְיִתְרוֹ לְתוֹעֵבָה אֶעֱשֶׂה לְבוּל עֵץ אֶסְגּוֹד׃", 45.7. "יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה׃", 45.12. "אָנֹכִי עָשִׂיתִי אֶרֶץ וְאָדָם עָלֶיהָ בָרָאתִי אֲנִי יָדַי נָטוּ שָׁמַיִם וְכָל־צְבָאָם צִוֵּיתִי׃", 48.14. "הִקָּבְצוּ כֻלְּכֶם וּשֲׁמָעוּ מִי בָהֶם הִגִּיד אֶת־אֵלֶּה יְהוָה אֲהֵבוֹ יַעֲשֶׂה חֶפְצוֹ בְּבָבֶל וּזְרֹעוֹ כַּשְׂדִּים׃", 52.11. "סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃", 54.1. "רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃", 54.1. "כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃", 63.11. "וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃", 66.23. "וְהָיָה מִדֵּי־חֹדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כָל־בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי אָמַר יְהוָה׃", | 1.26. "And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city.", 7.8. "For the head of Aram is Damascus, And the head of Damascus is Rezin; And within threescore and five years Shall Ephraim be broken, that it be not a people;", 7.9. "And the head of Ephraim is Samaria, And the head of Samaria is Remaliah’s son. If ye will not have faith, surely ye shall not be established.’", 11.15. "And the LORD will utterly destroy the tongue of the Egyptian sea; And with His scorching wind will He shake His hand over the River, And will smite it into seven streams, And cause men to march over dry-shod.", 19.14. "The LORD hath mingled within her A spirit of dizziness; And they have caused Egypt to stagger in every work thereof, As a drunken man staggereth in his vomit.", 19.15. "Neither shall there be for Egypt any work, Which head or tail, palm-branch or rush, may do.", 19.16. "In that day shall Egypt be like unto women; and it shall tremble and fear because of the shaking of the hand of the LORD of hosts, which He shaketh over it.", 19.17. "And the land of Judah shall become a terror unto Egypt, whensoever one maketh mention thereof to it; it shall be afraid, because of the purpose of the LORD of hosts, which He purposeth against it.", 19.18. "In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction.", 19.19. "In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.", 19.20. "And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them.", 19.21. "And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it.", 19.22. "And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them.", 19.23. "In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians.", 19.24. "In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth;", 19.25. "for that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’", 23.3. "And on great waters the seed of Shihor, The harvest of the Nile, was her revenue; And she was the mart of nations.", 25.8. "He will swallow up death for ever; And the Lord GOD will wipe away tears from off all faces; And the reproach of His people will He take away from off all the earth; For the LORD hath spoken it.", 26.13. "O LORD our God, other lords beside Thee have had dominion over us; But by Thee only do we make mention of Thy name.", 28.9. "Whom shall one teach knowledge? And whom shall one make to understand the message? Them that are weaned from the milk, Them that are drawn from the breasts?", 29.14. "Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid.", 31.5. "As birds hovering, So will the LORD of hosts protect Jerusalem; He will deliver it as He protecteth it, He will rescue it as He passeth over.", 33.18. "Thy heart shall muse on the terror: ‘Where is he that counted, where is he that weighed? Where is he that counted the towers?’", 33.19. "Thou shalt not see the fierce people; A people of a deep speech that thou canst not perceive, of a stammering tongue that thou canst not understand.", 40.18. "To whom then will ye liken God? Or what likeness will ye compare unto Him?", 40.19. "The image perchance, which the craftsman hath melted, And the goldsmith spread over with gold, The silversmith casting silver chains?", 40.20. "A holm-oak is set apart, He chooseth a tree that will not rot; He seeketh unto him a cunning craftsman To set up an image, that shall not be moved.", 43.1. "But now thus saith the LORD that created thee, O Jacob, And He that formed thee, O Israel: Fear not, for I have redeemed thee, I have called thee by thy name, thou art Mine.", 43.7. "Every one that is called by My name, and whom I have created for My glory, I have formed him, yea, I have made him.’", 43.16. "Thus saith the LORD, who maketh a way in the sea, And a path in the mighty waters;", 43.21. "The people which I formed for Myself, That they might tell of My praise.", 44.1. "Yet now hear, O Jacob My servant, And Israel, whom I have chosen;", 44.2. "Thus saith the LORD that made thee, And formed thee from the womb, who will help thee: Fear not, O Jacob My servant, And thou, Jeshurun, whom I have chosen.", 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;", 44.4. "And they shall spring up among the grass, As willows by the watercourses.", 44.5. "One shall say: ‘I am the LORD’S’; And another shall call himself by the name of Jacob; And another shall subscribe with his hand unto the LORD, And surname himself by the name of Israel.", 44.9. "They that fashion a graven image are all of them vanity, And their delectable things shall not profit; And their own witnesses see not, nor know; That they may be ashamed.", 44.10. "Who hath fashioned a god, or molten an image That is profitable for nothing?", 44.11. "Behold, all the fellows thereof shall be ashamed; And the craftsmen skilled above men; Let them all be gathered together, let them stand up; They shall fear, they shall be ashamed together.", 44.12. "The smith maketh an axe, And worketh in the coals, and fashioneth it with hammers, And worketh it with his strong arm; Yea, he is hungry, and his strength faileth; He drinketh no water, and is faint.", 44.13. "The carpenter stretcheth out a line; He marketh it out with a pencil; He fitteth it with planes, And he marketh it out with the compasses, And maketh it after the figure of a man, According to the beauty of a man, to dwell in the house.", 44.14. "He heweth him down cedars, And taketh the ilex and the oak, And strengtheneth for himself one among the trees of the forest; He planteth a bay-tree, and the rain doth nourish it.", 44.15. "Then a man useth it for fuel; And he taketh thereof, and warmeth himself; Yea, he kindleth it, and baketh bread; Yea, he maketh a god, and worshippeth it; He maketh it a graven image, and falleth down thereto.", 44.16. "He burneth the half thereof in the fire; With the half thereof he eateth flesh; He roasteth roast, and is satisfied; Yea, he warmeth himself, and saith: ‘Aha, I am warm, I have seen the fire’;", 44.17. "And the residue thereof he maketh a god, even his graven image; He falleth down unto it and worshippeth, and prayeth unto it, And saith: ‘Deliver me, for thou art my god.’", 44.18. "They know not, neither do they understand; For their eyes are bedaubed, that they cannot see, And their hearts, that they cannot understand.", 44.19. "And none considereth in his heart, Neither is there knowledge nor understanding to say: ‘I have burned the half of it in the fire; Yea, also I have baked bread upon the coals thereof; I have roasted flesh and eaten it; And shall I make the residue thereof an abomination? Shall I fall down to the stock of a tree?’", 44.20. "He striveth after ashes, A deceived heart hath turned him aside, That he cannot deliver his soul, nor say: ‘Is there not a lie in my right hand?’", 45.7. "I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things.", 45.12. "I, even I, have made the earth, And created man upon it; I, even My hands, have stretched out the heavens, And all their host have I commanded.", 48.14. "Assemble yourselves, all ye, and hear; Which among them hath declared these things? He whom the LORD loveth shall perform His pleasure on Babylon, And show His arm on the Chaldeans.", 51.10. "Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over?", 52.11. "Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD.", 54.1. "Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.", 63.11. "Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them?", 66.23. "And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before Me, Saith the LORD.", |
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| 32. Homer, Odyssey, 3.261, 3.275, 4.354-4.356, 4.663, 5.437 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •philo of alexandria •eleazar (high priest in letter of aristeas), unnamed in philo of alexandria’s account of the ptolemaic embassy to jerusalem Found in books: Salvesen et al (2020) 231, 242, 246 |
| 33. Septuagint, Jeremiah, 7.21-7.26 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Taylor (2012) 29 |
34. Hebrew Bible, 1 Samuel, a b c d\n0 4.13 4.13 4 13 \n1 2.1 2.1 2 1 \n2 2.2 2.2 2 2 \n3 2.3 2.3 2 3 \n4 2.9 2.9 2 9 \n5 2.10 2.10 2 10 \n6 2.8 2.8 2 8 \n7 2.7 2.7 2 7 \n8 2.6 2.6 2 6 \n9 2.5 2.5 2 5 \n10 2.4 2.4 2 4 \n11 29.5 29.5 29 5 \n12 18.7 18.7 18 7 \n13 21.11(12) 21.11(12) 21 11(12)\n14 17 17 17 0 \n15 15.22 15.22 15 22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 128| 4.13. "וַיָּבוֹא וְהִנֵּה עֵלִי יֹשֵׁב עַל־הַכִּסֵּא יך [יַד] דֶּרֶךְ מְצַפֶּה כִּי־הָיָה לִבּוֹ חָרֵד עַל אֲרוֹן הָאֱלֹהִים וְהָאִישׁ בָּא לְהַגִּיד בָּעִיר וַתִּזְעַק כָּל־הָעִיר׃", | 4.13. "And when he came, ῾Eli sat upon a seat by the wayside watching: for his heart trembled for the ark of God. And when the man came into the city, and told it, all the city cried out.", |
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35. Hebrew Bible, Lamentations, 1.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Penniman (2017) 62| 1.16. "עַל־אֵלֶּה אֲנִי בוֹכִיָּה עֵינִי עֵינִי יֹרְדָה מַּיִם כִּי־רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב׃", | 1.16. "For these things I weep; my eye, yea my eye, sheds tears, for the comforter to restore my soul is removed from me; my children are desolate, for the enemy has prevailed.", |
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36. Hebrew Bible, Judges, 4.15, 4.23, 8.22-8.28, 13.3-13.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gera (2014) 451; Gunderson (2022) 21; Rowland (2009) 71| 4.15. "וַיָּהָם יְהוָה אֶת־סִיסְרָא וְאֶת־כָּל־הָרֶכֶב וְאֶת־כָּל־הַמַּחֲנֶה לְפִי־חֶרֶב לִפְנֵי בָרָק וַיֵּרֶד סִיסְרָא מֵעַל הַמֶּרְכָּבָה וַיָּנָס בְּרַגְלָיו׃", 4.23. "וַיַּכְנַע אֱלֹהִים בַּיּוֹם הַהוּא אֵת יָבִין מֶלֶךְ־כְּנָעַן לִפְנֵי בְּנֵי יִשְׂרָאֵל׃", 8.22. "וַיֹּאמְרוּ אִישׁ־יִשְׂרָאֵל אֶל־גִּדְעוֹן מְשָׁל־בָּנוּ גַּם־אַתָּה גַּם־בִּנְךָ גַּם בֶּן־בְּנֶךָ כִּי הוֹשַׁעְתָּנוּ מִיַּד מִדְיָן׃", 8.23. "וַיֹּאמֶר אֲלֵהֶם גִּדְעוֹן לֹא־אֶמְשֹׁל אֲנִי בָּכֶם וְלֹא־יִמְשֹׁל בְּנִי בָּכֶם יְהוָה יִמְשֹׁל בָּכֶם׃", 8.24. "וַיֹּאמֶר אֲלֵהֶם גִּדְעוֹן אֶשְׁאֲלָה מִכֶּם שְׁאֵלָה וּתְנוּ־לִי אִישׁ נֶזֶם שְׁלָלוֹ כִּי־נִזְמֵי זָהָב לָהֶם כִּי יִשְׁמְעֵאלִים הֵם׃", 8.25. "וַיֹּאמְרוּ נָתוֹן נִתֵּן וַיִּפְרְשׂוּ אֶת־הַשִּׂמְלָה וַיַּשְׁלִיכוּ שָׁמָּה אִישׁ נֶזֶם שְׁלָלוֹ׃", 8.26. "וַיְהִי מִשְׁקַל נִזְמֵי הַזָּהָב אֲשֶׁר שָׁאָל אֶלֶף וּשְׁבַע־מֵאוֹת זָהָב לְבַד מִן־הַשַּׂהֲרֹנִים וְהַנְּטִפוֹת וּבִגְדֵי הָאַרְגָּמָן שֶׁעַל מַלְכֵי מִדְיָן וּלְבַד מִן־הָעֲנָקוֹת אֲשֶׁר בְּצַוְּארֵי גְמַלֵּיהֶם׃", 8.27. "וַיַּעַשׂ אוֹתוֹ גִדְעוֹן לְאֵפוֹד וַיַּצֵּג אוֹתוֹ בְעִירוֹ בְּעָפְרָה וַיִּזְנוּ כָל־יִשְׂרָאֵל אַחֲרָיו שָׁם וַיְהִי לְגִדְעוֹן וּלְבֵיתוֹ לְמוֹקֵשׁ׃", 8.28. "וַיִּכָּנַע מִדְיָן לִפְנֵי בְּנֵי יִשְׂרָאֵל וְלֹא יָסְפוּ לָשֵׂאת רֹאשָׁם וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה בִּימֵי גִדְעוֹן׃", 13.3. "וַיֵּרָא מַלְאַךְ־יְהוָה אֶל־הָאִשָּׁה וַיֹּאמֶר אֵלֶיהָ הִנֵּה־נָא אַתְּ־עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן׃", 13.4. "וְעַתָּה הִשָּׁמְרִי נָא וְאַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טָמֵא׃", | 4.15. "And the Lord confounded Sisera, and all his chariots, and all his host, with the edge of the sword before Baraq; so that Sisera alighted from his chariot, and fled away by foot.", 4.23. "So God subdued on that day Yavin the king of Kena῾an before the children of Yisra᾽el.", 8.22. "Then the men of Yisra᾽el said to Gid῾on, Rule thou over us, both thou, and thy son, and thy son’s son also: for thou hast delivered us from the hand of Midyan.", 8.23. "And Gid῾on said to them, I will not rule over you, neither shall my son rule over you: the Lord shall rule over you.", 8.24. "And Gid῾on said to them, I would make a request of you, that you would give me every man the earrings of his spoil. (For they had golden earrings, because they were Yishme᾽elim.)", 8.25. "And they answered, We will willingly give them. And they spread a garment, and did cast on it every man the earrings of his spoil.", 8.26. "And the weight of the golden earrings that he requested was one thousand seven hundred shekels of gold: besides the crescents, and the eardrops, and the purple garments that were on the kings of Midyan, and besides the chains that were about their camels’ necks.", 8.27. "And Gid῾on made an efod of this, and put it in his city, even in ῾ofra: and all Yisra᾽el went astray there after it: which thing became a snare to Gid῾on, and to his house.", 8.28. "Thus was Midyan subdued before the children of Yisra᾽el, so that they lifted up their heads no more. And the country was in quietness for forty years in the days of Gid῾on.", 13.3. "And the angel of the Lord appeared to the woman, and said to her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son.", 13.4. "Now therefore beware, I pray thee, and drink neither wine nor strong drink, and eat no unclean thing:", |
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37. Hebrew Bible, Joshua, 3.14-3.17, 6.20, 13.3, 19.26, 23.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bay (2022) 101; Corrigan and Rasimus (2013) 397; Levine Allison and Crossan (2006) 58; Salvesen et al (2020) 204| 3.14. "וַיְהִי בִּנְסֹעַ הָעָם מֵאָהֳלֵיהֶם לַעֲבֹר אֶת־הַיַּרְדֵּן וְהַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן הַבְּרִית לִפְנֵי הָעָם׃", 3.15. "וּכְבוֹא נֹשְׂאֵי הָאָרוֹן עַד־הַיַּרְדֵּן וְרַגְלֵי הַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן נִטְבְּלוּ בִּקְצֵה הַמָּיִם וְהַיַּרְדֵּן מָלֵא עַל־כָּל־גְּדוֹתָיו כֹּל יְמֵי קָצִיר׃", 3.16. "וַיַּעַמְדוּ הַמַּיִם הַיֹּרְדִים מִלְמַעְלָה קָמוּ נֵד־אֶחָד הַרְחֵק מְאֹד באדם [מֵאָדָם] הָעִיר אֲשֶׁר מִצַּד צָרְתָן וְהַיֹּרְדִים עַל יָם הָעֲרָבָה יָם־הַמֶּלַח תַּמּוּ נִכְרָתוּ וְהָעָם עָבְרוּ נֶגֶד יְרִיחוֹ׃", 3.17. "וַיַּעַמְדוּ הַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן בְּרִית־יְהוָה בֶּחָרָבָה בְּתוֹךְ הַיַּרְדֵּן הָכֵן וְכָל־יִשְׂרָאֵל עֹבְרִים בֶּחָרָבָה עַד אֲשֶׁר־תַּמּוּ כָּל־הַגּוֹי לַעֲבֹר אֶת־הַיַּרְדֵּן׃", 13.3. "וַיְהִי גְבוּלָם מִמַּחֲנַיִם כָּל־הַבָּשָׁן כָּל־מַמְלְכוּת עוֹג מֶלֶךְ־הַבָּשָׁן וְכָל־חַוֺּת יָאִיר אֲשֶׁר בַּבָּשָׁן שִׁשִּׁים עִיר׃", 13.3. "מִן־הַשִּׁיחוֹר אֲשֶׁר עַל־פְּנֵי מִצְרַיִם וְעַד גְּבוּל עֶקְרוֹן צָפוֹנָה לַכְּנַעֲנִי תֵּחָשֵׁב חֲמֵשֶׁת סַרְנֵי פְלִשְׁתִּים הָעַזָּתִי וְהָאַשְׁדּוֹדִי הָאֶשְׁקְלוֹנִי הַגִּתִּי וְהָעֶקְרוֹנִי וְהָעַוִּים׃", 19.26. "וְאַלַמֶּלֶךְ וְעַמְעָד וּמִשְׁאָל וּפָגַע בְּכַרְמֶל הַיָּמָּה וּבְשִׁיחוֹר לִבְנָת׃", 23.5. "וַיהוָה אֱלֹהֵיכֶם הוּא יֶהְדֳּפֵם מִפְּנֵיכֶם וְהוֹרִישׁ אֹתָם מִלִּפְנֵיכֶם וִירִשְׁתֶּם אֶת־אַרְצָם כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵיכֶם לָכֶם׃", | 3.14. "And it came to pass, when the people removed from their tents, to pass over the Jordan, the priests that bore the ark of the covet being before the people;", 3.15. "and when they that bore the ark were come unto the Jordan, and the feet of the priests that bore the ark were dipped in the brink of the water—for the Jordan overfloweth all its banks all the time of harvest—", 3.16. "that the waters which came down from above stood, and rose up in one heap, a great way off from Adam, the city that is beside Zarethan; and those that went down toward the sea of the Arabah, even the Salt Sea, were wholly cut off; and the people passed over right against Jericho.", 3.17. "And the priests that bore the ark of the covet of the LORD stood firm on dry ground in the midst of the Jordan, while all Israel passed over on dry ground, until all the nation were passed clean over the Jordan.", 6.20. "So the people shouted, and [the priests] blew with the horns. And it came to pass, when the people heard the sound of the horn, that the people shouted with a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.", 13.3. "from the Shihor, which is before Egypt, even unto the border of Ekron northward—which is counted to the Canaanites; the five lords of the Philistines: the Gazite, and the Ashdodite, the Ashkelonite, the Gittite, and the Ekronite; also the Avvim", 19.26. "and Allam-melech, and Amad, and Mishal; and it reached to Carmel westward, and to Shihor-libnath.", 23.5. "And the LORD your God, He shall thrust them out from before you, and drive them from out of your sight; and ye shall possess their land, as the LORD your God spoke unto you.", |
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| 38. Hebrew Bible, Habakkuk, 2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Gunderson (2022) 21 |
39. Hebrew Bible, Jeremiah, 2.18, 4.23, 10.1-10.16, 28.2-28.14, 31.31 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •philo of alexandria •philo of alexandria, on cult statues •philo of alexandria, on heavenly bodies •philo of alexandria, revelation Found in books: Boulluec (2022) 326; Corrigan and Rasimus (2013) 570; Gunderson (2022) 25; Najman (2010) 179; Potter Suh and Holladay (2021) 44; Salvesen et al (2020) 204; Vinzent (2013) 8| 2.18. "וְעַתָּה מַה־לָּךְ לְדֶרֶךְ מִצְרַיִם לִשְׁתּוֹת מֵי שִׁחוֹר וּמַה־לָּךְ לְדֶרֶךְ אַשּׁוּר לִשְׁתּוֹת מֵי נָהָר׃", 4.23. "רָאִיתִי אֶת־הָאָרֶץ וְהִנֵּה־תֹהוּ וָבֹהוּ וְאֶל־הַשָּׁמַיִם וְאֵין אוֹרָם׃", 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׃", 10.11. "כִּדְנָה תֵּאמְרוּן לְהוֹם אֱלָהַיָּא דִּי־שְׁמַיָּא וְאַרְקָא לָא עֲבַדוּ יֵאבַדוּ מֵאַרְעָא וּמִן־תְּחוֹת שְׁמַיָּא אֵלֶּה׃", 10.12. "עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם׃", 10.13. "לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם וַיַּעֲלֶה נְשִׂאִים מִקְצֵה ארץ [הָאָרֶץ] בְּרָקִים לַמָּטָר עָשָׂה וַיּוֹצֵא רוּחַ מֵאֹצְרֹתָיו׃", 10.14. "נִבְעַר כָּל־אָדָם מִדַּעַת הֹבִישׁ כָּל־צוֹרֵף מִפָּסֶל כִּי שֶׁקֶר נִסְכּוֹ וְלֹא־רוּחַ בָּם׃", 10.15. "הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתֻּעִים בְּעֵת פְּקֻדָּתָם יֹאבֵדוּ׃", 10.16. "לֹא־כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי־יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ יְהוָה צְבָאוֹת שְׁמוֹ׃", 28.2. "כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל לֵאמֹר שָׁבַרְתִּי אֶת־עֹל מֶלֶךְ בָּבֶל׃", 28.3. "בְּעוֹד שְׁנָתַיִם יָמִים אֲנִי מֵשִׁיב אֶל־הַמָּקוֹם הַזֶּה אֶת־כָּל־כְּלֵי בֵּית יְהוָה אֲשֶׁר לָקַח נְבוּכַדנֶאצַּר מֶלֶךְ־בָּבֶל מִן־הַמָּקוֹם הַזֶּה וַיְבִיאֵם בָּבֶל׃", 28.4. "וְאֶת־יְכָנְיָה בֶן־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וְאֶת־כָּל־גָּלוּת יְהוּדָה הַבָּאִים בָּבֶלָה אֲנִי מֵשִׁיב אֶל־הַמָּקוֹם הַזֶּה נְאֻם־יְהוָה כִּי אֶשְׁבֹּר אֶת־עֹל מֶלֶךְ בָּבֶל׃", 28.5. "וַיֹּאמֶר יִרְמְיָה הַנָּבִיא אֶל־חֲנַנְיָה הַנָּבִיא לְעֵינֵי הַכֹּהֲנִים וּלְעֵינֵי כָל־הָעָם הָעֹמְדִים בְּבֵית יְהוָה׃", 28.6. "וַיֹּאמֶר יִרְמְיָה הַנָּבִיא אָמֵן כֵּן יַעֲשֶׂה יְהוָה יָקֵם יְהוָה אֶת־דְּבָרֶיךָ אֲשֶׁר נִבֵּאתָ לְהָשִׁיב כְּלֵי בֵית־יְהוָה וְכָל־הַגּוֹלָה מִבָּבֶל אֶל־הַמָּקוֹם הַזֶּה׃", 28.7. "אַךְ־שְׁמַע־נָא הַדָּבָר הַזֶּה אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֶיךָ וּבְאָזְנֵי כָּל־הָעָם׃", 28.8. "הַנְּבִיאִים אֲשֶׁר הָיוּ לְפָנַי וּלְפָנֶיךָ מִן־הָעוֹלָם וַיִּנָּבְאוּ אֶל־אֲרָצוֹת רַבּוֹת וְעַל־מַמְלָכוֹת גְּדֹלוֹת לְמִלְחָמָה וּלְרָעָה וּלְדָבֶר׃", 28.9. "הַנָּבִיא אֲשֶׁר יִנָּבֵא לְשָׁלוֹם בְּבֹא דְּבַר הַנָּבִיא יִוָּדַע הַנָּבִיא אֲשֶׁר־שְׁלָחוֹ יְהוָה בֶּאֱמֶת׃", 28.11. "וַיֹּאמֶר חֲנַנְיָה לְעֵינֵי כָל־הָעָם לֵאמֹר כֹּה אָמַר יְהוָה כָּכָה אֶשְׁבֹּר אֶת־עֹל נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל בְּעוֹד שְׁנָתַיִם יָמִים מֵעַל צַוַּאר כָּל־הַגּוֹיִם וַיֵּלֶךְ יִרְמְיָה הַנָּבִיא לְדַרְכּוֹ׃", 28.12. "וַיְהִי דְבַר־יְהוָה אֶל־יִרְמְיָה אַחֲרֵי שְׁבוֹר חֲנַנְיָה הַנָּבִיא אֶת־הַמּוֹטָה מֵעַל צַוַּאר יִרְמְיָה הַנָּבִיא לֵאמֹר׃", 28.13. "הָלוֹךְ וְאָמַרְתָּ אֶל־חֲנַנְיָה לֵאמֹר כֹּה אָמַר יְהוָה מוֹטֹת עֵץ שָׁבָרְתָּ וְעָשִׂיתָ תַחְתֵּיהֶן מֹטוֹת בַּרְזֶל׃", 28.14. "כִּי כֹה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עֹל בַּרְזֶל נָתַתִּי עַל־צַוַּאר כָּל־הַגּוֹיִם הָאֵלֶּה לַעֲבֹד אֶת־נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל וַעֲבָדֻהוּ וְגַם אֶת־חַיַּת הַשָּׂדֶה נָתַתִּי לוֹ׃", 31.31. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃", | 2.18. "And now what hast thou to do in the way to Egypt, to drink the waters of Shihor? Or what hast thou to do in the way to Assyria, to drink the waters of the River?", 4.23. "I beheld the earth, And, lo, it was waste and void; And the heavens, and they had no light. .", 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.", 10.11. "Thus shall ye say unto them: ‘The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens.’", 10.12. "He that hath made the earth by His power, That hath established the world by His wisdom, And hath stretched out the heavens by His understanding;", 10.13. "At the sound of His giving a multitude of waters in the heavens, When He causeth the vapours to ascend from the ends of the earth; When He maketh lightnings with the rain, And bringeth forth the wind out of His treasuries;", 10.14. "Every man is proved to be brutish, without knowledge, Every goldsmith is put to shame by the graven image, His molten image is falsehood, and there is no breath in them.", 10.15. "They are vanity, a work of delusion; In the time of their visitation they shall perish.", 10.16. "Not like these is the portion of Jacob; For He is the former of all things, And Israel is the tribe of His inheritance; The LORD of hosts is His name.", 28.2. "’Thus speaketh the LORD of hosts, the God of Israel, saying: I have broken the yoke of the king of Babylon.", 28.3. "Within two full years will I bring back into this place all the vessels of the LORD’S house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon;", 28.4. "and I will bring back to this place Jeconiah the son of Jehoiakim, king of Judah, with all the captives of Judah, that went to Babylon, saith the LORD; for I will break the yoke of the king of Babylon.’", 28.5. "Then the prophet Jeremiah said unto the prophet Haiah in the presence of the priests, and in the presence of all the people that stood in the house of the LORD,", 28.6. "even the prophet Jeremiah said: ‘Amen! the LORD do so! the LORD perform thy words which thou hast prophesied, to bring back the vessels of the LORD’S house, and all them that are carried away captive, from Babylon unto this place!", 28.7. "Nevertheless hear thou now this word that I speak in thine ears, and in the ears of all the people:", 28.8. "The prophets that have been before me and before thee of old prophesied against many countries, and against great kingdoms, of war, and of evil, and of pestilence.", 28.9. "The prophet that prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him.’", 28.10. "Then Haiah the prophet took the bar from off the prophet Jeremiah’s neck, and broke it.", 28.11. "And Haiah spoke in the presence of all the people, saying: ‘Thus saith the LORD: Even so will I break the yoke of Nebuchadnezzar king of Babylon from off the neck of all the nations within two full years.’ And the prophet Jeremiah went his way.", 28.12. "Then the word of the LORD came unto Jeremiah, after that Haiah the prophet had broken the bar from off the neck of the prophet Jeremiah, saying:", 28.13. "’Go, and tell Haiah, saying: Thus saith the LORD: Thou hast broken the bars of wood; but thou shalt make in their stead bars of iron.", 28.14. "For thus saith the LORD of hosts, the God of Israel: I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him; and I have given him the beasts of the field also.’ .", 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;", |
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40. Homer, Iliad, 2.1-2.4, 2.216-2.219, 2.554, 4.43, 5.303, 7.444, 10.282, 15.410-15.413, 22.208, 22.251, 24.525-24.533 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Boulluec (2022) 120; Brouwer (2013) 85; Horkey (2019) 84; Lidonnici and Lieber (2007) 220; Potter Suh and Holladay (2021) 95; Salvesen et al (2020) 231; Ward (2022) 40 | 2.1. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.2. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.3. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.4. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.216. / but whatsoever he deemed would raise a laugh among the Argives. Evil-favoured was he beyond all men that came to Ilios: he was bandy-legged and lame in the one foot, and his two shoulders were rounded, stooping together over his chest, and above them his head was warped, and a scant stubble grew thereon. 2.217. / but whatsoever he deemed would raise a laugh among the Argives. Evil-favoured was he beyond all men that came to Ilios: he was bandy-legged and lame in the one foot, and his two shoulders were rounded, stooping together over his chest, and above them his head was warped, and a scant stubble grew thereon. 2.218. / but whatsoever he deemed would raise a laugh among the Argives. Evil-favoured was he beyond all men that came to Ilios: he was bandy-legged and lame in the one foot, and his two shoulders were rounded, stooping together over his chest, and above them his head was warped, and a scant stubble grew thereon. 2.219. / but whatsoever he deemed would raise a laugh among the Argives. Evil-favoured was he beyond all men that came to Ilios: he was bandy-legged and lame in the one foot, and his two shoulders were rounded, stooping together over his chest, and above them his head was warped, and a scant stubble grew thereon. 2.554. / and there the youths of the Athenians, as the years roll on in their courses, seek to win his favour with sacrifices of bulls and rams;—these again had as leader Menestheus, son of Peteos. Like unto him was none other man upon the face of the earth for the marshalling of chariots and of warriors that bear the shield. 4.43. / When it shall be that I, vehemently eager to lay waste a city, choose one wherein dwell men that are dear to thee, seek thou in no wise to hinder my anger, but suffer me; since I too have yielded to thee of mine own will, yet with soul unwilling. For of all cities beneath sun and starry heaven 5.303. / eager to slay the man whosoever should come to seize the corpse, and crying a terrible cry. But the son of Tydeus grasped in his hand a stone—a mighty deed—one that not two men could bear, such as mortals now are; yet lightly did he wield it even alone. 7.444. / And without they dug a deep ditch hard by, wide and great, and therein they planted stakes. Thus were they toiling, the long-haired Achaeans; and the gods, as they sat by the side of Zeus, the lord of the lightning, marvelled at the great work of the brazen-coated Achaeans. 10.282. / now again be thou my friend, Athene, as ne'er thou wast before, and grant that with goodly renown we come back to the ships, having wrought a great work that shall be a sorrow to the Trojans. And after him again prayed Diomedes, good at the war-cry:Hearken thou now also to me, child of Zeus, unwearied one. 15.410. / But as the carpenter's line maketh straight a ship's timber in the hands of a cunning workman, that is well skilled in all manner of craft by the promptings of Athene, so evenly was strained their war and battle. So fought they on, divers of them about divers ships, 15.411. / But as the carpenter's line maketh straight a ship's timber in the hands of a cunning workman, that is well skilled in all manner of craft by the promptings of Athene, so evenly was strained their war and battle. So fought they on, divers of them about divers ships, 15.412. / But as the carpenter's line maketh straight a ship's timber in the hands of a cunning workman, that is well skilled in all manner of craft by the promptings of Athene, so evenly was strained their war and battle. So fought they on, divers of them about divers ships, 15.413. / But as the carpenter's line maketh straight a ship's timber in the hands of a cunning workman, that is well skilled in all manner of craft by the promptings of Athene, so evenly was strained their war and battle. So fought they on, divers of them about divers ships, 22.208. / And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales, 22.251. / No longer, son of Peleus, will I flee from thee, as before I thrice fled around the great city of Priam, nor ever had the heart to abide thy onset; but now again my spirit biddeth me stand and face thee, whether I slay or be slain. But come hither, let us call the gods to witness, for they shall be the best 24.525. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.526. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.527. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.528. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.529. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.530. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.531. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.532. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.533. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts |
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41. Hebrew Bible, 2 Samuel, 6.14-6.16, 6.19, 19.24, 21.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •philo of alexandria •philo of alexandria, and cities Found in books: Gera (2014) 447; Levine Allison and Crossan (2006) 11; Taylor (2012) 31| 6.14. "וְדָוִד מְכַרְכֵּר בְּכָל־עֹז לִפְנֵי יְהוָה וְדָוִד חָגוּר אֵפוֹד בָּד׃", 6.15. "וְדָוִד וְכָל־בֵּית יִשְׂרָאֵל מַעֲלִים אֶת־אֲרוֹן יְהוָה בִּתְרוּעָה וּבְקוֹל שׁוֹפָר׃", 6.16. "וְהָיָה אֲרוֹן יְהוָה בָּא עִיר דָּוִד וּמִיכַל בַּת־שָׁאוּל נִשְׁקְפָה בְּעַד הַחַלּוֹן וַתֵּרֶא אֶת־הַמֶּלֶךְ דָּוִד מְפַזֵּז וּמְכַרְכֵּר לִפְנֵי יְהוָה וַתִּבֶז לוֹ בְּלִבָּהּ׃", 6.19. "וַיְחַלֵּק לְכָל־הָעָם לְכָל־הֲמוֹן יִשְׂרָאֵל לְמֵאִישׁ וְעַד־אִשָּׁה לְאִישׁ חַלַּת לֶחֶם אַחַת וְאֶשְׁפָּר אֶחָד וַאֲשִׁישָׁה אֶחָת וַיֵּלֶךְ כָּל־הָעָם אִישׁ לְבֵיתוֹ׃", 19.24. "וַיֹּאמֶר הַמֶּלֶךְ אֶל־שִׁמְעִי לֹא תָמוּת וַיִּשָּׁבַע לוֹ הַמֶּלֶךְ׃", 21.19. "וַתְּהִי־עוֹד הַמִּלְחָמָה בְּגוֹב עִם־פְּלִשְׁתִּים וַיַּךְ אֶלְחָנָן בֶּן־יַעְרֵי אֹרְגִים בֵּית הַלַּחְמִי אֵת גָּלְיָת הַגִּתִּי וְעֵץ חֲנִיתוֹ כִּמְנוֹר אֹרְגִים׃", | 6.14. "And David leaped about before the Lord with all his might; and David was girded with a linen efod.", 6.15. "So David and all the house of Yisra᾽el brought up the ark of the Lord with shouting, and with the sound of the shofar.", 6.16. "And as the ark of the Lord came into the city of David, Mikhal, Sha᾽ul’s daughter looked through a window, and saw king David dancing and leaping before the Lord; and she despised him in her heart.", 6.19. "And he made a distribution among all the people, among the whole multitude of Yisra᾽el, both men and women, to everyone a cake of bread, and a good piece of meat, and a cake of raisins. So all the people departed everyone to his house.", 19.24. "Therefore the king said to Shim῾i, Thou shalt not die. And the king swore to him.", 21.19. "And there was again a battle in Gov with the Pelishtim, where Elĥa the son of Ya῾are-oregim, the Bet-hallaĥmite slew Golyat the Gittite, the staff of whose spear was like a weaver’s beam.", |
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| 42. Aesop, Fables, 21, 11 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Levine Allison and Crossan (2006) 225 |
| 43. Parmenides, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: d, Hoine and Martijn (2017) 118 |
| 44. Theognis, Elegies, 805-806, 808-810, 807 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 261, 262 |
45. Hebrew Bible, Ezekiel, 5.5, 22.6-22.12, 36.8, 36.26-36.27, 47.1-47.12 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Bickerman and Tropper (2007) 157; Engberg-Pedersen (2010) 209; Rowland (2009) 307; Salvesen et al (2020) 262, 355| 5.5. "כֹּה אָמַר אֲדֹנָי יְהֹוִה זֹאת יְרוּשָׁלִַם בְּתוֹךְ הַגּוֹיִם שַׂמְתִּיהָ וּסְבִיבוֹתֶיהָ אֲרָצוֹת׃", 22.6. "הִנֵּה נְשִׂיאֵי יִשְׂרָאֵל אִישׁ לִזְרֹעוֹ הָיוּ בָךְ לְמַעַן שְׁפָךְ־דָּם׃", 22.7. "אָב וָאֵם הֵקַלּוּ בָךְ לַגֵּר עָשׂוּ בַעֹשֶׁק בְּתוֹכֵךְ יָתוֹם וְאַלְמָנָה הוֹנוּ בָךְ׃", 22.8. "קָדָשַׁי בָּזִית וְאֶת־שַׁבְּתֹתַי חִלָּלְתְּ׃", 22.9. "אַנְשֵׁי רָכִיל הָיוּ בָךְ לְמַעַן שְׁפָךְ־דָּם וְאֶל־הֶהָרִים אָכְלוּ בָךְ זִמָּה עָשׂוּ בְתוֹכֵךְ׃", 22.11. "וְאִישׁ אֶת־אֵשֶׁת רֵעֵהוּ עָשָׂה תּוֹעֵבָה וְאִישׁ אֶת־כַּלָּתוֹ טִמֵּא בְזִמָּה וְאִישׁ אֶת־אֲחֹתוֹ בַת־אָבִיו עִנָּה־בָךְ׃", 22.12. "שֹׁחַד לָקְחוּ־בָךְ לְמַעַן שְׁפָךְ־דָּם נֶשֶׁךְ וְתַרְבִּית לָקַחַתְּ וַתְּבַצְּעִי רֵעַיִךְ בַּעֹשֶׁק וְאֹתִי שָׁכַחַתְּ נְאֻם אֲדֹנָי יְהוִה׃", 36.8. "וְאַתֶּם הָרֵי יִשְׂרָאֵל עַנְפְּכֶם תִּתֵּנוּ וּפֶרְיְכֶם תִּשְׂאוּ לְעַמִּי יִשְׂרָאֵל כִּי קֵרְבוּ לָבוֹא׃", 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׃", 47.1. "וְהָיָה יעמדו [עָמְדוּ] עָלָיו דַּוָּגִים מֵעֵין גֶּדִי וְעַד־עֵין עֶגְלַיִם מִשְׁטוֹחַ לַחֲרָמִים יִהְיוּ לְמִינָה תִּהְיֶה דְגָתָם כִּדְגַת הַיָּם הַגָּדוֹל רַבָּה מְאֹד׃", 47.1. "וַיְשִׁבֵנִי אֶל־פֶּתַח הַבַּיִת וְהִנֵּה־מַיִם יֹצְאִים מִתַּחַת מִפְתַּן הַבַּיִת קָדִימָה כִּי־פְנֵי הַבַּיִת קָדִים וְהַמַּיִם יֹרְדִים מִתַּחַת מִכֶּתֶף הַבַּיִת הַיְמָנִית מִנֶּגֶב לַמִּזְבֵּחַ׃" 47.2. "וּפְאַת־יָם הַיָּם הַגָּדוֹל מִגְּבוּל עַד־נֹכַח לְבוֹא חֲמָת זֹאת פְּאַת־יָם׃", 47.2. "וַיּוֹצִאֵנִי דֶּרֶךְ־שַׁעַר צָפוֹנָה וַיְסִבֵּנִי דֶּרֶךְ חוּץ אֶל־שַׁעַר הַחוּץ דֶּרֶךְ הַפּוֹנֶה קָדִים וְהִנֵּה־מַיִם מְפַכִּים מִן־הַכָּתֵף הַיְמָנִית׃", 47.3. "בְּצֵאת־הָאִישׁ קָדִים וְקָו בְּיָדוֹ וַיָּמָד אֶלֶף בָּאַמָּה וַיַּעֲבִרֵנִי בַמַּיִם מֵי אָפְסָיִם׃", 47.4. "וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי בַמַּיִם מַיִם בִּרְכָּיִם וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי מֵי מָתְנָיִם׃", 47.5. "וַיָּמָד אֶלֶף נַחַל אֲשֶׁר לֹא־אוּכַל לַעֲבֹר כִּי־גָאוּ הַמַּיִם מֵי שָׂחוּ נַחַל אֲשֶׁר לֹא־יֵעָבֵר׃", 47.6. "וַיֹּאמֶר אֵלַי הֲרָאִיתָ בֶן־אָדָם וַיּוֹלִכֵנִי וַיְשִׁבֵנִי שְׂפַת הַנָּחַל׃", 47.7. "בְּשׁוּבֵנִי וְהִנֵּה אֶל־שְׂפַת הַנַּחַל עֵץ רַב מְאֹד מִזֶּה וּמִזֶּה׃", 47.8. "וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו [וְנִרְפּוּ] הַמָּיִם׃", 47.9. "וְהָיָה כָל־נֶפֶשׁ חַיָּה אֲשֶׁר־יִשְׁרֹץ אֶל כָּל־אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר־יָבוֹא שָׁמָּה הַנָּחַל׃", 47.11. "בצאתו [בִּצֹּאתָיו] וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ׃", 47.12. "וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו [וְהָיָה] פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃", | 5.5. "Thus saith the Lord GOD: This is Jerusalem! I have set her in the midst of the nations, and countries are round about her.", 22.6. "Behold, the princes of Israel, every one according to his might, have been in thee to shed blood.", 22.7. "In thee have they made light of father and mother; in the midst of thee have they dealt by oppression with the stranger; in thee have they wronged the fatherless and the widow.", 22.8. "Thou hast despised My holy things, and hast profaned My sabbaths.", 22.9. "In thee have been talebearers to shed blood; and in thee they have eaten upon the mountains; in the midst of thee they have committed lewdness.", 22.10. "In thee have they uncovered their fathers’nakedness; in thee have they humbled her that was unclean in her impurity.", 22.11. "And each hath committed abomination with his neighbour’s wife; and each hath lewdly defiled his daughter-in-law; and each in thee hath humbled his sister, his father’s daughter.", 22.12. "In thee have they taken gifts to shed blood; thou hast taken interest and increase, and thou hast greedily gained of thy neighbours by oppression, and hast forgotten Me, saith the Lord GOD.", 36.8. "But ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to My people Israel; for they are at hand to come.", 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.", 47.1. "And he brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house looked toward the east; and the waters came down from under, from the right side of the house, on the south of the altar." 47.2. "Then brought he me out by the way of the gate northward, and led me round by the way without unto the outer gate, by the way of the gate that looketh toward the east; and, behold, there trickled forth waters on the right side.", 47.3. "When the man went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles.", 47.4. "Again he measured a thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured a thousand, and caused me to pass through waters that were to the loins.", 47.5. "Afterward he measured a thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through.", 47.6. "And he said unto me: ‘Hast thou seen this, O son of man?’ Then he led me, and caused me to return to the bank of the river.", 47.7. "Now when I had been brought back, behold, upon the bank of the river were very many trees on the one side and on the other.", 47.8. "Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed.", 47.9. "And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh.", 47.10. "And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many.", 47.11. "But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt.", 47.12. "And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ .", |
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46. Aeschylus, Prometheus Bound, 380, 382, 381 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 189| 381. ἐάν τις ἐν καιρῷ γε μαλθάσσῃ κέαρ | 381. If one softens the soul in season, and does not hasten to reduce its swelling rage by violence. Oceanus |
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| 47. Plato, Ion, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •judaism in egypt, philo of alexandria •moses, philo of alexandria •philo of alexandria •spirit, philo of alexandria Found in books: Potter Suh and Holladay (2021) 228 |
| 48. Plato, Euthydemus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria, Found in books: Del Lucchese (2019) 264 |
49. Plato, Laches, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mermelstein (2021) 80| 197b. ἀνδρεῖα καλεῖν, ἃ διʼ ἄνοιαν οὐδὲν δέδοικεν; ἀλλʼ οἶμαι τὸ ἄφοβον καὶ τὸ ἀνδρεῖον οὐ ταὐτόν ἐστιν. ἐγὼ δὲ ἀνδρείας μὲν καὶ προμηθίας πάνυ τισὶν ὀλίγοις οἶμαι μετεῖναι, θρασύτητος δὲ καὶ τόλμης καὶ τοῦ ἀφόβου μετὰ ἀπρομηθίας πάνυ πολλοῖς καὶ ἀνδρῶν καὶ γυναικῶν καὶ παίδων καὶ θηρίων. ταῦτʼ οὖν ἃ σὺ καλεῖς ἀνδρεῖα καὶ οἱ πολλοί, ἐγὼ | 197b. as courageous, that have no fear because they are thoughtless? I rather hold that the fearless and the courageous are not the same thing. In my opinion very few people are endowed with courage and forethought, while rashness, boldness, and fearlessness, with no forethought to guide it, are found in a great number of men, women, children, and animals. So you see, the acts that you and most people call courageous, I call rash, and it is the prudent act |
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50. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 310| 821a. ΚΛ. τὸ ποῖον δή; ΑΘ. τὸν μέγιστον θεὸν καὶ ὅλον τὸν κόσμον φαμὲν οὔτε ζητεῖν δεῖν οὔτε πολυπραγμονεῖν τὰς αἰτίας ἐρευνῶντας—οὐ γὰρ οὐδʼ ὅσιον εἶναι—τὸ δὲ ἔοικεν πᾶν τούτου τοὐναντίον γιγνόμενον ὀρθῶς ἂν γίγνεσθαι. ΚΛ. πῶς εἶπες; ΑΘ. παράδοξον μὲν τὸ λεγόμενον, καὶ οὐκ ἂν πρεσβύταις τις οἰηθείη πρέπειν· τὸ δὲ ἐπειδάν τίς τι καλόν τε οἰηθῇ καὶ ἀληθὲς μάθημα εἶναι καὶ πόλει συμφέρον καὶ τῷ θεῷ | 821a. Clin. What is that? Ath. We commonly assert that men ought not to enquire concerning the greatest god and about the universe, nor busy themselves in searching out their causes, since it is actually impious to do so; whereas the right course, in all probability, is exactly the opposite. Clin. Explain yourself. Ath. My statement sounds paradoxical, and it might be thought to be unbecoming in an old man; but the fact is that, when a man believes that a science is fair and true and beneficial to the State and altogether well-pleasing to God, |
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| 51. Plato, Letters, 7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Hirsch-Luipold (2022) 242 |
52. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 119, 120| 132e. αὐτοῦ εἴδους μετέχειν; | 132e. the same idea as its like? Ceph. Then it is impossible that anything be like the idea, or the idea like anything; for if they are alike, some further idea, in addition to the first, will always appear, and if that is like anything, still another, |
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53. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria, paideia •philo of alexandria, perfection Found in books: Najman (2010) 248| 80e. ΣΩ. μανθάνω οἷον βούλει λέγειν, ὦ Μένων. ὁρᾷς τοῦτον ὡς ἐριστικὸν λόγον κατάγεις, ὡς οὐκ ἄρα ἔστιν ζητεῖν ἀνθρώπῳ οὔτε ὃ οἶδε οὔτε ὃ μὴ οἶδε; οὔτε γὰρ ἂν ὅ γε οἶδεν ζητοῖ—οἶδεν γάρ, καὶ οὐδὲν δεῖ τῷ γε τοιούτῳ ζητήσεως—οὔτε ὃ μὴ οἶδεν—οὐδὲ γὰρ οἶδεν ὅτι ζητήσει. | 80e. Do you see what a captious argument you are introducing—that, forsooth, a man cannot inquire either about what he knows or about what he does not know? For he cannot inquire about what he knows, because he knows it, and in that case is in no need of inquiry; nor again can he inquire about what he does not know, since he does not know about what he is to inquire. |
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| 54. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Del Lucchese (2019) 252 |
55. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Hirsch-Luipold (2022) 166 | 165d. I should say it is of very great benefit, since it produces health; an excellent result, if you allow so much. |
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| 56. Antiphon, Orations, 13, 18, 21-22, 201 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019) 272 |
57. Hebrew Bible, 1 Chronicles, 13.5, 20.5 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Levine Allison and Crossan (2006) 11; Salvesen et al (2020) 204| 13.5. "וַיַּקְהֵל דָּוִיד אֶת־כָּל־יִשְׂרָאֵל מִן־שִׁיחוֹר מִצְרַיִם וְעַד־לְבוֹא חֲמָת לְהָבִיא אֶת־אֲרוֹן הָאֱלֹהִים מִקִּרְיַת יְעָרִים׃", 20.5. "וַתְּהִי־עוֹד מִלְחָמָה אֶת־פְּלִשְׁתִּים וַיַּךְ אֶלְחָנָן בֶּן־יעור [יָעִיר] אֶת־לַחְמִי אֲחִי גָּלְיָת הַגִּתִּי וְעֵץ חֲנִיתוֹ כִּמְנוֹר אֹרְגִים׃", | 13.5. "So David assembled all Israel together, from Shihor the brook of Egypt even unto the entrance of Hamath, to bring the ark of God from Kiriath-jearim.", 20.5. "And there was again war with the Philistines; and Elha the son of Jair slew Lahmi the brother of Goliath the Gittite, the staff of whose spear was like a weaver’s beam.", |
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| 58. Philolaus of Croton, Fragments, None (5th cent. BCE - missingth cent. CE) Tagged with subjects: •philo of alexandria Found in books: Cornelli (2013) 338 |
59. Euripides, Hecuba, 490-491, 489 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Del Lucchese (2019) 280| 489. ἢ δόξαν ἄλλως τήνδε κεκτῆσθαι μάτην, | |
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| 60. Euripides, Fragments, 839 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •philo of alexandria •philo of alexandria, god’s eternal creativity •philo of alexandria, god’s resting Found in books: Potter Suh and Holladay (2021) 146 |
| 61. Diogenes of Apollonia, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019) 271 |
| 62. Democritus, Fragments, '226 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Malherbe et al (2014) 189 |
| 63. Anaxagoras, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019) 271 |
| 64. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010) 225 |
| 65. Isocrates, Panegyricus, 89 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Boulluec (2022) 326 |
| 66. Isocrates, Panathenaicus, 265, 79 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 237 |
| 67. Isocrates, Evagoras, 12-26, 28-34, 71-73, 27 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 236, 237 |
| 68. Isocrates, Antidosis, 131 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Salvesen et al (2020) 237 |
69. Euripides, Electra, 490-491, 489 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Del Lucchese (2019) 280| 489. ὡς πρόσβασιν τῶνδ' ὀρθίαν οἴκων ἔχει | |
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70. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Edelmann-Singer et al (2020) 153| 30e. θεοῦ δόσιν ὑμῖν ἐμοῦ καταψηφισάμενοι. ἐὰν γάρ με ἀποκτείνητε, οὐ ῥᾳδίως ἄλλον τοιοῦτον εὑρήσετε, ἀτεχνῶς—εἰ καὶ γελοιότερον εἰπεῖν—προσκείμενον τῇ πόλει ὑπὸ τοῦ θεοῦ ὥσπερ ἵππῳ μεγάλῳ μὲν καὶ γενναίῳ, ὑπὸ μεγέθους δὲ νωθεστέρῳ καὶ δεομένῳ ἐγείρεσθαι ὑπὸ μύωπός τινος, οἷον δή μοι δοκεῖ ὁ θεὸς ἐμὲ τῇ πόλει προστεθηκέναι τοιοῦτόν τινα, ὃς ὑμᾶς ἐγείρων καὶ πείθων καὶ ὀνειδίζων ἕνα ἕκαστον | 30e. For if you put me to death, you will not easily find another, who, to use a rather absurd figure, attaches himself to the city as a gadfly to a horse, which, though large and well bred, is sluggish on account of his size and needs to be aroused by stinging. I think the god fastened me upon the city in some such capacity, and I go about arousing, |
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71. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 317| 264c. οὕτως ἀκριβῶς διιδεῖν. ΣΩ. ἀλλὰ τόδε γε οἶμαί σε φάναι ἄν, δεῖν πάντα λόγον ὥσπερ ζῷον συνεστάναι σῶμά τι ἔχοντα αὐτὸν αὑτοῦ, ὥστε μήτε ἀκέφαλον εἶναι μήτε ἄπουν, ἀλλὰ μέσα τε ἔχειν καὶ ἄκρα, πρέποντα ἀλλήλοις καὶ τῷ ὅλῳ γεγραμμένα. ΦΑΙ. πῶς γὰρ οὔ; ΣΩ. σκέψαι τοίνυν τὸν τοῦ ἑταίρου σου λόγον εἴτε οὕτως εἴτε ἄλλως ἔχει, καὶ εὑρήσεις τοῦ ἐπιγράμματος οὐδὲν διαφέροντα, ὃ Μίδᾳ τῷ Φρυγί φασίν τινες ἐπιγεγράφθαι. | 264c. Phaedrus. You flatter me in thinking that I can discern his motives so accurately. Socrates. But I do think you will agree to this, that every discourse must be organized, like a living being, with a body of its own, as it were, so as not to be headless or footless, but to have a middle and members, composed in fitting relation to each other and to the whole. Phaedrus. Certainly. Socrates. See then whether this is the case with your friend’s discourse, or not. You will find |
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72. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mermelstein (2021) 85| 492b. καὶ τὴν δικαιοσύνην διὰ τὴν αὑτῶν ἀνανδρίαν. ἐπεὶ ὅσοις ἐξ ἀρχῆς ὑπῆρξεν ἢ βασιλέων ὑέσιν εἶναι ἢ αὐτοὺς τῇ φύσει ἱκανοὺς ἐκπορίσασθαι ἀρχήν τινα ἢ τυραννίδα ἢ δυναστείαν, τί ἂν τῇ ἀληθείᾳ αἴσχιον καὶ κάκιον εἴη σωφροσύνης καὶ δικαιοσύνης τούτοις τοῖς ἀνθρώποις, οἷς ἐξὸν ἀπολαύειν τῶν ἀγαθῶν καὶ μηδενὸς ἐμποδὼν ὄντος, αὐτοὶ ἑαυτοῖς δεσπότην ἐπαγάγοιντο τὸν τῶν πολλῶν ἀνθρώπων νόμον τε καὶ λόγον καὶ ψόγον; ἢ πῶς οὐκ ἂν ἄθλιοι γεγονότες | 492b. achievement of their pleasures they praise temperance and justice by reason of their own unmanliness. For to those who started with the advantage of being either kings’ sons or able by their own parts to procure some authority or monarchy or absolute power, what in truth could be fouler or worse than temperance and justice in such cases? Finding themselves free to enjoy good things, with no obstacle in the way, they would be merely imposing on themselves a master in the shape of the law, the talk and the rebuke of the multitude. Or how could they fail to be sunk in wretchedne |
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73. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria, on divine providence Found in books: Marmodoro and Prince (2015) 132| 271d. περὶ τοῦ πάντα αὐτόματα γίγνεσθαι τοῖς ἀνθρώποις, ἥκιστα τῆς νῦν ἐστι καθεστηκυίας φορᾶς, ἀλλʼ ἦν καὶ τοῦτο τῆς ἔμπροσθεν. τότε γὰρ αὐτῆς πρῶτον τῆς κυκλήσεως ἦρχεν ἐπιμελούμενος ὅλης ὁ θεός, ὣς δʼ αὖ κατὰ τόπους ταὐτὸν τοῦτο, ὑπὸ θεῶν ἀρχόντων πάντʼ ἦν τὰ τοῦ κόσμου μέρη διειλημμένα· καὶ δὴ καὶ τὰ ζῷα κατὰ γένη καὶ ἀγέλας οἷον νομῆς θεῖοι διειλήφεσαν δαίμονες, αὐτάρκης εἰς πάντα ἕκαστος ἑκάστοις | 271d. No, the life about which you ask, when all the fruits of the earth sprang up of their own accord for men, did not belong at all to the present period of revolution, but this also belonged to the previous one. For then, in the beginning, God ruled and supervised the whole revolution, and so again, in the same way, all the parts of the universe were divided by regions among gods who ruled them, and, moreover, the animals were distributed by species and flocks among inferior deities as divine shepherds, each of whom was in all respects the independent guardian of the creatures under his own care, |
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74. Hebrew Bible, Ezra, 1.4, 2.17, 2.36-2.42, 3.12-3.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gordon (2020) 1; Najman (2010) 176; Salvesen et al (2020) 170; Taylor (2012) 30, 31| 1.4. "וְכָל־הַנִּשְׁאָר מִכָּל־הַמְּקֹמוֹת אֲשֶׁר הוּא גָר־שָׁם יְנַשְּׂאוּהוּ אַנְשֵׁי מְקֹמוֹ בְּכֶסֶף וּבְזָהָב וּבִרְכוּשׁ וּבִבְהֵמָה עִם־הַנְּדָבָה לְבֵית הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃", 2.17. "בְּנֵי בֵצָי שְׁלֹשׁ מֵאוֹת עֶשְׂרִים וּשְׁלֹשָׁה׃", 2.36. "הַכֹּהֲנִים בְּנֵי יְדַעְיָה לְבֵית יֵשׁוּעַ תְּשַׁע מֵאוֹת שִׁבְעִים וּשְׁלֹשָׁה׃", 2.37. "בְּנֵי אִמֵּר אֶלֶף חֲמִשִּׁים וּשְׁנָיִם׃", 2.38. "בְּנֵי פַשְׁחוּר אֶלֶף מָאתַיִם אַרְבָּעִים וְשִׁבְעָה׃", 2.39. "בְּנֵי חָרִם אֶלֶף וְשִׁבְעָה עָשָׂר׃", 2.41. "הַמְשֹׁרְרִים בְּנֵי אָסָף מֵאָה עֶשְׂרִים וּשְׁמֹנָה׃", 2.42. "בְּנֵי הַשֹּׁעֲרִים בְּנֵי־שַׁלּוּם בְּנֵי־אָטֵר בְּנֵי־טַלְמוֹן בְּנֵי־עַקּוּב בְּנֵי חֲטִיטָא בְּנֵי שֹׁבָי הַכֹּל מֵאָה שְׁלֹשִׁים וְתִשְׁעָה׃", 3.12. "וְרַבִּים מֵהַכֹּהֲנִים וְהַלְוִיִּם וְרָאשֵׁי הָאָבוֹת הַזְּקֵנִים אֲשֶׁר רָאוּ אֶת־הַבַּיִת הָרִאשׁוֹן בְּיָסְדוֹ זֶה הַבַּיִת בְּעֵינֵיהֶם בֹּכִים בְּקוֹל גָּדוֹל וְרַבִּים בִּתְרוּעָה בְשִׂמְחָה לְהָרִים קוֹל׃", 3.13. "וְאֵין הָעָם מַכִּירִים קוֹל תְּרוּעַת הַשִּׂמְחָה לְקוֹל בְּכִי הָעָם כִּי הָעָם מְרִיעִים תְּרוּעָה גְדוֹלָה וְהַקּוֹל נִשְׁמַע עַד־לְמֵרָחוֹק׃", | 1.4. "And whosoever is left, in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill-offering for the house of God which is in Jerusalem.’", 2.17. "The children of Bezai, three hundred twenty and three.", 2.36. "The priests: The children of Jedaiah, of the house of Jeshua, nine hundred seventy and three.", 2.37. "The children of Immer, a thousand fifty and two.", 2.38. "The children of Pashhur, a thousand two hundred forty and seven. .", 2.39. "The children of Harim, a thousand and seventeen.", 2.40. "The Levites: the children of Jeshua and Kadmiel, of the children of Hodaviah, seventy and four.", 2.41. "The singers: the children of Asaph, a hundred twenty and eight.", 2.42. "The children of the porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, in all a hundred thirty and nine.", 3.12. "But many of the priests and Levites and heads of fathers’houses, the old men that had seen the first house standing on its foundation, wept with a loud voice, when this house was before their eyes; and many shouted aloud for joy;", 3.13. "so that the people could not discern the noise of the shout of joy from the noise of the weeping of the people; for the people shouted with a loud shout, and the noise was heard afar off.", |
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75. Herodotus, Histories, 1.30-1.32, 2.28, 2.35, 3.71-3.73, 3.80-3.83, 7.24-7.35, 7.101-7.105, 7.136, 7.157-7.162, 8.124 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Amendola (2022) 57; Boulluec (2022) 326; Gera (2014) 447; Salvesen et al (2020) 209, 211, 212, 237 | 1.30. So for that reason, and to see the world, Solon went to visit Amasis in Egypt and then to Croesus in Sardis . When he got there, Croesus entertained him in the palace, and on the third or fourth day Croesus told his attendants to show Solon around his treasures, and they pointed out all those things that were great and blest. ,After Solon had seen everything and had thought about it, Croesus found the opportunity to say, “My Athenian guest, we have heard a lot about you because of your wisdom and of your wanderings, how as one who loves learning you have traveled much of the world for the sake of seeing it, so now I desire to ask you who is the most fortunate man you have seen.” ,Croesus asked this question believing that he was the most fortunate of men, but Solon, offering no flattery but keeping to the truth, said, “O King, it is Tellus the Athenian.” ,Croesus was amazed at what he had said and replied sharply, “In what way do you judge Tellus to be the most fortunate?” Solon said, “Tellus was from a prosperous city, and his children were good and noble. He saw children born to them all, and all of these survived. His life was prosperous by our standards, and his death was most glorious: ,when the Athenians were fighting their neighbors in Eleusis , he came to help, routed the enemy, and died very finely. The Athenians buried him at public expense on the spot where he fell and gave him much honor.” 1.31. When Solon had provoked him by saying that the affairs of Tellus were so fortunate, Croesus asked who he thought was next, fully expecting to win second prize. Solon answered, “Cleobis and Biton. ,They were of Argive stock, had enough to live on, and on top of this had great bodily strength. Both had won prizes in the athletic contests, and this story is told about them: there was a festival of Hera in Argos , and their mother absolutely had to be conveyed to the temple by a team of oxen. But their oxen had not come back from the fields in time, so the youths took the yoke upon their own shoulders under constraint of time. They drew the wagon, with their mother riding atop it, traveling five miles until they arrived at the temple. ,When they had done this and had been seen by the entire gathering, their lives came to an excellent end, and in their case the god made clear that for human beings it is a better thing to die than to live. The Argive men stood around the youths and congratulated them on their strength; the Argive women congratulated their mother for having borne such children. ,She was overjoyed at the feat and at the praise, so she stood before the image and prayed that the goddess might grant the best thing for man to her children Cleobis and Biton, who had given great honor to the goddess. ,After this prayer they sacrificed and feasted. The youths then lay down in the temple and went to sleep and never rose again; death held them there. The Argives made and dedicated at Delphi statues of them as being the best of men.” 1.32. Thus Solon granted second place in happiness to these men. Croesus was vexed and said, “My Athenian guest, do you so much despise our happiness that you do not even make us worth as much as common men?” Solon replied, “Croesus, you ask me about human affairs, and I know that the divine is entirely grudging and troublesome to us. ,In a long span of time it is possible to see many things that you do not want to, and to suffer them, too. I set the limit of a man's life at seventy years; ,these seventy years have twenty-five thousand, two hundred days, leaving out the intercalary month. But if you make every other year longer by one month, so that the seasons agree opportunely, then there are thirty-five intercalary months during the seventy years, and from these months there are one thousand fifty days. ,Out of all these days in the seventy years, all twenty-six thousand, two hundred and fifty of them, not one brings anything at all like another. So, Croesus, man is entirely chance. ,To me you seem to be very rich and to be king of many people, but I cannot answer your question before I learn that you ended your life well. The very rich man is not more fortunate than the man who has only his daily needs, unless he chances to end his life with all well. Many very rich men are unfortunate, many of moderate means are lucky. ,The man who is very rich but unfortunate surpasses the lucky man in only two ways, while the lucky surpasses the rich but unfortunate in many. The rich man is more capable of fulfilling his appetites and of bearing a great disaster that falls upon him, and it is in these ways that he surpasses the other. The lucky man is not so able to support disaster or appetite as is the rich man, but his luck keeps these things away from him, and he is free from deformity and disease, has no experience of evils, and has fine children and good looks. ,If besides all this he ends his life well, then he is the one whom you seek, the one worthy to be called fortunate. But refrain from calling him fortunate before he dies; call him lucky. ,It is impossible for one who is only human to obtain all these things at the same time, just as no land is self-sufficient in what it produces. Each country has one thing but lacks another; whichever has the most is the best. Just so no human being is self-sufficient; each person has one thing but lacks another. ,Whoever passes through life with the most and then dies agreeably is the one who, in my opinion, O King, deserves to bear this name. It is necessary to see how the end of every affair turns out, for the god promises fortune to many people and then utterly ruins them.” 2.28. Let this be, then, as it is and as it was in the beginning. But as to the sources of the Nile , no one that conversed with me, Egyptian, Libyan, or Greek, professed to know them, except the recorder of the sacred treasures of Athena in the Egyptian city of Saïs. ,I thought he was joking when he said that he had exact knowledge, but this was his story. Between the city of Syene in the Thebaid and Elephantine, there are two hills with sharp peaks, one called Crophi and the other Mophi. ,The springs of the Nile , which are bottomless, rise between these hills; half the water flows north towards Egypt , and the other half south towards Ethiopia . ,He said that Psammetichus king of Egypt had put to the test whether the springs are bottomless: for he had a rope of many thousand fathoms' length woven and let down into the spring, but he could not reach to the bottom. ,This recorder, then, if he spoke the truth, showed, I think, that there are strong eddies and an upward flow of water, such that with the stream rushing against the hills the sounding-line when let down cannot reach bottom. 2.35. It is sufficient to say this much concerning the Nile . But concerning Egypt , I am going to speak at length, because it has the most wonders, and everywhere presents works beyond description; therefore, I shall say the more concerning Egypt . ,Just as the Egyptians have a climate peculiar to themselves, and their river is different in its nature from all other rivers, so, too, have they instituted customs and laws contrary for the most part to those of the rest of mankind. Among them, the women buy and sell, the men stay at home and weave; and whereas in weaving all others push the woof upwards, the Egyptians push it downwards. ,Men carry burdens on their heads, women on their shoulders. Women pass water standing, men sitting. They ease their bowels indoors, and eat out of doors in the streets, explaining that things unseemly but necessary should be done alone in private, things not unseemly should be done openly. ,No woman is dedicated to the service of any god or goddess; men are dedicated to all deities male or female. Sons are not compelled against their will to support their parents, but daughters must do so though they be unwilling. 3.71. The seven then met and gave each other tokens of good faith and spoke together; and when it was Darius' turn to declare his mind, he spoke as follows: ,“I thought that I alone knew that it was the Magus who was king and that Smerdis son of Cyrus was dead; and it was for this reason that I made haste to come, that I might effect the Magus' death; but since it turns out that you know too and not only I, I think that we should act at once and not put it off.” ,Otanes replied, “son of Hystaspes, you have a good father and seem likely yourself to be in no way inferior to your father; do not hurry this undertaking without thinking, but take it up more prudently; there must be more of us to try it.” ,To this Darius answered: “You gentlemen who are here, if you do as Otanes says, know that you will die horribly; for someone will inform the Magus, looking to enrich himself alone. ,You ought to have done it by yourselves; but since you decided to confide in others and have included me, let us either act today or else understand that if the present day passes, nobody else will betray you before I do, for I shall myself betray you to the Magus.” 3.72. To this Otanes replied, seeing Darius' vehemence, “Since you force us to hurry and will tolerate no delay, tell us now yourself how we shall pass into the palace and attack them. For you know yourself, I suppose, if not because you have seen them then you have heard, that guards are stationed all around; how shall we go past the guards?” ,“Otanes,” answered Darius, “there are many things that cannot be described in words, but in deed; and there are other things that can be described in words, but nothing illustrious comes of them. You know well that the guards who are set are easy to go by. ,There is no one who will not allow us to pass, from respect or from fear, because of who we are; and further, I have myself the best pretext for entering, for I shall say that I have just arrived from Persia and have a message for the king from my father. ,When it is necessary to lie, lie. For we want the same thing, liars and those who tell the truth; some lie to win credence and advantage by lies, while others tell the truth in order to obtain some advantage by the truth and to be more trusted; thus we approach the same ends by different means. ,If the hope of advantage were taken away, the truth-teller would be as ready to lie as the liar to tell the truth. Now if any of the watchmen willingly let us pass, it will be better for him later. But if any tries to withstand us, let us note him as an enemy, and so thrust ourselves in and begin our work.” 3.73. Then Gobryas said, “Friends, when shall we have a better chance to win back the kingship, or, if we cannot, to die, since we who are Persians are ruled by a Mede, a Magus, and he a man that has no ears? ,Those of you that were with Cambyses at his death-bed of course remember the curse which he pronounced as he died on the Persians if they should not try to get back the kingship, although we did not believe Cambyses then, but thought that he spoke to deceive us. ,Now therefore my vote is that we follow Darius' plan, and not quit this council to do anything else but attack the Magus at once.” So spoke Gobryas; and they all consented to what he said. 3.80. After the tumult quieted down, and five days passed, the rebels against the Magi held a council on the whole state of affairs, at which sentiments were uttered which to some Greeks seem incredible, but there is no doubt that they were spoken. ,Otanes was for turning the government over to the Persian people: “It seems to me,” he said, “that there can no longer be a single sovereign over us, for that is not pleasant or good. You saw the insolence of Cambyses, how far it went, and you had your share of the insolence of the Magus. ,How can monarchy be a fit thing, when the ruler can do what he wants with impunity? Give this power to the best man on earth, and it would stir him to unaccustomed thoughts. Insolence is created in him by the good things to hand, while from birth envy is rooted in man. ,Acquiring the two he possesses complete evil; for being satiated he does many reckless things, some from insolence, some from envy. And yet an absolute ruler ought to be free of envy, having all good things; but he becomes the opposite of this towards his citizens; he envies the best who thrive and live, and is pleased by the worst of his fellows; and he is the best confidant of slander. ,of all men he is the most inconsistent; for if you admire him modestly he is angry that you do not give him excessive attention, but if one gives him excessive attention he is angry because one is a flatter. But I have yet worse to say of him than that; he upsets the ancestral ways and rapes women and kills indiscriminately. ,But the rule of the multitude has in the first place the loveliest name of all, equality, and does in the second place none of the things that a monarch does. It determines offices by lot, and holds power accountable, and conducts all deliberating publicly. Therefore I give my opinion that we make an end of monarchy and exalt the multitude, for all things are possible for the majority.” 3.81. Such was the judgment of Otanes: but Megabyzus urged that they resort to an oligarchy. “I agree,” said he, “with all that Otanes says against the rule of one; but when he tells you to give the power to the multitude, his judgment strays from the best. Nothing is more foolish and violent than a useless mob; ,for men fleeing the insolence of a tyrant to fall victim to the insolence of the unguided populace is by no means to be tolerated. Whatever the one does, he does with knowledge, but for the other knowledge is impossible; how can they have knowledge who have not learned or seen for themselves what is best, but always rush headlong and drive blindly onward, like a river in flood? ,Let those like democracy who wish ill to Persia ; but let us choose a group of the best men and invest these with the power. For we ourselves shall be among them, and among the best men it is likely that there will be the best counsels.” 3.82. Such was the judgment of Megabyzus. Darius was the third to express his opinion. “It seems to me,” he said, “that Megabyzus speaks well concerning democracy but not concerning oligarchy. For if the three are proposed and all are at their best for the sake of argument, the best democracy and oligarchy and monarchy, I hold that monarchy is by far the most excellent. ,One could describe nothing better than the rule of the one best man; using the best judgment, he will govern the multitude with perfect wisdom, and best conceal plans made for the defeat of enemies. ,But in an oligarchy, the desire of many to do the state good service often produces bitter hate among them; for because each one wishes to be first and to make his opinions prevail, violent hate is the outcome, from which comes faction and from faction killing, and from killing it reverts to monarchy, and by this is shown how much better monarchy is. ,Then again, when the people rule it is impossible that wickedness will not occur; and when wickedness towards the state occurs, hatred does not result among the wicked, but strong alliances; for those that want to do the state harm conspire to do it together. This goes on until one of the people rises to stop such men. He therefore becomes the people's idol, and being their idol is made their monarch; and thus he also proves that monarchy is best. ,But (to conclude the whole matter in one word) tell me, where did freedom come from for us and who gave it, from the people or an oligarchy or a single ruler? I believe, therefore, that we who were liberated through one man should maintain such a government, and, besides this, that we should not alter our ancestral ways that are good; that would not be better.” 3.83. Having to choose between these three options, four of the seven men preferred the last. Then Otanes, whose proposal to give the Persians equality was defeated, spoke thus among them all: ,“Fellow partisans, it is plain that one of us must be made king (whether by lot, or entrusted with the office by the choice of the Persians, or in some other way), but I shall not compete with you; I desire neither to rule nor to be ruled; but if I waive my claim to be king, I make this condition, that neither I nor any of my descendants shall be subject to any one of you.” ,To these terms the six others agreed; Otanes took no part in the contest but stood aside; and to this day his house (and no other in Persia ) remains free, and is ruled only so far as it is willing to be, so long as it does not transgress Persian law. 7.24. As far as I can judge by conjecture, Xerxes gave the command for this digging out of pride, wishing to display his power and leave a memorial; with no trouble they could have drawn their ships across the isthmus, yet he ordered them to dig a canal from sea to sea, wide enough to float two triremes rowed abreast. The same men who were assigned the digging were also assigned to join the banks of the river Strymon by a bridge. 7.25. Thus Xerxes did this. He assigned the Phoenicians and Egyptians to make ropes of papyrus and white flax for the bridges, and to store provisions for his army, so that neither the army nor the beasts of burden would starve on the march to Hellas. ,After making inquiry, he ordered them to store it in the most fitting places, carrying it to the various places from all parts of Asia in cargo ships and transports. They brought most of it to the White Headland (as it is called) in Thrace; some were dispatched to Tyrodiza in the Perinthian country or to Doriscus, others to Eion on the Strymon or to Macedonia. 7.26. While these worked at their appointed task, all the land force had been mustered and was marching with Xerxes to Sardis, setting forth from Critalla in Cappadocia, which was the place appointed for gathering all the army that was to march with Xerxes himself by land. ,Now which of his governors received the promised gifts from the king for bringing the best-equipped army, I cannot say; I do not even know if the matter was ever determined. ,When they had crossed the river Halys and entered Phrygia, they marched through that country to Celaenae, where rises the source of the river Maeander and of another river no smaller, which is called Cataractes; it rises right in the market-place of Celaenae and issues into the Maeander. The skin of Marsyas the Silenus also hangs there; the Phrygian story tells that it was flayed off him and hung up by Apollo. 7.27. In this city Pythius son of Atys, a Lydian, sat awaiting them; he entertained Xerxes himself and all the king's army with the greatest hospitality, and declared himself willing to provide money for the war. ,When Pythius offered the money, Xerxes asked the Persians present who this Pythius was and how much wealth he possessed in making the offer. They said, “O king, this is the one who gave your father Darius the gift of a golden plane-tree and vine; he is now the richest man we know of after you.” 7.28. Xerxes marvelled at this last saying and next himself asked Pythius how much wealth he had. “O king,” said Pythius, “I will not conceal the quantity of my property from you, nor pretend that I do not know; I know and will tell you the exact truth. ,As soon as I learned that you were coming down to the Greek sea, I wanted to give you money for the war, so I inquired into the matter, and my reckoning showed me that I had two thousand talents of silver, and four million Daric staters of gold, lacking seven thousand. ,All this I freely give to you; for myself, I have a sufficient livelihood from my slaves and my farms.” 7.29. Thus he spoke. Xerxes was pleased with what he said and replied: “My Lydian friend, since I came out of Persia I have so far met with no man who was willing to give hospitality to my army, nor who came into my presence unsummoned and offered to furnish money for the war, besides you. ,But you have entertained my army nobly and offer me great sums. In return for this I give you these privileges: I make you my friend, and out of my own wealth I give you the seven thousand staters which will complete your total of four million, so that your four million not lack the seven thousand and the even number be reached by my completing it. ,Remain in possession of what you now possess, and be mindful to be always such as you are; neither for the present nor in time will you regret what you now do.” 7.30. Xerxes said this and made good his words, then journeyed ever onward. Passing by the Phrygian town called Anaua, and the lake from which salt is obtained, he came to Colossae, a great city in Phrygia; there the river Lycus plunges into a cleft in the earth and disappears, until it reappears about five stadia away; this river issues into the Maeander. ,From Colossae the army held its course for the borders of Phrygia and Lydia, and came to the city of Cydrara, where there stands a pillar set up by Croesus which marks the boundary with an inscription. 7.31. Passing from Phrygia into Lydia, he came to the place where the roads part; the road on the left leads to Caria, the one on the right to Sardis; on the latter the traveller must cross the river Maeander and pass by the city of Callatebus, where craftsmen make honey out of wheat and tamarisks. Xerxes went by this road and found a plane-tree, which he adorned with gold because of its beauty, and he assigned one of his immortals to guard it. On the next day he reached the city of the Lydians. 7.32. After he arrived in Sardis, he first sent heralds to Hellas to demand earth and water and to command the preparation of meals for the king. He sent demands for earth everywhere except to Athens and Lacedaemon. The reason for his sending for earth and water the second time was this: he fully believed that whoever had not previously given it to Darius' messengers would now be compelled to give by fear; so he sent out of desire to know this for certain. 7.33. After this he prepared to march to Abydos; meanwhile his men were bridging the Hellespont from Asia to Europe. On the Chersonese, which is on the Hellespont, between the city of Sestus and Madytus there is a broad headland running out into the sea opposite Abydos. It was here that not long afterwards the Athenians, when Xanthippus son of Ariphron was their general, took Artayctes, a Persian and the governor of Sestus, and crucified him alive; he had been in the habit of bringing women right into the temple of Protesilaus at Elaeus and doing impious deeds there. 7.34. The men who had been given this assignment made bridges starting from Abydos across to that headland; the Phoenicians one of flaxen cables, and the Egyptians a papyrus one. From Abydos to the opposite shore it is a distance of seven stadia. But no sooner had the strait been bridged than a great storm swept down, breaking and scattering everything. 7.35. When Xerxes heard of this, he was very angry and commanded that the Hellespont be whipped with three hundred lashes, and a pair of fetters be thrown into the sea. I have even heard that he sent branders with them to brand the Hellespont. ,He commanded them while they whipped to utter words outlandish and presumptuous, “Bitter water, our master thus punishes you, because you did him wrong though he had done you none. Xerxes the king will pass over you, whether you want it or not; in accordance with justice no one offers you sacrifice, for you are a turbid and briny river.” ,He commanded that the sea receive these punishments and that the overseers of the bridge over the Hellespont be beheaded. 7.101. After he passed by all his fleet and disembarked from the ship, he sent for Demaratus son of Ariston, who was on the expedition with him against Hellas. He summoned him and said, “Demaratus, it is now my pleasure to ask you what I wish to know. You are a Greek, and, as I am told both by you and by the other Greeks whom I have talked to, a man from neither the least nor the weakest of Greek cities. ,So tell me: will the Greeks offer battle and oppose me? I think that even if all the Greeks and all the men of the western lands were assembled together, they are not powerful enough to withstand my attack, unless they are united. ,Still I want to hear from you what you say of them.” To this question Demaratus answered, “O king, should I speak the truth or try to please you?” Xerxes bade him speak the truth and said that it would be no more unpleasant for him than before. 7.102. Demaratus heard this and said, “O King, since you bid me by all means to speak the whole truth, and to say what you will not later prove to be false, in Hellas poverty is always endemic, but courage is acquired as the fruit of wisdom and strong law; by use of this courage Hellas defends herself from poverty and tyranny. ,Now I praise all the Greeks who dwell in those Dorian lands, yet I am not going to speak these words about all of them, but only about the Lacedaemonians. First, they will never accept conditions from you that bring slavery upon Hellas; and second, they will meet you in battle even if all the other Greeks are on your side. ,Do not ask me how many these men are who can do this; they will fight with you whether they have an army of a thousand men, or more than that, or less.” 7.103. When he heard this, Xerxes smiled and said, “What a strange thing to say, Demaratus, that a thousand men would fight with so great an army! Come now, tell me this: you say that you were king of these men. Are you willing right now to fight with ten men? Yet if your state is entirely as you define it, you as their king should by right encounter twice as many according to your laws. ,If each of them is a match for ten men of my army, then it is plain to me that you must be a match for twenty; in this way you would prove that what you say is true. But if you Greeks who so exalt yourselves are just like you and the others who come to speak with me, and are also the same size, then beware lest the words you have spoken be only idle boasting. ,Let us look at it with all reasonableness: how could a thousand, or ten thousand, or even fifty thousand men, if they are all equally free and not under the rule of one man, withstand so great an army as mine? If you Greeks are five thousand, we still would be more than a thousand to one. ,If they were under the rule of one man according to our custom, they might out of fear of him become better than they naturally are, and under compulsion of the lash they might go against greater numbers of inferior men; but if they are allowed to go free they would do neither. I myself think that even if they were equal in numbers it would be hard for the Greeks to fight just against the Persians. ,What you are talking about is found among us alone, and even then it is not common but rare; there are some among my Persian spearmen who will gladly fight with three Greeks at once. You have no knowledge of this and are spouting a lot of nonsense.” 7.104. To this Demaratus answered, “O king I knew from the first that the truth would be unwelcome to you. But since you compelled me to speak as truly as I could, I have told you how it stands with the Spartans. ,You yourself best know what love I bear them: they have robbed me of my office and the privileges of my house, and made me a cityless exile; your father received me and gave me a house and the means to live on. It is not reasonable for a sensible man to reject goodwill when it appears; rather he will hold it in great affection. ,I myself do not promise that I can fight with ten men or with two, and I would not even willingly fight with one; yet if it were necessary, or if some great contest spurred me, I would most gladly fight with one of those men who claim to be each a match for three Greeks. ,So is it with the Lacedaemonians; fighting singly they are as brave as any man living, and together they are the best warriors on earth. They are free, yet not wholly free: law is their master, whom they fear much more than your men fear you. ,They do whatever it bids; and its bidding is always the same, that they must never flee from the battle before any multitude of men, but must abide at their post and there conquer or die. If I seem to you to speak foolishness when I say this, then let me hereafter hold my peace; it is under constraint that I have now spoken. But may your wish be fulfilled, King.” 7.105. Thus Demaratus answered. Xerxes made a joke of the matter and showed no anger, but sent him away kindly. After he had conversed with Demaratus, and appointed Mascames son of Megadostes governor of this Doriscus, deposing the governor Darius had appointed, Xerxes marched his army through Thrace towards Hellas. 7.136. This was their answer to Hydarnes. From there they came to Susa, into the king's presence, and when the guards commanded and would have compelled them to fall down and bow to the king, they said they would never do that. This they would refuse even if they were thrust down headlong, for it was not their custom, said they, to bow to mortal men, nor was that the purpose of their coming. Having averted that, they next said, ,“The Lacedaemonians have sent us, O king of the Medes, in requital for the slaying of your heralds at Sparta, to make atonement for their death,” and more to that effect. To this Xerxes, with great magimity, replied that he would not imitate the Lacedaemonians. “You,” said he, “made havoc of all human law by slaying heralds, but I will not do that for which I censure you, nor by putting you in turn to death will I set the Lacedaemonians free from this guilt.” 7.157. By these means Gelon had grown to greatness as a tyrant, and now, when the Greek envoys had come to Syracuse, they had audience with him and spoke as follows: “The Lacedaemonians and their allies have sent us to win your aid against the foreigner, for it cannot be, we think, that you have no knowledge of the Persian invader of Hellas, how he proposes to bridge the Hellespont and lead all the hosts of the east from Asia against us, making an open show of marching against Athens, but actually with intent to subdue all Hellas to his will. ,Now you are rich in power, and as lord of Sicily you rule what is not the least part of Hellas; therefore, we beg of you, send help to those who are going to free Hellas, and aid them in so doing. The uniting of all those of Greek stock entails the mustering of a mighty host able to meet our invaders in the field. If, however, some of us play false and others will not come to our aid, while the sound part of Hellas is but small, then it is to be feared that all Greek lands alike will be destroyed. ,Do not for a moment think that if the Persian defeats us in battle and subdues us, he will leave you unassailed, but rather look well to yourself before that day comes. Aid us, and you champion your own cause; in general a well-laid plan leads to a happy issue.” 7.158. This is what they said, and Gelon, speaking very vehemently, said in response to this: “Men of Hellas, it is with a self-seeking plea that you have dared to come here and invite me to be your ally against the foreigners; yet what of yourselves? ,When I was at odds with the Carchedonians, and asked you to be my comrades against a foreign army, and when I desired that you should avenge the slaying of Dorieus son of Anaxandrides on the men of Egesta, and when I promised to free those trading ports from which great advantage and profit have accrued to you,—then neither for my sake would you come to aid nor to avenge the slaying of Dorieus. Because of your position in these matters, all these lands lie beneath the foreigners' feet. ,Let that be; for all ended well, and our state was improved. But now that the war has come round to you in your turn, it is time for remembering Gelon! ,Despite the fact that you slighted me, I will not make an example of you; I am ready to send to your aid two hundred triremes, twenty thousand men-at-arms, two thousand horsemen, two thousand archers, two thousand slingers, and two thousand light-armed men to run with horsemen. I also pledge to furnish provisions for the whole Greek army until we have made an end of the war. ,All this, however, I promise on one condition, that I shall be general and leader of the Greeks against the foreigner. On no other condition will I come myself or send others.” 7.159. When Syagrus heard that, he could not contain himself; “In truth,” he cried, “loudly would Agamemnon son of Pelops lament, when hearing that the Spartans had been bereft of their command by Gelon and his Syracusans! No, rather, put the thought out of your minds that we will give up the command to you. If it is your will to aid Hellas, know that you must obey the Lacedaemonians; but if, as I think, you are too proud to obey, then send no aid.” 7.160. Thereupon Gelon, seeing how unfriendly Syagrus' words were, for the last time declared his opinion to them: “My Spartan friend, the hard words that a man hears are likely to arouse his anger; but for all the arrogant tenor of your speech you will not move me to make an unseemly answer. ,When you set such store by the command, it is but reasonable that it should be still more important to me since I am the leader of an army many times greater than yours and more ships by far. But seeing that your response to me is so haughty, we will make some concession in our original condition. It might be that you should command the army, and I the fleet; or if it is your pleasure to lead by sea, then I am ready to take charge of the army. With that you will surely be content, unless you want depart from here without such allies as we are.” 7.161. Such was Gelon's offer, and the Athenian envoy answered him before the Lacedaemonian could speak. “King of the Syracusans,” he said, “Hellas sends us to you to ask not for a leader but for an army. You however, say no word of sending an army without the condition of your being the leader of Hellas; it is the command alone that you desire. ,Now as long as you sought the leadership of the whole force, we Athenians were content to hold our peace, knowing that the Laconian was well able to answer for both of us; but since, failing to win the whole, you would gladly command the fleet, we want to let you know how the matter stands. Even if the Laconian should permit you to command it, we would not do so, for the command of the fleet, which the Lacedaemonians do not desire for themselves, is ours. If they should desire to lead it, we will not withstand them, but we will not allow anyone else to be admiral. ,It would be for nothing, then, that we possess the greatest number of seafaring men in Hellas, if we Athenians yield our command to Syracusans,—we who can demonstrate the longest lineage of all and who alone among the Greeks have never changed our place of habitation; of our stock too was the man of whom the poet Homer says that of all who came to Ilion, he was the best man in ordering and marshalling armies. We accordingly cannot be reproached for what we now say. ” 7.162. “My Athenian friend,” Gelon answered, “it would seem that you have many who lead, but none who will follow. Since, then, you will waive no claim but must have the whole, it is high time that you hasten home and tell your Hellas that her year has lost its spring.” ,The significance of this statement was that Gelon's army was the most notable part of the Greek army, just as the spring is the best part of the year. He accordingly compared Hellas deprived of alliance with him to a year bereft of its spring. 8.124. The Greeks were too jealous to assign the prize and sailed away each to his own place, leaving the matter undecided; nevertheless, Themistocles was lauded, and throughout all of Hellas was deemed the wisest man by far of the Greeks. ,However, because he had not received from those that fought at Salamis the honor due to his preeminence, he immediately afterwards went to Lacedaemon in order that he might receive honor there. The Lacedaemonians welcomed him and paid him high honor. They bestowed on Eurybiades a crown of olive as the reward of excellence and another such crown on Themistocles for his wisdom and cleverness. They also gave him the finest chariot in Sparta, ,and with many words of praise, they sent him home with the three hundred picked men of Sparta who are called Knights to escort him as far as the borders of Tegea. Themistocles was the only man of whom we know to whom the Spartans gave this escort. |
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76. Hebrew Bible, Ecclesiastes, 1.9-1.10, 7.16 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Boulluec (2022) 144; O, Daly (2020) 294| 1.9. "מַה־שֶּׁהָיָה הוּא שֶׁיִּהְיֶה וּמַה־שֶׁנַּעֲשָׂה הוּא שֶׁיֵּעָשֶׂה וְאֵין כָּל־חָדָשׁ תַּחַת הַשָּׁמֶשׁ׃", 7.16. "אַל־תְּהִי צַדִּיק הַרְבֵּה וְאַל־תִּתְחַכַּם יוֹתֵר לָמָּה תִּשּׁוֹמֵם׃", | 1.9. "That which hath been is that which shall be, And that which hath been done is that which shall be done; And there is nothing new under the sun.", 1.10. "Is there a thing whereof it is said: ‘See, this is new’?—it hath been already, in the ages which were before us.", 7.16. "Be not righteous overmuch; neither make thyself overwise; why shouldest thou destroy thyself?", |
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77. Thucydides, The History of The Peloponnesian War, 5.23.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Boulluec (2022) 261, 262| 5.23.6. ἢν δέ τι δοκῇ Λακεδαιμονίοις καὶ Ἀθηναίοις προσθεῖναι καὶ ἀφελεῖν περὶ τῆς ξυμμαχίας, ὅτι ἂν δοκῇ, εὔορκον ἀμφοτέροις εἶναι. | 5.23.6. Should the Lacedaemonians and Athenians see fit to add to or take away from the alliance in any particular, it shall be consistent with their oaths for both parties to do so, according to their discretion. |
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78. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 202| 39a. ΣΩ. ἡ μνήμη ταῖς αἰσθήσεσι συμπίπτουσα εἰς ταὐτὸν κἀκεῖνα ἃ περὶ ταῦτʼ ἐστὶ τὰ παθήματα φαίνονταί μοι σχεδὸν οἷον γράφειν ἡμῶν ἐν ταῖς ψυχαῖς τότε λόγους· καὶ ὅταν μὲν ἀληθῆ γράφῃ τοῦτο τὸ πάθημα , δόξα τε ἀληθὴς καὶ λόγοι ἀπʼ αὐτοῦ συμβαίνουσιν ἀληθεῖς ἐν ἡμῖν γιγνόμενοι· ψευδῆ δʼ ὅταν ὁ τοιοῦτος παρʼ ἡμῖν γραμματεὺς γράψῃ, τἀναντία τοῖς ἀληθέσιν ἀπέβη. | 39a. Soc. Memory unites with the senses, and they and the feelings which are connected with them seem to me almost to write words in our souls; and when the feeling in question writes the truth, true opinions and true statements are produced in us; but when the writer within us writes falsehoods, the resulting opinions and statements are the opposite of true. |
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79. Hebrew Bible, Nehemiah, 7.39-7.45, 11.10-11.22, 12.1-12.26 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gordon (2020) 1; Salvesen et al (2020) 170| 7.39. "הַכֹּהֲנִים בְּנֵי יְדַעְיָה לְבֵית יֵשׁוּעַ תְּשַׁע מֵאוֹת שִׁבְעִים וּשְׁלֹשָׁה׃", 7.41. "בְּנֵי פַשְׁחוּר אֶלֶף מָאתַיִם אַרְבָּעִים וְשִׁבְעָה׃", 7.42. "בְּנֵי חָרִם אֶלֶף שִׁבְעָה עָשָׂר׃", 7.43. "הַלְוִיִּם בְּנֵי־יֵשׁוּעַ לְקַדְמִיאֵל לִבְנֵי לְהוֹדְוָה שִׁבְעִים וְאַרְבָּעָה׃", 7.44. "הַמְשֹׁרְרִים בְּנֵי אָסָף מֵאָה אַרְבָּעִים וּשְׁמֹנָה׃", 7.45. "הַשֹּׁעֲרִים בְּנֵי־שַׁלּוּם בְּנֵי־אָטֵר בְּנֵי־טַלְמֹן בְּנֵי־עַקּוּב בְּנֵי חֲטִיטָא בְּנֵי שֹׁבָי מֵאָה שְׁלֹשִׁים וּשְׁמֹנָה׃", 11.11. "שְׂרָיָה בֶן־חִלְקִיָּה בֶּן־מְשֻׁלָּם בֶּן־צָדוֹק בֶּן־מְרָיוֹת בֶּן־אֲחִיטוּב נְגִד בֵּית הָאֱלֹהִים׃", 11.12. "וַאֲחֵיהֶם עֹשֵׂי הַמְּלָאכָה לַבַּיִת שְׁמֹנֶה מֵאוֹת עֶשְׂרִים וּשְׁנָיִם וַעֲדָיָה בֶּן־יְרֹחָם בֶּן־פְּלַלְיָה בֶּן־אַמְצִי בֶן־זְכַרְיָה בֶּן־פַּשְׁחוּר בֶּן־מַלְכִּיָּה׃", 11.13. "וְאֶחָיו רָאשִׁים לְאָבוֹת מָאתַיִם אַרְבָּעִים וּשְׁנָיִם וַעֲמַשְׁסַי בֶּן־עֲזַרְאֵל בֶּן־אַחְזַי בֶּן־מְשִׁלֵּמוֹת בֶּן־אִמֵּר׃", 11.14. "וַאֲחֵיהֶם גִּבּוֹרֵי חַיִל מֵאָה עֶשְׂרִים וּשְׁמֹנָה וּפָקִיד עֲלֵיהֶם זַבְדִּיאֵל בֶּן־הַגְּדוֹלִים׃", 11.15. "וּמִן־הַלְוִיִּם שְׁמַעְיָה בֶן־חַשּׁוּב בֶּן־עַזְרִיקָם בֶּן־חֲשַׁבְיָה בֶּן־בּוּנִּי׃", 11.16. "וְשַׁבְּתַי וְיוֹזָבָד עַל־הַמְּלָאכָה הַחִיצֹנָה לְבֵית הָאֱלֹהִים מֵרָאשֵׁי הַלְוִיִּם׃", 11.17. "וּמַתַּנְיָה בֶן־מִיכָה בֶּן־זַבְדִּי בֶן־אָסָף רֹאשׁ הַתְּחִלָּה יְהוֹדֶה לַתְּפִלָּה וּבַקְבֻּקְיָה מִשְׁנֶה מֵאֶחָיו וְעַבְדָּא בֶּן־שַׁמּוּעַ בֶּן־גָּלָל בֶּן־ידיתון [יְדוּתוּן׃]", 11.18. "כָּל־הַלְוִיִּם בְּעִיר הַקֹּדֶשׁ מָאתַיִם שְׁמֹנִים וְאַרְבָּעָה׃", 11.19. "וְהַשּׁוֹעֲרִים עַקּוּב טַלְמוֹן וַאֲחֵיהֶם הַשֹּׁמְרִים בַּשְּׁעָרִים מֵאָה שִׁבְעִים וּשְׁנָיִם׃", 11.21. "וְהַנְּתִינִים יֹשְׁבִים בָּעֹפֶל וְצִיחָא וְגִשְׁפָּא עַל־הַנְּתִינִים׃", 11.22. "וּפְקִיד הַלְוִיִּם בִּירוּשָׁלִַם עֻזִּי בֶן־בָּנִי בֶּן־חֲשַׁבְיָה בֶּן־מַתַּנְיָה בֶּן־מִיכָא מִבְּנֵי אָסָף הַמְשֹׁרְרִים לְנֶגֶד מְלֶאכֶת בֵּית־הָאֱלֹהִים׃", 12.1. "וְיֵשׁוּעַ הוֹלִיד אֶת־יוֹיָקִים וְיוֹיָקִים הוֹלִיד אֶת־אֶלְיָשִׁיב וְאֶלְיָשִׁיב אֶת־יוֹיָדָע׃", 12.1. "וְאֵלֶּה הַכֹּהֲנִים וְהַלְוִיִּם אֲשֶׁר עָלוּ עִם־זְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְיֵשׁוּעַ שְׂרָיָה יִרְמְיָה עֶזְרָא׃", 12.2. "אֲמַרְיָה מַלּוּךְ חַטּוּשׁ׃", 12.2. "לְסַלַּי קַלָּי לְעָמוֹק עֵבֶר׃", 12.3. "וַיִּטַּהֲרוּ הַכֹּהֲנִים וְהַלְוִיִּם וַיְטַהֲרוּ אֶת־הָעָם וְאֶת־הַשְּׁעָרִים וְאֶת־הַחוֹמָה׃", 12.3. "שְׁכַנְיָה רְחֻם מְרֵמֹת׃", 12.4. "וַתַּעֲמֹדְנָה שְׁתֵּי הַתּוֹדֹת בְּבֵית הָאֱלֹהִים וַאֲנִי וַחֲצִי הַסְּגָנִים עִמִּי׃", 12.4. "עִדּוֹא גִנְּתוֹי אֲבִיָּה׃", 12.5. "מִיָּמִין מַעַדְיָה בִּלְגָּה׃", 12.6. "שְׁמַעְיָה וְיוֹיָרִיב יְדַעְיָה׃", 12.7. "סַלּוּ עָמוֹק חִלְקִיָּה יְדַעְיָה אֵלֶּה רָאשֵׁי הַכֹּהֲנִים וַאֲחֵיהֶם בִּימֵי יֵשׁוּעַ׃", 12.8. "וְהַלְוִיִּם יֵשׁוּעַ בִּנּוּי קַדְמִיאֵל שֵׁרֵבְיָה יְהוּדָה מַתַּנְיָה עַל־הֻיְּדוֹת הוּא וְאֶחָיו׃", 12.9. "וּבַקְבֻּקְיָה וענו [וְעֻנִּי] אֲחֵיהֶם לְנֶגְדָּם לְמִשְׁמָרוֹת׃", 12.11. "וְיוֹיָדָע הוֹלִיד אֶת־יוֹנָתָן וְיוֹנָתָן הוֹלִיד אֶת־יַדּוּעַ׃", 12.12. "וּבִימֵי יוֹיָקִים הָיוּ כֹהֲנִים רָאשֵׁי הָאָבוֹת לִשְׂרָיָה מְרָיָה לְיִרְמְיָה חֲנַנְיָה׃", 12.13. "לְעֶזְרָא מְשֻׁלָּם לַאֲמַרְיָה יְהוֹחָנָן׃", 12.14. "למלוכי [לִמְלִיכוּ] יוֹנָתָן לִשְׁבַנְיָה יוֹסֵף׃", 12.15. "לְחָרִם עַדְנָא לִמְרָיוֹת חֶלְקָי׃", 12.16. "לעדיא [לְעִדּוֹא] זְכַרְיָה לְגִנְּתוֹן מְשֻׁלָּם׃", 12.17. "לַאֲבִיָּה זִכְרִי לְמִנְיָמִין לְמוֹעַדְיָה פִּלְטָי׃", 12.18. "לְבִלְגָּה שַׁמּוּעַ לִשְׁמַעְיָה יְהוֹנָתָן׃", 12.19. "וּלְיוֹיָרִיב מַתְּנַי לִידַעְיָה עֻזִּי׃", 12.21. "לְחִלְקִיָּה חֲשַׁבְיָה לִידַעְיָה נְתַנְאֵל׃", 12.22. "הַלְוִיִּם בִּימֵי אֶלְיָשִׁיב יוֹיָדָע וְיוֹחָנָן וְיַדּוּעַ כְּתוּבִים רָאשֵׁי אָבוֹת וְהַכֹּהֲנִים עַל־מַלְכוּת דָּרְיָוֶשׁ הַפָּרְסִי׃", 12.23. "בְּנֵי לֵוִי רָאשֵׁי הָאָבוֹת כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים וְעַד־יְמֵי יוֹחָנָן בֶּן־אֶלְיָשִׁיב׃", 12.24. "וְרָאשֵׁי הַלְוִיִּם חֲשַׁבְיָה שֵׁרֵבְיָה וְיֵשׁוּעַ בֶּן־קַדְמִיאֵל וַאֲחֵיהֶם לְנֶגְדָּם לְהַלֵּל לְהוֹדוֹת בְּמִצְוַת דָּוִיד אִישׁ־הָאֱלֹהִים מִשְׁמָר לְעֻמַּת מִשְׁמָר׃", 12.25. "מַתַּנְיָה וּבַקְבֻּקְיָה עֹבַדְיָה מְשֻׁלָּם טַלְמוֹן עַקּוּב שֹׁמְרִים שׁוֹעֲרִים מִשְׁמָר בַּאֲסֻפֵּי הַשְּׁעָרִים׃", 12.26. "אֵלֶּה בִּימֵי יוֹיָקִים בֶּן־יֵשׁוּעַ בֶּן־יוֹצָדָק וּבִימֵי נְחֶמְיָה הַפֶּחָה וְעֶזְרָא הַכֹּהֵן הַסּוֹפֵר׃", | 7.39. "The priests: The children of Jedaiah, of the house of Jeshua, nine hundred seventy and three.", 7.40. "The children of Immer, a thousand fifty and two.", 7.41. "The children of Pashhur, a thousand two hundred forty and seven.", 7.42. "The children of Harim, a thousand and seventeen.", 7.43. "The Levites: the children of Jeshua, of Kadmiel, of the children of Hodeiah, seventy and four.", 7.44. "The singers: the children of Asaph, a hundred forty and eight.", 7.45. "The porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, a hundred thirty and eight.", 11.10. "of the priests: Jedaiah the son of Joiarib, Jachin,", 11.11. "Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God,", 11.12. "and their brethren that did the work of the house, eight hundred twenty and two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malchijah,", 11.13. "and his brethren, chiefs of fathers’houses, two hundred forty and two; and Amashsai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer,", 11.14. "and their brethren, mighty men of valour, a hundred twenty and eight; and their overseer was Zabdiel, the son of Haggedolim.", 11.15. "And of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni;", 11.16. "and Shabbethai and Jozabad, of the chiefs of the Levites, who had the oversight of the outward business of the house of God;", 11.17. "and Mattaniah the son of Mica, the son of Zabdi, the son of Asaph, who was the chief to begin the thanksgiving in prayer, and Bakbukiah, the second among his brethren; and Abda the son of Shammua, the son of Galal, the son of Jeduthun.", 11.18. "All the Levites in the holy city were two hundred fourscore and four.", 11.19. "Moreover the porters, Akkub, Talmon, and their brethren, that kept watch at the gates, were a hundred seventy and two.", 11.20. "And the residue of Israel, of the priests, the Levites, were in all the cities of Judah, every one in his inheritance.", 11.21. "But the Nethinim dwelt in Ophel; and Ziha and Gishpa were over the Nethinim.", 11.22. "The overseer also of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Mica, of the sons of Asaph, the singers, over the business of the house of God.", 12.1. "Now these are the priests and the Levites that went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra;", 12.2. "Amariah, Malluch, Hattush;", 12.3. "Shecaniah, Rehum, Meremoth;", 12.4. "Iddo, Ginnethoi, Abijah;", 12.5. "Mijamin, Maadiah, Bilgah;", 12.6. "Shemaiah, and Joiarib, Jedaiah;", 12.7. "Sallu, Amok, Hilkiah, Jedaiah. These were the chiefs of the priests and their brethren in the days of Jeshua.", 12.8. "Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who was over the thanksgiving, he and his brethren.", 12.9. "Also Bakbukiah and Unni, their brethren, were over against them in wards.", 12.10. "And Jeshua begot Joiakim, and Joiakim begot Eliashib, and Eliashib begot Joiada,", 12.11. "and Joiada begot Jonathan and Jonathan begot Jaddua.", 12.12. "And in the days of Joiakim were priests, heads of fathers’houses: of Seraiah, Meraiah; of Jeremiah, Haiah;", 12.13. "of Ezra, Meshullam; of Amariah, Jehoha;", 12.14. "of Melicu, Jonathan; of Shebaniah, Joseph;", 12.15. "of Harim, Adna; of Meraioth, Helkai;", 12.16. "of Iddo, Zechariah; of Ginnethon, Meshullam;", 12.17. "of Abijah, Zichri; of Miniamin; of Moadiah, Piltai;", 12.18. "of Bilgah, Shammua; of Shemaiah, Jehonathan;", 12.19. "and of Joiarib, Mattenai; of Jedaiah, Uzzi;", 12.20. "of Sallai, Kallai; of Amok, Eber;", 12.21. "of Hilkiah, Hashabiah; of Jedaiah, Nethanel.", 12.22. "The Levites in the days of Eliashib, Joiada, and Joha, and Jaddua, were recorded heads of fathers’houses; also the priests, in the reign of Darius the Persian.", 12.23. "The sons of Levi, heads of fathers’houses, were written in the book of the chronicles, even until the days of Joha the son of Eliashib.", 12.24. "And the chiefs of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brethren over against them, to praise and give thanks, according to the commandment of David the man of God, ward against ward.", 12.25. "Mattaniah, and Bakbukiah, Obadiah, Meshullam, Talmon, Akkub, were porters keeping the ward at the store-houses of the gates.", 12.26. "These were in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest the scribe.", |
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| 80. Xenophon, Agesilaus, 10.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria, definition of courage •philo of alexandria, on self-control (sophrosyne) Found in books: Mermelstein (2021) 85 |
81. Xenophon, The Education of Cyrus, 7.5.73 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria, definition of courage •philo of alexandria, on philanthropia Found in books: Mermelstein (2021) 93| 7.5.73. καὶ μηδείς γε ὑμῶν ἔχων ταῦτα νομισάτω ἀλλότρια ἔχειν· νόμος γὰρ ἐν πᾶσιν ἀνθρώποις ἀίδιός ἐστιν, ὅταν πολεμούντων πόλις ἁλῷ, τῶν ἑλόντων εἶναι καὶ τὰ σώματα τῶν ἐν τῇ πόλει καὶ τὰ χρήματα. οὔκουν ἀδικίᾳ γε ἕξετε ὅ τι ἂν ἔχητε, ἀλλὰ φιλανθρωπίᾳ οὐκ ἀφαιρήσεσθε, ἤν τι ἐᾶτε ἔχειν αὐτούς. | 7.5.73. |
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82. Xenophon, Memoirs, 1.1.11-1.1.16, 1.4.2-1.4.19, 4.3.2-4.3.18, 4.4.19-4.4.21 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria •philo of alexandria, on cult statues •philo of alexandria, on heavenly bodies •philo of alexandria, law of moses Found in books: Gunderson (2022) 27, 32; Najman (2010) 98| 1.1.11. οὐδεὶς δὲ πώποτε Σωκράτους οὐδὲν ἀσεβὲς οὐδὲ ἀνόσιον οὔτε πράττοντος εἶδεν οὔτε λέγοντος ἤκουσεν. οὐδὲ γὰρ περὶ τῆς τῶν πάντων φύσεως, ᾗπερ τῶν ἄλλων οἱ πλεῖστοι, διελέγετο σκοπῶν ὅπως ὁ καλούμενος ὑπὸ τῶν σοφιστῶν κόσμος ἔχει καὶ τίσιν ἀνάγκαις ἕκαστα γίγνεται τῶν οὐρανίων, ἀλλὰ καὶ τοὺς φροντίζοντας τὰ τοιαῦτα μωραίνοντας ἀπεδείκνυε. 1.1.12. καὶ πρῶτον μὲν αὐτῶν ἐσκόπει πότερά ποτε νομίσαντες ἱκανῶς ἤδη τἀνθρώπινα εἰδέναι ἔρχονται ἐπὶ τὸ περὶ τῶν τοιούτων φροντίζειν, ἢ τὰ μὲν ἀνθρώπινα παρέντες, τὰ δαιμόνια δὲ σκοποῦντες ἡγοῦνται τὰ προσήκοντα πράττειν. 1.1.13. ἐθαύμαζε δʼ εἰ μὴ φανερὸν αὐτοῖς ἐστιν, ὅτι ταῦτα οὐ δυνατόν ἐστιν ἀνθρώποις εὑρεῖν· ἐπεὶ καὶ τοὺς μέγιστον φρονοῦντας ἐπὶ τῷ περὶ τούτων λέγειν οὐ ταὐτὰ δοξάζειν ἀλλήλοις, ἀλλὰ τοῖς μαινομένοις ὁμοίως διακεῖσθαι πρὸς ἀλλήλους. 1.1.14. τῶν τε γὰρ μαινομένων τοὺς μὲν οὐδὲ τὰ δεινὰ δεδιέναι, τοὺς δὲ καὶ τὰ μὴ φοβερὰ φοβεῖσθαι, καὶ τοῖς μὲν οὐδʼ ἐν ὄχλῳ δοκεῖν αἰσχρὸν εἶναι λέγειν ἢ ποιεῖν ὁτιοῦν, τοῖς δὲ οὐδʼ ἐξιτητέον εἰς ἀνθρώπους εἶναι δοκεῖν, καὶ τοὺς μὲν οὔθʼ ἱερὸν οὔτε βωμὸν οὔτʼ ἄλλο τῶν θείων οὐδὲν τιμᾶν, τοὺς δὲ καὶ λίθους καὶ ξύλα τὰ τυχόντα καὶ θηρία σέβεσθαι· τῶν τε περὶ τῆς τῶν πάντων φύσεως μεριμνώντων τοῖς μὲν δοκεῖν ἓν μόνον τὸ ὂν εἶναι, τοῖς δʼ ἄπειρα τὸ πλῆθος, καὶ τοῖς μὲν ἀεὶ πάντα κινεῖσθαι, τοῖς δʼ οὐδὲν ἄν ποτε κινηθῆναι, καὶ τοῖς μὲν πάντα γίγνεσθαί τε καὶ ἀπόλλυσθαι, τοῖς δὲ οὔτʼ ἂν γενέσθαι ποτὲ οὐδὲν οὔτε ἀπολεῖσθαι. 1.1.15. ἐσκόπει δὲ περὶ αὐτῶν καὶ τάδε, ἆρʼ, ὥσπερ οἱ τἀνθρώπεια μανθάνοντες ἡγοῦνται τοῦθʼ ὅ τι ἂν μάθωσιν ἑαυτοῖς τε καὶ τῶν ἄλλων ὅτῳ ἂν βούλωνται ποιήσειν, οὕτω καὶ οἱ τὰ θεῖα ζητοῦντες νομίζουσιν, ἐπειδὰν γνῶσιν αἷς ἀνάγκαις ἕκαστα γίγνεται, ποιήσειν, ὅταν βούλωνται, καὶ ἀνέμους καὶ ὕδατα καὶ ὥρας καὶ ὅτου ἂν ἄλλου δέωνται τῶν τοιούτων, ἢ τοιοῦτον μὲν οὐδὲν οὐδʼ ἐλπίζουσιν, ἀρκεῖ δʼ αὐτοῖς γνῶναι μόνον ᾗ τῶν τοιούτων ἕκαστα γίγνεται. 1.1.16. περὶ μὲν οὖν τῶν ταῦτα πραγματευομένων τοιαῦτα ἔλεγεν· αὐτὸς δὲ περὶ τῶν ἀνθρωπείων ἀεὶ διελέγετο σκοπῶν τί εὐσεβές, τί ἀσεβές, τί καλόν, τί αἰσχρόν, τί δίκαιον, τί ἄδικον, τί σωφροσύνη, τί μανία, τί ἀνδρεία, τί δειλία, τί πόλις, τί πολιτικός, τί ἀρχὴ ἀνθρώπων, τί ἀρχικὸς ἀνθρώπων, καὶ περὶ τῶν ἄλλων, ἃ τοὺς μὲν εἰδότας ἡγεῖτο καλοὺς κἀγαθοὺς εἶναι, τοὺς δʼ ἀγνοοῦντας ἀνδραποδώδεις ἂν δικαίως κεκλῆσθαι. 1.4.2. λέξω δὲ πρῶτον ἅ ποτε αὐτοῦ ἤκουσα περὶ τοῦ δαιμονίου διαλεγομένου πρὸς Ἀριστόδημον τὸν μικρὸν ἐπικαλούμενον. καταμαθὼν γὰρ αὐτὸν οὔτε θύοντα τοῖς θεοῖς οὔτε μαντικῇ χρώμενον, ἀλλὰ καὶ τῶν ποιούντων ταῦτα καταγελῶντα, εἰπέ μοι, ἔφη, ὦ Ἀριστόδημε, ἔστιν οὕστινας ἀνθρώπους τεθαύμακας ἐπὶ σοφίᾳ; ἔγωγʼ, ἔφη. 1.4.3. καὶ ὅς, λέξον ἡμῖν, ἔφη, τὰ ὀνόματα αὐτῶν. ἐπὶ μὲν τοίνυν ἐπῶν ποιήσει Ὅμηρον ἔγωγε μάλιστα τεθαύμακα, ἐπὶ δὲ διθυράμβῳ Μελανιππίδην, ἐπὶ δὲ τραγῳδίᾳ Σοφοκλέα, ἐπὶ δὲ ἀνδριαντοποιίᾳ Πολύκλειτον, ἐπὶ δὲ ζωγραφίᾳ Ζεῦξιν. 1.4.4. πότερά σοι δοκοῦσιν οἱ ἀπεργαζόμενοι εἴδωλα ἄφρονά τε καὶ ἀκίνητα ἀξιοθαυμαστότεροι εἶναι ἢ οἱ ζῷα ἔμφρονά τε καὶ ἐνεργά; πολὺ νὴ Δία οἱ ζῷα, εἴπερ γε μὴ τύχῃ τινί, ἀλλʼ ὑπὸ γνώμης ταῦτα γίγνεται. τῶν δὲ ἀτεκμάρτως ἐχόντων ὅτου ἕνεκα ἔστι καὶ τῶν φανερῶς ἐπʼ ὠφελείᾳ ὄντων πότερα τύχης καὶ πότερα γνώμης ἔργα κρίνεις; πρέπει μὲν τὰ ἐπʼ ὠφελείᾳ γιγνόμενα γνώμης εἶναι ἔργα. 1.4.5. οὐκοῦν δοκεῖ σοι ὁ ἐξ ἀρχῆς ποιῶν ἀνθρώπους ἐπʼ ὠφελείᾳ προσθεῖναι αὐτοῖς διʼ ὧν αἰσθάνονται ἕκαστα, ὀφθαλμοὺς μὲν ὥσθʼ ὁρᾶν τὰ ὁρατά, ὦτα δὲ ὥστʼ ἀκούειν τὰ ἀκουστά; ὀσμῶν γε μήν, εἰ μὴ ῥῖνες προσετέθησαν, τί ἂν ἡμῖν ὄφελος ἦν; τίς δʼ ἂν αἴσθησις ἦν γλυκέων καὶ δριμέων καὶ πάντων τῶν διὰ στόματος ἡδέων, εἰ μὴ γλῶττα τούτων γνώμων ἐνειργάσθη; 1.4.6. πρὸς δὲ τούτοις οὐ δοκεῖ σοι καὶ τάδε προνοίας ἔργοις ἐοικέναι, τὸ ἐπεὶ ἀσθενὴς μέν ἐστιν ἡ ὄψις, βλεφάροις αὐτὴν θυρῶσαι, ἅ, ὅταν μὲν αὐτῇ χρῆσθαί τι δέῃ, ἀναπετάννυται, ἐν δὲ τῷ ὕπνῳ συγκλείεται, ὡς δʼ ἂν μηδὲ ἄνεμοι βλάπτωσιν, ἡθμὸν βλεφαρίδας ἐμφῦσαι, ὀφρύσι τε ἀπογεισῶσαι τὰ ὑπὲρ τῶν ὀμμάτων, ὡς μηδʼ ὁ ἐκ τῆς κεφαλῆς ἱδρὼς κακουργῇ· τὸ δὲ τὴν ἀκοὴν δέχεσθαι μὲν πάσας φωνάς, ἐμπίμπλασθαι δὲ μήποτε· καὶ τοὺς μὲν πρόσθεν ὀδόντας πᾶσι ζῴοις οἵους τέμνειν εἶναι, τοὺς δὲ γομφίους οἵους παρὰ τούτων δεξαμένους λεαίνειν· καὶ στόμα μέν, διʼ οὗ ὧν ἐπιθυμεῖ τὰ ζῷα εἰσπέμπεται, πλησίον ὀφθαλμῶν καὶ ῥινῶν καταθεῖναι· ἐπεὶ δὲ τὰ ἀποχωροῦντα δυσχερῆ, ἀποστρέψαι τοὺς τούτων ὀχετοὺς καὶ ἀπενεγκεῖν ᾗ δυνατὸν προσωτάτω ἀπὸ τῶν αἰσθήσεων· ταῦτα οὕτω προνοητικῶς πεπραγμένα ἀπορεῖς πότερα τύχης ἢ γνώμης ἔργα ἐστίν; 1.4.7. οὐ μὰ τὸν Δίʼ, ἔφη, ἀλλʼ οὕτω γε σκοπουμένῳ πάνυ ἔοικε ταῦτα σοφοῦ τινος δημιουργοῦ καὶ φιλοζῴου τεχνήμασι. τὸ δὲ ἐμφῦσαι μὲν ἔρωτα τῆς τεκνοποιίας, ἐμφῦσαι δὲ ταῖς γειναμέναις ἔρωτα τοῦ ἐκτρέφειν, τοῖς δὲ τραφεῖσι μέγιστον μὲν πόθον τοῦ ζῆν, μέγιστον δὲ φόβον τοῦ θανάτου; ἀμέλει καὶ ταῦτα ἔοικε μηχανήμασί τινος ζῷα εἶναι βουλευσαμένου. 1.4.8. σὺ δὲ σαυτῷ δοκεῖς τι φρόνιμον ἔχειν; ἐρώτα γοῦν καὶ ἀποκρινοῦμαι. ἄλλοθι δὲ οὐδαμοῦ οὐδὲν οἴει φρόνιμον εἶναι; καὶ ταῦτʼ εἰδὼς ὅτι γῆς τε μικρὸν μέρος ἐν τῷ σώματι πολλῆς οὔσης ἔχεις καὶ ὑγροῦ βραχὺ πολλοῦ ὄντος καὶ τῶν ἄλλων δήπου μεγάλων ὄντων ἑκάστου μικρὸν μέρος λαβόντι τὸ σῶμα συνήρμοσταί σοι· νοῦν δὲ μόνον ἄρα οὐδαμοῦ ὄντα σε εὐτυχῶς πως δοκεῖς συναρπάσαι, καὶ τάδε τὰ ὑπερμεγέθη καὶ πλῆθος ἄπειρα διʼ ἀφροσύνην τινά, ὡς οἴει, εὐτάκτως ἔχειν; 1.4.9. μὰ Δίʼ οὐ γὰρ ὁρῶ τοὺς κυρίους, ὥσπερ τῶν ἐνθάδε γιγνομένων τοὺς δημιουργούς. οὐδὲ γὰρ τὴν σαυτοῦ σύγε ψυχὴν ὁρᾷς, ἣ τοῦ σώματος κυρία ἐστίν· ὥστε κατά γε τοῦτο ἔξεστί σοι λέγειν, ὅτι οὐδὲν γνώμῃ, ἀλλὰ τύχῃ πάντα πράττεις. 1.4.10. καὶ ὁ Ἀριστόδημος, οὔτοι, ἔφη, ἐγώ, ὦ Σώκρατες, ὑπερορῶ τὸ δαιμόνιον, ἀλλʼ ἐκεῖνο μεγαλοπρεπέστερον ἡγοῦμαι ἢ ὡς τῆς ἐμῆς θεραπείας προσδεῖσθαι. οὐκοῦν, ἔφη, ὅσῳ μεγαλοπρεπέστερον ὂν ἀξιοῖ σε θεραπεύειν, τοσούτῳ μᾶλλον τιμητέον αὐτό. 1.4.11. εὖ ἴσθι, ἔφη, ὅτι, εἰ νομίζοιμι θεοὺς ἀνθρώπων τι φροντίζειν, οὐκ ἂν ἀμελοίην αὐτῶν. ἔπειτʼ οὐκ οἴει φροντίζειν; οἳ πρῶτον μὲν μόνον τῶν ζῴων ἄνθρωπον ὀρθὸν ἀνέστησαν· ἡ δὲ ὀρθότης καὶ προορᾶν πλέον ποιεῖ δύνασθαι καὶ τὰ ὕπερθεν μᾶλλον θεᾶσθαι καὶ ἧττον κακοπαθεῖν καὶ ὄψιν καὶ ἀκοὴν καὶ στόμα ἐνεποίησαν· ἔπειτα τοῖς μὲν ἄλλοις ἑρπετοῖς πόδας ἔδωκαν, οἳ τὸ πορεύεσθαι μόνον παρέχουσιν, ἀνθρώπῳ δὲ καὶ χεῖρας προσέθεσαν, αἳ τὰ πλεῖστα οἷς εὐδαιμονέστεροι ἐκείνων ἐσμὲν ἐξεργάζονται. 1.4.12. καὶ μὴν γλῶττάν γε πάντων τῶν ζῴων ἐχόντων, μόνην τὴν τῶν ἀνθρώπων ἐποίησαν οἵαν ἄλλοτε ἀλλαχῇ ψαύουσαν τοῦ στόματος ἀρθροῦν τε τὴν φωνὴν καὶ σημαίνειν πάντα ἀλλήλοις ἃ βουλόμεθα. τὸ δὲ καὶ τὰς τῶν ἀφροδισίων ἡδονὰς τοῖς μὲν ἄλλοις ζῴοις δοῦναι περιγράψαντας τοῦ ἔτους χρόνον, ἡμῖν δὲ συνεχῶς μέχρι γήρως ταῦτα παρέχειν. 1.4.13. οὐ τοίνυν μόνον ἤρκεσε τῷ θεῷ τοῦ σώματος ἐπιμεληθῆναι, ἀλλʼ, ὅπερ μέγιστόν ἐστι, καὶ τὴν ψυχὴν κρατίστην τῷ ἀνθρώπῳ ἐνέφυσε. τίνος γὰρ ἄλλου ζῴου ψυχὴ πρῶτα μὲν θεῶν τῶν τὰ μέγιστα καὶ κάλλιστα συνταξάντων ᾔσθηται ὅτι εἰσί; τί δὲ φῦλον ἄλλο ἢ ἄνθρωποι θεοὺς θεραπεύουσι; ποία δὲ ψυχὴ τῆς ἀνθρωπίνης ἱκανωτέρα προφυλάττεσθαι ἢ λιμὸν ἢ δίψος ἢ ψύχη ἢ θάλπη, ἢ νόσοις ἐπικουρῆσαι, ἢ ῥώμην ἀσκῆσαι, ἢ πρὸς μάθησιν ἐκπονῆσαι, ἢ ὅσα ἂν ἀκούσῃ ἢ ἴδῃ ἢ μάθῃ ἱκανωτέρα ἐστὶ διαμεμνῆσθαι; 1.4.14. οὐ γὰρ πάνυ σοι κατάδηλον ὅτι παρὰ τἆλλα ζῷα ὥσπερ θεοὶ ἄνθρωποι βιοτεύουσι, φύσει καὶ τῷ σώματι καὶ τῇ ψυχῇ κρατιστεύοντες; οὔτε γὰρ βοὸς ἂν ἔχων σῶμα, ἀνθρώπου δὲ γνώμην ἐδύνατʼ ἂν πράττειν ἃ ἐβούλετο, οὔθʼ ὅσα χεῖρας ἔχει, ἄφρονα δʼ ἐστί, πλέον οὐδὲν ἔχει. σὺ δʼ ἀμφοτέρων τῶν πλείστου ἀξίων τετυχηκὼς οὐκ οἴει σοῦ θεοὺς ἐπιμελεῖσθαι; ἀλλʼ ὅταν τί ποιήσωσι, νομιεῖς αὐτοὺς σοῦ φροντίζειν; 1.4.15. ὅταν πέμπωσιν, ὥσπερ σὺ φὴς πέμπειν αὐτούς, συμβούλους ὅ τι χρὴ ποιεῖν καὶ μὴ ποιεῖν. ὅταν δὲ Ἀθηναίοις, ἔφη, πυνθανομένοις τι διὰ μαντικῆς φράζωσιν, οὐ καὶ σοὶ δοκεῖς φράζειν αὐτούς, οὐδʼ ὅταν τοῖς Ἕλλησι τέρατα πέμποντες προσημαίνωσιν, οὐδʼ ὅταν πᾶσιν ἀνθρώποις, ἀλλὰ μόνον σὲ ἐξαιροῦντες ἐν ἀμελείᾳ κατατίθενται; 1.4.16. οἴει δʼ ἂν τοὺς θεοὺς τοῖς ἀνθρώποις δόξαν ἐμφῦσαι ὡς ἱκανοί εἰσιν εὖ καὶ κακῶς ποιεῖν, εἰ μὴ δυνατοὶ ἦσαν, καὶ ἀνθρώπους ἐξαπατωμένους τὸν πάντα χρόνον οὐδέποτʼ ἂν αἰσθέσθαι; οὐχ ὁρᾷς ὅτι τὰ πολυχρονιώτατα καὶ σοφώτατα τῶν ἀνθρωπίνων, πόλεις καὶ ἔθνη, θεοσεβέστατά ἐστι, καὶ αἱ φρονιμώταται ἡλικίαι θεῶν ἐπιμελέσταται; 1.4.17. ὠγαθέ, ἔφη, κατάμαθε ὅτι καὶ ὁ σὸς νοῦς ἐνὼν τὸ σὸν σῶμα ὅπως βούλεται μεταχειρίζεται. οἴεσθαι οὖν χρὴ καὶ τὴν ἐν τῷ παντὶ φρόνησιν τὰ πάντα, ὅπως ἂν αὐτῇ ἡδὺ ᾖ, οὕτω τίθεσθαι, καὶ μὴ τὸ σὸν μὲν ὄμμα δύνασθαι ἐπὶ πολλὰ στάδια ἐξικνεῖσθαι, τὸν δὲ τοῦ θεοῦ ὀφθαλμὸν ἀδύνατον εἶναι ἅμα πάντα ὁρᾶν, μηδὲ τὴν σὴν μὲν ψυχὴν καὶ περὶ τῶν ἐνθάδε καὶ περὶ τῶν ἐν Αἰγύπτῳ καὶ ἐν Σικελίᾳ δύνασθαι φροντίζειν, τὴν δὲ τοῦ θεοῦ φρόνησιν μὴ ἱκανὴν εἶναι ἅμα πάντων ἐπιμελεῖσθαι. 1.4.18. ἂν μέντοι, ὥσπερ ἀνθρώπους θεραπεύων γιγνώσκεις τοὺς ἀντιθεραπεύειν ἐθέλοντας καὶ χαριζόμενος τοὺς ἀντιχαριζομένους καὶ συμβουλευόμενος καταμανθάνεις τοὺς φρονίμους, οὕτω καὶ τῶν θεῶν πεῖραν λαμβάνῃς θεραπεύων, εἴ τί σοι θελήσουσι περὶ τῶν ἀδήλων ἀνθρώποις συμβουλεύειν, γνώσει τὸ θεῖον ὅτι τοσοῦτον καὶ τοιοῦτόν ἐστιν ὥσθʼ ἅμα πάντα ὁρᾶν καὶ πάντα ἀκούειν καὶ πανταχοῦ παρεῖναι καὶ ἅμα πάντων ἐπιμελεῖσθαι αὐτούς . 1.4.19. ἐμοὶ μὲν οὖν ταῦτα λέγων οὐ μόνον τοὺς συνόντας ἐδόκει ποιεῖν ὁπότε ὑπὸ τῶν ἀνθρώπων ὁρῷντο, ἀπέχεσθαι τῶν ἀνοσίων τε καὶ ἀδίκων καὶ αἰσχρῶν, ἀλλὰ καὶ ὁπότε ἐν ἐρημίᾳ εἶεν, ἐπείπερ ἡγήσαιντο μηδὲν ἄν ποτε ὧν πράττοιεν θεοὺς διαλαθεῖν. 4.3.2. πρῶτον μὲν δὴ περὶ θεοὺς ἐπειρᾶτο σώφρονας ποιεῖν τοὺς συνόντας. ἄλλοι μὲν οὖν αὐτῷ πρὸς ἄλλους οὕτως ὁμιλοῦντι παραγενόμενοι διηγοῦντο· ἐγὼ δέ, ὅτε πρὸς Εὐθύδημον τοιάδε διελέγετο, παρεγενόμην. 4.3.3. εἰπέ μοι, ἔφη, ὦ Εὐθύδημε, ἤδη ποτέ σοι ἐπῆλθεν ἐνθυμηθῆναι ὡς ἐπιμελῶς οἱ θεοὶ ὧν οἱ ἄνθρωποι δέονται κατεσκευάκασι; καὶ ὅς, μὰ τὸν Δίʼ, ἔφη, οὐκ ἔμοιγε. ἀλλʼ οἶσθά γʼ, ἔφη, ὅτι πρῶτον μὲν φωτὸς δεόμεθα, ὃ ἡμῖν οἱ θεοὶ παρέχουσι; νὴ Δίʼ, ἔφη, ὅ γʼ εἰ μὴ εἴχομεν, ὅμοιοι τοῖς τυφλοῖς ἂν ἦμεν ἕνεκά γε τῶν ἡμετέρων ὀφθαλμῶν. ἀλλὰ μὴν καὶ ἀναπαύσεώς γε δεομένοις ἡμῖν νύκτα παρέχουσι κάλλιστον ἀναπαυτήριον. 4.3.4. πάνυ γʼ, ἔφη, καὶ τοῦτο χάριτος ἄξιον. οὐκοῦν καὶ ἐπειδὴ ὁ μὲν ἥλιος φωτεινὸς ὢν τάς τε ὥρας τῆς ἡμέρας ἡμῖν καὶ τἆλλα πάντα σαφηνίζει, ἡ δὲ νὺξ διὰ τὸ σκοτεινὴ εἶναι ἀσαφεστέρα ἐστίν, ἄστρα ἐν τῇ νυκτὶ ἀνέφηναν, ἃ ἡμῖν τῆς νυκτὸς τὰς ὥρας ἐμφανίζει, καὶ διὰ τοῦτο πολλὰ ὧν δεόμεθα πράττομεν; ἔστι ταῦτα, ἔφη. ἀλλὰ μὴν ἥ γε σελήνη οὐ μόνον τῆς νυκτός, ἀλλὰ καὶ τοῦ μηνὸς τὰ μέρη φανερὰ ἡμῖν ποιεῖ. 4.3.5. πάνυ μὲν οὖν, ἔφη. τὸ δʼ, ἐπεὶ τροφῆς δεόμεθα, ταύτην ἡμῖν ἐκ τῆς γῆς ἀναδιδόναι καὶ ὥρας ἁρμοττούσας πρὸς τοῦτο παρέχειν, αἳ ἡμῖν οὐ μόνον ὧν δεόμεθα πολλὰ καὶ παντοῖα παρασκευάζουσιν, ἀλλὰ καὶ οἷς εὐφραινόμεθα; 4.3.6. πάνυ, ἔφη, καὶ ταῦτα φιλάνθρωπα. τὸ δὲ καὶ ὕδωρ ἡμῖν παρέχειν οὕτω πολλοῦ ἄξιον, ὥστε συμφύειν τε καὶ συναύξειν τῇ γῇ καὶ ταῖς ὥραις πάντα τὰ χρήσιμα ἡμῖν, συντρέφειν δὲ καὶ αὐτοὺς ἡμᾶς καὶ μιγνύμενον πᾶσι τοῖς τρέφουσιν ἡμᾶς εὐκατεργαστότερά τε καὶ ὠφελιμώτερα καὶ ἡδίω ποιεῖν αὐτά, καὶ ἐπειδὴ πλείστου δεόμεθα τούτου, ἀφθονέστατον αὐτὸ παρέχειν ἡμῖν; καὶ τοῦτο, ἔφη, προνοητικόν. 4.3.7. τὸ δὲ καὶ τὸ πῦρ πορίσαι ἡμῖν, ἐπίκουρον μὲν ψύχους, ἐπίκουρον δὲ σκότους, συνεργὸν δὲ πρὸς πᾶσαν τέχνην καὶ πάντα ὅσα ὠφελείας ἕνεκα ἄνθρωποι κατασκευάζονται; ὡς γὰρ συνελόντι εἰπεῖν οὐδὲν ἀξιόλογον ἄνευ πυρὸς ἄνθρωποι τῶν πρὸς τὸν βίον χρησίμων κατασκευάζονται. ὑπερβάλλει, ἔφη, καὶ τοῦτο φιλανθρωπίᾳ. 4.3.8. τὸ δὲ τὸν ἥλιον, ἐπειδὰν ἐν χειμῶνι τράπηται, προσιέναι τὰ μὲν ἁδρύνοντα, τὰ δὲ ξηραίνοντα, ὧν καιρὸς διελήλυθε, καὶ ταῦτα διαπραξάμενον μηκέτι ἐγγυτέρω προσιέναι, ἀλλʼ ἀποτρέπεσθαι φυλαττόμενον μή τι ἡμᾶς μᾶλλον τοῦ δέοντος θερμαίνων βλάψῃ, καὶ ὅταν αὖ πάλιν ἀπιὼν γένηται ἔνθα καὶ ἡμῖν δῆλόν ἐστιν ὅτι, εἰ προσωτέρω ἄπεισιν, ἀποπαγησόμεθα ὑπὸ τοῦ ψύχους, πάλιν αὖ τρέπεσθαι καὶ προσχωρεῖν, καὶ ἐνταῦθα τοῦ οὐρανοῦ ἀναστρέφεσθαι ἔνθα ὢν μάλιστʼ ἂν ἡμᾶς ὠφελοίη; νὴ τὸν Δίʼ, ἔφη, καὶ ταῦτα παντάπασιν ἔοικεν ἀνθρώπων ἕνεκα γιγνομένοις. 4.3.9. τὸ δʼ, ἐπειδὴ καὶ τοῦτο φανερὸν ὅτι οὐκ ἂν ὑπενέγκαιμεν οὔτε τὸ καῦμα οὔτε τὸ ψῦχος, εἰ ἐξαπίνης γίγνοιτο, οὕτω μὲν κατὰ μικρὸν προσιέναι τὸν ἥλιον, οὕτω δὲ κατὰ μικρὸν ἀπιέναι, ὥστε λανθάνειν ἡμᾶς εἰς ἑκάτερα τὰ ἰσχυρότατα καθισταμένους; ἐγὼ μέν, ἔφη ὁ Εὐθύδημος, ἤδη τοῦτο σκοπῶ, εἰ ἄρα τί ἐστι τοῖς θεοῖς ἔργον ἢ ἀνθρώπους θεραπεύειν· ἐκεῖνο δὲ μόνον ἐμποδίζει με, ὅτι καὶ τἆλλα ζῷα τούτων μετέχει. 4.3.10. οὐ γὰρ καὶ τοῦτʼ, ἔφη ὁ Σωκράτης, φανερὸν ὅτι καὶ ταῦτα ἀνθρώπων ἕνεκα γίγνεταί τε καὶ ἀνατρέφεται; τί γὰρ ἄλλο ζῷον αἰγῶν τε καὶ οἰῶν καὶ βοῶν καὶ ἵππων καὶ ὄνων καὶ τῶν ἄλλων ζῴων τοσαῦτα ἀγαθὰ ἀπολαύει ὅσα ἄνθρωποι; ἐμοὶ μὲν γὰρ δοκεῖ, πλείω ἢ τῶν φυτῶν· τρέφονται γοῦν καὶ χρηματίζονται οὐδὲν ἧττον ἀπὸ τούτων ἢ ἀπʼ ἐκείνων· πολὺ δὲ γένος ἀνθρώπων τοῖς μὲν ἐκ τῆς γῆς φυομένοις εἰς τροφὴν οὐ χρῆται, ἀπὸ δὲ βοσκημάτων γάλακτι καὶ τυρῷ καὶ κρέασι τρεφόμενοι ζῶσι· πάντες δὲ τιθασεύοντες καὶ δαμάζοντες τὰ χρήσιμα τῶν ζῴων εἴς τε πόλεμον καὶ εἰς ἄλλα πολλὰ συνεργοῖς χρῶνται. ὁμογνωμονῶ σοι καὶ τοῦτʼ, ἔφη· ὁρῶ γὰρ αὐτῶν καὶ τὰ πολὺ ἰσχυρότερα ἡμῶν οὕτως ὑποχείρια γιγνόμενα τοῖς ἀνθρώποις ὥστε χρῆσθαι αὐτοῖς ὅ τι ἂν βούλωνται. 4.3.11. τὸ δʼ, ἐπειδὴ πολλὰ μὲν καλὰ καὶ ὠφέλιμα, διαφέροντα δὲ ἀλλήλων ἐστί, προσθεῖναι τοῖς ἀνθρώποις αἰσθήσεις ἁρμοττούσας πρὸς ἕκαστα, διʼ ὧν ἀπολαύομεν πάντων τῶν ἀγαθῶν· τὸ δὲ καὶ λογισμὸν ἡμῖν ἐμφῦσαι, ᾧ περὶ ὧν αἰσθανόμεθα λογιζόμενοί τε καὶ μνημονεύοντες καταμανθάνομεν ὅπῃ ἕκαστα συμφέρει, καὶ πολλὰ μηχανώμεθα, διʼ ὧν τῶν τε ἀγαθῶν ἀπολαύομεν καὶ τὰ κακὰ ἀλεξόμεθα· 4.3.12. τὸ δὲ καὶ ἑρμηνείαν δοῦναι, διʼ ἧς πάντων τῶν ἀγαθῶν μεταδίδομέν τε ἀλλήλοις διδάσκοντες καὶ κοινωνοῦμεν καὶ νόμους τιθέμεθα καὶ πολιτευόμεθα; παντάπασιν ἐοίκασιν, ὦ Σώκρατες, οἱ θεοὶ πολλὴν τῶν ἀνθρώπων ἐπιμέλειαν ποιεῖσθαι. τὸ δὲ καί, ᾗ ἀδυνατοῦμεν τὰ συμφέροντα προνοεῖσθαι ὑπὲρ τῶν μελλόντων, ταύτῃ αὐτοὺς ἡμῖν συνεργεῖν, διὰ μαντικῆς τοῖς πυνθανομένοις φράζοντας τὰ ἀποβησόμενα καὶ διδάσκοντας ᾗ ἂν ἄριστα γίγνοιτο; σοὶ δʼ, ἔφη, ὦ Σώκρατες, ἐοίκασιν ἔτι φιλικώτερον ἢ τοῖς ἄλλοις χρῆσθαι, εἴ γε μηδὲ ἐπερωτώμενοι ὑπὸ σοῦ προσημαίνουσί σοι ἅ τε χρὴ ποιεῖν καὶ ἃ μή. 4.3.13. ὅτι δέ γε ἀληθῆ λέγω, καὶ σὺ γνώσῃ, ἂν μὴ ἀναμένῃς ἕως ἂν τὰς μορφὰς τῶν θεῶν ἴδῃς, ἀλλʼ ἐξαρκῇ σοι τὰ ἔργα αὐτῶν ὁρῶντι σέβεσθαι καὶ τιμᾶν τοὺς θεούς. ἐννόει δὲ ὅτι καὶ αὐτοὶ οἱ θεοὶ οὕτως ὑποδεικνύουσιν· οἵ τε γὰρ ἄλλοι ἡμῖν τἀγαθὰ διδόντες οὐδὲν τούτων εἰς τὸ ἐμφανὲς ἰόντες διδόασι, καὶ ὁ τὸν ὅλον κόσμον συντάττων τε καὶ συνέχων, ἐν ᾧ πάντα καλὰ καὶ ἀγαθά ἐστι, καὶ ἀεὶ μὲν χρωμένοις ἀτριβῆ τε καὶ ὑγιᾶ καὶ ἀγήρατα παρέχων, θᾶττον δὲ νοήματος ὑπηρετοῦντα ἀναμαρτήτως, οὗτος τὰ μέγιστα μὲν πράττων ὁρᾶται, τάδε δὲ οἰκονομῶν ἀόρατος ἡμῖν ἐστιν. 4.3.14. ἐννόει δʼ ὅτι καὶ ὁ πᾶσι φανερὸς δοκῶν εἶναι Ἥλιος οὐκ ἐπιτρέπει τοῖς ἀνθρώποις ἑαυτὸν ἀκριβῶς ὁρᾶν, ἀλλʼ, ἐάν τις αὐτὸν ἀναιδῶς ἐγχειρῇ θεάσασθαι, τὴν ὄψιν ἀφαιρεῖται. καὶ τοὺς ὑπηρέτας δὲ τῶν θεῶν εὑρήσεις ἀφανεῖς ὄντας· κεραυνός τε γὰρ ὅτι μὲν ἄνωθεν ἀφίεται, δῆλον, καὶ ὅτι οἷς ἂν ἐντύχῃ πάντων κρατεῖ, ὁρᾶται δʼ οὔτʼ ἐπιὼν οὔτʼ ἐγκατασκήψας οὔτε ἀπιών· καὶ ἄνεμοι αὐτοὶ μὲν οὐχ ὁρῶνται, ἃ δὲ ποιοῦσι φανερὰ ἡμῖν ἐστι, καὶ προσιόντων αὐτῶν αἰσθανόμεθα. ἀλλὰ μὴν καὶ ἀνθρώπου γε ψυχή, ἥ, εἴπερ τι καὶ ἄλλο τῶν ἀνθρωπίνων, τοῦ θείου μετέχει, ὅτι μὲν βασιλεύει ἐν ἡμῖν, φανερόν, ὁρᾶται δὲ οὐδʼ αὐτή. ἃ χρὴ κατανοοῦντα μὴ καταφρονεῖν τῶν ἀοράτων, ἀλλʼ ἐκ τῶν γιγνομένων τὴν δύναμιν αὐτῶν καταμανθάνοντα τιμᾶν τὸ δαιμόνιον. 4.3.15. ἐγὼ μέν, ὦ Σώκρατες, ἔφη ὁ Εὐθύδημος, ὅτι μὲν οὐδὲ μικρὸν ἀμελήσω τοῦ δαιμονίου, σαφῶς οἶδα· ἐκεῖνο δὲ ἀθυμῶ, ὅτι μοι δοκεῖ τὰς τῶν θεῶν εὐεργεσίας οὐδʼ ἂν εἷς ποτε ἀνθρώπων ἀξίαις χάρισιν ἀμείβεσθαι. 4.3.16. ἀλλὰ μὴ τοῦτο ἀθύμει, ἔφη, ὦ Εὐθύδημε· ὁρᾷς γὰρ ὅτι ὁ ἐν Δελφοῖς θεός, ὅταν τις αὐτὸν ἐπερωτᾷ πῶς ἂν τοῖς θεοῖς χαρίζοιτο, ἀποκρίνεται· νόμῳ πόλεως· νόμος δὲ δήπου πανταχοῦ ἐστι κατὰ δύναμιν ἱεροῖς θεοὺς ἀρέσκεσθαι. πῶς οὖν ἄν τις κάλλιον καὶ εὐσεβέστερον τιμῴη θεοὺς ἤ, ὡς αὐτοὶ κελεύουσιν, οὕτω ποιῶν; 4.3.17. ἀλλὰ χρὴ τῆς μὲν δυνάμεως μηδὲν ὑφίεσθαι· ὅταν γάρ τις τοῦτο ποιῇ, φανερὸς δήπου ἐστὶ τότε οὐ τιμῶν θεούς. χρὴ οὖν μηδὲν ἐλλείποντα κατὰ δύναμιν τιμᾶν τοὺς θεοὺς θαρρεῖν τε καὶ ἐλπίζειν τὰ μέγιστα ἀγαθά. οὐ γὰρ παρʼ ἄλλων γʼ ἄν τις μείζω ἐλπίζων σωφρονοίη ἢ παρὰ τῶν τὰ μέγιστα ὠφελεῖν δυναμένων, οὐδʼ ἂν ἄλλως μᾶλλον ἢ εἰ τούτοις ἀρέσκοι· ἀρέσκοι δὲ πῶς ἂν μᾶλλον ἢ εἰ ὡς μάλιστα πείθοιτο αὐτοῖς; 4.3.18. τοιαῦτα μὲν δὴ λέγων τε καὶ αὐτὸς ποιῶν εὐσεβεστέρους τε καὶ σωφρονεστέρους τοὺς συνόντας παρεσκεύαζεν. 4.4.19. ἀγράφους δέ τινας οἶσθα, ἔφη, ὦ Ἱππία, νόμους; τούς γʼ ἐν πάσῃ, ἔφη, χώρᾳ κατὰ ταὐτὰ νομιζομένους. ἔχοις ἂν οὖν εἰπεῖν, ἔφη, ὅτι οἱ ἄνθρωποι αὐτοὺς ἔθεντο; καὶ πῶς ἄν, ἔφη, οἵ γε οὔτε συνελθεῖν ἅπαντες ἂν δυνηθεῖεν οὔτε ὁμόφωνοί εἰσι; τίνας οὖν, ἔφη, νομίζεις τεθεικέναι τοὺς νόμους τούτους; ἐγὼ μέν, ἔφη, θεοὺς οἶμαι τοὺς νόμους τούτους τοῖς ἀνθρώποις θεῖναι· καὶ γὰρ παρὰ πᾶσιν ἀνθρώποις πρῶτον νομίζεται θεοὺς σέβειν. 4.4.20. οὐκοῦν καὶ γονέας τιμᾶν πανταχοῦ νομίζεται; καὶ τοῦτο, ἔφη. οὐκοῦν καὶ μήτε γονέας παισὶ μίγνυσθαι μήτε παῖδας γονεῦσιν; οὐκέτι μοι δοκεῖ, ἔφη, ὦ Σώκρατες, οὗτος θεοῦ νόμος εἶναι. τί δή; ἔφη. ὅτι, ἔφη, αἰσθάνομαί τινας παραβαίνοντας αὐτόν. 4.4.21. καὶ γὰρ ἄλλα πολλά, ἔφη, παρανομοῦσιν· ἀλλὰ δίκην γέ τοι διδόασιν οἱ παραβαίνοντες τοὺς ὑπὸ τῶν θεῶν κειμένους νόμους, ἣν οὐδενὶ τρόπῳ δυνατὸν ἀνθρώπῳ διαφυγεῖν, ὥσπερ τοὺς ὑπʼ ἀνθρώπων κειμένους νόμους ἔνιοι παραβαίνοντες διαφεύγουσι τὸ δίκην διδόναι, οἱ μὲν λανθάνοντες, οἱ δὲ βιαζόμενοι. | 1.1.11. He did not even discuss that topic so favoured by other talkers, the Nature of the Universe : and avoided speculation on the so-called Cosmos of the Professors, how it works, and on the laws that govern the phenomena of the heavens: indeed he would argue that to trouble one’s mind with such problems is sheer folly. 1.1.12. In the first place, he would inquire, did these thinkers suppose that their knowledge of human affairs was so complete that they must seek these new fields for the exercise of their brains; or that it was their duty to neglect human affairs and consider only things divine? 1.1.13. Moreover, he marvelled at their blindness in not seeing that man cannot solve these riddles; since even the most conceited talkers on these problems did not agree in their theories, but behaved to one another like madmen. 1.1.14. As some madmen have no fear of danger and others are afraid where there is nothing to be afraid of, as some will do or say anything in a crowd with no sense of shame, while others shrink even from going abroad among men, some respect neither temple nor altar nor any other sacred thing, others worship stocks and stones and beasts, so is it, he held, with those who worry with Universal Nature. Some hold that What is is one, others that it is infinite in number: some that all things are in perpetual motion, others that nothing can ever be moved at any time: some that all life is birth and decay, others that nothing can ever be born or ever die. 1.1.15. Nor were those the only questions he asked about such theorists. Students of human nature, he said, think that they will apply their knowledge in due course for the good of themselves and any others they choose. Do those who pry into heavenly phenomena imagine that, once they have discovered the laws by which these are produced, they will create at their will winds, waters, seasons and such things to their need? Or have they no such expectation, and are they satisfied with knowing the causes of these various phenomena? 1.1.16. Such, then, was his criticism of those who meddle with these matters. His own conversation was ever of human things. The problems he discussed were, What is godly, what is ungodly; what is beautiful, what is ugly; what is just, what is unjust; what is prudence, what is madness; what is courage, what is cowardice; what is a state, what is a statesman; what is government, and what is a governor;—these and others like them, of which the knowledge made a gentleman, in his estimation, while ignorance should involve the reproach of slavishness. 1.4.2. I will first state what I once heard him say about the godhead in conversation with Aristodemus the dwarf, as he was called. On learning that he was not known to sacrifice or pray or use divination, and actually made a mock of those who did so, he said: Tell me, Aristodemus, do you admire any human beings for wisdom? I do, he answered. 1.4.3. Tell us their names. In epic poetry Homer comes first, in my opinion; in dithyramb, Melanippides; in tragedy, Sophocles; in sculpture, Polycleitus; in painting, Zeuxis. 1.4.4. Which, think you, deserve the greater admiration, the creators of phantoms without sense and motion, or the creators of living, intelligent, and active beings? Oh, of living beings, by far, provided only they are created by design and not mere chance. Suppose that it is impossible to guess the purpose of one creature’s existence, and obvious that another’s serves a useful end, which, in your judgment, is the work of chance, and which of design? Presumably the creature that serves some useful end is the work of design. 1.4.5. Do you not think then that he who created man from the beginning had some useful end in view when he endowed him with his several senses, giving eyes to see visible objects, ears to hear sounds? Would odours again be of any use to us had we not been endowed with nostrils? What perception should we have of sweet and bitter and all things pleasant to the palate had we no tongue in our mouth to discriminate between them? 1.4.6. Besides these, are there not other contrivances that look like the results of forethought? Thus the eyeballs, being weak, are set behind eyelids, that open like doors when we want to see, and close when we sleep: on the lids grow lashes through which the very winds filter harmlessly: above the eyes is a coping of brows that lets no drop of sweat from the head hurt them. The ears catch all sounds, but are never choked with them. Again, the incisors of all creatures are adapted for cutting, the molars for receiving food from them and grinding it. And again, the mouth, through which the food they want goes in, is set near the eyes and nostrils; but since what goes out is unpleasant, the ducts through which it passes are turned away and removed as far as possible from the organs of sense. With such signs of forethought in these arrangements, can you doubt whether they are the works of chance or design? No, of course not. 1.4.7. When I regard them in this light they do look very like the handiwork of a wise and loving creator. What of the natural desire to beget children, the mother’s desire to rear her babe, the child’s strong will to live and strong fear of death? Undoubtedly these, too, look like the contrivances of one who deliberately willed the existence of living creatures. 1.4.8. Do you think you have any wisdom yourself? Oh! Ask me a question and judge from my answer. And do you suppose that wisdom is nowhere else to be found, although you know that you have a mere speck of all the earth in your body and a mere drop of all the water, and that of all the other mighty elements you received, I suppose, just a scrap towards the fashioning of your body? But as for mind, which alone, it seems, is without mass, do you think that you snapped it up by a lucky accident, and that the orderly ranks of all these huge masses, infinite in number, are due, forsooth, to a sort of absurdity? 1.4.9. Yes; for I don’t see the master hand, whereas I see the makers of things in this world. Neither do you see your own soul, Cyropaedia VIII. Vii. 17. which has the mastery of the body; so that, as far as that goes, you may say that you do nothing by design, but everything by chance. Here Aristodemus exclaimed: 1.4.10. Really, Socrates , I don’t despise the godhead. But I think it is too great to need my service. Then the greater the power that deigns to serve you, the more honour it demands of you. 1.4.11. I assure you, that if I believed that the gods pay any heed to man, I would not neglect them. Then do you think them unheeding? In the first place, man is the only living creature that they have caused to stand upright; and the upright position gives him a wider range of vision in front and a better view of things above, and exposes him less to injury. Secondly, to grovelling creatures they have given feet that afford only the power of moving, whereas they have endowed man with hands, which are the instruments to which we chiefly owe our greater happiness. 1.4.12. Again, though all creatures have a tongue, the tongue of man alone has been formed by them to be capable of contact with different parts of the mouth, so as to enable us to articulate the voice and express all our wants to one another. Once more, for all other creatures they have prescribed a fixed season of sexual indulgence; in our case the only time limit they have set is old age. 1.4.13. Nor was the deity content to care for man’s body. What is of yet higher moment, he has implanted in him the noblest type of soul. For in the first place what other creature’s soul has apprehended the existence of gods who set in order the universe, greatest and fairest of things? And what race of living things other than man worships gods? And what soul is more apt than man’s to make provision against hunger and thirst, cold and heat, to relieve sickness and promote health, to acquire knowledge by toil, and to remember accurately all that is heard, seen, or learned? 1.4.14. For is it not obvious to you that, in comparison with the other animals, men live like gods, by nature peerless both in body and in soul? For with a man’s reason and the body of an ox we could not carry out our wishes, and the possession of hands without reason is of little worth. Do you, then, having received the two most precious gifts, yet think that the gods take no care of you? What are they to do, to make you believe that they are heedful of you? 1.4.15. I will believe when they send counsellors, as you declare they do, saying, Do this, avoid that. But when the Athenians inquire of them by divination and they reply, do you not suppose that to you, too, the answer is given? Or when they send portents for warning to the Greeks, or to all the world? Are you their one exception, the only one consigned to neglect? 1.4.16. Or do you suppose that the gods would have put into man a belief in their ability to help and harm, if they had not that power; and that man throughout the ages would never have detected the fraud? Do you not see that the wisest and most enduring of human institutions, cities and nations, are most god-fearing, and that the most thoughtful period of life is the most religious? 1.4.17. Be well assured, my good friend, that the mind within you directs your body according to its will; and equally you must think that Thought indwelling in the Universal disposes all things according to its pleasure. For think not that your eye can travel over many furlongs and yet god’s eye cannot see the the whole world at once; that your soul can ponder on things in Egypt and in Sicily , and god’s thought is not sufficient to pay heed to the whole world at once. 1.4.18. Nay, but just as by serving men you find out who is willing to serve you in return, by being kind who will be kind to you in return, and by taking counsel, discover the masters of thought, so try the gods by serving them, and see whether they will vouchsafe to counsel you in matters hidden from man. Then you will know that such is the greatness and such the nature of the deity that he sees all things Cyropaedia VIII. vii. 22. and hears all things alike, and is present in all places and heedful of all things. 1.4.19. To me at least it seemed that by these sayings he kept his companions from impiety, injustice, and baseness, and that not only when they were seen by men, but even in solitude; since they ever felt that no deed of theirs could at any time escape the gods. 4.3.2. In the first place, then, he tried to make his companions prudent towards the gods. Accordingly he discoursed on this topic at various times, as those who were present used to relate. The following conversation between him and Euthydemus I heard myself. 4.3.3. Tell me, Euthydemus, he began, has it ever occurred to you to reflect on the care the gods have taken to furnish man with what he needs? No, indeed it has not, replied Euthydemus. Well, no doubt you know that our first and foremost need is light, which is supplied to us by the gods? of course; since without light our eyes would be as useless as if we were blind. And again, we need rest; and therefore the gods grant us the welcome respite of night. Yes, for that too we owe them thanks. 4.3.4. And since the night by reason of her darkness is dim, whereas the sun by his brightness illuminates the hours of the day and all things else, have they not made stars to shine in the night, that mark the watches of night for us, and do we not thereby satisfy many of our needs? That is so. Moreover, the moon reveals to us not only the divisions of the night, but of the month too. Certainly. 4.3.5. Now, seeing that we need food, think how they make the earth to yield it, and provide to that end appropriate seasons which furnish in abundance the diverse things that minister not only to our wants but to our enjoyment. Truly these things too show loving-kindness. 4.3.6. Think again of their precious gift of water, that aids the earth and the seasons to give birth and increase to all things useful to us and itself helps to nourish our bodies, and mingling with all that sustains us, makes it more digestible, more wholesome, and more palatable: and how, because we need so much of it, they supply it without stint. That too shows design at work. 4.3.7. Think again of the blessing of fire, our defence against cold and against darkness, our helpmate in every art and all that man contrives for his service. In fact, to put it shortly, nothing of any account that is useful to the life of man is contrived without the aid of fire. This too is a signal token of loving-kindness. 4.3.8. Think again how the sun, when past the winter solstice, approaches, ripening some things and withering others, whose time is over; and having accomplished this, approaches no nearer, but turns away, careful not to harm us by excess of heat; and when once again in his retreat he reaches the point where it is clear to ourselves, that if he goes further away, we shall be frozen with the cold, back he turns once more and draws near and revolves in that region of the heavens where he can best serve us. Yes, verily, these things do seem to be done for the sake of mankind. 4.3.9. And again, since it is evident that we could not endure the heat or the cold if it came suddenly, Cyropaedia VI. ii. 29. the sun’s approach and retreat are so gradual that we arrive at the one or the other extreme imperceptibly. For myself, exclaimed Euthydemus, I begin to doubt whether after all the gods are occupied in any other work than the service of man. The one difficulty I feel is that the lower animals also enjoy these blessings. 4.3.10. Yes, replied Socrates , and is it not evident that they too receive life and food for the sake of man? For what creature reaps so many benefits as man from goats and sheep and horses and oxen and asses and the other animals? He owes more to them, in my opinion, than to the fruits of the earth. At the least they are not less valuable to him for food and commerce; in fact a large portion of mankind does not use the products of the earth for food, but lives on the milk and cheese and flesh they get from live stock. Moreover, all men tame and domesticate the useful kinds of animals, and make them their fellow-workers in war and many other undertakings. There too I agree with you, seeing that animals far stronger than man become so entirely subject to him that he puts them to any use he chooses. 4.3.11. Think again of the multitude of things beautiful and useful and their infinite variety, and how the gods have endowed man with senses adapted for the perception of every kind, so that there is nothing good that we cannot enjoy; and again, how they have implanted in us the faculty of reasoning, whereby we are able to reason about the objects of our perceptions and to commit them to memory, and so come to know what advantage every kind can yield, and devise many means of enjoying the good and driving away the bad; 4.3.12. and think of the power of expression, which enables us to impart to one another all good things by teaching and to take our share of them, to enact laws and to administer states. Truly, Socrates , it does appear that the gods devote much care to man. Yet again, in so far as we are powerless of ourselves to foresee what is expedient for the future, Cyropaedia I. vi. 46. the gods lend us their aid, revealing the issues by divination to inquirers, and teaching them how to obtain the best results. With you, Socrates , they seem to deal even more friendly than with other men, if it is true that, even unasked, they warn you by signs what to do and what not to do. 4.3.13. Yes, and you will realise the truth of what I say if, instead of waiting for the gods to appear to you in bodily presence, you are content to praise and worship them because you see their works. Mark that the gods themselves give the reason for doing so; for when they bestow on us their good gifts, not one of them ever appears before us gift in hand; and especially he who co-ordinates and holds together the universe, wherein all things are fair and good, and presents them ever unimpaired and sound and ageless for our use, ibid. VIII. vii. 22. and quicker than thought to serve us unerringly, is manifest in his supreme works, and yet is unseen by us in the ordering of them. 4.3.14. Mark that even the sun, who seems to reveal himself to all, permits not man to behold him closely, but if any attempts to gaze recklessly upon him, blinds their eyes. And the gods’ ministers too you will find to be invisible. That the thunderbolt is hurled from heaven, and that he overwhelms all on whom he falls, is evident, but he is seen neither coming nor striking nor going. And the winds are themselves invisible, yet their deeds are manifest to us, and we perceive their approach. Moreover, the soul of man, which more than all else that is human partakes of the divine, reigns manifestly within us, and yet is itself unseen. For these reasons it behoves us not to despise the things that are unseen, but, realising their power in their manifestations, to honour the godhead. 4.3.15. Socrates , replied Euthydemus, that I will in no wise be heedless of the godhead I know of a surety. But my heart fails me when I think that no man can ever render due thanks to the gods for their benefits. 4.3.16. Nay, be not down-hearted, Euthydemus; for you know that to the inquiry, How am I to please the gods? the Delphic god replies, Follow the custom of the state ; and everywhere, I suppose, it is the custom that men propitiate the gods with sacrifices according to their power. How then can a man honour the gods more excellently and more devoutly than by doing as they themselves ordain? 4.3.17. Only he must fall no whit short of his power. For when he does that, it is surely plain that he is not then honouring the gods. Therefore it is by coming no whit short of his power in honouring the gods that he is to look with confidence for the greatest blessing. Cyropaedia I. vi. 4. For there are none from whom a man of prudence would hope for greater things than those who can confer the greatest benefits, nor can he show his prudence more clearly than by pleasing them. And how can he please them better than by obeying them strictly? 4.3.18. Thus by precept and by example alike he strove to increase in his companions Piety and Prudence. 4.4.19. Do you know what is meant by unwritten laws, Hippias? Yes, those that are uniformly observed in every country. Could you say that men made them? Nay, how could that be, seeing that they cannot all meet together and do not speak the same language? Then by whom have these laws been made, do you suppose? I think that the gods made these laws for men. For among all men the first law is to fear the gods. 4.4.20. Is not the duty of honouring parents another universal law? Yes, that is another. And that parents shall not have sexual intercourse with their children nor children with their parents? Cyropaedia V. i. 10. No, I don’t think that is a law of God. Why so? Because I notice that some transgress it. 4.4.21. Yes, and they do many other things contrary to the laws. But surely the transgressors of the laws ordained by the gods pay a penalty that a man can in no wise escape, as some, when they transgress the laws ordained by man, escape punishment, either by concealment or by violence. |
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| 83. Xenophon, Constitution of The Spartans, 1.85.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Lidonnici and Lieber (2007) 219 |
| 84. Sophocles, Antigone, 450-456, 458-460, 457 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Najman (2010) 92 |
85. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010) 225; Frede and Laks (2001) 293 | 509d. he said. Conceive then, said I, as we were saying, that there are these two entities, and that one of them is sovereign over the intelligible order and region and the other over the world of the eye-ball, not to say the sky-ball, but let that pass. You surely apprehend the two types, the visible and the intelligible. I do. Represent them then, as it were, by a line divided into two unequal sections and cut each section again in the same ratio (the section, that is, of the visible and that of the intelligible order), and then as an expression of the ratio of their comparative clearness and obscurity you will have, as one of the section |
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| 86. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Corrigan and Rasimus (2013) 202 |
| 87. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 298 |
| 88. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria, definition of wisdom Found in books: Mermelstein (2021) 84 |
| 89. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 235 |
| 90. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 297 |
| 91. Euripides, Phoenician Women, 469 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Boulluec (2022) 153 |
92. Septuagint, Tobit, 1.3, 1.5-1.7, 1.9, 1.13, 1.17-1.19, 2.3-2.8, 2.10, 2.21, 5.6, 8.3, 12.8, 13.3-13.6, 13.8-13.17, 14.2, 14.5-14.7 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gera (2014) 265; Salvesen et al (2020) 99, 100; Taylor (2012) 31 | 1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 1.13. Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions. 1.17. I would give my bread to the hungry and my clothing to the naked; and if I saw any one of my people dead and thrown out behind the wall of Nineveh, I would bury him. 1.18. And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found. 1.19. Then one of the men of Nineveh went and informed the king about me, that I was burying them; so I hid myself. When I learned that I was being searched for, to be put to death, I left home in fear. 2.3. But he came back and said, "Father, one of our people has been strangled and thrown into the market place." 2.4. So before I tasted anything I sprang up and removed the body to a place of shelter until sunset. 2.5. And when I returned I washed myself and ate my food in sorrow. 2.6. Then I remembered the prophecy of Amos, how he said, "Your feasts shall be turned into mourning, and all your festivities into lamentation." And I wept. 2.7. When the sun had set I went and dug a grave and buried the body. 2.8. And my neighbors laughed at me and said, "He is no longer afraid that he will be put to death for doing this; he once ran away, and here he is burying the dead again!" 2.10. I did not know that there were sparrows on the wall and their fresh droppings fell into my open eyes and white films formed on my eyes. I went to physicians, but they did not help me. Ahikar, however, took care of me until he went to Elymais. 5.6. The angel replied, "I will go with you; I am familiar with the way, and I have stayed with our brother Gabael." 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them. 13.4. Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever. 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered. 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you? 13.8. Let all men speak,and give him thanks in Jerusalem. 13.9. O Jerusalem, the holy city,he will afflict you for the deeds of your sons,but again he will show mercy to the sons of the righteous. 13.10. Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 13.11. Many nations will come from afar to the name of the Lord God,bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise. 13.12. Cursed are all who hate you;blessed for ever will be all who love you. 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. 13.14. How blessed are those who love you!They will rejoice in your peace. Blessed are those who grieved over all your afflictions;for they will rejoice for you upon seeing all your glory,and they will be made glad for ever. 13.15. Let my soul praise God the great King. 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 14.2. He was fifty-eight years old when he lost his sight, and after eight years he regained it. He gave alms, and he continued to fear the Lord God and to praise him. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. 14.7. All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren. |
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| 93. Aristotle, Topics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Del Lucchese (2019) 216 |
| 94. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 143; Sorabji (2000) 233 |
| 95. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ward (2022) 41 |
| 96. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Corrigan and Rasimus (2013) 175 |
| 97. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cornelli (2013) 395; Gerson and Wilberding (2022) 272 |
| 98. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mermelstein (2021) 73; Najman (2010) 92 |
| 99. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022) 326 |
| 100. Theophrastus, Fragments, 230 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Frede and Laks (2001) 290 |
| 101. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Boulluec (2022) 326; Hirsch-Luipold (2022) 128 |
| 102. Aristotle, Meteorology, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Horkey (2019) 87 |
| 103. Aristotle, Soul, 2.5 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria, on principles in mind of god Found in books: Marmodoro and Prince (2015) 78 |
| 104. Aristobulus Cassandreus, Fragments, 4.7 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gunderson (2022) 193; Hirsch-Luipold (2022) 118; Potter Suh and Holladay (2021) 174 |
| 105. Euclid, Elements, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Cornelli (2013) 338 |
| 106. Aristotle, Posterior Analytics, 1.10, 2.7 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Corrigan and Rasimus (2013) 202, 206 |
| 107. Aristotle, Prior Analytics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cornelli (2013) 338 |
| 108. Aristotle, Categories, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Del Lucchese (2019) 216 |
| 109. Aristotle, On The Universe, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 306 |
| 110. Aristotle, Heavens, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019) 86 |
| 111. Aristotle, Generation And Corruption, 2.9 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Cornelli (2013) 395 |
| 112. Theocritus, Idylls, 14.61, 17.1-17.13, 17.95-17.137 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 89, 93, 94, 221, 223, 232, 236, 237, 238 |
| 113. Callimachus, Fragments, 392 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Salvesen et al (2020) 223 |
| 114. Ezekiel The Tragedian, Exagoge, 193-221, 223-242, 42-58, 222 (3rd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 135 |
115. Anon., 1 Enoch, 32.3, 77.4, 89.15-89.16, 89.26-89.27 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Rowland (2009) 374; Salvesen et al (2020) 100 | 32.3. I and from afar off trees more numerous than I these trees and great-two trees there, very great, beautiful, and glorious, and magnificent, and the tree of knowledge, whose holy fruit they eat and know great wisdom. 77.4. I saw seven high mountains, higher than all the mountains which are on the earth: and thence 89.16. cry aloud on account of their little ones, and to complain unto their Lord. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them. And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should 89.26. And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered 89.27. those wolves. And I saw till all the wolves who pursued those sheep perished and were drowned." |
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| 116. Numenius Heracleensis, Fragments, 8 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •philo of alexandria, on divine providence Found in books: Marmodoro and Prince (2015) 132 |
| 117. Posidippus of Pella, Epigrams, None (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 246 |
| 118. Archytas Amphissensis, Fragments, None (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Cornelli (2013) 338 |
| 119. Cicero, Pro S. Roscio Amerino, 27 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •philo of alexandria, judaism defence of Found in books: Taylor and Hay (2020) 38 |
| 120. Cicero, Pro Ligario, 1.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •philo of alexandria, definition of courage •philo of alexandria, on philanthropia Found in books: Mermelstein (2021) 93 |
121. Cicero, Tusculan Disputations, 1.36, 1.62, 3.20, 3.33, 3.76, 4.10-4.13, 4.16, 4.18, 4.23-4.24, 4.27, 4.32-4.33, 4.56, 4.61, 5.74, 5.88 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 191; Frede and Laks (2001) 300; Malherbe et al (2014) 441; Sorabji (2000) 50, 233, 389| 1.36. Sed ut deos esse natura opinamur, qualesque que del. Bai. sint, ratione cognoscimus, quodsi ... 235, 6 cognoscimus ( omissis 235,2 maxume ... 235, 4 habiturus) H (libere) sic permanere animos arbitramur consensu nationum omnium, qua in sede maneant qualesque sint, ratione discendum est. cuius ignoratio ingnoratio GV 1 finxit inferos easque formidines, quas tu contemnere non sine causa videbare. in terram enim cadentibus corporibus isque humo tectis, e quo aquo V 1 (aq in r. 1 ) eqd V 2 mg. dictum est humari, sub terra censebant reliquam vitam agi mortuorum; quam eorum opinionem magni errores consecuti sunt, quos auxerunt poëtae. 1.62. illa vis quae tandem est quae investigat occulta, quae inventio atque excogitatio dicitur? ex hacne tibi terrena mortalique natura et caduca concreta ea concreta ea concretus esse Bentl. videtur? aut qui primus, quod summae sapientiae Pythagorae visum est, omnibus rebus imposuit nomina? aut qui dissipatos homines congregavit et ad societatem vitae convocavit, vocum V 2 aut qui sonos vocis, qui infiniti videbantur, paucis litterarum notis terminavit, aut qui errantium stellarum cursus praegressiones insti tu tiones institiones Man. notavit? omnes magni; etiam superiores, qui fruges, qui vestitum, qui tecta, qui cultum vitae, qui praesidia contra feras invenerunt, a quibus mansuefacti et exculti a necessariis artificiis ad elegantiora eligantiora K ele g. R 1 defluximus. nam et auribus oblectatio magna parta est inventa parata ss. K 2 que post inventa add. V 2 et temperata varietate et natura sonorum, et astra suspeximus cum cum V, sed c in r. scr, V c tum X ea quae sunt infixa certis locis, tum illa non re sed vocabulo errantia, quorum conversiones omnisque motus qui animo animo Man. s animus vidit, is docuit similem animum suum eius esse, qui ea fabricatus esset in caelo. 3.20. Etenim si sapiens in aegritudinem aegritudinem -ne G incidere posset, posset semel R 1 posset etiam in misericordiam, posset in invidentiam (non dixi invidiam, quae tum tum (cum G) etiam Bouh., alii aliter, Ciceronem corrigentes est, cum invidetur; ab invidendo autem invidentia recte dici potest, ut effugiamus ut et fug. Non. ambiguum nomen invidiae. posset (posse codd. ) etiam... 12 invidiae Non. 443,15 (10 in invidiam. non dixi in invidentia 11 invidia) quod verbum ductum dictum G 1 K 1 ( cf. Isidor. 10,134 ) est a nimis intuendo fortunam alterius, ut est in Melanippo: quisnam florem Acc. fr. 424 (unde aut quis mortalis fl. Non. 500, 13 num quis non mortalis fl. Ri. num quisnam poetae sit, dubium ) quasnam G 1 liberum invidit meum? male Latine videtur, sed praeclare Accius; ut enim videre, sic invidere florem flore X florē K 2 R c? rectius quam flori . nos consuetudine prohibemur; 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. 3.76. 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 4.10. sed post requires, si quid fuerit obscurius. Faciam equidem; tu tamen, ut soles, dices ista ipsa obscura planius quam dicuntur a Graecis. Enitar equidem, sed intento opus est animo, ne ne nemo K 1 omnia dilabantur, si unum aliquid effugerit. Quoniam, quae Graeci pa/qh vocant, nobis perturbationes pathe X perturbationes cf. Aug. civ. 14, 5 appellari magis placet quam morbos, in his explicandis veterem illam equidem Pythagorae primum, dein Platonis discriptionem sequar, qui animum in duas partes dividunt: alteram rationis participem faciunt, fiunt K 1 alteram expertem; in participe rationis ponunt ponunt V rec s pot X tranquillitatem, id est placidam quietamque constantiam, in illa altera motus turbidos cum cum We. tum irae tum cupiditatis, contrarios inimicosque rationi. 4.11. sit igitur hic hic K 1 fons; utamur tamen in his perturbationibus describendis discrib. Mue. sed cf. Th. l. l. 5, 663 Stoicorum definitionibus et partitionibus, parti cipationibus R 1 particionibus GVH qui mihi videntur in hac quaestione versari acutissime. Est igitur Zenonis haec definitio, ut perturbatio Zeno fr. 205 sit, quod pa/qos pat OC K patos R ( p ex ) PL T w C H ille dicit, aversa a a om. V 1 ( add. c ) recta ratione contra naturam animi commotio. quidam brevius perturbationem esse adpetitum vehementiorem, sed vehementiorem eum volunt esse, qui longius discesserit a naturae constantia. partes autem perturbationum volunt ex duobus opinatis bonis nasci et ex duobus opinatis malis; ita esse quattuor, ex bonis libidinem et laetitiam, ut sit laetitia praesentium bonorum, libido futurorum, ex malis metum et aegritudinem nasci censent, metum futuris, aegritudinem praesentibus; quae enim venientia metuuntur, eadem adficiunt aegritudine aegritudinem K ( corr. 2 ) RH instantia. 4.12. laetitia autem et libido in bonorum opinione versantur, cum libido ad id, quod videtur bonum, inlecta inlecta s iniecta X et sqq. cf. Barlaami eth. sec. Stoicos 2, 11 qui hinc haud pauca adsumpsit. inflammata rapiatur, laetitia ut adepta iam aliquid concupitum ecferatur et gestiat. natura natura s V rec naturae X (-re K) enim omnes ea, Stoic. fr. 3, 438 quae bona videntur, secuntur fugiuntque contraria; quam ob rem simul obiecta species est speciei est H speci est KR ( add. c ) speciest GV cuiuspiam, quod bonum videatur, ad id adipiscendum impellit ipsa natura. id cum constanter prudenterque fit, eius modi adpetitionem Stoici bou/lhsin BO gL AHClN KR bo gL HC in G bo ga HCin V appellant, nos appellemus appellemus We. appellamus X (apell G) cf. v. 26, fin. 3, 20 voluntatem, eam eam iam V illi putant in solo esse sapiente; quam sic definiunt: voluntas est, quae quid cum ratione desiderat. quae autem ratione adversante adversante Po. ( cf. p.368, 6; 326, 3; St. fr. 3, 462 a)peiqw=s tw=| lo/gw| w)qou/menon e)pi\ plei=on adversa X (d del. H 1 ) a ratione aversa Or. incitata est vehementius, ea libido est vel cupiditas effrenata, quae in omnibus stultis invenitur. 4.13. itemque cum ita ita om. H movemur, ut in bono simus aliquo, dupliciter id contingit. nam cum ratione curatione K 1 (ũ 2 ) animus movetur placide atque constanter, tum illud gaudium dicitur; cum autem iiter et effuse animus exultat, tum illa laetitia gestiens vel nimia dici potest, quam ita definiunt: sine ratione animi elationem. quoniamque, quoniam quae X praeter K 1 (quae del. V rec ) ut bona natura adpetimus, app. KR 2? (H 367, 24) sic a malis natura declinamus, quae declinatio si cum del. Bentl. ratione fiet, cautio appelletur, appellatur K 1 V rec s eaque intellegatur in solo esse sapiente; quae autem sine ratione et cum exanimatione humili atque fracta, nominetur metus; est igitur metus a a Gr.(?) s om. X ratione aversa cautio. cautio Cic. dicere debebat: declinatio 4.16. Sed singulis in singulis G ( exp. 2 ) perturbationibus partes eiusdem generis plures subiciuntur, ut aegritudini invidentia— utendum est enim docendi dicendi V 1 causa verbo minus usitato, quoniam invidia non in eo qui invidet solum dicitur, sed etiam in eo cui invidetur ut... 369, 3 invidetur Non. 443, 19 —, aemulatio, obtrectatio, misericordia, angor, luctus, maeror, aerumna, dolor, lamentatio, sollicitudo, molestia, adflictatio, adflectatio K 1 R 1 desperatio, et si quae sunt de genere eodem. sub metum autem subiecta sunt pigritia, pudor, terror, timor, pavor, exanimatio, examinatio GK 1 conturbatio, formido, voluptati voluptatis X -ti s vol uptatis V ( ss. rec ) malivolentia... 9 similia Non. 16, 24 s. l. lactare ( sed in textu laetans) malev. hic 370, 21 et 395, 6 X maliv. hic Non. ( 370, 21 R 2 ) malivolentia laetans laetari H malo alieno, laet. m. al. addit C., ut appareat cur mal. voluptati subiciatur delectatio, iactatio et similia, lubidini libidinis V rec inimicitiae Non. ira, excandescentia, odium, inimicitia, discordia, ludisne ira... inimicitiae discordia Non. 103, 12 indigentia, desiderium et cetera eius modi. Haec St. fr. 3, 415. 410. 403. 398 cf. om- nino fr. 391–416, quae graecas harum definitionum formas exhibent. autem definiunt hoc modo: invidentiam esse dicunt aegritudinem susceptam propter alterius res secundas, quae nihil noceant invidenti. 4.18. misericordia est aegritudo ex miseria alterius iniuria iniuria K laborantis (nemo enim parricidae patricidae G 1 V aut proditoris supplicio subpl. KH misericordia commovetur); angor aegritudo premens, luctus aegritudo ex eius qui carus fuerit interitu acerbo, maeror aegritudo flebilis, aerumna aegritudo laboriosa, dolor aegritudo crucians, lamentatio aegritudo cum eiulatu, sollicitudo aegritudo cum cogitatione, molestia aegritudo permanens, adflictatio adflictio V (G 1 in lemmate mg. ) aegritudo cum vexatione corporis, desperatio aegritudo sine ulla rerum expectatione meliorum. Quae autem subiecta sunt sub metum, ea sic definiunt: pigritiam metum consequentis laboris,. 4.23. ex perturbationibus autem primum morbi conficiuntur, quae vocant illi nosh/mata, eaque quae sunt eis morbis contraria, nosemiata X ( nos emata V) quae habent ad res certas vitiosam offensionem vitiosam offensionem s vitiosa offensione X (-sas -es V rec ) atque fastidium, deinde aegrotationes, quae appellantur a Stoicis a)rrwsth/mata, a pp w CTHM L T L GV ac fere KR (o pro w, a pro L ) idem appositae G 1 isque item oppositae contrariae contraria V 1 offensiones. hoc loco nimium operae opere GKV consumitur a Stoicis, maxime a Chrysippo, crys. G 1 dum morbis corporum comparatur morborum animi similitudo; qua oratione ratione V 1 praetermissa minime necessaria ea, quae rem continent, pertractemus. 4.24. intellegatur igitur perturbationem iactantibus se opinionibus inconstanter et turbide in motu in motu immotus GRV (s del. rec ) H immot os K ( ss. c ) esse semper; cum autem hic fervor concitatioque animi inveteraverit et tamquam in venis medullisque insederit, tum existet existit X (exs. G) existet Küh. ( de fut. cf. p. 378, 14 comm. ad 1, 29 Sen. epist. 85, 9 al. ) inveteravit ... insedit ... existit Sey. et morbus et aegrotatio et offensiones eae, quae sunt eis morbis aegrotationibusque contrariae. Haec, quae dico, cogitatione inter se differunt, re quidem copulata sunt, eaque eaque GRV (eaq K 1 sed; add. 2 ) oriuntur ex libidine et ex laetitia. nam cum est concupita pecunia nec adhibita continuo ratio quasi quaedam Socratica medicina, quae sanaret sanet Bentl. permanet K 1 eam cupiditatem, permanat in venas et inhaeret in visceribus illud malum, existitque existit (exs. KR) qui m. X (que V rec s ) morbus et aegrotatio, quae evelli evelli Wopkens avelli inveterata non possunt, eique morbo nomen est avaritia; 4.27. offensionum autem definitiones sunt eius modi, eiusdem modi G 1 ut inhospitalitas inhospitalis K 1 RH sit opinio vehemens valde fugiendum esse hospitem, eaque inhaerens et penitus insita; similiterque definitur et mulierum odium, ut Hippolyti, hippoliti GH hyppoliti V et, ut Timonis, generis humani. Atque ut ad valetudinis similitudinem veniamus veniamus s ( cf. utamur) veniam X eaque conlatione consolatione V utamur aliquando, sed parcius quam solent Stoici: ut sunt alii ad alios morbos procliviores St. fr. 3, 423 —itaque dicimus gravidinosos gravidinosos W Non. ( 115, 16 etiam in lemmate ) ut Plin. 18, 139 codd. praeter d cf. Catull. 44, 13 Lucil. 820 (gravedo Marx ) gravedinosos edd. alt. quosdam om. W Non. add. Beroaldus quosdam, quosdam torminosos, itaque ... 9 torminosos Non. 32, 13 et 115, 16 terminosos KRH ( Non. L 1 priore loco ) non quia iam sint, sed quia saepe sint—, sic saepe sint, sic Gr. Lb. saepe sint X saepe, sic Man. ( de iterato sint cf. Sey. ad Lael. 43 ) alii ad metum, alii ad aliam perturbationem; ex quo non quia ia in r. V 2 sed... 11 quo om. K 1 add. c in aliis anxietas, unde anxii, in aliis iracundia dicitur. quae ab ira differt, estque aliud aliud ex illud V rec iracundum esse, aliud iratum, ut differt anxietas ab angore (neque enim omnes anxii, qui anguntur aliquando, nec, nec s haec X qui anxii, semper anguntur), ut nec ... 15 ut om. Non. inter ebrietatem et ebriositatem et ebriositatem om. W Non. L 1 hab. Nonii codd. rell. interest, aliudque que om. G 1 Non. est amatorem esse, aliud amantem. aliud... 17 amantem Non. 444, 1 atque haec aliorum ad alios morbos proclivitas late patet; nam pertinet ad omnes perturbationes; 4.32. inter acutos autem et inter hebetes hebetes non item est K 1 ( corr. 1 etc ) interest, quod ingeniosi, ut aes Corinthium in aeruginem, aerugine GRV sic illi in morbum et incidunt tardius et recreantur ocius, hebetes non item. nec vero in omnem morbum ac perturbationem animus ingeniosi cadit; †non enim non enim in ulla Bentl. sunt enim multa Mdv. non enim ad omnia vitia aeque propensa est natura humana: sunt enim multa fere desiderat Po. ( cf. p. 402, 8 ) multa ecferata eff. KV c? et immania; quaedam autem humanitatis quoque habent primam speciem, ut misericordia aegritudo metus. Aegrotationes autem morbique animorum St. fr. 3, 430 difficilius evelli posse putantur quam summa illa vitia, quae virtutibus sunt contraria. morbis enim manentibus vitia sublata esse non possunt, quia del. Lb. quia] qui Dav. non tam celeriter satur quam illa tolluntur. sed ut. .. 377, 12 tolluntur ( sine 377, 1 inter 377, 6 immania) H 4.33. Habes ea quae de perturbationibus enucleate disputant habes disputant Non. 60, 7 Stoici, quae logika/ logica GRV lo ica K appellant, quia disseruntur subtilius. ex quibus quoniam tamquam ex scrupulosis cf. Hier. epist. 14, 10 al. scruplosis R ( sed fort. rasura supra p) K ( ex -ossis) G 1 ( sed u/p 1 ) scrupulosis VK 2 mg. cotibus enavigavit oratio, reliquae disputationis cursum teneamus, modo satis illa dilucide dixerimus pro rerum obscuritate. Prorsus satis; sed si quae diligentius erunt cognoscenda, quaeremus alias, nunc vela, quae modo dicebas, dicebas p. 365, 19 expectamus expectamus K 1 et cursum. 4.56. At etiam etiam enim Sey. sed cf. p. 383, 14 aemulari utile est, obtrectare, obtrectari X misereri. cur misereare potius quam feras opem, si id facere possis? an sine misericordia liberales esse non possumus? non enim suscipere ipsi aegritudines propter alios debemus, sed alios, si possumus, levare aegritudine. obtrectare vero alteri aut illa vitiosa aemulatione, quae rivalitati similis est, aemulari quid habet utilitatis, cum sit aemulantis angi alieno bono quod ipse non habeat, obtrectantis opt. G autem angi alieno bono, quod id etiam alius habeat? qui qui s quis GKCRV quid K 1 (quis id M) app. V c id adprobari possit, aegritudinem suscipere pro experientia, si quid habere velis? nam nam B s non X solum habere velle summa dementia est. Mediocritates autem malorum quis laudare recte possit? 4.61. quaedam autem sunt aegritudines, quas levare illa ulla V rec medicina nullo modo possit, ut, si quis aegre ferat nihil in se esse virtutis, nihil animi, nihil officii, nihil honestatis, propter mala is is ex si G 2 agatur G 1 quidem angatur, sed alia quaedam sit ad eum admovenda curatio, et talis quidem, quae possit esse omnium etiam de ceteris rebus discrepantium philosophorum. inter omnis enim convenire oportet commotiones animorum a recta ratione aversas esse vitiosas, vitiosas om. V 3 ut, etiamsi vel mala sint illa, quae quae ex quem V 3 metum aegritudinemve, vel vel ...17 vel Bentl. nec ... nec bona, quae cupiditatem laetitiamve moveant, tamen sit vitiosa ipsa commotio. constantem enim quendam volumus, sedatum, gravem, humana omnia spernentem spernentem Anon. ap. Lb. illum esse, quem prementem (praem. GKH)X ( vix Cice- ronianum, licet Sen. de ira 3, 6, 1 dicat : animus quietus semper, omnia infra se premens cf. Tusc. p. 405, 20 omnia subter se habet) praemeditantem Se. magimum et fortem virum virum add. G 3 dicimus. talis autem nec maerens nec timens nec cupiens nec gestiens esse quisquam potest. eorum enim haec sunt, qui eventus quae ventus G 1 ( corr. 1 ) V 1 ( corr. 3 ) humanos superiores quam suos animos esse ducunt. ducunt s di- cunt X 5.74. nec vero illa sibi remedia comparavit ad tolerandum tollerandum X (toll endum G 1 ) dolorem, firmitatem animi, turpitudinis verecundiam, exercitationem consuetudinemque patiendi, praecepta fortitudinis, praecepta fortitudinis del.Sey.sed Cic.l.2,34—41 exercitationem consuetudinemque,postea (cf. maxime 51. 53) praecepta fortitudinis animo proposita (p.313,15sqq.) valere ad tolerandum dolorem exponit (cf.p.285.6 295, 24sqq.fin.2,94.95; 4, 31). cf.etiam Plasberg, Festschrift f. Vahlen p.234 (obloq. Se.,Jb.d.ph.V.29 p.97) duritiam virilem, sed una se dicit recordatione adquiescere praeteritarum voluptatium, voluptatum Bai.cf.Neue 1, 410 ut si quis aestuans, cum vim caloris non non postea add. R 1 facile patiatur, patiatur putatur V 1 recordari velit sese sese s esse X (se V 3 ) aliquando in Arpinati nostro gelidis fluminibus circumfusum fuisse. non enim video, quo modo sedare possint 5.88. nam quae tibi Epicuri quae...Epicuri s quod...Epicurus X (epyc.G 8.13 ut saepe ) videtur, eadem erit Hieronymi et Carneadis causa et hercule omnium reliquorum. quis enim parum est contra mortem morem V 1 aut dolorem paratus? Ordiamur ordinamur X ( corr. V rec ) ab eo, si placet, quem mollem, quem voluptarium dicimus. quid? is tibi mortemne videtur aut aut s (Vind.)an X dolorem timere, qui eum diem, quo moritur, beatum appellat Epic.fr.122 maxumisque doloribus adfectus affectus KR eos ipsos inventorum suorum memoria et recordatione confutat? confutat? signum interrogandi vulgo non hic sed post timere ( v.19 ) ponunt. nec haec sic agit, ut ex tempore quasi effuttire effuttire GKR effutire V (K c in mg. ) Non. videatur. nec...videatur Non.103,21 de morte enim ita ita s ista X ( cf. 441, 19 ) Epic. sent. sel.2 sentit, ut dissoluto animante sensum extinctum putet, quod autem sensu careat, nihil ad nos id iudicet pertinere. item in in add. Se.de s om. X dolore certa habet quae sequatur, cuius cuius Bentl. (cf. fin. 1,40) quorum magnitudinem brevitate consolatur, longinquitatem levitate. levitate s lenitate (laen.KR)X | |
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122. Hebrew Bible, Daniel, 11.6, 12.2-12.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010) 217; Salvesen et al (2020) 224| 11.6. "וּלְקֵץ שָׁנִים יִתְחַבָּרוּ וּבַת מֶלֶךְ־הַנֶּגֶב תָּבוֹא אֶל־מֶלֶךְ הַצָּפוֹן לַעֲשׂוֹת מֵישָׁרִים וְלֹא־תַעְצֹר כּוֹחַ הַזְּרוֹעַ וְלֹא יַעֲמֹד וּזְרֹעוֹ וְתִנָּתֵן הִיא וּמְבִיאֶיהָ וְהַיֹּלְדָהּ וּמַחֲזִקָהּ בָּעִתִּים׃", 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׃", | 11.6. "And at the end of years they shall join themselves together; and the daughter of the king of the south shall come to the king of the north to make an agreement; but she shall not retain the strength of her arm; neither shall he stand, nor his arm; but she shall be given up, and they that brought her, and he that begot her, and he that obtained her in those times.", 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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123. Cicero, On Duties, 1.65, 1.74-1.88, 3.69 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •philo of alexandria, definition of courage •philo of alexandria, on philanthropia •philo of alexandria, law of moses Found in books: Mermelstein (2021) 73, 92, 94; Najman (2010) 91| 1.65. Fortes igitur et magimi sunt habendi, non qui faciunt, sed qui propulsant iniuriam. Vera autem et sapiens animi magnitudo honestum illud, quod maxime natura sequitur, in factis positum, non in gloria iudicat principemque se esse mavult quam videri; etenim qui ex errore imperitae multitudinis pendet, hic in magnis viris non est habendus. Facillime autem ad res iniustas impellitur, ut quisque altissimo animo est, gloriae cupiditate; qui locus est sane lubricus, quod vix invenitur, qui laboribus susceptis periculisque aditis non quasi mercedem rerum gestarum desideret gloriam. 1.74. Sed cum plerique arbitrentur res bellicas maiores esse quam urbanas, minuenda est haec opinio. Multi enim bella saepe quaesiverunt propter gloriae cupiditatem, atque id in magnis animis ingeniisque plerumque contingit, eoque magis, si sunt ad rem militarem apti et cupidi bellorum gerendorum; vere autem si volumus iudicare, multae res exstiterunt urbanae maiores clarioresque quam bellicae. 1.75. Quamvis enim Themistocles iure laudetur et sit eius nomen quam Solonis illustrius citcturque Salamis clarissimae testis victoriae, quae anteponatur consilio Solonis ei, quo primum constituit Areopagitas, non minus praeclarum hoc quam illud iudicandum est; illud enim semel profuit, hoc semper proderit civitati; hoc consilio leges Atheniensium, hoc maiorum instituta servantur; et Themistocles quidem nihil dixerit, in quo ipse Areopagum adiuverit, at ille vere a se adiutum Themistoclem; est enim bellum gestum consilio senatus eius, qui a Solone erat constitutus. 1.76. Licet eadem de Pausania Lysandroque dicere, quorum rebus gestis quamquam imperium Lacedaemoniis partum putatur, tamen ne minima quidem ex parte Lycurgi legibus et disciplinae confercndi sunt; quin etiam ob has ipsas causas et parentiores habuerunt exercitus et fortiores. Mihi quidem neque pueris nobis M. Scaurus C. Mario neque, cum versaremur in re publica, Q. Catulus Cn. Pompeio cedere videbatur; parvi enim sunt foris arma, nisi est consilium domi; nec plus Africanus, singularis et vir et imperator, in exscindenda Numantia rei publicae profuit quam eodem tempore P. Nasica privatus, cum Ti. Gracchum interemit; quamquam haec quidem res non solum ex domestica est ratione (attingit etiam bellicam, quoniam vi manuque confecta est), sed tamen id ipsum est gestum consilio urbano sine exercitu. 1.77. Illud autem optimum est, in quod invadi solere ab improbis et invidis audio: Cedant arma togae, concedat laurea laudi. Ut enim alios omittam, nobis rem publicam gubertibus nonne togae arma cesserunt? neque enim periculum in re publica fuit gravius umquam nec maius otium. Ita consiliis diligentiaque nostra celeriter de manibus audacissimorum civium delapsa arma ipsa ceciderunt. 1.78. Quae res igitur gesta umquam in bello tanta? qui triumphus conferendus? licet enim mihi, M. fill, apud te gloriari, ad quem et hereditas huius gloriae et factorum imitatio pertinet. Mihi quidem certe vir abundans bellicis laudibus, Cn. Pompeius, multis audientibus hoc tribuit, ut diceret frustra se triumphum tertium deportaturum fuisse, nisi meo in rem publicam beneficio, ubi triumpharet, esset habiturus. Sunt igitur domesticae fortitudines non inferiores militaribus; in quibus plus etiam quam in his operae studiique ponendum est. 1.79. Omnino illud honestum, quod ex animo excelso magnificoque quaerimus, animi efficitur, non corporis viribus. Exercendum tamen corpus et ita afficiendum est, ut oboedire consilio rationique possit in exsequendis negotiis et in labore tolerando. Honestum autem id, quod exquirimus, totum est positum in animi cura et cogitatione; in quo non minorem utilitatem afferunt, qui togati rei publicae praesunt, quam qui bellum gerunt. Itaque eorum consilio saepe aut non suscepta aut confecta bella sunt, non numquam etiam illata, ut M. Catonis bellum tertium Punicum, in quo etiam mortui valuit auctoritas. 1.80. Quare expetenda quidem magis est decernendi ratio quam decertandi fortitudo, sed cavendum, ne id bellandi magis fuga quam utilitatis ratione faciamus. Bellum autem ita suscipiatur, ut nihil aliud nisi pax quaesita videatur. Fortis vero animi et constantis est non perturbari in rebus asperis nec tumultuantem de gradu deici, ut dicitur, sed praesenti animo uti et consilio nec a ratione discedere. 1.81. Quamquam hoc animi, illud etiam ingenii magni est, praecipere cogitatione futura et aliquanto ante constituere, quid accidere possit in utramque partem, et quid agendum sit, cum quid evenerit, nec committere, ut aliquando dicendum sit: Non putaram. Haec sunt opera magni animi et excelsi et prudentia consilioque fidentis; temere autem in acie versari et manu cum hoste confligere immane quiddam et beluarum simile est; sed cum tempus necessitasque postulat, decertandum manu est et mors servituti turpitudinique anteponenda. 1.82. De evertendis autem diripiendisque urbibus valde considerandum est ne quid temere, ne quid crudeliter. Idque est magni viri, rebus agitatis punire sontes, multitudinem conservare, in omni fortuna recta atque honesta retinere. Ut enim sunt, quem ad modum supra dixi, qui urbanis rebus bellicas antepot, sic reperias multos, quibus periculosa et calida consilia quietis et cogitatis splendidiora et maiora videantur. 1.83. Numquam omnino periculi fuga committendum est, ut imbelles timidique videamur, sed fugiendum illud etiam, ne offeramus nos periculis sine causa, quo esse nihil potest stultius. Quapropter in adeundis periculis consuetudo imitanda medicorum est, qui leviter aegrotantes leniter curant, gravioribus autem morbis periculosas curationes et ancipites adhibere coguntur. Quare in tranquillo tempestatem adversam optare dementis est, subvenire autem tempestati quavis ratione sapientis, eoque magis, si plus adipiscare re explicata boni quam addubitata mali. Periculosae autem rerum actiones partim iis sunt, qui eas suscipiunt, partim rei publicae. Itemque alii de vita, alii de gloria et benivolentia civium in discrimen vocantur. Promptiores igitur debemus esse ad nostra pericula quam ad communia dimicareque paratius de honore et gloria quam de ceteris commodis. 1.84. Inventi autem multi sunt, qui non modo pecuniam, sed etiam vitam profundere pro patria parati essent, iidem gloriae iacturam ne minimam quidem facere vellent, ne re publica quidem postulante; ut Callicratidas, qui, cum Lacedaemoniorum dux fuisset Peloponnesiaco bello multaque fecisset egregie, vertit ad extremum omnia, cum consilio non paruit eorum, qui classem ab Arginusis removendam nec cum Atheniensibus dimicandum putabant; quibus ille respondit Lacedaemonios classe illa amissa aliam parare posse, se fugere sine suo dedecore non posse. Atque haec quidem Lacedaemoniis plaga mediocris, illa pestifera, qua, cum Cleombrotus invidiam timens temere cum Epaminonda conflixisset, Lacedaemoniorum opes corruerunt. Quanto Q. Maximus melius! de quo Ennius: Unus homo nobis cunctando restituit rem. Noenum rumores ponebat ante salutem. Ergo postque magisque viri nunc gloria claret. Quod genus peccandi vitandum est etiam in rebus urbanis. Sunt enim, qui, quod sentiunt, etsi optimum sit, tamen invidiae metu non audeant dicere. 1.85. Omnino qui rei publicae praefuturi sunt, duo Platonis praecepta teneant, unum, ut utilitatem civium sic tueantur, ut, quaecumque agunt, ad eam referant obliti commodorum suorum, alterum, ut totum corpus rei publicae curent, ne, dum partem aliquam tuentur, reliquas deserant. Ut enim tutela, sic procuratio rei publicae ad eorum utilitatem, qui commissi sunt, non ad eorum, quibus commissa est, gerenda est. Qui autem parti civium consulunt, partem neglegunt, rem perniciosissimam in civitatem inducunt, seditionem atque discordiam; ex quo evenit, ut alii populares, alii studiosi optimi cuiusque videantur, pauci universorum. 1.86. Hinc apud Atheniensis magnae discordiae, in nostra re publica non solum seditiones, sed etiam pestifera bella civilia; quae gravis et fortis civis et in re publica dignus principatu fugiet atque oderit tradetque se totum rei publicae neque opes aut potentiam consectabitur totamque eam sic tuebitur, ut omnibus consulat; nec vero criminibus falsis in odium aut invidiam quemquam vocabit omninoque ita iustitiae honestatique adhaerescet, ut, dum ea conservet, quamvis graviter offendat mortemque oppetat potius quam deserat illa, quae dixi. 1.87. Miserrima omnino est ambitio honorumque contentio, de qua praeclare apud eundem est Platonem, similiter facere eos, qui inter se contenderent, uter potius rem publicam administraret, ut si nautae certarent, quis eorum potissimum gubernaret. Idemque praecipit, ut eos adversaries existimemus, qui arma contra ferant, non eos, qui suo iudicio tueri rem publicam velint, qualis fuit inter P. Africanum et Q. Metellum sine acerbitate dissensio. 1.88. Nec vero audiendi, qui graviter inimicis irascendum putabunt idque magimi et fortis viri esse censebunt; nihil enim laudabilius, nihil magno et praeclaro viro dignius placabilitate atque clementia. In liberis vero populis et in iuris aequabilitate exercenda etiam est facilitas et altitudo animi, quae dicitur, ne, si irascamur aut intempestive accedentibus aut impudenter rogantibus, in morositatem inutilem et odiosam incidamus. Et tamen ita probanda est mansuetudo atque dementia, ut adhibeatur rei publicae causa severitas, sine qua administrari civitas non potest. Omnis autem et animadversio et castigatio contumelia vacare debet neque ad eius, qui punitur aliquem aut verbis castigat, sed ad rei publicae utilitatem referri. 3.69. Hoc quamquam video propter depravationem consuetudinis neque more turpe haberi neque aut lege sanciri aut iure civili, tamen naturae lege sanctum est. Societas est enim (quod etsi saepe dictum est, dicendum est tamen saepius), latissime quidem quae pateat, omnium inter omnes, interior eorum, qui eiusdem gentis sint, propior eorum, qui eiusdem civitatis. Itaque maiores aliud ius gentium, aliud ius civile esse voluerunt; quod civile, non idem continuo gentium, quod autem gentium, idem civile esse debet. Sed nos veri iuris germanaeque iustitiae solidam et expressam effigiem nullam tenemus, umbra et imaginibus utimur. Eas ipsas utinam sequeremur! feruntur enim ex optimis naturae et veritatis exemplis. | 1.65. So then, not those who do injury but those who prevent it are to be considered brave and courageous. Moreover, true and philosophic greatness of spirit regards the moral goodness to which Nature most aspires as consisting in deeds, not in fame, and prefers to be first in reality rather than in name. And we must approve this view; for he who depends upon the caprice of the ignorant rabble cannot be numbered among the great. Then, too, the higher a man's ambition, the more easily he is tempted to acts of injustice by his desire for fame. We are now, to be sure, on very slippery ground; for scarcely can the man be found who has passed through trials and encountered dangers and does not then wish for glory as a reward for his achievements. 1.74. Most people think that the achievements of war are more important than those of peace; but this opinion needs to be corrected. For many men have sought occasions for war from the mere ambition for fame. This is notably the case with men of great spirit and natural ability, and it is the more likely to happen, if they are adapted to a soldier's life and fond of warfare. But if we will face the facts, we shall find that there have been many instances of achievement in peace more important and no less renowned than in war. 1.75. However highly Themistocles, for example, may be extolled â and deservedly â and however much more illustrious his name may be than Solon's, and however much Salamis may be cited as witness of his most glorious victory â a victory glorified above Solon's statesmanship in instituting the Areopagus â yet Solon's achievement is not to be accounted less illustrious than his. For Themistocles's victory served the state once and only once; while Solon's work will be of service for ever. For through his legislation the laws of the Athenians and the institutions of their fathers are maintained. And while Themistocles could not readily point to any instance in which he himself had rendered assistance to the Areopagus, the Areopagus might with justice assert that Themistocles had received assistance from it; for the war was directed by the counsels of that senate which Solon had created. 1.76. The same may be said of Pausanias and Lysander. Although it is thought that it was by their achievements that Sparta gained her supremacy, yet these are not even remotely to be compared with the legislation and discipline of Lycurgus. Nay, rather, it was due to these that Pausanias and Lysander had armies so brave and so well disciplined. For my own part, I do not consider that Marcus Scaurus was inferior to Gaius Marius, when I was a lad, or Quintus Catulus to Gnaeus Pompey, when I was engaged in public life. For arms are of little value in the field unless there is wise counsel at home. So, too, Africanus, though a great man and a soldier of extraordinary ability, did no greater service to the state by destroying Numantia than was done at the same time by Publius Nasica, though not then clothed with official authority, by removing Tiberius Gracchus. This deed does not, to be sure, belong wholly to the domain of civil affairs; it partakes of the nature of war also, since it was effected by violence; but it was, for all that, executed as a political measure without the help of an army. 1.77. The whole truth, however, is in this verse, against which, I am told, the malicious and envious are wont to rail: "Yield, ye arms, to the toga; to civic praises, ye laurels." Not to mention other instances, did not arms yield to the toga, when I was at the helm of state? For never was the republic in more serious peril, never was peace more profound. Thus, as the result of my counsels and my vigilance, their weapons slipped suddenly from the hands of the most desperate traitors â dropped to the ground of their own accord! What achievement in war, then, was ever so great? 1.78. What triumph can be compared with that? For I may boast to you, my son Marcus; for to you belong the inheritance of that glory of mine and the duty of imitating my deeds. And it was to me, too, that Gnaeus Pompey, a hero crowned with the honour of war, paid this tribute in the hearing of many, when he said that his third triumph would have been gained in vain, if he were not to have through my services to the state a place in which to celebrate it. There are, therefore, instances of civic courage that are not inferior to the courage of the soldier. Nay, the former calls for even greater energy and greater devotion than the latter. 1.79. That moral goodness which we look for in a lofty, high-minded spirit is secured, of course, by moral, not by physical, strength. And yet the body must be trained and so disciplined that it can obey the dictates of judgment and reason in attending to business and in enduring toil. But that moral goodness which is our theme depends wholly upon the thought and attention given to it by the mind. And, in this way, the men who in a civil capacity direct the affairs of the nation render no less important service than they who conduct its wars: by their statesmanship oftentimes wars are either averted or terminated; sometimes also they are declared. Upon Marcus Cato's counsel, for example, the Third Punic War was undertaken, and in its conduct his influence was domit, even after he was dead. 1.80. And so diplomacy in the friendly settlement of controversies is more desirable than courage in settling them on the battlefield; but we must be careful not to take that course merely for the sake of avoiding war rather than for the sake of public expediency. War, however, should be undertaken in such a way as to make it evident that it has no other object than to secure peace. But it takes a brave and resolute spirit not to be disconcerted in times of difficulty or ruffled and thrown off one's feet, as the saying is, but to keep one's presence of mind and one's self-possession and not to swerve from the path of reason. 1.81. Now all this requires great personal courage; but it calls also for great intellectual ability by reflection to anticipate the future, to discover some time in advance what may happen whether for good or for ill, and what must be done in any possible event, and never to be reduced to having to say, "I had not thought of that." These are the activities that mark a spirit strong, high, and self-reliant in its prudence and wisdom. But to mix rashly in the fray and to fight hand to hand with the enemy is but a barbarous and brutish kind of business. Yet when the stress of circumstances demands it, we must gird on the sword and prefer death to slavery and disgrace. 1.82. As to destroying and plundering cities, let me say that great care should be taken that nothing be done in reckless cruelty or wantonness. And it is great man's duty in troublous times to single out the guilty for punishment, to spare the many, and in every turn of fortune to hold to a true and honourable course. For whereas there are many, as I have said before, who place the achievements of war above those of peace, so one may find many to whom adventurous, hot-headed counsels seem more brilliant and more impressive than calm and well-considered measures. 1.83. We must, of course, never be guilty of seeming cowardly and craven in our avoidance of danger; but we must also beware of exposing ourselves to danger needlessly. Nothing can be more foolhardy than that. Accordingly, in encountering danger we should do as doctors do in their practice: in light cases of illness they give mild treatment; in cases of dangerous sickness they are compelled to apply hazardous and even desperate remedies. It is, therefore, only a madman who, in a calm, would pray for a storm; a wise man's way is, when the storm does come, to withstand it with all the means at his command, and especially, when the advantages to be expected in case of a successful issue are greater than the hazards of the struggle. The dangers attending great affairs of state fall sometimes upon those who undertake them, sometimes upon the state. In carrying out such enterprises, some run the risk of losing their lives, others their reputation and the good-will of their fellow-citizens. It is our duty, then, to be more ready to endanger our own than the public welfare and to hazard honour and glory more readily than other advantages. 1.84. Many, on the other hand, have been found who were ready to pour out not only their money but their lives for their country and yet would not consent to make even the slightest sacrifice of personal glory â even though the interests of their country demanded it. For example, when Callicratidas, as Spartan admiral in the Peloponnesian War, had won many signal successes, he spoiled everything at the end by refusing to listen to the proposal of those who thought he ought to withdraw his fleet from the Arginusae and not to risk an engagement with the Athenians. His answer to them was that "the Spartans could build another fleet, if they lost that one, but he could not retreat without dishonour to himself." And yet what he did dealt only a slight blow to Sparta; there was another which proved disastrous, when Cleombrotus in fear of criticism recklessly went into battle against Epaminondas. In consequence of that, the Spartan power fell. How much better was the conduct of Quintus Maximus! of him Ennius says: "One man â and he alone â restored our state by delaying. Not in the least did fame with him take precedence of safety; Therefore now does his glory shine bright, and it grows ever brighter." This sort of offence must be avoided no less in political life. For there are men who for fear of giving offence do not dare to express their honest opinion, no matter how excellent. 1.85. Those who propose to take charge of the affairs of government should not fail to remember two of Plato's rules: first, to keep the good of the people so clearly in view that regardless of their own interests they will make their every action conform to that; second, to care for the welfare of the whole body politic and not in serving the interests of some one party to betray the rest. For the administration of the government, like the office of a trustee, must be conducted for the benefit of those entrusted to one's care, not of those to whom it is entrusted. Now, those who care for the interests of a part of the citizens and neglect another part, introduce into the civil service a dangerous element â dissension and party strife. The result is that some are found to be loyal supporters of the democratic, others of the aristocratic party, and few of the nation as a whole. 1.86. As a result of this party spirit bitter strife arose at Athens, and in our own country not only dissensions but also disastrous civil wars broke out. All this the citizen who is patriotic, brave, and worthy of a leading place in the state will shun with abhorrence; he will dedicate himself unreservedly to his country, without aiming at influence or power for himself; and he will devote himself to the state in its entirety in such a way as to further the interests of all. Besides, he will not expose anyone to hatred or disrepute by groundless charges, but he will surely cleave to justice and honour so closely that he will submit to any loss, however heavy, rather than be untrue to them, and will face death itself rather than renounce them. 1.87. A most wretched custom, assuredly, is our electioneering and scrambling for office. Concerning this also we find a fine thought in Plato: "Those who compete against one another," he says, "to see which of two candidates shall administer the government, are like sailors quarrelling as to which one of them shall do the steering." And he likewise lays down the rule that we should regard only those as adversaries who take up arms against the state, not those who strive to have the government administered according to their convictions. This was the spirit of the disagreement between Publius Africanus and Quintus Metellus: there was in it no trace of rancour. 1.88. Neither must we listen to those who think that one should indulge in violent anger against one's political enemies and imagine that such is the attitude of a great-spirited, brave man. For nothing is more commendable, nothing more becoming in a pre-eminently great man than courtesy and forbearance. Indeed, in a free people, where all enjoy equal rights before the law, we must school ourselves to affability and what is called "mental poise"; for if we are irritated when people intrude upon us at unseasonable hours or make unreasonable requests, we shall develop a sour, churlish temper, prejudicial to ourselves and offensive to others. And yet gentleness of spirit and forbearance are to be commended only with the understanding that strictness may be exercised for the good of the state; for without that, the government cannot be well administered. On the other hand, if punishment or correction must be administered, it need not be insulting; it ought to have regard to the welfare of the state, not to the personal satisfaction of the man who administers the punishment or reproof. 3.69. Owing to the low ebb of public sentiment, such a method of procedure, I find, is neither by custom accounted morally wrong nor forbidden either by statute or by civil law; nevertheless it is forbidden by the moral law. For there is a bond of fellowship â although I have often made this statement, I must still repeat it again and again â which has the very widest application, uniting all men together and each to each. This bond of union is closer between those who belong to the same nation, and more intimate still between those who are citizens of the same city-state. It is for this reason that our forefathers chose to understand one thing by the universal law and another by the civil law. The civil law is not necessarily also the universal law; but the universal law ought to be also the civil law. But we possess no substantial, life-like image of true Law and genuine Justice; a mere outline sketch is all that we enjoy. I only wish that we were true even to this; for, even as it is, it is drawn from the excellent models which Nature and Truth afford. |
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| 124. Cicero, Letters To His Friends, 14.1, 14.11 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •philo of alexandria, judaism defence of Found in books: Taylor and Hay (2020) 38 |
125. Polybius, Histories, 15.17.4, 21.43.47 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •philo of alexandria, definition of courage •philo of alexandria, on philanthropia •philo of alexandria Found in books: Boulluec (2022) 261, 262; Mermelstein (2021) 93| 15.17.4. αὑτῶν δὲ χάριν ἔφησε καὶ τῆς τύχης καὶ τῶν ἀνθρωπίνων κεκρίσθαι σφίσι πρᾴως χρῆσθαι καὶ μεγαλοψύχως τοῖς πράγμασι. | 15.17.4. "But for our own sake," he said, "and in consideration of the fortune of war and of the common condition of man we have decided to be clement and magimous. |
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| 126. Anon., Testament of Judah, 25.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Vinzent (2013) 32 |
| 127. Anon., Testament of Zebulun, 10.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Vinzent (2013) 32 |
128. Anon., Testament of Simeon, 3.4, 6.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Gera (2014) 265; Vinzent (2013) 32 | 3.4. and so long as he that is envied flourisheth, he that envieth fadeth away. 6.7. Then shall I arise in joy, And will bless the Most High because of his marvellous works, [Because God hath taken a body and eaten with men and saved men]. |
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| 129. Anon., Testament of Job, 4.9-4.10, 41.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gera (2014) 451; Rowland (2009) 29; Vinzent (2013) 32 |
130. Anon., Testament of Benjamin, None (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013) 32 | 10.6. For all these things they gave us for an inheritance, saying: Keep the commandments of God, until the Lord shall reveal His salvation to all Gentiles. |
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| 131. Cicero, Letters, a b c d\n0 10.8 10.8 10 8\n1 '4.7.1 '4.7.1 '4 7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 38 |
132. Cicero, On The Ends of Good And Evil, a b c d\n0 3.71 3.71 3 71\n1 3.70 3.70 3 70\n2 3.69 3.69 3 69\n3 3.68 3.68 3 68\n4 3.67 3.67 3 67\n5 3.66 3.66 3 66\n6 3.65 3.65 3 65\n7 3.64 3.64 3 64\n8 '3.14.45 '3.14.45 '3 14\n9 1.18.60 1.18.60 1 18\n10 2.96 2.96 2 96 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 138| 3.71. Ius autem, quod ita dici appellarique possit, id esse natura, natura P. Man., Lamb. naturam alienumque alienumque V et ( corr. priore u ab alt. m. ) N alienamque esse a sapiente non modo iniuriam cui facere, verum etiam nocere. nec vero rectum est cum amicis aut bene meritis consociare sociare BE aut coniungere iniuriam, gravissimeque et gravissime et BE verissime defenditur numquam aequitatem ab utilitate posse seiungi, et quicquid aequum iustumque esset, id etiam honestum vicissimque, quicquid esset honestum, id iustum etiam atque aequum fore. | 3.71. Right moreover, properly so styled and entitled, exists (they aver) by nature; and it is foreign to the nature of the Wise Man not only to wrong but even to hurt anyone. Nor again is it righteous to enter into a partnership in wrongdoing with one's friends or benefactors; and it is most truly and cogently maintained that honesty is always the best policy, and that whatever is fair and just is also honourable, and conversely whatever is honourable will also be just and fair. |
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| 133. Posidonius Apamensis Et Rhodius, Fragments, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Cornelli (2013) 395 |
134. Cicero, De Finibus, a b c d\n0 3.71 3.71 3 71\n1 3.70 3.70 3 70\n2 3.69 3.69 3 69\n3 3.68 3.68 3 68\n4 3.67 3.67 3 67\n5 3.65 3.65 3 65\n6 3.66 3.66 3 66\n7 3.64 3.64 3 64\n8 '3.14.45 '3.14.45 '3 14\n9 1.18.60 1.18.60 1 18\n10 2.96 2.96 2 96 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 138 | 3.71. Right moreover, properly so styled and entitled, exists (they aver) by nature; and it is foreign to the nature of the Wise Man not only to wrong but even to hurt anyone. Nor again is it righteous to enter into a partnership in wrongdoing with one's friends or benefactors; and it is most truly and cogently maintained that honesty is always the best policy, and that whatever is fair and just is also honourable, and conversely whatever is honourable will also be just and fair. |
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| 135. Cicero, Marius, 1.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •philo of alexandria, definition of courage •philo of alexandria, on philanthropia Found in books: Mermelstein (2021) 93 |
136. Anon., Testament of Joseph, 3.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Gera (2014) 265 | 3.4. And I fasted in those seven years, and I appeared to the Egyptians as one living delicately, for they that fast for God's sake receive beauty of face. |
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| 137. Dead Sea Scrolls, Genesis Apocryphon, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •philo of alexandria Found in books: Lidonnici and Lieber (2007) 15 |
138. Septuagint, Judith, 1.1, 4.9-4.15, 8.6, 10.5, 11.17, 12.1-12.4, 12.7, 12.9, 15.12-15.14, 16.4 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •philo of alexandria •philo of alexandria, and cities Found in books: Gera (2014) 11, 265, 447, 451; Salvesen et al (2020) 100; Taylor (2012) 31 | 1.1. In the twelfth year of the reign of Nebuchadnezzar, who ruled over the Assyrians in the great city of Nineveh, in the days of Arphaxad, who ruled over the Medes in Ecbatana -- 4.9. And every man of Israel cried out to God with great fervor, and they humbled themselves with much fasting. 4.10. They and their wives and their children and their cattle and every resident alien and hired laborer and purchased slave -- they all girded themselves with sackcloth. 4.11. And all the men and women of Israel, and their children, living at Jerusalem, prostrated themselves before the temple and put ashes on their heads and spread out their sackcloth before the Lord. 4.12. They even surrounded the altar with sackcloth and cried out in unison, praying earnestly to the God of Israel not to give up their infants as prey and their wives as booty, and the cities they had inherited to be destroyed, and the sanctuary to be profaned and desecrated to the malicious joy of the Gentiles. 4.13. So the Lord heard their prayers and looked upon their affliction; for the people fasted many days throughout Judea and in Jerusalem before the sanctuary of the Lord Almighty. 4.14. And Joakim the high priest and all the priests who stood before the Lord and ministered to the Lord, with their loins girded with sackcloth, offered the continual burnt offerings and the vows and freewill offerings of the people. 4.15. With ashes upon their turbans, they cried out to the Lord with all their might to look with favor upon the whole house of Israel. 8.6. She fasted all the days of her widowhood, except the day before the sabbath and the sabbath itself, the day before the new moon and the day of the new moon, and the feasts and days of rejoicing of the house of Israel. 10.5. And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry. 11.17. For your servant is religious, and serves the God of heaven day and night; therefore, my lord, I will remain with you, and every night your servant will go out into the valley, and I will pray to God and he will tell me when they have committed their sins. 12.1. Then he commanded them to bring her in where his silver dishes were kept, and ordered them to set a table for her with some of his own food and to serve her with his own wine. 12.2. But Judith said, "I cannot eat it, lest it be an offense; but I will be provided from the things I have brought with me." 12.3. Holofernes said to her, "If your supply runs out, where can we get more like it for you? For none of your people is here with us." 12.4. Judith replied, "As your soul lives, my lord, your servant will not use up the things I have with me before the Lord carries out by my hand what he has determined to do." 12.7. So Holofernes commanded his guards not to hinder her. And she remained in the camp for three days, and went out each night to the valley of Bethulia, and bathed at the spring in the camp. 12.9. So she returned clean and stayed in the tent until she ate her food toward evening. 15.12. Then all the women of Israel gathered to see her, and blessed her, and some of them performed a dance for her; and she took branches in her hands and gave them to the women who were with her; 15.13. and they crowned themselves with olive wreaths, she and those who were with her; and she went before all the people in the dance, leading all the women, while all the men of Israel followed, bearing their arms and wearing garlands and with songs on their lips. 16.4. The Assyrian came down from the mountains of the north; he came with myriads of his warriors; their multitude blocked up the valleys, their cavalry covered the hills. |
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| 139. Cicero, On Laws, 1.23, 1.27 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Iricinschi et al. (2013) 114; Vazques and Ross (2022) 11 |
| 140. Septuagint, Ecclesiasticus (Siracides), a b c d\n0 12 12 12 None\n1 11 11 11 None\n2 10 10 10 None\n3 9 9 9 None\n4 8 8 8 None\n.. .. .. .. ...\n72 38.6 38.6 38 6 \n73 38.5 38.5 38 5 \n74 38.4 38.4 38 4 \n75 38.3 38.3 38 3 \n76 38.1 38.1 38 1 \n\n[77 rows x 4 columns] (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 117, 145 |
| 141. Varro, On Agriculture, 2.1-2.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •philo of alexandria, family and life of Found in books: Taylor and Hay (2020) 162 |
| 142. Septuagint, 2 Maccabees, 1.1-2.18, 6, 7, 7.9, 7.10, 7.11, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 360 |
| 143. Dead Sea Scrolls, Rule of The Community, 6.27 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •philo of alexandria Found in books: Lidonnici and Lieber (2007) 216 |
144. Anon., Jubilees, 3.9, 3.10, 3.11, 3.12, 3.13, 6.7, 6.8, 8.1, 8.2, 8.3, 8.4, 8.14, 8.15, 8.16, 8.17, 8.19, 9.13, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 11.2, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 14, 17.15-18.19, 40.5, 47.2, 47.3, 47.9, 47.10, 47.11, 47.12, 49.1.10.12 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Rowland (2009) 374 | 8.19. and his portion goeth towards the west through the midst of this river, and it extendeth till it reacheth the water of the abysses, out of which this river goeth forth |
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145. Septuagint, Wisdom of Solomon, a b c d\n0 10.15 10.15 10 15 \n1 10.17 10.17 10 17 \n2 10.16 10.16 10 16 \n3 17.5 17.5 17 5 \n4 6 6 6 None\n.. .. .. .. ...\n67 16.12 16.12 16 12 \n68 16.24 16.24 16 24 \n69 19.24 19.24 19 24 \n70 19.18 19.18 19 18 \n71 19.6 19.6 19 6 \n\n[72 rows x 4 columns] (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 171; Taylor and Hay (2020) 337 | 10.15. A holy people and blameless race wisdom delivered from a nation of oppressors." |
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| 146. Dead Sea Scrolls, Damascus Document, 1.7-1.8, 3.4-3.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •philo of alexandria Found in books: Salvesen et al (2020) 109 |
| 147. Dead Sea Scrolls, Rule of The Community, 6.27 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •philo of alexandria Found in books: Lidonnici and Lieber (2007) 216 |
| 148. Dead Sea Scrolls, Compositions 11Q5, 28.3-28.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •philo of alexandria Found in books: Gera (2014) 451 |
| 149. Dead Sea Scrolls, Community Rule, 6.27, 8.12-8.14, 9.3-9.5, 9.12-9.21, 10.6-10.24, 11.7-11.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •philo of alexandria •philo of alexandria, law of moses •philo of alexandria, revelation Found in books: Lidonnici and Lieber (2007) 216; Najman (2010) 151, 154, 155, 156, 180, 183, 184, 185 |
| 150. Dead Sea Scrolls, 11Qpsa, 28.3-28.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •philo of alexandria Found in books: Gera (2014) 451 |
| 151. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6.11, 6.15, 6.16, 6.17, 6.18-20, 13.14, 16.14, 16.15, 16.16, 16.17 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gordon (2020) 162 |
| 152. Dead Sea Scrolls, War Scroll, 1.3-1.4 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •philo of alexandria Found in books: Salvesen et al (2020) 109 |
153. Septuagint, 3 Maccabees, 2.33, 3.4, 3.8-3.10, 4.21, 5.28, 5.30-5.31, 6.10, 6.15, 6.22-6.28, 7.10-7.23 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 100, 170, 186, 190, 233, 358 | 2.33. They remained resolutely hopeful of obtaining help, and they abhorred those who separated themselves from them, considering them to be enemies of the Jewish nation, and depriving them of common fellowship and mutual help. 3.4. but because they worshiped God and conducted themselves by his law, they kept their separateness with respect to foods. For this reason they appeared hateful to some; 3.8. The Greeks in the city, though wronged in no way, when they saw an unexpected tumult around these people and the crowds that suddenly were forming, were not strong enough to help them, for they lived under tyranny. They did try to console them, being grieved at the situation, and expected that matters would change; 3.9. for such a great community ought not be left to its fate when it had committed no offense. 3.10. And already some of their neighbors and friends and business associates had taken some of them aside privately and were pledging to protect them and to exert more earnest efforts for their assistance. 4.21. But this was an act of the invincible providence of him who was aiding the Jews from heaven. 5.28. This was the act of God who rules over all things, for he had implanted in the king's mind a forgetfulness of the things he had previously devised. 5.30. But at these words he was filled with an overpowering wrath, because by the providence of God his whole mind had been deranged in regard to these matters; and with a threatening look he said, 5.31. "Were your parents or children present, I would have prepared them to be a rich feast for the savage beasts instead of the Jews, who give me no ground for complaint and have exhibited to an extraordinary degree a full and firm loyalty to my ancestors. 6.10. Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose. 6.15. Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them,' so accomplish it, O Lord." 6.22. Then the king's anger was turned to pity and tears because of the things that he had devised beforehand. 6.23. For when he heard the shouting and saw them all fallen headlong to destruction, he wept and angrily threatened his friends, saying, 6.24. "You are committing treason and surpassing tyrants in cruelty; and even me, your benefactor, you are now attempting to deprive of dominion and life by secretly devising acts of no advantage to the kingdom. 6.25. Who is it that has taken each man from his home and senselessly gathered here those who faithfully have held the fortresses of our country? 6.26. Who is it that has so lawlessly encompassed with outrageous treatment those who from the beginning differed from all nations in their goodwill toward us and often have accepted willingly the worst of human dangers? 6.27. Loose and untie their unjust bonds! Send them back to their homes in peace, begging pardon for your former actions! 6.28. Release the sons of the almighty and living God of heaven, who from the time of our ancestors until now has granted an unimpeded and notable stability to our government." 7.10. Upon receiving this letter the Jews did not immediately hurry to make their departure, but they requested of the king that at their own hands those of the Jewish nation who had willfully transgressed against the holy God and the law of God should receive the punishment they deserved. 7.11. For they declared that those who for the belly's sake had transgressed the divine commandments would never be favorably disposed toward the king's government. 7.12. The king then, admitting and approving the truth of what they said, granted them a general license so that freely and without royal authority or supervision they might destroy those everywhere in his kingdom who had transgressed the law of God. 7.13. When they had applauded him in fitting manner, their priests and the whole multitude shouted the Hallelujah and joyfully departed. 7.14. And so on their way they punished and put to a public and shameful death any whom they met of their fellow-countrymen who had become defiled. 7.15. In that day they put to death more than three hundred men; and they kept the day as a joyful festival, since they had destroyed the profaners. 7.16. But those who had held fast to God even to death and had received the full enjoyment of deliverance began their departure from the city, crowned with all sorts of very fragrant flowers, joyfully and loudly giving thanks to the one God of their fathers, the eternal Savior of Israel, in words of praise and all kinds of melodious songs. 7.17. When they had arrived at Ptolemais, called "rose-bearing" because of a characteristic of the place, the fleet waited for them, in accord with the common desire, for seven days. 7.18. There they celebrated their deliverance, for the king had generously provided all things to them for their journey, to each as far as his own house. 7.19. And when they had landed in peace with appropriate thanksgiving, there too in like manner they decided to observe these days as a joyous festival during the time of their stay. 7.20. Then, after inscribing them as holy on a pillar and dedicating a place of prayer at the site of the festival, they departed unharmed, free, and overjoyed, since at the king's command they had been brought safely by land and sea and river each to his own place. 7.21. They also possessed greater prestige among their enemies, being held in honor and awe; and they were not subject at all to confiscation of their belongings by any one. 7.22. Besides they all recovered all of their property, in accordance with the registration, so that those who held any restored it to them with extreme fear. So the supreme God perfectly performed great deeds for their deliverance. 7.23. Blessed be the Deliverer of Israel through all times! Amen. |
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| 154. Dead Sea Scrolls, Damascus Covenant, 6.11, 6.15, 6.16, 6.17, 6.18-20, 13.14, 16.14, 16.15, 16.16, 16.17 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gordon (2020) 159, 228 |
155. Septuagint, 1 Maccabees, 1.48, 2.26, 2.42, 4.45-4.46, 7.13, 8.30, 9.27, 10.31, 10.39, 10.43, 14.6, 14.41, 15.29 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •philo of alexandria •philo of alexandria, and the land of the jerusalem temple •philo of alexandria, family and life of Found in books: Boulluec (2022) 261, 262; Gordon (2020) 164, 180, 228; Iricinschi et al. (2013) 415; Levine Allison and Crossan (2006) 58; Salvesen et al (2020) 358; Taylor (2012) 5, 37 | 1.48. and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, 2.26. Thus he burned with zeal for the law, as Phinehas did against Zimri the son of Salu. 2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 4.45. And they thought it best to tear it down, lest it bring reproach upon them, for the Gentiles had defiled it. So they tore down the altar, 4.46. and stored the stones in a convenient place on the temple hill until there should come a prophet to tell what to do with them. 7.13. The Hasideans were first among the sons of Israel to seek peace from them, 8.30. If after these terms are in effect both parties shall determine to add or delete anything, they shall do so at their discretion, and any addition or deletion that they may make shall be valid. 9.27. Thus there was great distress in Israel, such as had not been since the time that prophets ceased to appear among them. 10.31. And let Jerusalem and her environs, her tithes and her revenues, be holy and free from tax. 10.39. Ptolemais and the land adjoining it I have given as a gift to the sanctuary in Jerusalem, to meet the necessary expenses of the sanctuary. 10.43. And whoever takes refuge at the temple in Jerusalem, or in any of its precincts, because he owes money to the king or has any debt, let him be released and receive back all his property in my kingdom. 14.6. He extended the borders of his nation,and gained full control of the country. 14.41. And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise, 15.29. You have devastated their territory, you have done great damage in the land, and you have taken possession of many places in my kingdom. |
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| 156. Dead Sea Scrolls, Damascus Document, 1.7-1.8, 3.4-3.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •philo of alexandria Found in books: Salvesen et al (2020) 109 |
157. Cicero, On The Nature of The Gods, 1.13-1.15, 1.19-1.24, 1.20.53, 1.30, 1.36.101, 1.65, 2.21, 2.25, 2.28, 2.33-2.43, 2.37.95-2.37.96, 2.54, 2.57-2.58, 2.87-2.97, 2.153, 2.168, 3.5-3.6, 3.86, 3.90, 8.21 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •philo of alexandria •philo of alexandria, on cult statues •philo of alexandria, on heavenly bodies •philo of alexandria, on scriptural interpretations •philo of alexandria, on stoic cosmology and theology •philo of alexandria, Found in books: Del Lucchese (2019) 205; Engberg-Pedersen (2010) 19, 24, 235; Erler et al (2021) 108; Frede and Laks (2001) 300, 309; Gunderson (2022) 26, 27, 30, 31, 32, 195; Hirsch-Luipold (2022) 115; Horkey (2019) 84; Inwood and Warren (2020) 195; Lidonnici and Lieber (2007) 220; Long (2006) 123 | 1.13. However, to free myself entirely from ill‑disposed criticism, I will now lay before my readers the doctrines of the various schools on the nature of the gods. This is a topic on which it seems proper to summon all the world to sit in judgement and pronounce which of these doctrines is the true one. If it turn out that all the schools agree, or if any one philosopher be found who had discovered the truth, then but not before I will convict the Academy of captiousness. This being so, I feel disposed to cry, in the words of the Young Comrades: O ye gods and O ye mortals, townsmen, gownsmen, hear my call; I invoke, implore, adjure ye, bear ye witness one and all — not about some frivolous trifle such as that of which a character in the play complains — . . . here's a monstrous crime and outrage in the land; Here's a lady who declines a guinea from a lover's hand! 1.14. but to attend in court, try the case, and deliver their verdict as to what opinions we are to hold about religion, piety and holiness, about ritual, about honour and loyalty to oaths, about temples, shrines and solemn sacrifices, and about the very auspices over which I myself preside; for all of these matters ultimately depend upon this question of the nature of the immortal gods. Surely such wide diversity of opinion among men of the greatest learning on a matter of the highest moment must affect even those who think that they possess certain knowledge with a feeling of doubt. 1.15. This has often struck me, but it did so with especial force on one occasion, when the topic of the immortal gods was made the subject of a very searching and thorough discussion at the house of my friend Gaius Cotta. It was the Latin Festival, and I had come at Cotta's express invitation to pay him a visit. I found him sitting in an alcove, engaged in debate with Gaius Velleius, a Member of the Senate, accounted by the Epicureans as their chief Roman adherent at the time. With them was Quintus Lucilius Balbus, who was so accomplished a student of Stoicism as to rank with the leading Greek exponents of that system. When Cotta saw me, he greeted me with the words: "You come exactly at the right moment, for I am just engaging in a dispute with Velleius on an important topic, in which you with your tastes will be interested to take part." 1.19. What power of mental vision enabled your master Plato to descry the vast and elaborate architectural process which, as he makes out, the deity adopted in building the structure of the universe? What method of engineering was employed? What tools and levers and derricks? What agents carried out so vast an undertaking? And how were air, fire, water and earth enabled to obey and execute the will of the architect? How did the five regular solids, which are the basis of all other forms of matter, come into existence so nicely adapted to make impressions on our minds and produce sensations? It would be a lengthy task to advert upon every detail of a system that is such as to seem the result of idle theorizing rather than of real research; 1.20. but the prize example is that the thinker who represented the world not merely as having had an origin but even as almost made by hand, also declared that it will exist for ever. Can you suppose that a man can have even dipped into natural philosophy if he imagines that anything that has come into being can be eternal? What composite whole is not capable of dissolution? What thing is there that has a beginning but not an end? While as for your Stoic Providence, Lucilius, if it is the same thing as Plato's creator, I repeat my previous questions, what were its agents and instruments, and how was the entire undertaking planned out and carried though? If on the contrary it is something different, I ask why it made the world mortal, and not everlasting as did Plato's divine creator? 1.21. Moreover I would put to both of you the question, why did these deities suddenly awake into activity as world-builders after countless ages of slumber? for though the world did not exist, it does not follow that ages did not exist — meaning by ages, not periods made up of a number of days and nights in annual courses, for ages in this sense I admit could not have been produced without the circular motion of the firmament; but from the infinite past there has existed an eternity not measured by limited divisions of time, but of a nature intelligible in terms of extension; since it is inconceivable that there was ever a time when time did not exist. 1.22. Well then, Balbus, what I ask is, why did your Providence remain idle all through that extent of time of which you speak? Was it in order to avoid fatigue? But god cannot know fatigue; and also there was no fatigue in question, since all the elements, sky, fire, earth and sea, were obedient to the divine will. Also, why should god take a fancy to decorate the firmament with figures and illuminations, like an aedile? If it was to embellish his own abode, then it seems that he had previously between dwelling for an infinite time in a dark and gloomy hovel! And are we to suppose that thenceforward the varied beauties which we see adorning earth and sky have afforded him pleasure? How can a god take pleasure in things of this sort? And if he did, he could not have dispensed with it so long. 1.23. Or were these beauties designed for the sake of men, as your school usually maintains? For the sake of wise men? If so, all this vast effort of construction took place on account of a handful of people. For the sake of fools then? But in the first place there was no reason for god to do a service to the wicked and secondly, what good did he do? inasmuch as all fools are beyond question extremely miserable, precisely because they are fools (for what can be mentioned more miserable than folly?), and in the second place because there are so many troubles in life that, though wise men can assuage them by balancing against them life's advantages, fools can neither avoid their approach nor endure their presence. Those on the other hand who said that the world is itself endowed with life and with wisdom, failed entirely to discern what shape the nature of an intelligent living being could conceivably possess. I will touch on this a little later; 1.24. for the present I will confine myself to expressing my surprise at their stupidity in holding that a being who is immortal and also blessed is of a spherical shape, merely on the ground that Plato pronounces a sphere to be the most beautiful of all figures. For my own part, on the score of appearance I prefer either a cylinder or a cube or a cone or a pyramid. Then, what mode of existence is assigned to their spherical deity? Why, he is in a state of rotation, spinning round with a velocity that surpasses all powers of conception. But what room there can be in such an existence for steadfastness of mind and for happiness, I cannot see. Also, why should a condition that is painful in the human body, if even the smallest part of it is affected, be supposed to be painless in the deity? Now clearly the earth, being a part of the world, is also a part of god. Yet we see that vast portions of the earth's surface are uninhabitable deserts, being either scorched by the sun's proximity, or frost-bound and covered with snow owing to its extreme remoteness. But if the world is god, these, being parts of the world, must be regarded as limbs of god, undergoing the extremes of heat and cold respectively. 1.30. The inconsistencies of Plato are a long story. In the Timaeus he says that it is impossible to name the father of this universe; and in the Laws he deprecates all inquiry into the nature of the deity. Again, he holds that god is entirely incorporeal (in Greek, asomatos); but divine incorporeity is inconceivable, for an incorporeal deity would necessarily be incapable of sensation, and also of practical wisdom, and of pleasure, all of which are attributes essential to our conception of deity. Yet both in the Timaeus and the Laws he says that the world, the sky, the stars, the earth and our souls are gods, in addition to those in whom we have been taught to believe; but it is obvious that these propositions are both inherently false and mutually destructive. 1.65. "I grant the existence of the gods: do you then teach me their origin, their dwelling-place, their bodily and spiritual nature, their mode of life; for these are the things which I want to know. In regard to all of them you make great play with the lawless domination of the atoms; from these you construct and create everything that comes upon the ground, as he says. Now in the first place, there are no such things as atoms. For there is nothing . . . incorporeal, but all space is filled with material bodies; hence there can be no such thing as void, and no such thing as an indivisible body. 2.21. 'That which has the faculty of reason is superior to that which has not the faculty of reason; but nothing is superior to the world; therefore the world has the faculty of reason.' A similar argument can be used to prove that the world is wise, and happy, and eternal; for things possessed of each of these attributes are superior to things devoid of them, and nothing is superior to the world. From this it will follow that the world is god. Zeno also argued thus: 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. 2.28. 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. 2.33. "Again, if we wish to proceed from the first rudimentary orders of being to the last and most perfect, we shall necessarily arrive in the end at deity. We notice the sustaining power of nature first in the members of the vegetable kingdom, towards which her bounty was limited to providing for their preservation by means of the faculties of nurture and growth. 2.34. Upon the animals she bestowed sensation and motion, and an appetite or impulse to approach things wholesome and retire from things harmful. For man she amplified her gift by the addition of reason, whereby the appetites might be controlled, and alternately indulged and held in check. But the fourth and highest grade is that of beings born by nature good and wise, and endowed from the outset with the innate attributes of right reason and consistency; this must be held to be above the level of man: it is the attribute of god, that is, of the world, which must needs possess that perfect and absolute reason of which I spoke. 2.35. Again, it is undeniable that every organic whole must have an ultimate ideal of perfection. As in vines or cattle we see that, unless obstructed by some force, nature progresses on a certain path of her own to her goal of full development, and as in painting, architecture and the other arts and crafts there is an ideal of perfect workmanship, even so and far more in the world of nature as a whole there must be a process towards completeness and perfection. The various limited modes of being may encounter many external obstacles to hinder their perfect realization, but there can be nothing that can frustrate nature as a whole, since she embraces and contains within herself all modes of being. Hence it follows that there must exist this fourth and highest grade, unassailable by any external force. 2.36. Now this is the grade on which universal nature stands; and since she is of such a character as to be superior to all things and incapable of frustration by any, it follows of necessity that the world is an intelligent being, and indeed also a wise being. "Again, what can be more illogical than to deny that the being which embraces all things must be the best of all things, or, admitting this, to deny that it must be, first, possessed of life, secondly, rational and intelligent, and lastly, endowed with wisdom? How else can it be the best of all things? If it resembles plants or even animals, so far from being highest, it must be reckoned lowest in the scale of being. If again it be capable of reason yet has not been wise from the beginning, the world must be in a worse condition than mankind; for a man can become wise, but if in all the eternity of past time the world has been foolish, obviously it will never attain wisdom; and so it will be inferior to man, which is absurd. Therefore the world must be deemed to have been wise from the beginning, and divine. 2.37. "In fact there is nothing else beside the world that has nothing wanting, but is fully equipped and complete and perfect in all its details and parts. For as Chrysippus cleverly puts it, just as a shield-case is made for the sake of a shield and a sheath for the sake of a sword, so everything else except the world was created for the sake of some other thing; thus the cornº and fruits produced by the earth were created for the sake of animals, and animals for the sake of man: for example the horse for riding, the ox for ploughing, the dog for hunting and keeping guard; man himself however came into existence for the purpose of contemplating and imitating the world; he is by no means perfect, but he is 'a small fragment of that which is perfect.' 2.38. The world on the contrary, since it embraces all things and since nothing exists which is not within it, is entirely perfect; how then can it fail to possess that which is the best? but there is nothing better than intelligence and reason; the world therefore cannot fail to possess them. Chrysippus therefore also well shows by the aid of illustrations that in the perfect and mature specimen of its kind everything is better than in the imperfect, for instance in a horse than in a foal, in a dog than in a puppy, in a man than in a boy; and that similarly a perfect and complete being is bound to possess that which is the best thing in all the world; 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. 2.54. "This regularity therefore in the stars, this exact punctuality throughout all eternity notwithstanding the great variety of their courses, is to me incomprehensible without rational intelligence and purpose. And if we observe these attributes in the planets, we cannot fail to enrol even them among the number of the gods. "Moreover the so‑called fixed stars also indicate the same intelligence and wisdom. Their revolutions recur daily with exact regularity. It is not the case that they are carried along by the aether or that their courses are fixed in the firmament, as most people ignorant of natural philosophy aver; for the aether is not of such a nature as to hold the stars and cause them to revolve by its own force, since being rare and translucent and of uniform diffused heat, the aether does not appear to be well adapted to contain the stars. 2.57. "I therefore believe that I shall not be wrong if in discussing this subject I take my first principle from the prince of seekers after truth, Zeno himself. Now Zeno gives this definition of nature: 'nature (he says) is a craftsmanlike fire, proceeding methodically to the work of generation.' For he holds that the special function of an art or craft is to create and generate, and that what in the processes of our arts is done by the hand is done with far more skilful craftsmanship by nature, that is, as I said, by that 'craftsmanlike' fire which is the teacher of the other arts. And on this theory, while each department of nature is 'craftsmanlike,' in the sense of having a method or path marked out for it to follow, 2.58. the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. 2.87. Let someone therefore prove that it could have been better. But no one will ever prove this, and anyone who essays to improve some detail will either make it worse or will be demanding an improvement impossible in the nature of things. "But if the structure of the world in all its parts is such that it could not have been better whether in point of utility or beauty, let us consider js is the result of chance, or whether on the contrary the parts of the world are in such a condition that they could not possibly have cohered together if they were not controlled by intelligence and by divine providence. If then that produces of nature are better than those of art, and if art produces nothing without reason, nature too cannot be deemed to be without reason. When you see a statue or a painting, you recognize the exercise of art; when you observe from a distance the course of a ship, you do not hesitate to assume that its motion is guided by reason and by art; when you look at a sun‑dial or a water-clock, you infer that it tells the time by art and not by chance; how then can it be consistent to suppose that the world, which includes both the works of art in question, the craftsmen who made them, and everything else besides, can be devoid of purpose and of reason? 2.88. Suppose a traveller to carry into Scythia or Britain the orrery recently constructed by our friend Posidonius, which at each revolution reproduces the same motions of the sun, the moon and the five planets that take place in the heavens every twenty-four hundred, would any single native doubt that this orrery was the work of a rational being? This thinkers however raise doubts about the world itself from which all things arise and have their being, and debate whether it is the produce of chance or necessity of some sort, or of divine reason and intelligence; they think more highly of the achievement of Archimedes in making a model of the revolutions of the firmament than of that of nature in creating them, although the perfection of the original shows a craftsmanship many times as great as does the counterfeit. 2.89. Just as the shield in Accius who had never seen a ship before, on descrying in the distance from his mountain‑top the strange vessel of the Argonauts, built by the gods, in his first amazement and alarm cries out: so huge a bulk Glides from the deep with the roar of a whistling wind: Waves roll before, and eddies surge and swirl; Hurtling headlong, it snort and sprays the foam. Now might one deem a bursting storm-cloud rolled, Now that a rock flew skyward, flung aloft By wind and storm, or whirling waterspout Rose from the clash of wave with warring wave; Save 'twere land-havoc wrought by ocean-flood, Or Triton's trident, heaving up the roots of cavernous vaults beneath the billowy sea, Hurled from the depth heaven-high a massy crag. At first he wonders what the unknown creature that he beholds may be. Then when he sees the warriors and hears the singing of the sailors, he goes on: the sportive dolphins swift Forge snorting through the foam — and so on and so on — Brings to my ears and hearing such a tune As old Silvanus piped. 2.90. Well then, even as the shepherd at the first sight thinks he sees some lifeless and iimate object, but afterwards is led by clearer indications to begin to suspect the true nature of the thing about which he had previously been uncertain, so it would have been the proper course for the philosophers, if it so happened that the first sight of the world perplexed them, afterwards when they had seen its definite and regular motions, and all its phenomena controlled by fixed system and unchanging uniformity, to infer the presence not merely of an inhabitant of this celestial and divine abode, but also of a ruler and governor, the architect as it were of this mighty and monumental structure. "But as it is they appear to me to have no suspicion even of the marvels of the celestial and terrestrial creation. 2.91. For in the first place the earth, which is situated in the centre of the world, is surrounded on all sides by this living and respirable substance named the air. 'Air' is a Greek word, but yet it has by this time been accepted in use by our race, and in fact passes current as Latin. The air in turn is embraced by the immeasurable aether, which consists of the most elevated portions of fire. The term 'aether' also we may borrow, and employ it like 'air' as a Latin word, though Pacuvius provides his readers with a translation: What I speak of, we call heaven, but the Greeks it 'aether' call — just as though the man who says this were not a Greek! 'Well, he is talking Latin,' you may say. Just so, if we won't suppose we are hearing him talk Greek; in another passage Pacuvius tells us: A Grecian born: my speech discloses that. 2.92. But let us return to more important matters. From aether then arise the innumerable fires of the heavenly bodies, chief of which is the sun, who illumines all things with most brilliant light, and is many times greater and vaster than the whole earth; and after him the other stars of unmeasured magnitudes. And these vast and numerous fires not merely do no harm to the earth and to terrestrial things, but are actually beneficial, though with the qualification that were their positions altered, the earth would inevitably be burnt up by such enormous volumes of heat when uncontrolled and untempered. 2.93. "At this point must I not marvel that there should be anyone who can persuade himself that there are certain solid and indivisible particles of matter borne along by the force of gravity, and that the fortuitous collision of those particles produces this elaborate and beautiful world? I cannot understand why he who considers it possible for this to have occurred should not all think that, if a counts number of copies of the one-and‑twenty letters of alphabet, made of gold or what you will, were thrown together into some receptacle and then shaken out on the ground, it would be possible that they should produce the Annals of Ennius, all ready for the reader. I doubt whether chance could possibly succeed in producing even a single verse! 2.94. Yet according to the assertion of your friends, that out of particles of matter not endowed with heat, nor with any 'quality' (the Greek term poiotes), nor with sense, but colliding together at haphazard and by chance, the world has emerged complete, or rather a countless number of worlds are some of them being born and some perishing at every moment of time — yet if the clash of atoms can create a world, why can it not produce a colonnade, a temple, a house, a city, which are less and indeed much less difficult things to make? The fact is, they indulge in such random babbling about the world that for my part I cannot think that they have ever looked up at this marvellously beautiful sky — which is my next topic. 2.95. So Aristotle says brilliantly: 'If there were beings who had always lived beneath the earth, in comfortable, well‑lit dwellings, decorated with statues and pictures and furnished with all the luxuries enjoyed by persons thought to be supremely happy, and who though they had never come forth above the ground had learnt by report and by hearsay of the existence of certain deities or divine powers; and then if at some time the jaws of the earth were opened and they were able to escape from their hidden abode and to come forth into the regions which we inhabit; when they suddenly had sight of the earth and the seas and the sky, and came to know of the vast clouds and mighty winds, and beheld the sun, and realized not only its size and beauty but also its Ptolemaic in causing the day by shedding light over all the sky, and, after night had darkened the earth, they then saw the whole sky spangled and adorned with stars, and the changing phases of the moon's light, now waxing and now waning, and the risings and settings of all these heavenly bodies and their courses fixed and changeless throughout all eternity, — when they saw these things, surely they would think that the gods exist and that these mighty marvels are their handiwork.' 2.96. Thus far Aristotle; let us for our part imagine a darkness as dense as that which is said to have once covered the neighbouring districts on the occasion of an eruption of the volcano Etna, so that for two days no man could recognize his fellow, and when on the third day the sun shone upon them, they felt as if they had come to life again: well, suppose that after darkness had prevailed from the beginning of time, it similarly happened to ourselves suddenly to behold the light of day, what should we think of the splendour of the heavens? But daily recurrence and habit familiarize our indicates with the sight, and we feel no surprise or curiosity as to the reasons for things that we see always; just as if it were the novelty and not rather the importance of phenomena that ought to arouse us to inquire into their causes. 2.97. Who would not deny the name of human being to a man who, on seeing the regular motions of the heaven and the fixed order of the stars and the accurate interconnexion and interrelation of all things, can deny that these things possess any rational design, and can maintain that phenomena, the wisdom of whose ordering transcends the capacity of our wisdom to understand it, take place by chance? When we see something moved by machinery, like an orrery or clock or many other such things, we do not doubt that these contrivances are the work of reason; when therefore we behold the whole compass of the heaven moving with revolutions of marvellous velocity and executing with perfect regularity the annual changes of the seasons with absolute safety and security for all things, how can we doubt that all this is effected not merely by reason, but by a reason that is transcendent and divine? 2.153. "Then moreover hasn't man's reason penetrated even to the sky? We alone of living creatures know the risings and settings and the courses of the stars, the human race has set limits to the day, the month and the year, and has learnt the eclipses of the sun and moon and foretold for all future time their occurrence, their extent and their dates. And contemplating the heavenly bodies the mind arrives at a knowledge of the gods, from which arises piety, with its comrades justice and the rest of the virtues, the sources of a life of happiness that vies with and resembles the divine existence and leaves us inferior to the celestial beings in nothing else save immortality, which is immaterial for happiness. I think that my exposition of these matters has been sufficient to prove how widely man's nature surpasses all other living creatures; and this should make it clear that neither such a conformation and arrangement of the members nor such power of mind and intellect can possibly have been created by chance. 2.168. "These are more or less the things that occurred to me which I thought proper to be said upon the subject of the nature of the gods. And for your part, Cotta, would you but listen to me, you would plead the same cause, and reflect that you are a leading citizen and a pontife, and you would take advantage of the liberty enjoyed by your school of arguing both pro and contra to choose to espouse my side, and preferably to devote to this purpose those powers of eloquence which your rhetorical exercises have bestowed upon you and which the Academy has fostered. For the habit of arguing in support of atheism, whether it be done from conviction or in pretence, is a wicked and impious practice." 3.5. "Very well," rejoined Cotta, "let us then proceed as the argument itself may lead us. But before we come to the subject, let me say a few words about myself. I am considerably influenced by your authority, Balbus, and by the plea that you put forward at the conclusion of your discourse, when you exhorted me to remember that I am both a Cotta and a pontife. This no doubt meant that I ought to uphold the beliefs about the immortal gods which have come down to us from our ancestors, and the rites and ceremonies and duties of religion. For my part I always shall uphold them and always have done so, and no eloquence of anybody, learned or unlearned, shall ever dislodge me from the belief as to the worship of the immortal gods which I have inherited from our forefathers. But on any question of el I am guided by the high pontifes, Titus Coruncanius, Publius Scipio and Publius Scaevola, not by Zeno or Cleanthes or Chrysippus; and I have Gaius Laelius, who was both an augur and a philosopher, to whose discourse upon religion, in his famous oration, I would rather listen than to any leader of the Stoics. The religion of the Roman people comprises ritual, auspices, and the third additional division consisting of all such prophetic warnings as the interpreters of the Sybil or the soothsayers have derived from portents and prodigies. While, I have always thought that none of these departments of religion was to be despised, and I have held the conviction that Romulus by his auspices and Numa by his establishment of our ritual laid the foundations of our state, which assuredly could never have been as great as it is had not the fullest measure of divine favour been obtained for it. 3.6. There, Balbus, is the opinion of a Cotta and a pontife; now oblige me by letting me know yours. You are a philosopher, and I ought to receive from you a proof of your religion, whereas I must believe the word of our ancestors even without proof." "What proof then do you require of me, Cotta?" replied Balbus. "You divided your discourse under four heads," said Cotta; "first you designed to prove the existence of the gods; secondly, to describe their nature; thirdly, to show that the world is governed by them; and lastly, that they care for the welfare of men. These, if I remember rightly, were the headings that you laid down." "You are quite right," said Balbus; "but now tell me what it is that you want to know." 3.86. " 'But,' it may be objected, 'the gods disregard smaller matters, and do not pay attention to the petty farms and paltry vines of individuals, and any trifling damage done by blight or hail cannot have been a matter for the notice of Jupiter; even kings do not attend to all the petty affairs in their kingdoms': this is how you argue. As if forsooth it was Publius Rutilius's estate at Formiae about which I complained a little time ago, and not his loss of all security! But this is the way with all mortals: their external goods, their vineyards, cornº-fields and olive-yards, with their abundant harvests and fruits, and in short all the comfort and prosperity of their lives, they think of as coming to them from the gods; but virtue no one ever imputed to a god's bounty. 3.90. " 'The gods do not take notice of everything, any more than do human rulers,' says our friend. Where is the parallel? If human rulers knowingly overlook a fault they are greatly to blame; but as for god, he cannot even offer the excuse of ignorance. And how remarkably you champion his cause, when you declare that the divine power is such that even if a person has escaped punishment by dying, the punishment is visited on his children and grandchildren and their descendants! What a remarkable instance of the divine justice! Would any state tolerate a lawgiver who should enact that a son or grandson was to be sentenced for the transgression of a father or grandfather? Where shall the Tantalids' vendetta end? What penalty for Myrtilus' murder Shall ever glut the appetite of vengeance? |
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158. Diodorus Siculus, Historical Library, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 238 | 1.31.9. It is for this reason that, according to our historical accounts, the ancient kings Egypt built great and marvellous works with the aid of so many hands and left in them immortal monuments to their glory. But these matters we shall set forth in detail a little later; now we shall tell of the nature of the river and the distinctive features of the country. |
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159. Lucretius Carus, On The Nature of Things, 5.373-5.405 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Gunderson (2022) 32| 5.373. haut igitur leti praeclusa est ianua caelo 5.374. nec soli terraeque neque altis aequoris undis, 5.375. sed patet immani et vasto respectat hiatu. 5.376. quare etiam nativa necessumst confiteare 5.377. haec eadem; neque enim, mortali corpore quae sunt, 5.378. ex infinito iam tempore adhuc potuissent 5.379. inmensi validas aevi contemnere vires. 5.380. Denique tantopere inter se cum maxima mundi 5.381. pugnent membra, pio nequaquam concita bello, 5.382. nonne vides aliquam longi certaminis ollis 5.383. posse dari finem, vel cum sol et vapor omnis 5.384. omnibus epotis umoribus exsuperarint? 5.385. quod facere intendunt, neque adhuc conata patrantur; 5.386. tantum suppeditant amnes ultraque mitur 5.387. omnia diluviare ex alto gurgite ponti: 5.388. ne quiquam, quoniam verrentes aequora venti 5.389. deminuunt radiisque retexens aetherius sol, 5.390. et siccare prius confidunt omnia posse 5.391. quam liquor incepti possit contingere finem. 5.392. tantum spirantes aequo certamine bellum 5.393. magnis inter se de rebus cernere certant, 5.394. cum semel interea fuerit superantior ignis 5.395. et semel, ut fama est, umor regnarit in arvis. 5.396. ignis enim superavit et ambiens multa perussit, 5.397. avia cum Phaethonta rapax vis solis equorum 5.398. aethere raptavit toto terrasque per omnis. 5.399. at pater omnipotens ira tum percitus acri 5.400. magimum Phaethonta repenti fulminis ictu 5.401. deturbavit equis in terram, Solque cadenti 5.402. obvius aeternam succepit lampada mundi 5.403. disiectosque redegit equos iunxitque trementis, 5.404. inde suum per iter recreavit cuncta gubers, 5.405. scilicet ut veteres Graium cecinere poetae poëtae . | |
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| 160. Andronicus of Rhodes, On Emotions, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •philo of alexandria, jewish philosopher, pity valued and compatible with apatheia •philo, clement of alexandria, basil Found in books: Sorabji (2000) 389 |
| 161. Livy, History, 45.27 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •philo of alexandria •philo of alexandria, judaism in attica Found in books: Potter Suh and Holladay (2021) 612 |
| 162. Anon., Sibylline Oracles, 3.1-3.294, 3.421-3.424, 3.545-3.808, 5.249-5.252, 5.263, 5.415-5.433, 5.492-5.503 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •nan Found in books: Lidonnici and Lieber (2007) 149; Potter Suh and Holladay (2021) 44; Salvesen et al (2020) 355, 362 |
163. Philo of Alexandria, Against Flaccus, 108, 110, 122-123, 136, 167, 17, 173-174, 189-191, 20, 25-49, 5, 50-56, 64, 74-75, 8, 84-85, 9, 95-96, 2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 3, 32 | 2. This Flaccus being chosen by Tiberius Caesar as one of his intimate companions, after the death of Severus, who had been lieutetgovernor in Egypt, was appointed viceroy of Alexandria and the country round about, being a man who at the beginning, as far as appearance went, had given innumerable instances of his excellence, for he was a man of prudence and diligence, and great acuteness of perception, very energetic in executing what he had determined on, very eloquent as a speaker, and skilful too at discerning what was suppressed as well as at understanding what was said. |
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164. Ovid, Metamorphoses, 7.251-7.254, 14.57-14.58 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •philo of alexandria Found in books: Dillon and Timotin (2015) 100| 7.251. Quos ubi placavit precibusque et murmure longo, 7.252. Aesonis effetum proferri corpus ad auras 7.253. iussit et in plenos resolutum carmine somnos, 7.254. exanimi similem, stratis porrexit in herbis. 14.57. spargit et obscurum verborum ambage novorum 14.58. ter noviens carmen magico demurmurat ore. | |
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| 165. Philo of Alexandria, On Sobriety, 16-17, 13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 336 |
166. Philo of Alexandria, On Dreams, 1.14-1.15, 1.21, 1.23, 1.25, 1.30-1.33, 1.35, 1.41, 1.52-1.60, 1.67, 1.72, 1.75, 1.91, 1.114, 1.124-1.126, 1.143, 1.149, 1.151, 1.184, 1.186-1.188, 1.191, 1.215-1.217, 1.220, 1.229, 1.242, 2.10, 2.40, 2.78-2.92, 2.95, 2.100, 2.118-2.120, 2.167-2.168, 2.269-2.270, 2.272, 2.277 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 143, 326; Corrigan and Rasimus (2013) 394; Frede and Laks (2001) 285, 290, 294, 299, 307, 309; Gunderson (2022) 27, 35, 197; Hirsch-Luipold (2022) 94, 129, 153; Kraemer (2010) 83, 84, 89; Lidonnici and Lieber (2007) 153, 206, 208; Malherbe et al (2014) 189; Penniman (2017) 66; Potter Suh and Holladay (2021) 214, 221, 223; Rowland (2009) 164, 307, 540; Salvesen et al (2020) 121, 231, 239, 240, 251; Sorabji (2000) 233, 386; Taylor (2012) 30, 38; Taylor and Hay (2020) 61, 63, 160, 235, 336, 338; Ward (2022) 142 | 1.14. However, enough of this. The next thing must be to consider why it is that as four wells had been dug by the servants of Abraham and Isaac, the fourth and last was called the well of the oath. 1.15. May it not be that sacred historian here desires to represent, in a figurative manner, that as in the universe there are four elements of which this world is composed, and as there are an equal number in ourselves, of which we have been fashioned before we were moulded into our human shape, three of them are capable of being comprehended somehow or other, but the fourth is unintelligible to all who come forward as judges of it. 1.21. 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? 1.23. What, again, are we to say of the moon? Does she show us a light of her own, or a borrowed and illegitimate one, only reflected from the rays of the sun? or is neither of these things true, but has she something mixed, as it were, so as to be a sort of combination of her own light and of that which belongs to some other body? For all these things, and others like them, belonging to the fourth and most excellent of the bodies in the world, namely, the heaven, are uncertain and incomprehensible, and are spoken of in accordance with conjectures and guesses, and not with the solid, certain reasoning of truth, 1.25. There are, then, four principal elements in us, the body, the external sense, the speech, and the mind. Now of these, three are not uncertain or unintelligible in every respect, but they contain some indication in themselves by which they are comprehended. 1.30. Now then is the fourth element which exists within us, the domit mind, comprehensible to us in the same manner as these other divisions? Certainly not; for what do we think it to be in its essence? Do we look upon it as spirit, or as blood, or, in short, as any bodily substance! But it is not a substance, but must be pronounced incorporeal. Is it then a limit, or a species, or a number, or a continued act, or a harmony, or any existing thing whatever? 1.31. Is it, the very first moment that we are born, infused into us from without, or is it some warm nature in us which is cooled by the air which is diffused around us, like a piece of iron which has been heated at a forge, and then being plunged into cold water, is by that process tempered and hardened? (And perhaps it is from the cooling process [psyxis] to which it is thus submitted that the soul [heµ psycheµ] derives its name.) What more shall we say? When we die, is it extinguished and destroyed together with our bodies? or does it continue to live a long time? or, thirdly, is it wholly incorruptible and immortal? 1.32. Again, where, in what part does this mind lie hid? Has it received any settled habitation? For some men have dedicated it to our head, as the principal citadel, around which all the outward senses have their lairs; thinking it natural that its body-guards should be stationed near it, as near the palace of a mighty king. Some again contend earnestly in favour of the position which they assign it, believing that it is enshrined like a statue in the heart. 1.33. Therefore now the fourth element is incomprehensible, in the world of heaven, in comparison of the nature of the earth, of the water, and of the air; and the mind in man, in comparison of the body and the outward sense, and the speech, which is the interpreter of the mind; may it not be the case also, that for this reason the fourth year is described as holy and praiseworthy in the sacred scriptures? 1.35. And it appears to me, that it is not without reason that both these things are called praiseworthy; for these two things, the heaven and the mind, are the things which are able to utter, with all becoming dignity, the praises, and hymns, and glory, and beatitude of the Father who created them: for man has received an especial honour beyond all other animals, namely, that of ministering to the living God. And the heaven is always singing melodies, perfecting an all-musical harmony, in accordance with the motions of all the bodies which exist therein; 1.41. We will now investigate what comes next, and inquire what Charran is, and why the man who went up from the well came to it. Charran then, as it appears to me, is a sort of metropolis of the outward senses: and it is interpreted at one time a pit dug, at another time holes; one fact being intimated by both these names; 1.52. Therefore, having left the land of the Chaldaeans, Terah is said to have migrated to Charran; bringing with him his son Abraham and the rest of his household who agreed with him in opinion, not in order that we might read in the account of the historical chronicles that some men had become emigrants, leaving their native country and becoming inhabitants of a foreign land as if it were their own country, but in order that a lesson of the greatest importance to life and full of wisdom, and adapted to man alone, might not be neglected. 1.53. And what is the lesson? The Chaldaeans are great astronomers, and the inhabitants of Charran occupy themselves with the topics relating to the external senses. Therefore the sacred account says to the investigator of the things of nature, why are you inquiring about the sun, and asking whether he is a foot broad, whether he is greater than the whole earth put together, or whether he is even many times as large? And why are you investigating the causes of the light of the moon, and whether it has a borrowed light, or one which proceeds solely from itself? Why, again, do you seek to understand the nature of the rest of the stars, of their motion, of their sympathy with one another, and even with earthly things? 1.54. And why, while walking upon the earth do you soar above the clouds? And why, while rooted in the solid land, do you affirm that you can reach the things in the sky? And why do you endeavour to form conjectures about matters which cannot be ascertained by conjecture? And why do you busy yourself about sublime subjects which you ought not to meddle with? And why do you extend your desire to make discoveries in mathematical science as far as the heaven? And why do you devote yourself to astronomy, and talk about nothing but high subjects? My good man, do not trouble your head about things beyond the ocean, but attend only to what is near you; and be content rather to examine yourself without flattery. 1.55. How, then, will you find out what you want, even if you are successful? Go with full exercise of your intellect to Charran, that is, to the trench which is dug, into the holes and caverns of the body, and investigate the eyes, the ears, the nostrils, and the other organs of the external senses; and if you wish to be a philosopher, study philosophically that branch which is the most indispensable and at the same time the most becoming to a man, and inquire what the faculty of sight is, what hearing is, what taste, what smell, what touch is, in a word, what is external sense; then seek to understand what it is to see, and how you see; what it is to hear, and how you hear; what it is to smell, or to taste, or to touch, and how each of these operations is ordinarily effected. 1.56. But it is not the very extravagance of insane folly to seek to comprehend the dwelling of the universe, before your own private dwelling is accurately known to you? But I do not as yet lay the more important and extensive injunction upon you to make yourself acquainted with your own soul and mind, of the knowledge of which you are so proud; for in reality you will never be able to comprehend it. 1.57. Mount up then to heaven, and talk arrogantly about the things which exist there, before you are as yet able to comprehend, according to the words of the poet, "All the good and all the evil Which thy own abode contains;" and, bringing down that messenger of yours from heaven, and dragging him down from his search into matters existing there, become acquainted with yourself, and carefully and diligently labour to arrive at such happiness as is permitted to man. 1.58. Now this disposition the Hebrews called Terah, and the Greeks Socrates; for they say also that the latter grew old in the most accurate study by which he could hope to know himself, never once directing his philosophical speculations to the subjects beyond himself. But he was really a man; but Terah is the principle itself which is proposed to every one, according to which each man should know himself, like a tree full of good branches, in order that these persons who are fond of virtue might without difficulty gather the fruit of pure morality, and thus become filled with the most delightful and saving food. 1.59. Such, then, are those men who reconnoitre the quarters of wisdom for us; but those who are actually her athletes, and who practise her exercises, are more perfect. For these men think fit to learn with complete accuracy the whole question connected with the external senses, and after having done so, then to proceed to another and more important speculation, leaving all consideration of the holes of the body which they call Charran. 1.60. of the number of these men is Abraham, who attained to great progress and improvement in the comprehension of complete knowledge; for when he knew most, then he most completely renounced himself in order to attain to the accurate knowledge of him who was the truly living God. And, indeed, this is a very natural course of events; for he who completely understands himself does also very much, because of his thorough appreciation of it, renounce the universal nothingness of the creature; and he who renounces himself learns to comprehend the living God. XI. 1.67. Perhaps, however, the historian, by this allegorical form of expression, does not here mean by his expression, "place," the Cause of all things; but the idea which he intends to convey may be something of this sort; --he came to the place, and looking up with his eyes he saw the very place to which he had come, which was a very long way from the God who may not be named nor spoken of, and who is in every way incomprehensible. XII. 1.72. And he subsequently alleges a reason why he "met the place;" for, says he, "the sun was Set." Not meaning the sun which appears to us, but the most brilliant and radiant light of the invisible and Almighty God. When this light shines upon the mind, the inferior beams of words (that is of angels) set. And much more are all the places perceptible by the external senses overshadowed; but when he departs in a different direction, then they all rise and shine. 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. 1.91. Why so? Because, even if the mind, fancying that though it does wrong it can escape the notice of the Deity as not being able to see everything, should sin secretly and in dark places, and should after that, either by reason of its own notions or through the suggestions of some one else, conceive that it is impossible that anything should be otherwise than clear to God, and should disclose itself and all its actions, and should bring them forward, as it were, out of the light of the sun, and display them to the governor of the universe, saying, that it repents of the perverse conduct which it formerly exhibited when under the influence of foolish opinion (for that nothing is indistinct before God, but all things are known and clear to him, not merely such as have been done, but even such are merely hoped or designed, by reason of the boundless character of his wisdom), it then is purified and benefited, and it propitiates the chastiser who was ready to punish it, namely, conscience, who was previously filled with just anger towards it, and who now admits repentance as the younger brother of perfect innocence and freedom from sin. XVI. 1.114. Moreover, while God pours upon you the light of his beams, do you hasten in the light of day to restore his pledge to the Lord; for when the sun has set, then you, like the whole land of Egypt, will have an everlasting darkness which may be felt, and being stricken with blindness and ignorance, you will be deprived of all those things of which you thought that you had certain possession, by that sharp-sighted Israel, whose pledges you hold, having made one who was by nature exempt from slavery a slave to necessity. XIX. 1.124. Now no such person as this is a pupil of the sacred word, but those only are the disciples of that who are real genuine men, lovers of temperance, and orderliness, and modesty, men who have laid down continence, and frugality, and fortitude, as a kind of base and foundation for the whole of life; and safe stations for the soul, in which it may anchor without danger and without changeableness: for being superior to money, and pleasure, and glory, they look down upon meats and drinks, and everything of that sort, beyond what is necessary to ward off hunger: being thoroughly ready to undergo hunger, and thirst, and heat, and cold, and all other things, however hard they may be to be borne, for the sake of the acquisition of virtue. And being admirers of whatever is most easily provided, so as to not be ashamed of ever such cheap or shabby clothes, think rather, on the other hand, that sumptuous apparel is a reproach and great scandal to life. 1.125. To these men, the soft earth is their most costly couch; their bed is bushes, and grass, and herbage, and a thick layer of leaves; and the pillows for their head are a few stones, or any little mounds which happen to rise a little above the surface of the plain. Such a life as this, is, by luxurious men, denominated a life of hardship, but by those who live for virtue, it is called most delightful; for it is well adapted, not for those who are called men, for those who really are such. 1.126. Do you not see, that even now, also, the sacred historian represents the practiser of honourable pursuits, who abounds in all royal materials and appointments, as sleeping on the ground, and using a stone for his pillow; and a little further on, he speaks of himself as asking in his prayers for bread and a cloak, the necessary wealth of nature? like one who has at all times held in contempt, the man who dwells among vain opinions, and who is inclined to revile all those who are disposed to admire him; this man is the archetypal pattern of the soul which is devoted to the practice of virtue, and an enemy of every effeminate person. XXI. 1.143. having received a notion of which he once entreated one of those mediators, saying: "Do thou speak for us, and let not God speak to us, lest we Die." For not only are we unable to endure his chastisements, but we cannot bear even his excessive and unmodified benefits, which he himself proffers us of his own accord, without employing the ministrations of any other beings. 1.149. But it is plain enough what vast numbers of evils are driven out, and what a multitude of wicked inhabitants is expelled in order that one good man may be introduced to dwell there. Do thou, therefore, O my soul, hasten to become the abode of God, his holy temple, to become strong from having been most weak, powerful from having been powerless, wise from having been foolish, and very reasonable from having been doting and childless. 1.151. And perhaps this is no incorrect statement; for the wise have obtained the heavenly and celestial country as their habitation; having learnt to be continually mounting upwards, but the wicked have received as their share the dark recesses of hell, having from the beginning to the end of their existence practised dying, and having been from their infancy to their old age familiarised with destruction. 1.184. Very naturally, therefore, was Jacob afraid, and said in a spirit of admiration, "how dreadful is this Place." For, in truth, of all the topics or places in natural philosophy, the most formidable is that in which it is inquired where the living God is, and whether in short he is in any place at all. Since some persons affirm that everything which exists occupies some place or other, and others assign each thing a different place, either in the world or out of the world, in some space between the different bodies of the universe. Others again affirm that the uncreated God resembles no created being whatever, but that he is superior to everything, so that the very swiftest conception is outstripped by him, and confesses that it is very far inferior to the comprehension of him; 1.186. and he calls this world an abode, and he has also pronounced it with great truth to be the gate of heaven. Now, what does this mean? We cannot comprehend the world which consists of various species, in that which is fashioned in accordance with the divine regulations, appreciable only by the intellect, in any other manner than by making a migration upwards from this other world perceptible by the outward senses and visible; 1.187. for it is not possible either to perceive any other existing being which is incorporeal, without deriving our principles of judgment from bodies. For while they are quiet, their place is perceived, and when they are in motion we judge of their time; but the points, and the lines, and the superficies, and in short the boundaries. [...] as of a garment wrapped externally around it. 1.188. According to analogy, therefore, the knowledge of the world appreciable by the intellect is attained to by means of our knowledge of that which is perceptible by the outward senses, which is as it were a gate to the other. For as men who wish to see cities enter in through the gates, so also they who wish to comprehend the invisible world are conducted in their search by the appearance of the visible one. And the world of that essence which is only open to the intellect without any visible appearance or figure whatever, and which exists only in the archetypal idea which exists in the mind, which is fashioned according to its appearance, will be brought on without any shade; all the walls, and all the gates which could impede its progress being removed, so that it is not looked at through any other medium, but by itself, putting forth a beauty which is susceptible of no change, presenting an indescribable and exquisite spectacle. XXXIII. 1.191. consider, however, what comes afterwards. The sacred word enjoins some persons what they ought to do by positive command, like a king; to others it suggests what will be for their advantage, as a preceptor does to his pupils; to others again, it is like a counsellor suggesting the wisest plans; and in this way too, it is of great advantage to those who do not of themselves know what is expedient; to others it is like a friend, in a mild and persuasive manner, bringing forward many secret things which no uninitiated person may lawfully hear. 1.215. For there are, as it seems, two temples belonging to God; one being this world, in which the high priest is the divine word, his own firstborn son. The other is the rational soul, the priest of which is the real true man, the copy of whom, perceptible to the senses, is he who performs his paternal vows and sacrifices, to whom it is enjoined to put on the aforesaid tunic, the representation of the universal heaven, in order that the world may join with the man in offering sacrifice, and that the man may likewise co-operate with the universe. 1.216. He is now therefore shown to have these two things, the speckled and the variegated character. We will now proceed to explain the third and most perfect kind, which is denominated thoroughly white. When this same high priest enters into the innermost parts of the holy temple, he is clothed in the variegated garment, and he also assumes another linen robe, made of the very finest flax. 1.217. And this is an emblem of vigour, and incorruptibility, and the most brilliant light. For such a veil is a thing very difficult to be broken, and it is made of nothing mortal, and when it is properly and carefully purified it has a most clear and brilliant appearance. 1.220. For we read that Joseph had a "coat of many Colours," not being sprinkled with the sacred purifications, by means of which he might have known that he himself was only a compound of dust and water, and not being able to touch that thoroughly white and most shining raiment, virtue. But being clothed in the much-variegated web of political affairs, with which the smallest possible portion of truth is mixed up; and also many and large portions of plausible, probable, and likely falsehoods, from which all the sophists of Egypt, and all the augurs, and ventriloquists, and sorcerers spring; men skilful in juggling, and in incantations, and in tricks of all kinds, from whose treacherous arts it is very difficult to escape. 1.229. What then ought we to say? There is one true God only: but they who are called Gods, by an abuse of language, are numerous; on which account the holy scripture on the present occasion indicates that it is the true God that is meant by the use of the article, the expression being, "I am the God (ho Theos);" but when the word is used incorrectly, it is put without the article, the expression being, "He who was seen by thee in the place," not of the God (tou Theou), but simply "of God" (Theou); 1.242. For the pillar is the symbol of three things; of standing, of dedication, and of an inscription: now the standing and the inscription have been described, but the dedication it is necessary should be explained to all men. 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; 2.40. he who, in something of a piratical fashion, lays ambuscades against those who counterplot against him, takes up deceit, cajolery, trickery, sophistry, pretence, and hypocrisy, which being in their own nature blamable, are nevertheless praised when employed against the enemy; he who studies to be rich in the riches of nature takes up temperance and frugality; he who loves peace takes up obedience to law, a good reputation, freedom from pride, and equality. VI. 2.78. But the man who is at the same time initiated in dreams and also an interpreter of dreams, is bold to say that his sheaf rose and stood upright; for in real truth, as spirited horses lift their necks high, so all who are companions of vain opinion place themselves above all things, above all cities, and laws, and national customs, and above all the circumstances which affect each individual of them. 2.79. Then proceeding onwards from being demagogues to being leaders of the people, and overthrowing the things which belong to their neighbours, and setting up and establishing on a solid footing what belongs to themselves, that is to say, all such dispositions as are free and by nature impatient of slavery, they attempt to reduce these also under their power; 2.80. on which account the dreamer adds, "And your sheaves turning towards my sheaf made obeisance unto It." For the lover of modesty marvels at and fears the stiffnecked, and the cautious person fears the self-willed man, and he who reverences holiness fears that which is impious both for himself and for others. 2.81. And is not this reasonable? For inasmuch as the good man is a spectator, not only of human life but also of all the things which exist in the world, he knows how many things are accustomed to be caused by necessity, and chance, and opportunity, and violence, and authority; and what numbers of propositions, and what great instances of prosperity proceeding onwards with rapidity towards heaven, the same causes have shaken and overthrown; 2.82. so that he will of necessity take up caution as a shield, as a protection to prevent his suffering any sudden and unexpected evil; for as I imagine what a wall is to a city, that caution is to an individual. 2.83. Do not these men then talk foolishly, are they not mad, who desire to display their inexperience and freedom of speech to kings and tyrants, at times daring to speak and to do things in opposition to their will? Do they not perceive that they have not only put their necks under the yoke like brute beasts, but that they have also surrendered and betrayed their whole bodies and souls likewise, and their wives and their children, and their parents, and all the rest of the numerous kindred and community of their other relations? And is it not lawful for the charioteer, and also for the passenger, with all freedom to spur, and to urge forward, and to check, and to hold back, according as he desires to arrange things, so as to make them greater or smaller. 2.84. Therefore, being pricked with goads, and flogged, and mutilated, and suffering all the cruelties which can be inflicted in an inhuman and pitiless manner before death, all together, they are led away to execution and put to death. XIII. 2.85. These are the rewards of unseemly freedom of speech, not of that which is accounted such by right-thinking judges, but of that license which is full of folly, and insanity of mind, and of incurable distemper. What do you mean? Does anyone, when he sees a storm at its height, and a violent gale opposing him, and a hurricane raging tempestuously, and the sea full of vast waves, when he ought to anchor his ship, does anyone, I say, at such a moment weigh anchor and put to sea? 2.86. What pilot, or what captain of a ship, was ever so drunk and intoxicated, as, while all the dangers which I have just enumerated were threatening him, to be willing to set sail, lest, if his vessel became water-logged by the sea breaking over it from above, it might be swallowed up with all its crew? For, if he had been inclined to meet with a voyage free from danger, it was in his power to wait for calm weather and a smooth and favourable breeze. 2.87. What would one say, suppose anyone were to see a bear or a lion coming on with violence, and, while he might pacify and tame him, were to provoke him and make him savage, in order to give up himself as an unpitied meal and feast to those ravenous monsters? 2.88. Unless indeed anyone will assert that it is of no use to anyone to oppose the asps and serpents of Egypt, and all the other things which ... destructive poison ... inflict inevitable death on those who are once bitten by them; for that men must be content to use incantations, and so to tame those beasts, and by such means to avoid suffering any evil from them. 2.89. Moreover, are there not certain men who are more savage and more treacherous than boars, or serpents, or asps? whose treacherous and maligt disposition it is impossible to escape otherwise than by gentleness and caresses? Therefore the wise Abraham will offer adoration to the sons of Cheth, and their name being interpreted, means "admiring," because the occasion persuades him to do so. 2.90. For he has not come to this action of adoration because he honours person who, by nature, and by hereditary qualities, and by their own habits, are enemies to reason, and who miserably waste the coinage of the soul, namely instruction, corrupting, and adulterating, and clipping it, but because he fears their present power and their scarcely conquerable strength, and is on his guard not to provoke them, he takes refuge in that great and powerful possession and weapon of virtue, that most excellent place of abode for wise souls, the double cave, which he could not occupy while warring and fighting, but only by acting as a champion and servant of reason. 2.91. What? Do not we also, when we are spending our time in the market-place, frequently wonder at the masters, and also at the beasts of burden? But we wonder at these two classes, with different and not the same feelings. For we look upon the masters with honour, and upon the beasts of burden with fear, lest some injury should be done to us by them. 2.92. And when an opportunity offers, it is a good thing to attack our enemies and put down their power; but when we have no such opportunity, it is better to be quiet; but if we wish to find perfect safety as far as they are concerned, it is advantageous to caress them. XIV. 2.95. And, indeed, this is the natural state of the case. For when right reason is powerful in the soul, vain opinion is put down; but when right reason is weak, vain opinion is strong. As long, therefore, as the soul has its own power still safe, and as long as it is not mutilated in any part of it, it may well have confidence to attack and aim its arrows at the pride which resists it, and it may indulge in freedom of speech, saying, "You shall not be a king, you shall not be a lord either over us, or during our lifetime over others; 2.100. On which account they say with confidence, "Shall you be a king and reign over us?" Are you ignorant that we are not independent, but that we are under the government of an immortal king, the only God? And why should you be a lord and lord it over us? for are we not under domination, and have we not now, and shall we not have for ever, and ever the same one Lord? in being whose servants we rejoice more than any one else can do in his liberty; for to be the servant of God is the most excellent of all things which are honoured in creation. 2.118. for he changed the nature of the elements of the earth and of the sea, giving land to the sea and sea to the land, by joining the Hellespont with a bridge, and breaking up Mount Athos into deep gulfs, which, being filled with sea, became so many new and artificially-cut seas, being entirely changed from the ancient course of nature. 2.119. And having worked wonders with respect to the earth, according to his wishes, he mounted up upon daring conceptions, like a miserable man as he was, contracting the guilt of impiety, and seeking to soar up to heaven, as if he would move what cannot be moved, and would subjugate the host of heaven, and, as the proverb has it, he began with a sacred thing. 2.120. For he aimed his arrows at the most excellent of the heavenly bodies, the sun, the ruler of the day, as if he had not himself been wounded by the invisible dart of insanity, not only because of his desiring things which were impossible, but such as were also most impious, either of which is a great disgrace to him who attempts them. 2.167. Therefore, of these two banquet parties, the one is filled with laughter, with men promising amusement, and hoping for good fortune, and enjoying cheerfulness, and pleasant language, and mirth, and joy, and freedom from anxiety; 2.168. but the other is full of melancholy, and seriousness, and downcast looks, and offences, and reproaches, and wounds; of men gnashing their teeth, looking fiercely at one another, barking, strangling one another, contending with one another in every conceivable way, mutilating one another's ears and noses, and whatever parts of the body they can reach, displaying the intoxication of their whole life and their drunkenness in this unholy contest, with every kind of unseemly behaviour. XXV. 2.269. What, then, is the good? The passion which is attacking us is dead, and is thrown out on its face without burial. Let us not delay, but standing still, let us sing that most sacred and becoming hymn, feeling that we are command to say to all men, "Let us sing unto the Lord, for he has triumphed gloriously; the horse and his rider hath he thrown into the Sea." 2.270. But the rout and destruction of the passions is indeed a good, but not a perfect good; but the discovery of wisdom is a surpassing good, and when that is found all the people will sing harmonies and melodies, not with one kind of music only, but with every sort; 2.272. What, then, shall we say? When we bring home the legitimate fruit of the mind, does not the sacred scripture enjoin us to display in our reason, as in a sacred basket, the first fruits of our fertility; a specimen of the glorious flowers, and shoots, and fruits which the soul has brought forth, bidding us speak out distinctly, and to utter panegyrics on the God who brings things to perfection, and to say, "I have cleared away the things which were holy out of my house, and I have arranged them in the house of God:" appointing as stewards and guardians of them, men selected for their superior merit, and giving them the charge of these sacred things; 2.277. But some have not only put themselves forward as rivals to human virtue, but have proceeded to such a pitch of folly as to oppose themselves also to divine virtue. Therefore Pharaoh, the king of the land of Egypt, is spoken of as the leader of the company which is devoted to the passions; for it is said to the prophet, "Behold, he is going forth to the river, and thou shalt stand in the way to meet him, on the bank of the River;" |
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167. Philo of Alexandria, On The Virtues, 1, 100-129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17, 170-175, 177-179, 182, 185-186, 2, 212-214, 216-217, 3-4, 51-99, 203 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 299, 301 | 203. But why should I speak of these men, and pass over the first man who was created out of the earth? who, in respect of the nobleness of his birth can be compared to no mortal whatever, inasmuch as he was fashioned by the hand of God, and invested with a form in the likeness of a human body by the very perfection of all plastic art. And he was also thought worthy of a soul, which was derived from no being who had as yet come into existence by being created, but God breathed into him as much of his own power as mortal nature was capable of receiving. Was it not, then a perfect excess of all nobleness, which could not possibly come into comparison with any other which is ever spoken of as favours? |
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168. Philo of Alexandria, On The Contemplative Life, 2.11, 2.18-2.20, 2.77-2.78, 2.83-2.90, 11.83-11.90 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 103; McGowan (1999) 56; Najman (2010) 152, 153, 157, 158, 178, 179, 181, 182, 186, 187; Taylor and Hay (2020) 61, 312, 313, 314, 317, 318, 336, 337, 338, 339, 344 | 82. for it was becoming that the simplest and purest things should be allotted to the most excellent portion of the priests, as a reward for their ministrations, and that the others should admire similar things, but should abstain from the loaves, in order that those who are the more excellent person may have the precedence. XI. |
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169. Philo of Alexandria, On The Life of Moses, a b c d\n0 2.12 2.12 2 12 \n1 1.48 1.48 1 48 \n2 2.215 2.215 2 215\n3 2.216 2.216 2 216\n4 1.179 1.179 1 179\n.. ... ... .. ...\n421 1.159 1.159 1 159\n422 '2.212 '2.212 '2 212\n423 1.190 1.190 1 190\n424 22.27 22.27 22 27 \n425 1.3 1.3 1 3 \n\n[426 rows x 4 columns] (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022) 32; Najman (2010) 90, 97; Potter Suh and Holladay (2021) 225; Salvesen et al (2020) 226, 227, 228, 247; Taylor and Hay (2020) 30 | 2.12. But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend, there is the clearest proof possible in this fact, the laws of other lawgivers, |
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170. Philo of Alexandria, Hypothetica, 6.1, 6.8-6.9, 7.10-7.13, 8.6.5, 8.7.1, 11.1-11.14, 11.1.18, 11.18 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 152; Carr (2004) 244, 245; Najman (2010) 97, 102; Salvesen et al (2020) 229, 233; Taylor (2012) 26, 30, 33, 39, 40, 41, 42, 44, 45, 159; Taylor and Hay (2020) 30, 36 | 6.1. That their ancient ancestor, the original founder of their race, was a Chaldaean; and that this people emigrated from Egypt, after having in former times left its abode in Syria, being very numerous and consisting of countless myriads of people; and that when the land was no longer able to contain them, and moreover when a high spirit began to show itself in the dispositions of their young men, and when, besides this, God himself by visions and dreams began to show them that he willed that they should depart, and when, as the Deity brought it about, nothing was less an object of desire to them than their ancient native land; on that account this ancestor of theirs departed and journeyed into Egypt, whether in consequence of some express determination of God, or whether it was in consequence of some prophetic instinct of his own; so that from that time to the present the nation has had an existence and a durability, and has become so exceedingly populous, as it is at this moment. 6.8. And if they met with respectful treatment and honour from them, how can we deny that they surpassed all other men in good fortune? And what shall we say after this in the second place, or in the third place? Shall we speak of their admirable code of laws, of their obedience, or of their devotion, and justice, and holiness, and piety? But in truth they looked upon that man, whoever he was, who gave them these laws, with such excessive admiration and veneration, that whatever he approved of they immediately thought best also. 6.9. Therefore, whether he spoke, being influenced by his own reason, or because he was inspired by the Deity, they referred every word of his to God. And though many years have passed, I cannot tell the exact number, but more than two thousand, still they have never altered one word of what was written by him, but would rather endure to die ten thousand times than to do any thing in opposition to his laws and to the customs which he established. 7.10. And then after a few more sentences he adds, --And if it should happen that during a whole day, or I should rather say, not one day only but many, and those too not coming immediately one after another, but with intervals between them, even intervals of a week at a time, the custom, as is always natural, which is drawn from ordinary days prevails. Do you not wonder, that not a single one of all these commandments has been violated? 7.11. Is not this a mark of great temperance and self-restraint, derived to them from practice alone, so that they act towards one another with perfect equality, and are able to derive strength from those actions if it be necessary? Surely not so; but the lawgiver thought that it ought to be derived from some great and admirable circumstance, that they should not only be competent to do other things in the same manner, but should also be imbued with a thorough knowledge of their national laws and customs. 7.12. What then did he do on this sabbath day? he commanded all the people to assemble together in the same place, and sitting down with one another, to listen to the laws with order and reverence, in order that no one should be ignorant of anything that is contained in them; 7.13. and, in fact, they do constantly assemble together, and they do sit down one with another, the multitude in general in silence, except when it is customary to say any words of good omen, by way of assent to what is being read. And then some priest who is present, or some one of the elders, reads the sacred laws to them, and interprets each of them separately till eventide; and then when separate they depart, having gained some skill in the sacred laws, and having made great advancers towards piety. |
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171. Philo of Alexandria, On The Embassy To Gaius, 1.1, 20.134-20.135, 22.149-22.150, 24.160-24.161, 26.166 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2010) 57; Nasrallah (2019) 190; Taylor and Hay (2020) 3, 32, 38, 46, 47 | 2. And the reason of all this is, that we form our judgment of present events without paying any prudential attention to the future, being influenced by the erroneous guidance of our outward senses instead of the secret operations of the intellect; for the things which are openly conspicuous and before our hands so as to be taken up by them, are comprehended by our eyes, but our reasoning power outstrips them, hastening onwards to what is invisible and future; but nevertheless, we obscure the vision of our reason, though it is far more acute than those bodily powers of sight which are exercised by the eyes, some of us confusing it by indulgence in wine and satiety, and others by that greatest of all evils, namely, ignorance. |
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| 172. Philo of Alexandria, Allegorical Interpretation, 1.1, 1.4-1.7, 1.19-1.20, 1.31-1.43, 1.46, 1.52-1.58, 1.61, 1.92, 1.100, 1.103-1.105, 1.108, 2.1-2.3, 2.8, 2.15, 2.19-2.23, 2.30, 2.63, 2.65, 2.85-2.86, 2.89, 2.98, 2.102-2.103, 3.13, 3.18-3.19, 3.26, 3.32.97-3.32.99, 3.35, 3.75, 3.83, 3.94, 3.96-3.102, 3.104-3.106, 3.115, 3.126, 3.128-3.134, 3.140-3.147, 3.154, 3.156, 3.161, 3.165, 3.171-3.172, 3.207, 3.232-3.233, 3.244 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 61 |
| 173. Philo of Alexandria, Questions On Exodus, 1.4, 1.23, 2.2, 2.37, 2.46, 2.52, 2.62, 2.68, 2.78, 2.93 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 183, 185, 190; Del Lucchese (2019) 281; Frede and Laks (2001) 295, 296; Hirsch-Luipold (2022) 119, 145, 150; Iricinschi et al. (2013) 415; Taylor and Hay (2020) 337; Ward (2022) 141 |
| 174. Philo of Alexandria, Questions On Genesis, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 187; Gunderson (2022) 29; Salvesen et al (2020) 233; Taylor and Hay (2020) 317 |
175. Philo of Alexandria, Who Is The Heir, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 61 | 253. For everything that relates to meditation is wholesome food, whether it be investigation, or consideration, or hearing, or reading, or prayer, or self-reliance, or a contempt for things indifferent; and he ate, as I imagine, the first fruits of them all, but he did not eat the whole of all; for some appropriate food must be left for him who meditates as a reward for his pains. |
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| 176. Philo of Alexandria, That The Worse Attacks The Better, 1, 102, 115-116, 118, 120, 122, 139, 141, 147-148, 153-154, 170, 175-176, 178, 241, 245, 255, 264, 278, 30, 310, 315-316, 35, 38-39, 4, 40-41, 43-45, 53-54, 60-61, 68, 71, 76-78, 80-84, 89, 92, 99 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 162 |
177. Philo of Alexandria, That God Is Unchangeable, 11-12, 123, 13, 16-17, 173-175, 18-19, 2-3, 30, 35-36, 43-44, 46, 51-69, 78-81, 87, 77 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 298, 301; Vinzent (2013) 116 | 77. On which account he says in another passage, "The cup is in the hand of the Lord; full of the mixture of unmixed wine;"17 and yet that which is mixed is not unmixed; but these words are spoken in a sense in the strictest accordance with natural philosophy and in one perfectly consistent with what has been said before; for God exerts his power in an untempered degree towards himself, but in a mixed character towards his creatures; for it is impossible for a mortal nature to endure his power unmitigated. |
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178. Philo of Alexandria, That Every Good Person Is Free, 1, 100-109, 111, 13, 141, 160, 19, 29, 35, 38-40, 43, 47-49, 53-57, 72-99, 2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012) 23; Taylor and Hay (2020) 5, 24, 32 | 2. Now it is said, that the most sacred sect of the Pythagoreans, among many other excellent doctrines, taught this one also, that it was not well to proceed by the plain ordinary roads, not meaning to urge us to talk among precipices (for it was not their object to weary our feet with labour), but intimating, by a figurative mode of speech, that we ought not, either in respect of our words or actions, to use only such as are ordinary and unchanged; |
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| 179. Philo of Alexandria, Plant., 108, 117, 12, 124-129, 135, 151, 156-162, 167-169, 183, 22, 281-283, 40, 50, 54, 6, 60, 76 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 121, 122 |
| 180. Horace, Letters, 1.16 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •philo of alexandria Found in books: Gorain (2019) 60 |
| 181. Horace, Odes, 1.2.41-1.2.42, 4.5, 4.14 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •philo of alexandria •philo of alexandria, hellenization Found in books: Potter Suh and Holladay (2021) 285; Salvesen et al (2020) 232 |
182. Philo of Alexandria, On The Sacrifices of Cain And Abel, 53.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015) 52; Potter Suh and Holladay (2021) 96, 143; Taylor and Hay (2020) 336 | 63. Let us then, with reference to our gratitude to and honouring of the omnipotent God, be active and ready, deprecating all sluggishness and delay; for those who are passing over from obedience to the passions to the contemplation of virtue, are enjoined to keep the passover with their loins girded up, being ready to do service, and binding up the burden of the flesh, or, as it is expressed, their shoes, "standing upright, and firmly on their feet, and having in their hands a Staff," that is to say education, with the object of succeeding without any failure in all the affairs of life; and lastly, "to eat the passover in haste." For, by the passover, is signified the crossing over of the created and perishable being to God:--and very appropriately; for there is no single good thing which does not belong to God, and which is not divine. |
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| 183. Philo of Alexandria, De Providentia, 1.23, 1.47-1.50, 2.5, 2.40-2.41, 2.48, 2.53, 2.67 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •philo of alexandria •philo of alexandria, exposition of the law •philo of alexandria, god and evil •philo of alexandria, family and life of Found in books: Corrigan and Rasimus (2013) 172; Frede and Laks (2001) 291; Iricinschi et al. (2013) 141; Neusner Green and Avery-Peck (2022) 40; Potter Suh and Holladay (2021) 143; Taylor and Hay (2020) 32, 235 |
184. Philo of Alexandria, On The Special Laws, a b c d\n0 2.20 2.20 2 20 \n1 2.64 2.64 2 64 \n2 2.62 2.62 2 62 \n3 2.125 2.125 2 125\n4 2.147 2.147 2 147\n.. ... ... .. ...\n481 2.60 2.60 2 60 \n482 2.63 2.63 2 63 \n483 2.61 2.61 2 61 \n484 3.132 3.132 3 132\n485 3.14 3.14 3 14 \n\n[486 rows x 4 columns] (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 61 | 2.20. And yet many men who have before now been placed in situations of great authority, and even many who now are so, though they have most abundant resources of all kinds, and enormous riches, wealth continually and uninterruptedly flowing upon them as if from some unceasing spring, do nevertheless at times turn to the same things which we poor men use, to earthenware cups, and small cheap loaves, and olives, or cheese, or vegetables, for a seasoning to their dinners; and in the summer put on a girdle and a linen garment, and in winter any whole and stout cloak, and for sleep use a bed made on the ground, discarding gladly couches made of ivory or wrought in tortoiseshell and gold, and coverlets of various embroidery, and rich clothes and purple dyes, and the luxury of sweet and elaborate confectionery, and costly viands; |
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185. Philo of Alexandria, On Curses, 1, 100-101, 106-109, 126, 15, 155-157, 16, 164-165, 168, 17-21, 29-30, 36-46, 52, 56, 9, 95, 11 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 31 | 11. but the voluntary flight from God, as one that has taken place by deliberate purpose and intention, will await on irremediable punishment in all eternity, for as good deeds that are done in consequence of forethought and design, are better than unintentional ones, so also among offences those that are undesigned are of less heinousness than those that are premeditated. IV. |
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186. Philo of Alexandria, On The Cherubim, 100, 11, 111, 12, 127, 13-16, 18-20, 32-34, 41, 47-49, 63-64, 7, 84, 87-90, 97, 99, 17 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 136; Taylor and Hay (2020) 318 | 17. And therefore it is enjoined to the priest and prophet, that is to say to reason, "to place the soul in front of God, with the head Uncovered," that is to say the soul must be laid bare as to its principal design, and the sentiments which it nourished must be revealed, in order that being brought before the judgment seat of the most accurate vision of the incorruptible God, it may be thoroughly examined as to all its concealed disguises, like a base coin, or, on the other hand, if it be found to be free from all participation in any kind of wickedness, it may wash away all the calumnies that have been uttered against its bringing him for a testimony to its purity, who is alone able to behold the soul naked. VI. 17. for they would see that he, who had given them a sufficiency of the means of life was now also giving them a means which should contribute to their living well; accordingly, to live at all required meat and drink which they found, though they had never prepared them; and towards living well, and in accordance with nature and decorum, they required laws and enactments, by which they were likely to be improved in their minds. V. |
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187. Philo of Alexandria, On The Confusion of Tongues, 13.49, 17.77-17.78 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Bay (2022) 101; Penniman (2017) 236; Taylor and Hay (2020) 160 | 78. Since therefore having taken up their abode among bodies, they behold all the mortal objects of the outward senses by their means, they then subsequently return back from thence to the place from which they set out at first, looking upon the heavenly country in which they have the rights of citizens as their native land, and as the earthly abode in which they dwell for a while as in a foreign land. For to those who are sent to be the inhabitants of a colony, the country which has received them is in place of their original mother country; but still the land which has sent them forth remains to them as the house to which they desire to return. |
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| 188. Philo of Alexandria, On The Preliminary Studies, 100-105, 107-121, 132, 141, 144, 166, 177, 20, 48-49, 51, 63, 74, 89, 95-99, 106 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 192, 194; Taylor and Hay (2020) 336 |
189. Philo of Alexandria, On The Eternity of The World, 3.10-3.11, 6.29, 7.34 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Horkey (2019) 85, 86; Taylor and Hay (2020) 32 | 5. And the term corruption is used to signify a change for the worse; it is also used to signify the utter destruction of that which exists, a destruction so complete as to have no existence at all; for as nothing is generated out of nothing, so neither can anything which exists be destroyed so as to become non-Existence. For it is impossible that anything should be generated of that which has no existence anywhere, as equally so that what does exist should be so utterly destroyed as never to be mentioned or heard of again. And indeed in this spirit the tragedian says:-- "Nought that e'er has been Completely dies, but things combined Before another union find; Quitting their former company, And so again in other forms are Seen." |
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| 190. Philo of Alexandria, On The Decalogue, a b c d\n0 110 110 110 None\n1 111 111 111 None\n2 112 112 112 None\n3 113 113 113 None\n4 114 114 114 None\n.. ... ... ... ...\n92 211 211 211 None\n93 '1.42 '1.42 '1 42 \n94 176 176 176 None\n95 '3.4 '3.4 '3 4 \n96 16.78 16.78 16 78 \n\n[97 rows x 4 columns] (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 63 |
191. Philo of Alexandria, On Rewards And Punishments, 153-161, 40, 413-415, 61, 65 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Ward (2022) 89 | 65. And thus the soul becoming a perfect company of virtues, by means of these three most excellent patronesses, nature, instruction, and meditation, and not having left one single spot in itself empty, so as to allow of the entrance of anything else, engenders perfect number, namely, two lots of sons, of six in each, being a representation and imitation of the circle of the zodiac, in order to the improvement of everything in them: this is the family exempt from all injury, being continually devoted to the study of the holy scriptures, both in their literal sense and also in the allegories figuratively contained in them: which received as a prize, as I have said before, the supreme authority over each of the tribes of the nation. |
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192. Philo of Alexandria, On Drunkenness, 106-107, 109-115, 124, 126, 131, 133, 139, 151, 177, 18, 184, 187, 21, 210, 212, 221, 30-31, 33-36, 44, 65-76, 78-79, 83-87, 91, 95-96, 181 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Bett (2019) 94 | 181. And that is not the least influential cause of the instability of one's perceptions which arises from the position of the objects, from their distance, and from the places by which they are each of them surrounded. |
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193. Philo of Alexandria, On Flight And Finding, 100, 103, 108-109, 112, 119, 137, 139, 173, 179-180, 182-186, 28-30, 32-33, 40, 42, 46, 54, 61-63, 70, 74, 79-80, 90-91, 93-96, 31 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 63 | 31. And if you ever to go a drinking party or to a costly entertainment, go with a good confidence; for you will put to shame the intemperate man by your own dexterity. For he, falling on his belly, and opening his insatiable desires even before he opens his mouth, will glut himself in a most shameless and indecorous manner, and will seize the things belonging to his neighbour, and will lick up everything without thinking. And when he is completely sated with eating, then drinking, as the poets say, with his mouth open, he will make himself an object for the laughter and ridicule of all those who behold him. |
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194. Philo of Alexandria, On Husbandry, 132, 14, 145, 15-16, 160-162, 164, 177, 79-82, 95, 83 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 336 | 83. For no one, if he searches ever so eagerly, can ever discover a more excellent victory than that by which the most mighty army, four-footed, restive, and proud as it was, of the passions and vices was overthrown. For the vices are four in genus, and the passions likewise are equal in number. Moreover, the mind, which is the character of them all, the one which hates virtue and loves the passions, has fallen and perished--the mind, which delighted in pleasures and appetites, and deeds of injustice and wickedness, and likewise in acts of rapine and of covetousness. |
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195. Philo of Alexandria, On Giants, 10-51, 53-59, 6, 60-62, 65-67, 7-9, 52 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015) 100; Potter Suh and Holladay (2021) 214, 216, 227 | 52. You see that even the high priest, that is to say, reason, who might at all times remain and reside in the holy dwelling of God, has not free permission to approach them at all times, but only once in each year; for whatever is associated with reason by utterance is not firm, because it is of a twofold nature. But the safest conduct is to contemplate the living God by the soul alone, without utterance of any voice, because he exists according to the indivisible unit. XII. |
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196. Philo of Alexandria, On The Life of Abraham, 100-102, 110, 121-123, 144, 147, 16, 163, 167-169, 17, 170-179, 18, 180-199, 20, 200-208, 21, 23, 235, 244, 256-257, 26, 271, 274-276, 3-5, 51-53, 57-59, 6, 60-88, 99, 22 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 162, 164 | 22. But the good man, on the contrary, is a lover of that mode of life which is not troubled by business, and withdraws, and loves solitude, desiring to escape the notice of the many, not out of misanthropy, for he is a lover of mankind, if any one in the world is so, but because he eschews wickedness, which the chief multitude eagerly embraces, rejoicing at what it ought to mourn over, and grieving at what it is becoming rather to rejoice. |
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197. Philo of Alexandria, On The Life of Joseph, 106, 116, 136-137, 22-24, 242, 25-27, 82, 37 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 241 | 37. This is enough to say on this part of the subject. Accordingly, the young man, having been conducted into Egypt, and there, as has already been stated, having become the slave of a eunuch, gave in a few days such proofs of virtue and excellence of disposition, that he had authority over his fellow servants given to him, and the management of the whole household committed to his charge; for already his master had learnt by many circumstances to perceive that his servant in all his words and in all his actions was under the immediate direction of divine providence. |
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198. Philo of Alexandria, On The Migration of Abraham, 33.184 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Bay (2022) 101; Taylor and Hay (2020) 30 | 47. For what life can be better than that which is devoted to speculation, or what can be more closely connected with rational existence; for which reason it is that though the voices of mortal beings are judged of by the faculty of hearing, nevertheless the scriptures present to us the words of God, to be actually visible to us like light; for in them it is said that, "All people saw the voice of God; they do not say, "heard it," since what took place was not a beating of the air by means of the organs of the mouth and tongue, but a most exceedingly brilliant ray of virtue, not different in any respect from the source of reason, which also in another passage is spoken of in the following manner, "Ye have seen that I spake unto you from out of Heaven," not "Ye have heard," for the same reason. |
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199. Philo of Alexandria, On The Change of Names, 11, 14-16, 208, 221, 240, 46-47, 54, 67, 7, 76-77, 82, 10 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 294; Gunderson (2022) 197; Ward (2022) 141 | 10. And what wonder is there if the living God is beyond the reach of the comprehension of man, when even the mind that is in each of us is unintelligible and unknown to us? Who has ever beheld the essence of the soul? the obscure nature of which has given rise to an infinite number of contests among the sophists who have brought forward opposite opinions, some of which are inconsistent with any kind of nature. |
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200. Philo of Alexandria, On The Creation of The World, 1.3, 10.36-10.37, 18.55 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Bay (2022) 101; Corrigan and Rasimus (2013) 170, 172, 180; Del Lucchese (2019) 252; Frede and Laks (2001) 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302; Hirsch-Luipold (2022) 243; Iricinschi et al. (2013) 114; Lidonnici and Lieber (2007) 153, 154, 158, 195; Salvesen et al (2020) 238, 250; Taylor and Hay (2020) 162 | 17. But that world which consists of ideas, it were impious in any degree to attempt to describe or even to imagine: but how it was created, we shall know if we take for our guide a certain image of the things which exist among us. When any city is founded through the exceeding ambition of some king or leader who lays claim to absolute authority, and is at the same time a man of brilliant imagination, eager to display his good fortune, then it happens at times that some man coming up who, from his education, is skilful in architecture, and he, seeing the advantageous character and beauty of the situation, first of all sketches out in his own mind nearly all the parts of the city which is about to be completed--the temples, the gymnasia, the prytanea, and markets, the harbour, the docks, the streets, the arrangement of the walls, the situations of the dwelling houses, and of the public and other buildings. |
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| 201. Philo of Alexandria, On Planting, '151, 108, 117, 12, 124, 125, 126, 127, 128, 129, 135, 156, 157, 158, 159, 160, 161, 162, 167, 168, 169, 18, 183, 19, 20, 22, 23, 24, 281, 282, 283, 40, 44, 50, 54, 6, 60, 8, 76 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 121, 122 |
202. Philo of Alexandria, On The Posterity of Cain, 2.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Edelmann-Singer et al (2020) 153; Taylor and Hay (2020) 336 | 155. When he led us forth out of Egypt, that is to say, out of the passions which excite the body, we, travelling in the desert, that is to say, in the path of pleasure, encamped in the place called Marah, a place which had no drinkable water, but where all the water was Bitter. For still the pleasures which are brought into action by means of the eyes, and ears, and belly, and the parts adjacent to the belly, were tempting to us, and charmed us exceedingly, sounding close to us. |
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| 203. Augustus, Res Gestae Divi Augusti, 27 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •philo of alexandria Found in books: Salvesen et al (2020) 218 |
| 204. Martial, Epigrams, 7.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Iricinschi et al. (2013) 415 |
| 205. Juvenal, Satires, 15.1-15.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Lidonnici and Lieber (2007) 220 |
206. Josephus Flavius, Jewish Antiquities, 1, 1.4, 1.17, 1.39, 1.67, 1.70, 1.90, 1.91, 1.92, 1.93, 1.94, 1.95, 1.154, 1.155, 1.156, 2, 2.64, 2.65, 2.87, 2.146, 2.205, 2.206, 2.207, 2.208, 2.209, 2.210, 2.211, 2.212, 2.213, 2.214, 2.215, 2.216, 2.217, 2.218, 2.219, 2.220, 2.221, 2.222, 2.223, 2.224, 2.225, 2.226, 2.227, 2.228, 2.229, 2.230, 2.231, 2.232, 2.233, 2.234, 2.235, 2.236, 2.237, 2.238, 2.255, 2.293, 2.294, 2.295, 2.296, 2.297, 2.298, 2.299, 2.304, 2.318, 2.319, 2.320, 2.321, 2.322, 2.323, 2.324, 2.325, 2.326, 2.327, 2.328, 2.329, 2.330, 2.331, 2.332, 2.333, 2.334, 2.335, 2.336, 2.337, 2.338, 2.339, 2.340, 2.341, 2.342, 2.343, 2.344, 2.345, 2.346, 3, 3.105, 3.151, 3.167, 3.180, 3.181, 3.182, 3.183, 3.184, 3.185, 3.186, 3.187, 3.209, 3.210, 3.211, 3.217, 4, 4.100, 4.207, 4.223, 4.224, 4.260, 4.304, 5, 5.189, 6, 6.341, 7, 8, 9, 9.212, 10, 10.169, 11, 11.62, 11.111, 11.281, 11.286, 11.288, 11.289, 11.290, 11.291, 11.292, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.25, 12.26, 12.27, 12.28, 12.29, 12.30, 12.31, 12.32, 12.33, 12.34, 12.35, 12.36, 12.37, 12.38, 12.39, 12.40, 12.41, 12.42, 12.43, 12.44, 12.45, 12.46, 12.47, 12.48, 12.49, 12.50, 12.51, 12.52, 12.53, 12.54, 12.55, 12.56, 12.57, 12.58, 12.59, 12.60, 12.61, 12.62, 12.63, 12.64, 12.65, 12.66, 12.67, 12.68, 12.69, 12.70, 12.71, 12.72, 12.73, 12.74, 12.75, 12.76, 12.77, 12.78, 12.79, 12.80, 12.81, 12.82, 12.83, 12.84, 12.85, 12.86, 12.87, 12.88, 12.89, 12.90, 12.91, 12.92, 12.93, 12.94, 12.95, 12.96, 12.97, 12.98, 12.99, 12.100, 12.101, 12.102, 12.103, 12.104, 12.105, 12.106, 12.107, 12.108, 12.109, 12.110, 12.111, 12.112, 12.113, 12.114, 12.115, 12.116, 12.117, 12.118, 12.147, 12.148, 12.149, 12.150, 12.151, 12.152, 12.153, 13.51, 13.56, 13.68, 13.171, 13.288, 13.293, 13.298, 13.311, 13.312, 13.313, 13.318, 13.371, 13.372, 13.382, 13.393, 13.394, 13.397, 14, 14.18, 14.41, 14.54, 14.117, 14.127, 14.128, 14.129, 14.130, 14.131, 14.132, 14.133, 14.134, 14.135, 14.136, 14.137, 14.306, 14.307, 14.308, 14.309, 14.310, 14.311, 14.312, 14.313, 14.314, 14.315, 14.316, 14.317, 14.318, 14.319, 14.320, 14.321, 14.322, 14.323, 14.366, 15.6, 15.15, 15.96, 15.106-7, 15.254, 15.371, 16, 16.11, 16.43, 16.148, 16.162, 16.163, 16.164, 16.165, 16.310, 16.394, 16.401, 17.12, 17.339, 17.340, 18.3, 18.3.3, 18.3.5, 18.11, 18.18, 18.19, 18.20, 18.21, 18.22, 18.116, 18.117, 18.118, 18.119, 18.133, 18.143, 18.144, 18.145, 18.146, 18.156, 18.159, 18.159-60, 18.160, 18.164, 18.165, 18.179, 18.180, 18.181, 18.182, 18.183, 18.184, 18.185, 18.186, 18.187, 18.188, 18.189, 18.190, 18.191, 18.192, 18.193, 18.194, 18.195, 18.196, 18.197, 18.198, 18.199, 18.200, 18.201, 18.202, 18.203, 18.204, 18.257, 18.258, 18.259, 18.260, 18.306, 19, 19.246, 19.276, 19.277, 19.278, 19.280, 19.281, 19.282, 19.283, 19.284, 19.285, 19.286, 19.287, 19.288, 19.289, 19.290, 19.291, 19.303, 20.11, 20.97, 20.98, 20.100, 20.101, 20.102, 20.103, 20.147, 20.167, 20.168, 20.169, 20.170, 20.171, 20.172, 20.199, 20.200, 20.201, 20.234, 132, 259 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 264, 272; Taylor and Hay (2020) 5 | 20.102. And besides this, the sons of Judas of Galilee were now slain; I mean of that Judas who caused the people to revolt, when Cyrenius came to take an account of the estates of the Jews, as we have showed in a foregoing book. The names of those sons were James and Simon, whom Alexander commanded to be crucified. |
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207. Josephus Flavius, Against Apion, 1.6-1.56, 1.176, 1.179, 1.188, 1.194, 1.224-1.225, 1.249, 1.264, 1.309, 2.21, 2.28-2.32, 2.45-2.47, 2.65-2.70, 2.80-2.81, 2.86-2.96, 2.121-2.124, 2.135, 2.139, 2.146, 2.148, 2.165, 2.169, 2.175, 2.185-2.186, 2.190, 2.194, 2.202, 2.211-2.214, 2.237 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philo of alexandria •philo of alexandria, delegations to rome by •philo of alexandria, family and life of •philo of alexandria, revelation •philo of alexandria, abraham’s call in ur •philo of alexandria, judaism defence of •philo of alexandria, treatises •philo of alexandria, on philanthropia •philo of alexandria, definition of courage •philo of alexandria, marriage, view of Found in books: Boulluec (2022) 152, 261, 262; Carr (2004) 246; Corrigan and Rasimus (2013) 399; Frede and Laks (2001) 311; Hirsch-Luipold (2022) 109; Lidonnici and Lieber (2007) 220, 224, 225; Mermelstein (2021) 68, 95; Najman (2010) 176; Neusner Green and Avery-Peck (2022) 40; Potter Suh and Holladay (2021) 200; Salvesen et al (2020) 109, 190, 224, 252, 357; Taylor (2012) 56, 71; Taylor and Hay (2020) 3, 6 | 1.6. 2. And now, in the first place, I cannot but greatly wonder at those men who suppose that we must attend to none but Grecians, when we are inquiring about the most ancient facts, and must inform ourselves of their truth from them only, while we must not believe ourselves nor other men; for I am convinced that the very reverse is the truth of the case. I mean this,—if we will not be led by vain opinions, but will make inquiry after truth from facts themselves; 1.7. for they will find, that almost all which concerns the Greeks happened not long ago; nay, one may say, is of yesterday only. I speak of the building of their cities, the invention of their arts, and the description of their laws; and as for their care about the writing down of their histories, it is very near the last thing they set about. 1.8. However, they acknowledge themselves so far, that they were the Egyptians, the Chaldeans, and the Phoenicians (for I will not now reckon ourselves among them) that have preserved the memorials of the most ancient and most lasting traditions of mankind; 1.9. for almost all these nations inhabit such countries as are least subject to destruction from the world about them; and these also have taken especial care to have nothing omitted of what was [remarkably] done among them; but their history was esteemed sacred, and put into public tables, as written by men of the greatest wisdom they had among them; 1.10. but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; 1.11. yet is nobody able to demonstrate that they have any writing preserved from that time, neither in their temples, nor in any other public monuments. This appears, because the time when those lived who went to the Trojan war, so many years afterward, is in great doubt, and great inquiry is made whether the Greeks used their letters at that time; and the most prevailing opinion, and that nearest the truth, is, that their present way of using those letters was unknown at that time. 1.12. However, there is not any writing which the Greeks agree to be genuine among them ancienter than Homer’s Poems, who must plainly be confessed later than the siege of Troy; nay, the report goes, that even he did not leave his poems in writing, but that their memory was preserved in songs, and they were put together afterward; and this is the reason of such a number of variations as are found in them. 1.13. As for those who set themselves about writing their histories, I mean such as Cadmus of Miletus, and Acusilaus of Argos, and any others that may be mentioned as succeeding Acusilaus, they lived but a little while before the Persian expedition into Greece. 1.14. But then for those that first introduced philosophy, and the consideration of things celestial and divine among them, such as Pherecydes the Syrian, and Pythagoras, and Thales, all with one consent agree, that they learned what they knew of the Egyptians and Chaldeans, and wrote but little. And these are the things which are supposed to be the oldest of all among the Greeks; and they have much ado to believe that the writings ascribed to those men are genuine. /p 1.15. 3. How can it then be other than an absurd thing for the Greeks to be so proud, and to vaunt themselves to be the only people that are acquainted with antiquity, and that have delivered the true accounts of those early times after an accurate manner! Nay, who is there that cannot easily gather from the Greek writers themselves, that they knew but little on any good foundation when they set to write, but rather wrote their histories from their own conjectures! Accordingly, they confute one another in their own books to purpose, and are not ashamed to give us the most contradictory accounts of the same things; 1.16. and I should spend my time to little purpose, if I should pretend to teach the Greeks that which they know better than I already, what a great disagreement there is between Hellanicus and Acusilaus about their genealogies; in how many cases Acusilaus corrects Hesiod: or after what manner Ephorus demonstrates Hellanicus to have told lies in the greatest part of his history: as does Timeus in like manner as to Ephorus, and the succeeding writers do to Timeus, and all the later writers do to Herodotus; 1.17. nor could Timeus agree with Antiochus and Philistius, or with Callias, about the Sicilian History no more than do the several writers of the Atthidae follow one another about the Athenian affairs; nor do the historians the like, that wrote the Argolics, about the affairs of the Argives. 1.18. And now what need I say any more about particular cities and smaller places, while in the most approved writers of the expedition of the Persians, and of the actions which were therein performed, there are so great differences! Nay, Thucydides himself is accused by some as writing what is false, although he seems to have given us the exactest history of the affairs of his own time. /p 1.19. 4. As for the occasions of this so great disagreement of theirs, there may be assigned many that are very probable, if any have a mind to make an inquiry about them; but I ascribe these contradictions chiefly to two causes, which I will now mention, and still think what I shall mention in the first place, to be the principal of all; 1.20. for if we remember, that in the beginning the Greeks had taken no care to have public records of their several transactions preserved, this must for certain have afforded those that would afterward write about those ancient transactions, the opportunity of making mistakes, and the power of making lies also; 1.21. for this original recording of such ancient transactions hath not only been neglected by the other states of Greece, but even among the Athenians themselves also, who pretend to be Aborigines, and to have applied themselves to learning, there are no such records extant; nay, they say themselves, that the laws of Draco concerning murders, which are now extant in writing, are the most ancient of their public records; which Draco yet lived but a little time before the tyrant Pisistratus. 1.22. For as to the Arcadians, who make such boasts of their antiquity, what need I speak of them in particular, since it was still later before they got their letters, and learned them, and that with difficulty also. /p 1.23. 5. There must therefore naturally arise great differences among writers, when they had no original records to lay for their foundation, which might at once inform those who had an inclination to learn, and contradict those that would tell lies. 1.24. However, we are to suppose a second occasion besides the former of these contradictions; it is this: that those who were the most zealous to write history, were not solicitous for the discovery of truth, although it was very easy for them always to make such a profession; but their business was to demonstrate that they could write well, and make an impression upon mankind thereby; 1.25. and in what manner of writing they thought they were able to exceed others, to that did they apply themselves. Some of them betook themselves to the writing of fabulous narrations; some of them endeavored to please the cities or the kings, by writing in their commendation; others of them fell to finding faults with transactions, or with the writers of such transactions, and thought to make a great figure by so doing; 1.26. and indeed these do what is of all things the most contrary to true history; for it is the great character of true history that all concerned therein both speak and write the same things; while these men, by writing differently about the same things, think they shall be believed to write with the greatest regard to truth. 1.27. We therefore [who are Jews] must yield to the Grecian writers as to language and eloquence of composition; but then we shall give them no such preference as to the verity of ancient history; and least of all as to that part which concerns the affairs of our own several countries. /p 1.28. 6. As to the care of writing down the records from the earliest antiquity among the Egyptians and Babylonians; that the priests were intrusted therewith, and employed a philosophical concern about it; that they were the Chaldean priests that did so among the Babylonians; and that the Phoenicians, who were mingled among the Greeks, did especially make use of their letters, both for the common affairs of life, and for the delivering down the history of common transactions, I think I may omit any proof, because all men allow it so to be: 1.29. but now, as to our forefathers, that they took no less care about writing such records (for I will not say they took greater care than the others I spoke of), and that they committed that matter to their high priests and to their prophets, and that these records have been written all along down to our own times with the utmost accuracy; nay, if it be not too bold for me to say it, our history will be so written hereafter;—I shall endeavor briefly to inform you. /p 1.30. 7. For our forefathers did not only appoint the best of these priests, and those that attended upon the divine worship, for that design from the beginning, but made provision that the stock of the priests should continue unmixed and pure; 1.31. for he who is partaker of the priesthood must propagate of a wife of the same nation, without having any regard to money, or any other dignities; but he is to make a scrutiny, and take his wife’s genealogy from the ancient tables, and procure many witnesses to it; 1.32. and this is our practice not only in Judea, but wheresoever any body of men of our nation do live; and even there, an exact catalogue of our priests’ marriages is kept; 1.33. I mean at Egypt and at Babylon, or in any other place of the rest of the habitable earth, whithersoever our priests are scattered; for they send to Jerusalem the ancient names of their parents in writing, as well as those of their remoter ancestors, and signify who are the witnesses also; 1.34. but if any war falls out, such as have fallen out, a great many of them already, when Antiochus Epiphanes made an invasion upon our country, as also when Pompey the Great and Quintilius Varus did so also, and principally in the wars that have happened in our own times, 1.35. those priests that survive them compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain; for still they do not admit of those that have been captives, as suspecting that they had conversation with some foreigners; 1.36. but what is the strongest argument of our exact management in this matter is what I am now going to say, that we have the names of our high priests, from father to son, set down in our records, for the interval of two thousand years; and if any one of these have been transgressors of these rules, they are prohibited to present themselves at the altar, or to be partakers of any other of our purifications; 1.37. and this is justly, or rather necessarily done, because every one is not permitted of his own accord to be a writer, nor is there any disagreement in what is written; they being only prophets that have written the original and earliest accounts of things as they learned them of God himself by inspiration; and others have written what hath happened in their own times, and that in a very distinct manner also. 8. 1.38. For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another [as the Greeks have], but only twenty-two books, which contain the records of all the past times; which are justly believed to be divine; 1.39. and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; 1.40. but as to the time from the death of Moses till the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. 1.41. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; 1.42. and how firmly we have given credit to those books of our own nation, is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it becomes natural to all Jews, immediately and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and, if occasion be, willingly to die for them. 1.43. For it is no new thing for our captives, many of them in number, and frequently in time, to be seen to endure racks and deaths of all kinds upon the theatres, that they may not be obliged to say one word against our laws and the records that contain them; 1.44. whereas there are none at all among the Greeks who would undergo the least harm on that account, no, nor in case all the writings that are among them were to be destroyed; 1.45. for they take them to be such discourses as are framed agreeably to the inclinations of those that write them; and they have justly the same opinion of the ancient writers, since they see some of the present generation bold enough to write about such affairs, wherein they were not present, nor had concern enough to inform themselves about them from those that knew them: 1.46. examples of which may be had in this late war of ours, where some persons have written histories, and published them, without having been in the places concerned, or having been near them when the actions were done; but these men put a few things together by hearsay, and insolently abuse the world, and call these writings by the name of Histories. /p 1.47. 9. As for myself, I have composed a true history of that whole war, and all the particulars that occurred therein, as having been concerned in all its transactions; 1.48. for I acted as general of those among us that are named Galileans, as long as it was possible for us to make any opposition. I was then seized on by the Romans, and became a captive. Vespasian also and Titus had me kept under a guard, and forced me to attend them continually. At the first I was put into bonds; but was set at liberty afterward, and sent to accompany Titus when he came from Alexandria to the siege of Jerusalem; 1.49. during which time there was nothing done which escaped my knowledge; for what happened in the Roman camp I saw, and wrote down carefully; and what informations the deserters brought [out of the city], I was the only man that understood them. 1.50. Afterward I got leisure at Rome; and when all my materials were prepared for that work, I made use of some persons to assist me in learning the Greek tongue, and by these means I composed the history of those transactions; and I was so well assured of the truth of what I related, that I first of all appealed to those that had the supreme command in that war, Vespasian and Titus, as witnesses for me, 1.51. for to them I presented those books first of all, and after them to many of the Romans who had been in the war. I also sold them to many of our own men who understood the Greek philosophy; among whom were Julius Archelaus, Herod [king of Chalcis], a person of great gravity, and king Agrippa himself, a person that deserved the greatest admiration. 1.52. Now all these men bore their testimony to me, that I had the strictest regard to truth; who yet would not have dissembled the matter, nor been silent, if I, out of ignorance or out of favor to any side, either had given false colors to actions, or omitted any of them. /p 1.53. 10. There have been indeed some bad men who have attempted to calumniate my history, and took it to be a kind of scholastic performance for the exercise of young men. A strange sort of accusation and calumny this! since every one that undertakes to deliver the history of actions truly, ought to know them accurately himself in the first place, as either having been concerned in them himself, or been informed of them by such as knew them. 1.54. Now, both these methods of knowledge I may very properly pretend to in the composition of both my works; for, as I said, I have translated the Antiquities out of our sacred books; which I easily could do, since I was a priest by my birth, and have studied that philosophy which is contained in those writings; 1.55. and as for the History of the War, I wrote it as having been an actor myself in many of its transactions, an eyewitness in the greatest part of the rest, and was not unacquainted with any thing whatsoever that was either said or done in it. 1.56. How impudent then must those deserve to be esteemed, who undertake to contradict me about the true state of those affairs! who, although they pretend to have made use of both the emperors’ own memoirs, yet they could not be acquainted with our affairs who fought against them. /p 1.176. for Clearchus, who was the scholar of Aristotle, and inferior to no one of the Peripatetics whomsoever, in his first book concerning sleep, says that “Aristotle, his master, related what follows of a Jew,” and sets down Aristotle’s own discourse with him. The account is this, as written down by him: 1.179. This man, then [answered Aristotle], was by birth a Jew, and came from Celesyria: these Jews are derived from the Indian philosophers; they are named by the Indians Calami, and by the Syrians Judaei, and took their name from the country they inhabit, which is called Judea; but for the name of their city it is a very awkward one, for they call it Jerusalem. 1.188. although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.” 1.194. He also speaks of the mighty populousness of our nation, and says that “the Persians formerly carried away many ten thousands of our people to Babylon; as also that not a few ten thousands were removed after Alexander’s death into Egypt and Phoenicia, by reason of the sedition that was arisen in Syria.” 1.224. and indeed the Egyptians took many occasions to hate us and envy us: in the first place, because our ancestors had had the dominion over their country, and when they were delivered from them, and gone to their own country again, they lived there in prosperity. In the next place, the difference of our religion from theirs hath occasioned great enmity between us, while our way of divine worship did as much exceed that which their laws appointed, as does the nature of God exceed that of brute beasts; 1.225. for so far they all agree through the whole country, to esteem such animals as gods, although they differ from one another in the peculiar worship they severally pay to them; and certainly men they are entirely of vain and foolish minds, who have thus accustomed themselves from the beginning to have such bad notions concerning their gods, and could not think of imitating that decent form of divine worship which we made use of, though, when they saw our institutions approved of by many others, they could not but envy us on that account; 1.249. for they did not only set the cities and villages on fire, but were not satisfied till they had been guilty of sacrilege, and destroyed the images of the gods, and used them in roasting those sacred animals that used to be worshipped, and forced the priests and prophets to be the executioners and murderers of those animals, and then ejected them naked out of the country. 1.264. He says further, that “the people of Jerusalem came accordingly upon the Egyptians, and overthrew their cities, and burnt their temples, and slew their horsemen, and in short abstained from no sort of wickedness nor barbarity: 1.309. That on the next day, there was one Moses, who advised them that they should venture upon a journey, and go along one road till they should come to places fit for habitation: that he charged them to have no kind regards for any man, nor give good counsel to any, but always to advise them for the worst; and to overturn all those temples and altars of the gods they should meet with: 2.21. for he says, that “when the Jews had travelled a six days’ journey, they had buboes in their groins: and that on this account it was that they rested on the seventh day, as having got safely to that country which is now called Judea; that then they preserved the language of the Egyptians, and called that day the Sabbath, for that malady of buboes in their groin was named Sabbatosis by the Egyptians.” 2.28. 3. This is that novel account which the Egyptian Apion gives us concerning the Jews’ departure out of Egypt, and is no better than a contrivance of his own. But why should we wonder at the lies he tells us about our forefathers, when he affirms them to be of Egyptian original, when he lies also about himself? 2.29. for although he was born at Oasis in Egypt, he pretends to be, as a man may say, the top man of all the Egyptians; yet does he forswear his real country and progenitors, and by falsely pretending to be born at Alexandria, cannot deny the pravity of his family; 2.30. for you see how justly he calls those Egyptians whom he hates, and endeavors to reproach; for had he not deemed Egyptians to be a name of great reproach, he would not have avoided the name of an Egyptian himself; as we know that those who brag of their own countries, value themselves upon the denomination they acquire thereby, and reprove such as unjustly lay claim thereto. 2.31. As for the Egyptians’ claim to be of our kindred, they do it on one of the following accounts; I mean, either as they value themselves upon it, and pretend to bear that relation to us: or else as they would draw us in to be partakers of their own infamy. 2.32. But this fine fellow Apion seems to broach this reproachful appellation against us [that we were originally Egyptians] in order to bestow it on the Alexandrians as a reward for the privilege they had given him of being a fellow citizen with them; he also is apprised of the ill will the Alexandrians bear to those Jews who are their fellow citizens, and so proposes to himself to reproach them, although he must thereby include all the other Egyptians also; while in both cases he is no better than an impudent liar. /p 2.45. And for his successor Ptolemy, who was called Philadelphus, he did not only set all those of our nation free, who were captives under him, but did frequently give money [for their ransom]; and, what was his greatest work of all, he had a great desire of knowing our laws, and of obtaining the books of our sacred scriptures: 2.46. accordingly he desired that such men might be sent him as might interpret our law to him; and in order to have them well compiled, he committed that care to no ordinary persons, but ordained that Demetrius Phalereus, and Andreas, and Aristeas; the first, Demetrius, the most learned person of his age, 2.47. and the others, such as were intrusted with the guard of his body, should take the care of this matter: nor would he certainly have been so desirous of learning our law and the philosophy of our nation had he despised the men that made use of it, or had he not indeed had them in great admiration. /p 2.65. 6. But besides this, Apion objects to us thus:—“If the Jews (says he) be citizens of Alexandria, why do they not worship the same gods with the Alexandrians?” To which I give this answer: Since you are yourselves Egyptians, why do you fight out one against another, and have implacable wars about your religion? 2.66. At this rate we must not call you all Egyptians, nor indeed in general men, because you breed up with great care beasts of a nature quite contrary to that of men, although the nature of all men seems to be one and the same. 2.67. Now if there be such differences in opinion among you Egyptians, why are you surprised that those who came to Alexandria from another country, and had original laws of their own before, should persevere in the observance of those laws? 2.68. But still he charges us with being the authors of sedition: which accusation, if it be a just one, why is it not laid against us all, since we are known to be all of one mind? 2.69. Moreover, those that search into such matters will soon discover that the authors of sedition have been such citizens of Alexandria as Apion is; for while they were the Grecians and Macedonians who were in possession of this city, there was no sedition raised against us, and we were permitted to observe our ancient solemnities; but when the number of the Egyptians therein came to be considerable, the times grew confused, and then these seditions brake out still more and more, while our people continued uncorrupted. 2.70. These Egyptians therefore were the authors of these troubles, who not having the constancy of Macedonians, nor the prudence of Grecians, indulged all of them the evil manners of the Egyptians, and continued their ancient hatred against us; 2.80. for Apion hath the impudence to pretend, that “the Jews placed an ass’s head in their holy place;” and he affirms that this was discovered when Antiochus Epiphanes spoiled our temple, and found that ass’s head there made of gold, and worth a great deal of money. 2.81. To this my first answer shall be this, that had there been any such thing among us, an Egyptian ought by no means to have thrown it in our teeth, since an ass is not a more contemptible animal than [...] and goats, and other such creatures, which among them are gods. 2.86. Asses are the same with us which they are with other wise men, viz., creatures that bear the burdens that we lay upon them; 2.87. but if they come to our threshing floors and eat our corn, or do not perform what we impose upon them, we beat them with a great many stripes; because it is their business to minister to us in our husbandry affairs. 2.88. But this Apion of ours was either perfectly unskilful in the composition of such fallacious discourses, or however, when he began [somewhat better], he was not able to persevere in what he had undertaken, since he hath no manner of success in those reproaches he casts upon us. /p 2.89. 8. He adds another Grecian fable, in order to reproach us. In reply to which, it would be enough to say that they who presume to speak about divine worship, ought not to be ignorant of this plain truth, that it is a degree of less impurity to pass through temples than to forge wicked calumnies of its priests. 2.90. Now, such men as he are more zealous to justify a sacrilegious king than to write what is just and what is true about us, and about our temple; for when they are desirous of gratifying Antiochus, and of concealing that perfidiousness and sacrilege which he was guilty of, with regard to our nation, when he wanted money, they endeavor to disgrace us, and tell lies even relating to futurities. 2.91. Apion becomes other men’s prophet upon this occasion, and says, that “Antiochus found in our temple a bed and a man lying upon it, with a small table before him, full of dainties, from the [fishes of the] sea, and the fowls of the dry land; that this man was amazed at these dainties thus set before him; 2.92. that he immediately adored the king, upon his coming in, as hoping that he would afford him all possible assistance; that he fell down upon his knees, and stretched out to him his right hand, and begged to be released: and that when the king bade him sit down, and tell him who he was, and why he dwelt there, and what was the meaning of those various sorts of food that were set before him, the man made a lamentable complaint, and with sighs, and tears in his eyes, gave him this account of the distress he was in: 2.93. and said that he was a Greek, and that as he went over this province, in order to get his living, he was seized upon by foreigners, on a sudden, and brought to this temple, and shut up therein, and was seen by nobody, but was fattened by these curious provisions thus set before him: 2.94. and that truly at the first such unexpected advantages seemed to him matter of great joy; that, after a while they brought a suspicion upon him, and at length astonishment, what their meaning should be; that at last he inquired of the servants that came to him, and was by them informed that it was in order to the fulfilling a law of the Jews, which they must not tell him, that he was thus fed; and that they did the same at a set time every year: 2.95. that they used to catch a Greek foreigner, and fat him thus up every year, and then lead him to a certain wood, and kill him, and sacrifice with their accustomed solemnities, and taste of his entrails, and take an oath upon this sacrificing a Greek, that they would ever be at enmity with the Greeks; and that then they threw the remaining parts of the miserable wretch into a certain pit.” 2.96. Apion adds farther, that “the man said there were but a few days to come ere he was to be slain, and implored Antiochus that, out of the reverence he bore to the Grecian gods, he would disappoint the snares the Jews laid for his blood, and would deliver him from the miseries with which he was encompassed.” 2.121. 11. Apion also tells a false story, when he mentions an oath of ours, as if we “swore by God, the maker of the heaven, and earth, and sea, to bear no good will to any foreigner, and particularly to none of the Greeks.” 2.122. Now this liar ought to have said directly that “we would bear no good will to any foreigner, and particularly to none of the Egyptians.” For then his story about the oath would have squared with the rest of his original forgeries, in case our forefathers had been driven away by their kinsmen the Egyptians, not on account of any wickedness they had been guilty of, but on account of the calamities they were under; 2.123. for as to the Grecians, we are rather remote from them in place than different from them in our institutions, insomuch that we have no enmity with them, nor any jealousy of them. On the contrary, it hath so happened, that many of them have come over to our laws, and some of them have continued in their observation, although others of them had not courage enough to persevere, and so departed from them again; 2.124. nor did any body ever hear this oath sworn by us: Apion, it seems, was the only person that heard it, for he indeed was the first composer of it. /p 2.135. 13. “But,” says Apion, “we Jews have not had any wonderful men amongst us, not any inventors of arts, nor any eminent for wisdom.” He then enumerates Socrates, and Zeno, and Cleanthes, and some others of the same sort; and, after all, he adds himself to them, which is the most wonderful thing of all that he says, and pronounces Alexandria to be happy, because it hath such a citizen as he is in it; 2.139. Yet, if all men had followed the manners of the Egyptians, the world had certainly been made desolate as to mankind, but had been filled full of the wildest sort of brute beasts, which, because they suppose them to be gods, they carefully nourish. 2.146. for I suppose it will thence become evident that the laws we have given us are disposed after the best manner for the advancement of piety, for mutual communion with one another, for a general love of mankind, as also for justice, and for sustaining labors with fortitude, and for a contempt of death; 2.148. Moreover, since this Apollonius does not do like Apion, and lay a continued accusation against us, but does it only by starts, and up and down his discourse, while he sometimes reproaches us as atheists, and man-haters, and sometimes hits us in the teeth with our want of courage, and yet sometimes, on the contrary, accuses us of too great boldness, and madness in our conduct; nay, he says that we are the weakest of all the barbarians, and that this is the reason why we are the only people who have made no improvements in human life; 2.165. but our legislator had no regard to any of these forms, but he ordained our government to be what, by a strained expression, may be termed a Theocracy, by ascribing the authority and the power to God, 2.169. yet durst not these men disclose those true notions to more than a few, because the body of the people were prejudiced with other opinions beforehand. But our legislator, who made his actions agree to his laws, did not only prevail with those that were his contemporaries to agree with these his notions, but so firmly imprinted this faith in God upon all their posterity, that it never could be removed. 2.175. for he did not suffer the guilt of ignorance to go on without punishment, but demonstrated the law to be the best and the most necessary instruction of all others, permitting the people to leave off their other employments, and to assemble together for the hearing of the law, and learning it exactly, and this not once or twice, or oftener, but every week; which thing all the other legislators seem to have neglected. /p 2.185. And where shall we find a better or more righteous constitution than ours, while this makes us esteem God to be the governor of the universe, and permits the priests in general to be the administrators of the principal affairs, and withal intrusts the government over the other priests to the chief high priest himself! 2.186. which priests our legislator, at their first appointment, did not advance to that dignity for their riches, or any abundance of other possessions, or any plenty they had as the gifts of fortune; but he intrusted the principal management of divine worship to those that exceeded others in an ability to persuade men, and in prudence of conduct. 2.190. What are the things then that we are commanded or forbidden?—They are simply and easily known. The first command is concerning God, and affirms that God contains all things, and is a being every way perfect and happy, self-sufficient, and supplying all other beings; the beginning, the middle, and the end of all things. He is manifest in his works and benefits, and more conspicuous than any other being whatsoever, but as to his form and magnitude, he is most obscure. 2.194. His business must be to offer sacrifices to God, together with those priests that are joined with him, to see that the laws be observed, to determine controversies, and to punish those that are convicted of injustice; while he that does not submit to him shall be subject to the same punishment, as if he had been guilty of impiety towards God himself. 2.202. The law, moreover enjoins us to bring up all our offspring, and forbids women to cause abortion of what is begotten, or to destroy it afterward; and if any woman appears to have so done, she will be a murderer of her child, by destroying a living creature, and diminishing human kind: if any one, therefore, proceeds to such fornication or murder, he cannot be clean. 2.211. 30. However, there are other things which our legislator ordained for us beforehand, which of necessity we ought to do in common to all men; as to afford fire, and water, and food to such as want it; to show them the roads; nor to let any one lie unburied. He also would have us treat those that are esteemed our enemies with moderation: 2.212. for he doth not allow us to set their country on fire, nor permit us to cut down those trees that bear fruit: nay, farther, he forbids us to spoil those that have been slain in war. He hath also provided for such as are taken captive, that they may not be injured, and especially that the women may not be abused. 2.213. Indeed he hath taught us gentleness and humanity so effectually, that he hath not despised the care of brute beasts, by permitting no other than a regular use of them, and forbidding any other; and if any of them come to our houses, like supplicants, we are forbidden to slay them: nor may we kill the dams, together with their young ones; but we are obliged, even in an enemy’s country, to spare and not kill those creatures that labor for mankind. 2.214. Thus hath our lawgiver contrived to teach us an equitable conduct every way, by using us to such laws as instruct us therein; while at the same time he hath ordained, that such as break these laws should be punished, without the allowance of any excuse whatsoever. /p 2.237. Now I have no mind to make an inquiry into the laws of other nations; for the custom of our country is to keep our own laws, but not to bring accusations against the laws of others. And indeed, our legislator hath expressly forbidden us to laugh at and revile those that are esteemed gods by other people, on account of the very name of God ascribed to them. |
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208. Josephus Flavius, Jewish War, 1.89, 1.104-1.106, 1.113, 1.120, 1.138, 1.187, 1.222, 1.302, 1.361, 1.374, 1.437, 1.445-1.446, 1.460, 1.462, 1.486, 1.552-1.553, 2.4, 2.100, 2.111, 2.118-2.162, 2.164, 2.220, 2.223, 2.258-2.263, 2.297, 2.309, 2.352-2.355, 2.409-2.410, 2.476, 2.487-2.488, 2.492-2.498, 2.556, 2.651, 3.8, 4.137, 4.145-4.146, 4.152-4.157, 4.161, 4.249, 4.265, 4.451-4.485, 4.616-4.620, 5.45-5.46, 5.201-5.205, 5.361-5.420, 5.510, 5.541-5.547, 6.93-6.112, 6.118, 6.124-6.129, 6.171, 6.236-6.243, 6.249-6.253, 6.363-6.365, 6.425, 7.267-7.274, 7.341-7.350, 7.409-7.420, 7.424 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 31; Crabb (2020) 99; Gordon (2020) 1, 228; Gunderson (2022) 32; Kraemer (2010) 65; Mermelstein (2021) 80; Najman (2010) 153, 179; Salvesen et al (2020) 89, 109, 259, 260, 264, 266, 270, 271, 272, 275, 355, 357, 358; Taylor (2012) 26, 29, 30, 32, 38, 40, 41, 56, 71, 159, 225; Taylor and Hay (2020) 3, 5, 30, 235 | 1.89. And when he had slain more than six thousand of the rebels, he made an incursion into Arabia; and when he had taken that country, together with the Gileadites and Moabites, he enjoined them to pay him tribute, and returned to Amathus; and as Theodorus was surprised at his great success, he took the fortress, and demolished it. 1.104. But Alexander, when he had taken Pella, marched to Gerasa again, out of the covetous desire he had of Theodorus’s possessions; and when he had built a triple wall about the garrison, he took the place by force. 1.105. He also demolished Golan, and Seleucia, and what was called the Valley of Antiochus; besides which, he took the strong fortress of Gamala, and stripped Demetrius, who was governor therein, of what he had, on account of the many crimes laid to his charge, and then returned into Judea, after he had been three whole years in this expedition. And now he was kindly received of the nation, because of the good success he had. So when he was at rest from war, he fell into a distemper; 1.106. for he was afflicted with a quartan ague, and supposed that, by exercising himself again in martial affairs, he should get rid of this distemper; but by making such expeditions at unseasonable times, and forcing his body to undergo greater hardships than it was able to bear, he brought himself to his end. He died, therefore, in the midst of his troubles, after he had reigned seven and twenty years. 1.113. 3. Accordingly, they themselves slew Diogenes, a person of figure, and one that had been a friend to Alexander; and accused him as having assisted the king with his advice, for crucifying the eight hundred men [before mentioned]. They also prevailed with Alexandra to put to death the rest of those who had irritated him against them. Now, she was so superstitious as to comply with their desires, and accordingly they slew whom they pleased themselves. 1.120. 1. Now Hyrcanus was heir to the kingdom, and to him did his mother commit it before she died; but Aristobulus was superior to him in power and magimity; and when there was a battle between them, to decide the dispute about the kingdom, near Jericho, the greatest part deserted Hyrcanus, and went over to Aristobulus; 1.138. 6. But Pompey did not give him time to make any preparations [for a siege], but followed him at his heels; he was also obliged to make haste in his attempt, by the death of Mithridates, of which he was informed about Jericho. Now here is the most fruitful country of Judea, which bears a vast number of palm trees besides the balsam tree, whose sprouts they cut with sharp stones, and at the incisions they gather the juice, which drops down like tears. 1.187. 3. Now, after Pompey was dead, Antipater changed sides, and cultivated a friendship with Caesar. And since Mithridates of Pergamus, with the forces he led against Egypt, was excluded from the avenues about Pelusium, and was forced to stay at Ascalon, he persuaded the Arabians, among whom he had lived, to assist him, and came himself to him, at the head of three thousand armed men. 1.222. o he made slaves of Gophna and Emmaus, and two others of less note; nay, he proceeded as if he would kill Malichus, because he had not made greater haste in exacting his tribute; but Antipater prevented the ruin of this man, and of the other cities, and got into Cassius’s favor by bringing in a hundred talents immediately. 1.302. while the Romans fell upon the rest of the city, and plundered it, having found the houses full of all sorts of good things. So the king left a garrison at Jericho, and came back, and sent the Roman army into those cities which were come over to him, to take their winter quarters there, viz., into Judea [or Idumea], and Galilee, and Samaria. Antigonus also, by bribes, obtained of Silo to let a part of his army be received at Lydda, as a compliment to Antonius. 1.361. 5. Now as to these her injunctions to Antony, he complied in part; for though he esteemed it too abominable a thing to kill such good and great kings, yet was he thereby alienated from the friendship he had for them. He also took away a great deal of their country; nay, even the plantation of palm trees at Jericho, where also grows the balsam tree, and bestowed them upon her; as also all the cities on this side the river Eleutherus, Tyre and Sidon excepted. 1.374. but we may easily observe that fortune is mutable, and goes from one side to another; and this you may readily learn from examples among yourselves; for when you were once victors in the former fight, your enemies overcame you at last; and very likely it will now happen so, that these who think themselves sure of beating you will themselves be beaten. For when men are very confident, they are not upon their guard, while fear teaches men to act with caution; insomuch that I venture to prove from your very timorousness that you ought to take courage; 1.437. She had indeed but too just a cause of indignation from what he had done, while her boldness proceeded from his affection to her; so she openly reproached him with what he had done to her grandfather Hyrcanus, and to her brother Aristobulus; for he had not spared this Aristobulus, though he were but a child; for when he had given him the high priesthood at the age of seventeen, he slew him quickly after he had conferred that dignity upon him; but when Aristobulus had put on the holy vestments, and had approached to the altar at a festival, the multitude, in great crowds, fell into tears; whereupon the child was sent by night to Jericho, and was there dipped by the Galls, at Herod’s command, in a pool till he was drowned. 1.445. 1. Now Mariamne’s sons were heirs to that hatred which had been borne their mother; and when they considered the greatness of Herod’s crime towards her, they were suspicious of him as of an enemy of theirs; and this first while they were educated at Rome, but still more when they were returned to Judea. This temper of theirs increased upon them as they grew up to be men; 1.446. and when they were Come to an age fit for marriage, the one of them married their aunt Salome’s daughter, which Salome had been the accuser of their mother; the other married the daughter of Archelaus, king of Cappadocia. And now they used boldness in speaking, as well as bore hatred in their minds. 1.460. As for the kindred and friends that are to converse with them, I will appoint them to each of them, and will so constitute them, that they may be securities for their concord; as well knowing that the ill tempers of those with whom they converse will produce quarrels and contentions among them; but that if these with whom they converse be of good tempers, they will preserve their natural affections for one another. 1.462. And let everyone consider what age I am of, how I have conducted my life, and what piety I have exercised; for my age is not so great that men may soon expect the end of my life; nor have I indulged such a luxurious way of living as cuts men off when they are young; and we have been so religious towards God, that we [have reason to hope we] may arrive at a very great age. 1.486. none of whom did openly confess the crime, but they owned that he had made preparation to take her whom he loved, and run away to the Parthians. Costobarus also, the husband of Salome, to whom the king had given her in marriage, after her former husband had been put to death for adultery, was instrumental in bringing about this contrivance and flight of his. 1.552. 1. But an intolerable hatred fell upon Antipater from the nation, though he had now an indisputable title to the succession, because they all knew that he was the person who contrived all the calumnies against his brethren. However, he began to be in a terrible fear, as he saw the posterity of those that had been slain growing up; for Alexander had two sons by Glaphyra, Tygranes and Alexander; and Aristobulus had Herod, and Agrippa, and Aristobulus, his sons, with Herodias and Mariamne, his daughters, 1.553. and all by Bernice, Salome’s daughter. As for Glaphyra, Herod, as soon as he had killed Alexander, sent her back, together with her portion, to Cappadocia. He married Bernice, Aristobulus’s daughter, to Antipater’s uncle by his mother, and it was Antipater who, in order to reconcile her to him, when she had been at variance with him, contrived this match; 2.4. 2. Upon this the multitude were pleased, and presently made a trial of what he intended, by asking great things of him; for some made a clamor that he would ease them in their taxes; others, that he would take off the duties upon commodities; and some, that he would loose those that were in prison; in all which cases he answered readily to their satisfaction, in order to get the goodwill of the multitude; after which he offered [the proper] sacrifices, and feasted with his friends. 2.100. but after this family distribution, he gave between them what had been bequeathed to him by Herod, which was a thousand talents, reserving to himself only some inconsiderable presents, in honor of the deceased. 2.111. 3. And now Archelaus took possession of his ethnarchy, and used not the Jews only, but the Samaritans also, barbarously; and this out of his resentment of their old quarrels with him. Whereupon they both of them sent ambassadors against him to Caesar; and in the ninth year of his government he was banished to Vienna, a city of Gaul, and his effects were put into Caesar’s treasury. 2.118. Under his administration it was that a certain Galilean, whose name was Judas, prevailed with his countrymen to revolt, and said they were cowards if they would endure to pay a tax to the Romans and would after God submit to mortal men as their lords. This man was a teacher of a peculiar sect of his own, and was not at all like the rest of those their leaders. 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, 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.220. He left behind him three daughters, born to him by Cypros, Bernice, Mariamne, and Drusilla, and a son born of the same mother, whose name was Agrippa: he was left a very young child, so that Claudius made the country a Roman province, and sent Cuspius Fadus to be its procurator, and after him Tiberius Alexander, who, making no alterations of the ancient laws, kept the nation in tranquility. 2.223. 1. Now after the death of Herod, king of Chalcis, Claudius set Agrippa, the son of Agrippa, over his uncle’s kingdom, while Cumanus took upon him the office of procurator of the rest, which was a Roman province, and therein he succeeded Alexander; under which Cumanus began the troubles, and the Jews’ ruin came on; 2.258. 4. There was also another body of wicked men gotten together, not so impure in their actions, but more wicked in their intentions, which laid waste the happy state of the city no less than did these murderers. 2.259. These were such men as deceived and deluded the people under pretense of Divine inspiration, but were for procuring innovations and changes of the government; and these prevailed with the multitude to act like madmen, and went before them into the wilderness, as pretending that God would there show them the signals of liberty. 2.260. But Felix thought this procedure was to be the beginning of a revolt; so he sent some horsemen and footmen both armed, who destroyed a great number of them. 2.261. 5. But there was an Egyptian false prophet that did the Jews more mischief than the former; for he was a cheat, and pretended to be a prophet also, and got together thirty thousand men that were deluded by him; 2.262. these he led round about from the wilderness to the mount which was called the Mount of Olives, and was ready to break into Jerusalem by force from that place; and if he could but once conquer the Roman garrison and the people, he intended to domineer over them by the assistance of those guards of his that were to break into the city with him. 2.263. But Felix prevented his attempt, and met him with his Roman soldiers, while all the people assisted him in his attack upon them, insomuch that when it came to a battle, the Egyptian ran away, with a few others, while the greatest part of those that were with him were either destroyed or taken alive; but the rest of the multitude were dispersed every one to their own homes, and there concealed themselves. 2.297. 7. But the people were desirous of making Florus ashamed of his attempt, and met his soldiers with acclamations, and put themselves in order to receive him very submissively. 2.309. 1. About this very time king Agrippa was going to Alexandria, to congratulate Alexander upon his having obtained the government of Egypt from Nero; 2.352. Now nothing so much damps the force of strokes as bearing them with patience; and the quietness of those who are injured diverts the injurious persons from afflicting. But let us take it for granted that the Roman ministers are injurious to you, and are incurably severe; yet are they not all the Romans who thus injure you; nor hath Caesar, against whom you are going to make war, injured you: it is not by their command that any wicked governor is sent to you; for they who are in the west cannot see those that are in the east; nor indeed is it easy for them there even to hear what is done in these parts. 2.353. Now it is absurd to make war with a great many for the sake of one: to do so with such mighty people for a small cause; and this when these people are not able to know of what you complain: 2.354. nay, such crimes as we complain of may soon be corrected, for the same procurator will not continue forever; and probable it is that the successors will come with more moderate inclinations. But as for war, if it be once begun, it is not easily laid down again, nor borne without calamities coming therewith. 2.355. However, as to the desire of recovering your liberty, it is unseasonable to indulge it so late; whereas you ought to have labored earnestly in old time that you might never have lost it; for the first experience of slavery was hard to be endured, and the struggle that you might never have been subject to it would have been just; 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.410. and when many of the high priests and principal men besought them not to omit the sacrifice, which it was customary for them to offer for their princes, they would not be prevailed upon. These relied much upon their multitude, for the most flourishing part of the innovators assisted them; but they had the chief regard to Eleazar, the governor of the temple. 2.476. o when he had gone over all his family, he stood upon their bodies to be seen by all, and stretching out his right hand, that his action might be observed by all, he sheathed his entire sword into his own bowels. This young man was to be pitied, on account of the strength of his body and the courage of his soul; but since he had assured foreigners of his fidelity [against his own countrymen], he suffered deservedly. 2.487. 7. But for Alexandria, the sedition of the people of the place against the Jews was perpetual, and this from that very time when Alexander [the Great], upon finding the readiness of the Jews in assisting him against the Egyptians, and as a reward for such their assistance, gave them equal privileges in this city with the Grecians themselves; 2.488. which honorary reward Continued among them under his successors, who also set apart for them a particular place, that they might live without being polluted [by the Gentiles], and were thereby not so much intermixed with foreigners as before; they also gave them this further privilege, that they should be called Macedonians. Nay, when the Romans got possession of Egypt, neither the first Caesar, nor anyone that came after him, thought of diminishing the honors which Alexander had bestowed on the Jews. 2.492. but all the Jews came in a body to defend them, who at first threw stones at the Grecians, but after that they took lamps, and rushed with violence into the theater, and threatened that they would burn the people to a man; and this they had soon done, unless Tiberius Alexander, the governor of the city, had restrained their passions. 2.493. However, this man did not begin to teach them wisdom by arms, but sent among them privately some of the principal men, and thereby entreated them to be quiet, and not provoke the Roman army against them; but the seditious made a jest of the entreaties of Tiberius, and reproached him for so doing. 2.494. 8. Now when he perceived that those who were for innovations would not be pacified till some great calamity should overtake them, he sent out upon them those two Roman legions that were in the city, and together with them five thousand other soldiers, who, by chance, were come together out of Libya, to the ruin of the Jews. They were also permitted not only to kill them, but to plunder them of what they had, and to set fire to their houses. 2.495. These soldiers rushed violently into that part of the city which was called Delta, where the Jewish people lived together, and did as they were bidden, though not without bloodshed on their own side also; for the Jews got together, and set those that were the best armed among them in the forefront, and made a resistance for a great while; but when once they gave back, they were destroyed unmercifully; 2.496. and this their destruction was complete, some being caught in the open field, and others forced into their houses, which houses were first plundered of what was in them, and then set on fire by the Romans; wherein no mercy was shown to the infants, and no regard had to the aged; but they went on in the slaughter of persons of every age, 2.497. till all the place was overflowed with blood, and fifty thousand of them lay dead upon heaps; nor had the remainder been preserved, had they not betaken themselves to supplication. So Alexander commiserated their condition, and gave orders to the Romans to retire; 2.498. accordingly, these being accustomed to obey orders, left off killing at the first intimation; but the populace of Alexandria bare so very great hatred to the Jews, that it was difficult to recall them, and it was a hard thing to make them leave their dead bodies. 2.556. 1. After this calamity had befallen Cestius, many of the most eminent of the Jews swam away from the city, as from a ship when it was going to sink; Costobarus, therefore, and Saul, who were brethren, together with Philip, the son of Jacimus, who was the commander of king Agrippa’s forces, ran away from the city, and went to Cestius. 2.651. However, Aus’s concern was this, to lay aside, for a while, the preparations for the war, and to persuade the seditious to consult their own interest, and to restrain the madness of those that had the name of zealots; but their violence was too hard for him; and what end he came to we shall relate hereafter. 3.8. So Vespasian sent his son Titus from Achaia, where he had been with Nero, to Alexandria, to bring back with him from thence the fifth and tenth legions, while he himself, when he had passed over the Hellespont, came by land into Syria, where he gathered together the Roman forces, with a considerable number of auxiliaries from the kings in that neighborhood. 4.137. although these very men, besides the seditions they raised, were otherwise the direct cause of the city’s destruction also; for as they were an unprofitable and a useless multitude, they spent those provisions beforehand which might otherwise have been sufficient for the fighting men. Moreover, besides the bringing on of the war, they were the occasions of sedition and famine therein. 4.145. Accordingly, they sent one John, who was the most bloody-minded of them all, to do that execution: this man was also called “the son of Dorcas,” in the language of our country. Ten more men went along with him into the prison, with their swords drawn, and so they cut the throats of those that were in custody there. 4.146. The grand lying pretence these men made for so flagrant an enormity was this, that these men had had conferences with the Romans for a surrender of Jerusalem to them; and so they said they had slain only such as were traitors to their common liberty. Upon the whole, they grew the more insolent upon this bold prank of theirs, as though they had been the benefactors and saviors of the city. 4.152. They also mixed jesting among the miseries they introduced, which was more intolerable than what they did; 4.153. for in order to try what surprise the people would be under, and how far their own power extended, they undertook to dispose of the high priesthood by casting lots for it, whereas, as we have said already, it was to descend by succession in a family. 4.154. The pretense they made for this strange attempt was an ancient practice, while they said that of old it was determined by lot; but in truth, it was no better than a dissolution of an undeniable law, and a cunning contrivance to seize upon the government, derived from those that presumed to appoint governors as they themselves pleased. 4.155. 8. Hereupon they sent for one of the pontifical tribes, which is called Eniachim, and cast lots which of it should be the high priest. By fortune the lot so fell as to demonstrate their iniquity after the plainest manner, for it fell upon one whose name was Phannias, the son of Samuel, of the village Aphtha. He was a man not only unworthy of the high priesthood, but that did not well know what the high priesthood was, such a mere rustic was he! 4.156. did they hail this man, without his own consent, out of the country, as if they were acting a play upon the stage, and adorned him with a counterfeit face; they also put upon him the sacred garments, and upon every occasion instructed him what he was to do. 4.157. This horrid piece of wickedness was sport and pastime with them, but occasioned the other priests, who at a distance saw their law made a jest of, to shed tears, and sorely lament the dissolution of such a sacred dignity. 4.161. for that was the name they went by, as if they were zealous in good undertakings, and were not rather zealous in the worst actions, and extravagant in them beyond the example of others. 4.249. whereas it is not an easy thing to be reconciled to the Romans, if we were desirous of it, now they have subdued Galilee, and are thereby become proud and insolent; and to endeavor to please them at the time when they are so near us, would bring such a reproach upon us as were worse than death. 4.265. But if you have some regard to these men’s invitation of you, yet may you lay aside your arms, and come into the city under the notion of our kindred, and take upon you a middle name between that of auxiliaries and of enemies, and so become judges in this case. 4.451. 2. Hereupon a great multitude prevented their approach, and came out of Jericho, and fled to those mountainous parts that lay over against Jerusalem, while that part which was left behind was in a great measure destroyed; 4.452. they also found the city desolate. It is situated in a plain; but a naked and barren mountain, of a very great length, hangs over it, 4.453. which extends itself to the land about Scythopolis northward, but as far as the country of Sodom, and the utmost limits of the lake Asphaltitis, southward. This mountain is all of it very uneven and uninhabited, by reason of its barrenness: 4.454. there is an opposite mountain that is situated over against it, on the other side of Jordan; this last begins at Julias, and the northern quarters, and extends itself southward as far as Somorrhon, which is the bounds of Petra, in Arabia. In this ridge of mountains there is one called the Iron Mountain, that runs in length as far as Moab. 4.455. Now the region that lies in the middle between these ridges of mountains is called the Great Plain; it reaches from the village Ginnabris, as far as the lake Asphaltitis; 4.456. its length is two hundred and thirty furlongs, and its breadth a hundred and twenty, and it is divided in the midst by Jordan. It hath two lakes in it, that of Asphaltitis, and that of Tiberias, whose natures are opposite to each other; for the former is salt and unfruitful, but that of Tiberias is sweet and fruitful. 4.457. This plain is much burnt up in summertime, and, by reason of the extraordinary heat, contains a very unwholesome air; 4.458. it is all destitute of water excepting the river Jordan, which water of Jordan is the occasion why those plantations of palm trees that are near its banks are more flourishing, and much more fruitful, as are those that are remote from it not so flourishing, or fruitful. 4.459. 3. Notwithstanding which, there is a fountain by Jericho, that runs plentifully, and is very fit for watering the ground; it arises near the old city, which Joshua, the son of Nun, the general of the Hebrews, took the first of all the cities of the land of Canaan, by right of war. 4.460. The report is, that this fountain, at the beginning, caused not only the blasting of the earth and the trees, but of the children born of women, and that it was entirely of a sickly and corruptive nature to all things whatsoever; but that it was made gentle, and very wholesome and fruitful, by the prophet Elisha. This prophet was familiar with Elijah, and was his successor, 4.461. who, when he once was the guest of the people at Jericho, and the men of the place had treated him very kindly, he both made them amends as well as the country, by a lasting favor; 4.462. for he went out of the city to this fountain, and threw into the current an earthen vessel full of salt; after which he stretched out his righteous hand unto heaven, and, pouring out a mild drink-offering, he made this supplication,—That the current might be mollified, and that the veins of fresh water might be opened; 4.463. that God also would bring into the place a more temperate and fertile air for the current, and would bestow upon the people of that country plenty of the fruits of the earth, and a succession of children; and that this prolific water might never fail them, while they continued to be righteous. 4.464. To these prayers Elisha joined proper operations of his hands, after a skillful manner, and changed the fountain; and that water, which had been the occasion of barrenness and famine before, from that time did supply a numerous posterity, and afforded great abundance to the country. 4.465. Accordingly, the power of it is so great in watering the ground, that if it does but once touch a country, it affords a sweeter nourishment than other waters do, when they lie so long upon them, till they are satiated with them. 4.466. For which reason, the advantage gained from other waters, when they flow in great plenty, is but small, while that of this water is great when it flows even in little quantities. 4.467. Accordingly, it waters a larger space of ground than any other waters do, and passes along a plain of seventy furlongs long, and twenty broad; wherein it affords nourishment to those most excellent gardens that are thick set with trees. 4.468. There are in it many sorts of palm trees that are watered by it, different from each other in taste and name; the better sort of them, when they are pressed, yield an excellent kind of honey, not much inferior in sweetness to other honey. 4.469. This country withal produces honey from bees; it also bears that balsam which is the most precious of all the fruits in that place, cypress trees also, and those that bear myrobalanum; so that he who should pronounce this place to be divine would not be mistaken, wherein is such plenty of trees produced as are very rare, and of the most excellent sort. 4.470. And indeed, if we speak of those other fruits, it will not be easy to light on any climate in the habitable earth that can well be compared to it,—what is here sown comes up in such clusters; 4.471. the cause of which seems to me to be the warmth of the air, and the fertility of the waters; the warmth calling forth the sprouts, and making them spread, and the moisture making every one of them take root firmly, and supplying that virtue which it stands in need of in summertime. Now this country is then so sadly burnt up, that nobody cares to come at it; 4.472. and if the water be drawn up before sunrising, and after that exposed to the air, it becomes exceeding cold, and becomes of a nature quite contrary to the ambient air; 4.473. as in winter again it becomes warm; and if you go into it, it appears very gentle. The ambient air is here also of so good a temperature, that the people of the country are clothed in linen-only, even when snow covers the rest of Judea. 4.474. This place is one hundred and fifty furlongs from Jerusalem, and sixty from Jordan. The country, as far as Jerusalem, is desert and stony; but that as far as Jordan and the lake Asphaltitis lies lower indeed, though it be equally desert and barren. 4.475. But so much shall suffice to have been said about Jericho, and of the great happiness of its situation. 4.476. 4. The nature of the lake Asphaltitis is also worth describing. It is, as I have said already, bitter and unfruitful. It is so light [or thick] that it bears up the heaviest things that are thrown into it; nor is it easy for anyone to make things sink therein to the bottom, if he had a mind so to do. 4.477. Accordingly, when Vespasian went to see it, he commanded that some who could not swim should have their hands tied behind them, and be thrown into the deep, when it so happened that they all swam as if a wind had forced them upwards. 4.478. Moreover, the change of the color of this lake is wonderful, for it changes its appearance thrice every day; and as the rays of the sun fall differently upon it, the light is variously reflected. 4.479. However, it casts up black clods of bitumen in many parts of it; these swim at the top of the water, and resemble both in shape and bigness headless bulls; 4.480. and when the laborers that belong to the lake come to it, and catch hold of it as it hangs together, they draw it into their ships; but when the ship is full, it is not easy to cut off the rest, for it is so tenacious as to make the ship hang upon its clods till they set it loose with the menstrual blood of women, and with urine, to which alone it yields. 4.481. This bitumen is not only useful for the caulking of ships, but for the cure of men’s bodies; accordingly, it is mixed in a great many medicines. 4.482. The length of this lake is five hundred and eighty furlongs, where it is extended as far as Zoar in Arabia; and its breadth is a hundred and fifty. 4.483. The country of Sodom borders upon it. It was of old a most happy land, both for the fruits it bore and the riches of its cities, although it be now all burnt up. 4.484. It is related how, for the impiety of its inhabitants, it was burnt by lightning; in consequence of which there are still the remainders of that Divine fire, and the traces [or shadows] of the five cities are still to be seen, as well as the ashes growing in their fruits; which fruits have a color as if they were fit to be eaten, but if you pluck them with your hands, they dissolve into smoke and ashes. 4.485. And thus what is related of this land of Sodom hath these marks of credibility which our very sight affords us. 4.616. 6. Justly, therefore, did Vespasian desire to obtain that government, in order to corroborate his attempts upon the whole empire; so he immediately sent to Tiberius Alexander, who was then governor of Egypt and of Alexandria, and informed him what the army had put upon him, and how he, being forced to accept of the burden of the government, was desirous to have him for his confederate and supporter. 4.617. Now as soon as ever Alexander had read this letter, he readily obliged the legions and the multitude to take the oath of fidelity to Vespasian, both which willingly complied with him, as already acquainted with the courage of the man, from that his conduct in their neighborhood. 4.618. Accordingly Vespasian, looking upon himself as already intrusted with the government, got all things ready for his journey [to Rome]. Now fame carried this news abroad more suddenly than one could have thought, that he was emperor over the east, upon which every city kept festivals, and celebrated sacrifices and oblations for such good news; 4.619. the legions also that were in Mysia and Pannonia, who had been in commotion a little before, on account of this insolent attempt of Vitellius, were very glad to take the oath of fidelity to Vespasian, upon his coming to the empire. 4.620. Vespasian then removed from Caesarea to Berytus, where many embassages came to him from Syria, and many from other provinces, bringing with them from every city crowns, and the congratulations of the people. 5.45. as also there came Tiberius Alexander, who was a friend of his, most valuable, both for his goodwill to him, and for his prudence. He had formerly been governor of Alexandria, 5.46. but was now thought worthy to be general of the army [under Titus]. The reason of this was, that he had been the first who encouraged Vespasian very lately to accept this his new dominion, and joined himself to him with great fidelity, when things were uncertain, and fortune had not yet declared for him. He also followed Titus as a counselor, very useful to him in this war, both by his age and skill in such affairs. 5.201. 3. Now nine of these gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without [the inward court of] the holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold. 5.202. Each gate had two doors, whose height was severally thirty cubits, and their breadth fifteen. 5.203. However, they had large spaces within of thirty cubits, and had on each side rooms, and those, both in breadth and in length, built like towers, and their height was above forty cubits. Two pillars did also support these rooms, and were in circumference twelve cubits. 5.204. Now the magnitudes of the other gates were equal one to another; but that over the Corinthian gate, which opened on the east over against the gate of the holy house itself, was much larger; 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. 5.361. o he mixed good counsel with his works for the siege. And being sensible that exhortations are frequently more effectual than arms, he persuaded them to surrender the city, now in a manner already taken, and thereby to save themselves, and sent Josephus to speak to them in their own language; for he imagined they might yield to the persuasion of a countryman of their own. 5.362. 3. So Josephus went round about the wall, and tried to find a place that was out of the reach of their darts, and yet within their hearing, and besought them, in many words, to spare themselves, to spare their country and their temple, and not to be more obdurate in these cases than foreigners themselves; 5.363. for that the Romans, who had no relation to those things, had a reverence for their sacred rites and places, although they belonged to their enemies, and had till now kept their hands off from meddling with them; while such as were brought up under them, and, if they be preserved, will be the only people that will reap the benefit of them, hurry on to have them destroyed. 5.364. That certainly they have seen their strongest walls demolished, and that the wall still remaining was weaker than those that were already taken. That they must know the Roman power was invincible, and that they had been used to serve them; 5.365. for, that in case it be allowed a right thing to fight for liberty, that ought to have been done at first; but for them that have once fallen under the power of the Romans, and have now submitted to them for so many long years, to pretend to shake off that yoke afterward, was the work of such as had a mind to die miserably, not of such as were lovers of liberty. 5.366. Besides, men may well enough grudge at the dishonor of owning ignoble masters over them, but ought not to do so to those who have all things under their command; for what part of the world is there that hath escaped the Romans, unless it be such as are of no use for violent heat, or for violent cold? 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. 5.369. As for themselves, what can they depend on in this their opposition, when the greatest part of their city is already taken? and when those that are within it are under greater miseries than if they were taken, although their walls be still standing? 5.370. For that the Romans are not unacquainted with that famine which is in the city, whereby the people are already consumed, and the fighting men will in a little time be so too; 5.371. for although the Romans should leave off the siege, and not fall upon the city with their swords in their hands, yet was there an insuperable war that beset them within, and was augmented every hour, unless they were able to wage war with famine, and fight against it, or could alone conquer their natural appetites. 5.372. He added this further, how right a thing it was to change their conduct before their calamities were become incurable, and to have recourse to such advice as might preserve them, while opportunity was offered them for so doing; for that the Romans would not be mindful of their past actions to their disadvantage, unless they persevered in their insolent behavior to the end; because they were naturally mild in their conquests, and preferred what was profitable, before what their passions dictated to them; 5.373. which profit of theirs lay not in leaving the city empty of inhabitants, nor the country a desert; on which account Caesar did now offer them his right hand for their security. Whereas, if he took the city by force, he would not save anyone of them, and this especially, if they rejected his offers in these their utmost distresses; 5.374. for the walls that were already taken could not but assure them that the third wall would quickly be taken also. And though their fortifications should prove too strong for the Romans to break through them, yet would the famine fight for the Romans against them. 5.375. 4. While Josephus was making this exhortation to the Jews, many of them jested upon him from the wall, and many reproached him; nay, some threw their darts at him: but when he could not himself persuade them by such open good advice, he betook himself to the histories belonging to their own nation, 5.376. and cried out aloud, “O miserable creatures! are you so unmindful of those that used to assist you, that you will fight by your weapons and by your hands against the Romans? When did we ever conquer any other nation by such means? 5.377. and when was it that God, who is the Creator of the Jewish people, did not avenge them when they had been injured? Will not you turn again, and look back, and consider whence it is that you fight with such violence, and how great a Supporter you have profanely abused? Will not you recall to mind the prodigious things done for your forefathers and this holy place, and how great enemies of yours were by him subdued under you? 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. 5.379. In old times there was one Necao, king of Egypt, who was also called Pharaoh; he came with a prodigious army of soldiers, and seized queen Sarah, the mother of our nation. 5.380. What did Abraham our progenitor then do? Did he defend himself from this injurious person by war, although he had three hundred and eighteen captains under him, and an immense army under each of them? Indeed he deemed them to be no number at all without God’s assistance, and only spread out his hands towards this holy place, which you have now polluted, and reckoned upon him as upon his invincible supporter, instead of his own army. 5.381. Was not our queen sent back, without any defilement, to her husband, the very next evening?—while the king of Egypt fled away, adoring this place which you have defiled by shedding thereon the blood of your own countrymen; and he also trembled at those visions which he saw in the night season, and bestowed both silver and gold on the Hebrews, as on a people beloved by God. 5.382. Shall I say nothing, or shall I mention the removal of our fathers into Egypt, who, when they were used tyrannically, and were fallen under the power of foreign kings for four hundred years together, and might have defended themselves by war and by fighting, did yet do nothing but commit themselves to God? 5.383. Who is there that does not know that Egypt was overrun with all sorts of wild beasts, and consumed by all sorts of distempers? how their land did not bring forth its fruit? how the Nile failed of water? how the ten plagues of Egypt followed one upon another? and how by those means our fathers were sent away under a guard, without any bloodshed, and without running any dangers, because God conducted them as his peculiar servants? 5.384. Moreover, did not Palestine groan under the ravage the Assyrians made, when they carried away our sacred ark? asdid their idol Dagon, and as also did that entire nation of those that carried it away, 5.385. how they were smitten with a loathsome distemper in the secret parts of their bodies, when their very bowels came down together with what they had eaten, till those hands that stole it away were obliged to bring it back again, and that with the sound of cymbals and timbrels, and other oblations, in order to appease the anger of God for their violation of his holy ark. 5.386. It was God who then became our General, and accomplished these great things for our fathers, and this because they did not meddle with war and fighting, but committed it to him to judge about their affairs. 5.387. When Sennacherib, king of Assyria, brought along with him all Asia, and encompassed this city round with his army, did he fall by the hands of men? 5.388. were not those hands lifted up to God in prayers, without meddling with their arms, when an angel of God destroyed that prodigious army in one night? when the Assyrian king, as he rose the next day, found a hundred fourscore and five thousand dead bodies, and when he, with the remainder of his army, fled away from the Hebrews, though they were unarmed, and did not pursue them. 5.389. You are also acquainted with the slavery we were under at Babylon, where the people were captives for seventy years; yet were they not delivered into freedom again before God made Cyrus his gracious instrument in bringing it about; accordingly they were set free by him, and did again restore the worship of their Deliverer at his temple. 5.390. And, to speak in general, we can produce no example wherein our fathers got any success by war, or failed of success when without war they committed themselves to God. When they staid at home, they conquered, as pleased their Judge; but when they went out to fight, they were always disappointed: 5.391. for example, when the king of Babylon besieged this very city, and our king Zedekiah fought against him, contrary to what predictions were made to him by Jeremiah the prophet, he was at once taken prisoner, and saw the city and the temple demolished. Yet how much greater was the moderation of that king, than is that of your present governors, and that of the people then under him, than is that of you at this time! 5.392. for when Jeremiah cried out aloud, how very angry God was at them, because of their transgressions, and told them that they should be taken prisoners, unless they would surrender up their city, neither did the king nor the people put him to death; 5.393. but for you (to pass over what you have done within the city, which I am not able to describe as your wickedness deserves) you abuse me, and throw darts at me, who only exhort you to save yourselves, as being provoked when you are put in mind of your sins, and cannot bear the very mention of those crimes which you every day perpetrate. 5.394. For another example, when Antiochus, who was called Epiphanes, lay before this city, and had been guilty of many indignities against God, and our forefathers met him in arms, they then were slain in the battle, this city was plundered by our enemies, and our sanctuary made desolate for three years and six months. And what need I bring any more examples? 5.395. Indeed what can it be that hath stirred up an army of the Romans against our nation? Is it not the impiety of the inhabitants? Whence did our servitude commence? 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? 5.397. After a siege, therefore, of three months, they were forced to surrender themselves, although they had not been guilty of such offenses, with regard to our sanctuary and our laws, as you have; and this while they had much greater advantages to go to war than you have. 5.398. Do not we know what end Antigonus, the son of Aristobulus, came to, under whose reign God provided that this city should be taken again upon account of the people’s offenses? When Herod, the son of Antipater, brought upon us Sosius, and Sosius brought upon us the Roman army, they were then encompassed and besieged for six months, till, as a punishment for their sins, they were taken, and the city was plundered by the enemy. 5.399. Thus it appears that arms were never given to our nation, but that we are always given up to be fought against, and to be taken; 5.400. for I suppose that such as inhabit this holy place ought to commit the disposal of all things to God, and then only to disregard the assistance of men when they resign themselves up to their Arbitrator, who is above. 5.401. As for you, what have you done of those things that are recommended by our legislator? and what have you not done of those things that he hath condemned? How much more impious are you than those who were so quickly taken! 5.402. You have not avoided so much as those sins that are usually done in secret; I mean thefts, and treacherous plots against men, and adulteries. You are quarreling about rapines and murders, and invent strange ways of wickedness. Nay, the temple itself is become the receptacle of all, and this Divine place is polluted by the hands of those of our own country; which place hath yet been reverenced by the Romans when it was at a distance from them, when they have suffered many of their own customs to give place to our law. 5.403. And, after all this, do you expect Him whom you have so impiously abused to be your supporter? To be sure then you have a right to be petitioners, and to call upon Him to assist you, so pure are your hands! 5.404. Did your king [Hezekiah] lift up such hands in prayer to God against the king of Assyria, when he destroyed that great army in one night? And do the Romans commit such wickedness as did the king of Assyria, that you may have reason to hope for the like vengeance upon them? 5.405. Did not that king accept of money from our king on this condition, that he should not destroy the city, and yet, contrary to the oath he had taken, he came down to burn the temple? while the Romans do demand no more than that accustomed tribute which our fathers paid to their fathers; 5.406. and if they may but once obtain that, they neither aim to destroy this city, nor to touch this sanctuary; nay, they will grant you besides, that your posterity shall be free, and your possessions secured to you, and will preserve your holy laws inviolate to you. 5.407. And it is plain madness to expect that God should appear as well disposed towards the wicked as towards the righteous, since he knows when it is proper to punish men for their sins immediately; accordingly he brake the power of the Assyrians the very first night that they pitched their camp. 5.408. Wherefore, had he judged that our nation was worthy of freedom, or the Romans of punishment, he had immediately inflicted punishment upon those Romans, as he did upon the Assyrians, when Pompey began to meddle with our nation, or when after him Sosius came up against us, or when Vespasian laid waste Galilee, or, lastly, when Titus came first of all near to the city; 5.409. although Magnus and Sosius did not only suffer nothing, but took the city by force; as did Vespasian go from the war he made against you to receive the empire; and as for Titus, those springs that were formerly almost dried up when they were under your power since he is come, run more plentifully than they did before; 5.410. accordingly, you know that Siloam, as well as all the other springs that were without the city, did so far fail, that water was sold by distinct measures; whereas they now have such a great quantity of water for your enemies, as is sufficient not only for drink both for themselves and their cattle, but for watering their gardens also. 5.411. The same wonderful sign you had also experience of formerly, when the forementioned king of Babylon made war against us, and when he took the city, and burnt the temple; while yet I believe the Jews of that age were not so impious as you are. 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. 5.413. Now, even a man, if he be but a good man, will fly from an impure house, and will hate those that are in it; and do you persuade yourselves that God will abide with you in your iniquities, who sees all secret things, and hears what is kept most private? 5.414. Now, what crime is there, I pray you, that is so much as kept secret among you, or is concealed by you? nay, what is there that is not open to your very enemies? for you show your transgressions after a pompous manner, and contend one with another which of you shall be more wicked than another; and you make a public demonstration of your injustice, as if it were virtue. 5.415. However, there is a place left for your preservation, if you be willing to accept of it; and God is easily reconciled to those that confess their faults, and repent of them. 5.416. O hard-hearted wretches as you are! cast away all your arms, and take pity of your country already going to ruin; return from your wicked ways, and have regard to the excellency of that city which you are going to betray, to that excellent temple with the donations of so many countries in it. 5.417. Who could bear to be the first that should set that temple on fire? who could be willing that these things should be no more? and what is there that can better deserve to be preserved? O insensible creatures, and more stupid than are the stones themselves! 5.418. And if you cannot look at these things with discerning eyes, yet, however, have pity upon your families, and set before every one of your eyes your children, and wives, and parents, who will be gradually consumed either by famine or by war. 5.419. I am sensible that this danger will extend to my mother, and wife, and to that family of mine who have been by no means ignoble, and indeed to one that hath been very eminent in old time; and perhaps you may imagine that it is on their account only that I give you this advice; if that be all, kill them; nay, take my own blood as a reward, if it may but procure your preservation; for I am ready to die, in case you will but return to a sound mind after my death.” 5.420. 1. As Josephus was speaking thus with a loud voice, the seditious would neither yield to what he said, nor did they deem it safe for them to alter their conduct; but as for the people, they had a great inclination to desert to the Romans; 5.510. When Titus had therefore encompassed the city with this wall, and put garrisons into proper places, he went round the wall, at the first watch of the night, and observed how the guard was kept; the second watch he allotted to Alexander; the commanders of legions took the third watch. 5.541. 3. In the meantime, Josephus, as he was going round the city, had his head wounded by a stone that was thrown at him; upon which he fell down as giddy. Upon which fall of his the Jews made a sally, and he had been hurried away into the city, if Caesar had not sent men to protect him immediately; 5.542. and as these men were fighting, Josephus was taken up, though he heard little of what was done. So the seditious supposed they had now slain that man whom they were the most desirous of killing, and made thereupon a great noise, in way of rejoicing. 5.543. This accident was told in the city, and the multitude that remained became very disconsolate at the news, as being persuaded that he was really dead, on whose account alone they could venture to desert to the Romans. 5.544. But when Josephus’s mother heard in prison that her son was dead, she said to those that watched about her, That she had always been of opinion, since the siege of Jotapata, [that he would be slain,] and she should never enjoy him alive any more. 5.545. She also made great lamentation privately to the maidservants that were about her, and said, That this was all the advantage she had of bringing so extraordinary a person as this son into the world; that she should not be able even to bury that son of hers, by whom she expected to have been buried herself. 5.546. However, this false report did not put his mother to pain, nor afford merriment to the robbers, long; for Josephus soon recovered of his wound, and came out, and cried out aloud, That it would not be long ere they should be punished for this wound they had given him. He also made a fresh exhortation to the people to come out upon the security that would be given them. 5.547. This sight of Josephus encouraged the people greatly, and brought a great consternation upon the seditious. 6.93. 1. And now Titus gave orders to his soldiers that were with him to dig up the foundations of the tower of Antonia, and make him a ready passage for his army to come up; 6.94. while he himself had Josephus brought to him (for he had been informed that on that very day, which was the seventeenth day of Panemus, [Tamuz,] the sacrifice called “the Daily Sacrifice” had failed, and had not been offered to God, for want of men to offer it, and that the people were grievously troubled at it) 6.95. and commanded him to say the same things to John that he had said before, that if he had any malicious inclination for fighting, he might come out with as many of his men as he pleased, in order to fight, without the danger of destroying either his city or temple; but that he desired he would not defile the temple, nor thereby offend against God. That he might, if he pleased, offer the sacrifices which were now discontinued by any of the Jews whom he should pitch upon. 6.96. Upon this Josephus stood in such a place where he might be heard, not by John only, but by many more, and then declared to them what Caesar had given him in charge, and this in the Hebrew language. 6.97. So he earnestly prayed them to spare their own city, and to prevent that fire which was just ready to seize upon the temple, and to offer their usual sacrifices to God therein. 6.98. At these words of his a great sadness and silence were observed among the people. But the tyrant himself cast many reproaches upon Josephus, with imprecations besides; and at last added this withal, that he did never fear the taking of the city, because it was God’s own city. 6.99. In answer to which, Josephus said thus, with a loud voice:—“To be sure, thou hast kept this city wonderfully pure for God’s sake; the temple also continues entirely unpolluted! Nor hast thou been guilty of any impiety against him, for whose assistance thou hopest! He still receives his accustomed sacrifices! 6.100. Vile wretch that thou art! if anyone should deprive thee of thy daily food, thou wouldst esteem him to be an enemy to thee; but thou hopest to have that God for thy supporter in this war whom thou hast deprived of his everlasting worship; 6.101. and thou imputest those sins to the Romans, who to this very time take care to have our laws observed, and almost compel these sacrifices to be still offered to God, which have by thy means been intermitted! 6.102. Who is there that can avoid groans and lamentations at the amazing change that is made in this city? since very foreigners and enemies do now correct that impiety which thou hast occasioned; while thou, who art a Jew, and wast educated in our laws, art become a greater enemy to them than the others. 6.103. But still, John, it is never dishonorable to repent, and amend what hath been done amiss, even at the last extremity. Thou hast an instance before thee in Jechoniah, the king of the Jews, if thou hast a mind to save the city, 6.104. who, when the king of Babylon made war against him, did of his own accord go out of this city before it was taken, and did undergo a voluntary captivity with his family, that the sanctuary might not be delivered up to the enemy, and that he might not see the house of God set on fire; 6.105. on which account he is celebrated among all the Jews, in their sacred memorials, and his memory is become immortal, and will be conveyed fresh down to our posterity through all ages. 6.106. This, John, is an excellent example in such a time of danger, and I dare venture to promise that the Romans shall still forgive thee. 6.107. And take notice that I, who make this exhortation to thee, am one of thine own nation; I, who am a Jew, do make this promise to thee. And it will become thee to consider who I am that give thee this counsel, and whence I am derived; for while I am alive I shall never be in such slavery, as to forego my own kindred, or forget the laws of our forefathers. 6.108. Thou hast indignation at me again, and makest a clamor at me, and reproachest me; indeed, I cannot deny that I am worthy of worse treatment than all this amounts to, because, in opposition to fate, I make this kind invitation to thee, and endeavor to force deliverance upon those whom God hath condemned. 6.109. And who is there that does not know what the writings of the ancient prophets contain in them,—and particularly that oracle which is just now going to be fulfilled upon this miserable city? For they foretold that this city should be then taken when somebody shall begin the slaughter of his own countrymen. 6.110. And are not both the city and the entire temple now full of the dead bodies of your countrymen? It is God, therefore, it is God himself who is bringing on this fire, to purge that city and temple by means of the Romans, and is going to pluck up this city, which is full of your pollutions.” 6.111. 2. As Josephus spoke these words, with groans and tears in his eyes, his voice was intercepted by sobs. 6.112. However, the Romans could not but pity the affliction he was under, and wonder at his conduct. But for John, and those that were with him, they were but the more exasperated against the Romans on this account, and were desirous to get Josephus also into their power: 6.118. 3. However, when Titus had recalled those men from Gophna, he gave orders that they should go round the wall, together with Josephus, and show themselves to the people; upon which a great many fled to the Romans. 6.124. 4. Now Titus was deeply affected with this state of things, and reproached John and his party, and said to them, “Have not you, vile wretches that you are, by our permission, put up this partition-wall before your sanctuary? 6.125. Have not you been allowed to put up the pillars thereto belonging, at due distances, and on it to engrave in Greek, and in your own letters, this prohibition, that no foreigner should go beyond that wall. 6.126. Have not we given you leave to kill such as go beyond it, though he were a Roman? And what do you do now, you pernicious villains? Why do you trample upon dead bodies in this temple? and why do you pollute this holy house with the blood of both foreigners and Jews themselves? 6.127. I appeal to the gods of my own country, and to every god that ever had any regard to this place (for I do not suppose it to be now regarded by any of them); I also appeal to my own army, and to those Jews that are now with me, and even to you yourselves, that I do not force you to defile this your sanctuary; 6.128. and if you will but change the place whereon you will fight, no Roman shall either come near your sanctuary, or offer any affront to it; nay, I will endeavor to preserve you your holy house, whether you will or not.” 6.129. 5. As Josephus explained these things from the mouth of Caesar, both the robbers and the tyrant thought that these exhortations proceeded from Titus’s fear, and not from his goodwill to them, and grew insolent upon it. 6.171. because those that utterly despaired of deliverance had, besides other passions, a violence in attacking men that could not be opposed, and had no regard to God himself; and that to hazard one’s self with a person, whom, if you overcome, you do no great matter, and by whom it is hazardous that you may be taken prisoner, would be an instance, not of manly courage, but of unmanly rashness. 6.236. 3. But then, on the next day, Titus commanded part of his army to quench the fire, and to make a road for the more easy marching up of the legions, while he himself gathered the commanders together. 6.237. of those there were assembled the six principal persons: Tiberius Alexander, the commander [under the general] of the whole army; with Sextus Cerealis, the commander of the fifth legion; and Larcius Lepidus, the commander of the tenth legion; and Titus Frigius, the commander of the fifteenth legion: 6.238. there was also with them Eternius, the leader of the two legions that came from Alexandria; and Marcus Antonius Julianus, procurator of Judea: after these came together all the rest of the procurators and tribunes. Titus proposed to these that they should give him their advice what should be done about the holy house. 6.239. Now, some of these thought it would be the best way to act according to the rules of war, [and demolish it,] because the Jews would never leave off rebelling while that house was standing; at which house it was that they used to get all together. 6.240. Others of them were of opinion, that in case the Jews would leave it, and none of them would lay their arms up in it, he might save it; but that in case they got upon it, and fought any more, he might burn it; because it must then be looked upon not as a holy house, but as a citadel; and that the impiety of burning it would then belong to those that forced this to be done, and not to them. 6.241. But Titus said, that “although the Jews should get upon that holy house, and fight us thence, yet ought we not to revenge ourselves on things that are iimate, instead of the men themselves;” and that he was not in any case for burning down so vast a work as that was, because this would be a mischief to the Romans themselves, as it would be an ornament to their government while it continued. 6.242. So Fronto, and Alexander, and Cerealis grew bold upon that declaration, and agreed to the opinion of Titus. 6.243. Then was this assembly dissolved, when Titus had given orders to the commanders that the rest of their forces should lie still; but that they should make use of such as were most courageous in this attack. So he commanded that the chosen men that were taken out of the cohorts should make their way through the ruins, and quench the fire. 6.249. 5. So Titus retired into the tower of Antonia, and resolved to storm the temple the next day, early in the morning, with his whole army, and to encamp round about the holy house. 6.250. But as for that house, God had, for certain, long ago doomed it to the fire; and now that fatal day was come, according to the revolution of ages; it was the tenth day of the month Lous, [Ab,] upon which it was formerly burnt by the king of Babylon; 6.251. although these flames took their rise from the Jews themselves, and were occasioned by them; for upon Titus’s retiring, the seditious lay still for a little while, and then attacked the Romans again, when those that guarded the holy house fought with those that quenched the fire that was burning in the inner [court of the] temple; but these Romans put the Jews to flight, and proceeded as far as the holy house itself. 6.252. At which time one of the soldiers, without staying for any orders, and without any concern or dread upon him at so great an undertaking, and being hurried on by a certain divine fury, snatched somewhat out of the materials that were on fire, and being lifted up by another soldier, he set fire to a golden window, through which there was a passage to the rooms that were round about the holy house, on the north side of it. 6.253. As the flames went upward, the Jews made a great clamor, such as so mighty an affliction required, and ran together to prevent it; and now they spared not their lives any longer, nor suffered anything to restrain their force, since that holy house was perishing, for whose sake it was that they kept such a guard about it. 6.363. 2. On the next day the Romans drove the robbers out of the lower city, and set all on fire as far as Siloam. These soldiers were indeed glad to see the city destroyed. But they missed the plunder, because the seditious had carried off all their effects, and were retired into the upper city; 6.364. for they did not yet at all repent of the mischiefs they had done, but were insolent, as if they had done well; for, as they saw the city on fire, they appeared cheerful, and put on joyful counteces, in expectation, as they said, of death to end their miseries. Accordingly, as the people were now slain, the holy house was burnt down, and the city was on fire, there was nothing further left for the enemy to do. 6.365. Yet did not Josephus grow weary, even in this utmost extremity, to beg of them to spare what was left of the city; he spake largely to them about their barbarity and impiety, and gave them his advice in order to their escape; though he gained nothing thereby more than to be laughed at by them; 6.425. which, upon the allowance of no more than ten that feast together, amounts to two million seven hundred thousand and two hundred persons that were pure and holy; 7.267. The Idumeans also strove with these men who should be guilty of the greatest madness! for they [all], vile wretches as they were, cut the throats of the high priests, that so no part of a religious regard to God might be preserved; they thence proceeded to destroy utterly the least remains of a political government, 7.268. and introduced the most complete scene of iniquity in all instances that were practicable; under which scene that sort of people that were called zealots grew up, and who indeed corresponded to the name; 7.269. for they imitated every wicked work; nor, if their memory suggested any evil thing that had formerly been done, did they avoid zealously to pursue the same; 7.270. and although they gave themselves that name from their zeal for what was good, yet did it agree to them only by way of irony, on account of those they had unjustly treated by their wild and brutish disposition, or as thinking the greatest mischiefs to be the greatest good. 7.271. Accordingly, they all met with such ends as God deservedly brought upon them in way of punishment; 7.272. for all such miseries have been sent upon them as man’s nature is capable of undergoing, till the utmost period of their lives, and till death came upon them in various ways of torment; 7.273. yet might one say justly that they suffered less than they had done, because it was impossible they could be punished according to their deserving. 7.274. But to make a lamentation according to the deserts of those who fell under these men’s barbarity, this is not a proper place for it;—I therefore now return again to the remaining part of the present narration. 7.341. So he made a lamentable groan, and fixing his eyes intently on those that wept, he spake thus:—“Truly, I was greatly mistaken when I thought to be assisting to brave men who struggled hard for their liberty, and to such as were resolved either to live with honor, or else to die; 7.342. but I find that you are such people as are no better than others, either in virtue or in courage, and are afraid of dying, though you be delivered thereby from the greatest miseries, while you ought to make no delay in this matter, nor to await anyone to give you good advice; 7.343. for the laws of our country, and of God himself, have from ancient times, and as soon as ever we could use our reason, continually taught us, and our forefathers have corroborated the same doctrine by their actions, and by their bravery of mind, that it is life that is a calamity to men, and not death; 7.344. for this last affords our souls their liberty, and sends them by a removal into their own place of purity, where they are to be insensible of all sorts of misery; for while souls are tied down to a mortal body, they are partakers of its miseries; and really, to speak the truth, they are themselves dead; for the union of what is divine to what is mortal is disagreeable. 7.345. It is true, the power of the soul is great, even when it is imprisoned in a mortal body; for by moving it after a way that is invisible, it makes the body a sensible instrument, and causes it to advance further in its actions than mortal nature could otherwise do. 7.346. However, when it is freed from that weight which draws it down to the earth and is connected with it, it obtains its own proper place, and does then become a partaker of that blessed power, and those abilities, which are then every way incapable of being hindered in their operations. It continues invisible, indeed, to the eyes of men, as does God himself; 7.347. for certainly it is not itself seen while it is in the body; for it is there after an invisible manner, and when it is freed from it, it is still not seen. It is this soul which hath one nature, and that an incorruptible one also; but yet it is the cause of the change that is made in the body; 7.348. for whatsoever it be which the soul touches, that lives and flourishes; and from whatsoever it is removed, that withers away and dies; such a degree is there in it of immortality. 7.349. Let me produce the state of sleep as a most evident demonstration of the truth of what I say; wherein souls, when the body does not distract them, have the sweetest rest depending on themselves, and conversing with God, by their alliance to him; they then go everywhere, and foretell many futurities beforehand. 7.350. And why are we afraid of death, while we are pleased with the rest that we have in sleep? And how absurd a thing is it to pursue after liberty while we are alive, and yet to envy it to ourselves where it will be eternal! 7.409. for still it came to pass that many Jews were slain at Alexandria in Egypt; 7.410. for as many of the Sicarii as were able to fly thither, out of the seditious wars in Judea, were not content to have saved themselves, but must needs be undertaking to make new disturbances, and persuaded many of those that entertained them to assert their liberty, to esteem the Romans to be no better than themselves, and to look upon God as their only Lord and Master. 7.411. But when part of the Jews of reputation opposed them, they slew some of them, and with the others they were very pressing in their exhortations to revolt from the Romans; 7.412. but when the principal men of the senate saw what madness they were come to, they thought it no longer safe for themselves to overlook them. So they got all the Jews together to an assembly, and accused the madness of the Sicarii, and demonstrated that they had been the authors of all the evils that had come upon them. 7.413. They said also that “these men, now they were run away from Judea, having no sure hope of escaping, because as soon as ever they shall be known, they will be soon destroyed by the Romans, they come hither and fill us full of those calamities which belong to them, while we have not been partakers with them in any of their sins.” 7.414. Accordingly, they exhorted the multitude to have a care, lest they should be brought to destruction by their means, and to make their apology to the Romans for what had been done, by delivering these men up to them; 7.415. who being thus apprised of the greatness of the danger they were in, complied with what was proposed, and ran with great violence upon the Sicarii, and seized upon them; 7.416. and indeed six hundred of them were caught immediately: but as to all those that fled into Egypt and to the Egyptian Thebes, it was not long ere they were caught also, and brought back,— 7.417. whose courage, or whether we ought to call it madness, or hardiness in their opinions, everybody was amazed at. 7.418. For when all sorts of torments and vexations of their bodies that could be devised were made use of to them, they could not get anyone of them to comply so far as to confess, or seem to confess, that Caesar was their lord; but they preserved their own opinion, in spite of all the distress they were brought to, as if they received these torments and the fire itself with bodies insensible of pain, and with a soul that in a manner rejoiced under them. 7.419. But what was most of all astonishing to the beholders was the courage of the children; for not one of these children was so far overcome by these torments, as to name Caesar for their lord. So far does the strength of the courage [of the soul] prevail over the weakness of the body. 7.420. 2. Now Lupus did then govern Alexandria, who presently sent Caesar word of this commotion; 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; |
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| 209. Martial, Epigrams, 7.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Iricinschi et al. (2013) 415 |
| 210. Ignatius, To The Magnesians, 7.2-8.2, 9.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022) 27 |
| 211. Josephus Flavius, Life, 10, 12, 134, 190-191, 196-198, 4, 422-423, 415 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 260 |
212. Mishnah, Berachot, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •philo of alexandria, law of moses Found in books: Najman (2010) 100| 2.1. "הָיָה קוֹרֵא בַתּוֹרָה, וְהִגִּיעַ זְמַן הַמִּקְרָא, אִם כִּוֵּן לִבּוֹ, יָצָא. וְאִם לָאו, לֹא יָצָא. בַּפְּרָקִים שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב, וּבָאֶמְצַע שׁוֹאֵל מִפְּנֵי הַיִּרְאָה וּמֵשִׁיב, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בָּאֶמְצַע שׁוֹאֵל מִפְּנֵי הַיִּרְאָה, וּמֵשִׁיב מִפְּנֵי הַכָּבוֹד, בַּפְּרָקִים שׁוֹאֵל מִפְּנֵי הַכָּבוֹד, וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם: \n", | 2.1. "If one was reading in the Torah [the section of the Shema] and the time for its recital arrived, if he directed his heart [to fulfill the mitzvah] he has fulfilled his obligation. In the breaks [between sections] one may give greeting out of respect and return greeting; in the middle [of a section] one may give greeting out of fear and return it, the words of Rabbi Meir. Rabbi Judah says: in the middle one may give greeting out of fear and return it out of respect, in the breaks one may give greeting out of respect and return greeting to anyone.", |
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213. Quintilian, Institutes of Oratory, 8.3.51 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philo of alexandria, allegory use by Found in books: Taylor and Hay (2020) 314 | 8.3.51. The latter, though not avoided with special care even by the best authors, may sometimes be regarded as a fault: it is, in fact, a blemish into which Cicero not infrequently falls through indifference to such minor details: take, for example, the following passage, "Judges, this judgment was not merely unlike a judgment." It is sometimes give another name, á¼ÏανάληÏιÏ, under which appellation it is ranked among figures, of which I shall give examples when I come to the discussion of stylistic virtues. |
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214. Mishnah, Yevamot, 6.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Lorberbaum (2015) 245; Taylor (2012) 44| 6.6. "לֹא יִבָּטֵל אָדָם מִפְּרִיָּה וּרְבִיָּה, אֶלָּא אִם כֵּן יֶשׁ לוֹ בָנִים. בֵּית שַׁמַּאי אוֹמְרִים, שְׁנֵי זְכָרִים. וּבֵית הִלֵּל אוֹמְרִים, זָכָר וּנְקֵבָה, שֶׁנֶּאֱמַר, (בראשית ה) זָכָר וּנְקֵבָה בְּרָאָם. נָשָׂא אִשָּׁה, וְשָׁהָה עִמָּהּ עֶשֶׂר שָׁנִים, וְלֹא יָלְדָה, אֵינוֹ רַשַּׁאי לִבָּטֵל. גֵּרְשָׁהּ, מֻתֶּרֶת לִנָּשֵׂא לְאַחֵר. וְרַשַּׁאי הַשֵּׁנִי לִשְׁהוֹת עִמָּהּ עֶשֶׂר שָׁנִים. וְאִם הִפִּילָה, מוֹנֶה מִשָּׁעָה שֶׁהִפִּילָה. הָאִישׁ מְצֻוֶּה עַל פְּרִיָּה וּרְבִיָּה, אֲבָל לֹא הָאִשָּׁה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, עַל שְׁנֵיהֶם הוּא אוֹמֵר (בראשית א), וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ: \n", | 6.6. "A man shall not abstain from procreation unless he already has children. Beth Shammai says: two males, And Beth Hillel says: male and a female, for it says, “Male and female created he them” (Genesis 5:2). If a man married a woman and lived with her for ten years and she bore no child, he may not abstain [any longer from the duty of propagation]. If he divorced her she is permitted to marry another, and the second husband may also live with her for ten years. If she miscarried [the period of ten years] is counted from the time of her miscarriage. A man is commanded concerning the duty of propagation but not a woman. Rabbi Yoha ben Beroka says: Concerning both of them it is said, “And God blessed them; and said to them… “Be fruitful and multiply” (Genesis 1:28).", |
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| 215. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 168 |
216. Plutarch, On Praising Oneself Inoffensively, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Salvesen et al (2020) 235 | 543e. those who reject what is false and vain. Hence those kings who were unwilling to be proclaimed a god or son of a god, but rather Philadelphus or Philometor or Euergetes or Theophiles, were ungrudgingly honoured by those who gave them these noble yet human titles. So again, while men resent the writers and speakers who assume the epithet "wise," they are delighted with those who say that they love wisdom or are advancing in merit, or put forward some other such moderate and inoffensive claim. Whereas the rhetorical sophist |
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| 217. Plutarch, De Musica (1131B1147A), 2.136, 2.142, 2.289-2.292 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Carr (2004) 246 |
| 218. Plutarch, On The Education of Children, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Salvesen et al (2020) 223 |
| 219. Plutarch, On Living Unoticed, 1130 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Frede and Laks (2001) 228 |
| 220. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 93 |
| 221. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 168 |
| 222. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010) 235 |
| 223. 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: Hirsch-Luipold (2022) 168, 169, 170 |
| 224. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 228 |
225. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 145 | 415c. afew souls still, in the long reach of time, because of supreme excellence, come, after being purified, to share completely in divine qualities. But with some of these souls it comes to pass that they do not maintain control over themselves, but yield to temptation and are again clothed with mortal bodies and have a dim and darkened life, like mist or vapour."Hesiod thinks that with the lapse of certain periods of years the end comes even to the demigods; for, speaking in the person of the Naiad, he indirectly suggests the length of time with these words: Nine generations long is the life of the crow and his cawing, Nine generations of vigorous men. Lives of four crows together Equal the life of a stag, and three stages the old age of a raven; Nine of the lives of the raven the life of the Phoenix doth equal; |
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| 226. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 138 |
| 227. Plutarch, On The Birth of The Spirit In Timaeus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Erler et al (2021) 108 |
| 228. Plutarch, On The Fortune Or Virtue of Alexander The Great, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Salvesen et al (2020) 224 |
| 229. Plutarch, Consolation To His Wife, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Hirsch-Luipold (2022) 97 |
| 230. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 153 |
| 231. Plutarch, On Exilio, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria •philo of alexandria, on heavenly bodies Found in books: Gunderson (2022) 33 |
| 232. Plutarch, Cato The Elder, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Hirsch-Luipold (2022) 153 |
| 233. Plutarch, On Tranquility of Mind, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 153 |
| 234. Plutarch, Fragments, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Horkey (2019) 282 |
| 235. Ps.-Philo, Biblical Antiquities, 18.5, 32.1-32.4, 32.16-32.17, 40.2-40.3, 51.3-51.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria, •philo of alexandria Found in books: Bay (2022) 113; Gera (2014) 451 |
| 236. Polycarp of Smyrna, Letter To The Philippians, 13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo (of alexandria) Found in books: Maier and Waldner (2022) 156 |
| 237. Plutarch, Whether Land Or Sea Animals Are More Clever, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Hirsch-Luipold (2022) 138 |
| 238. Plutarch, Solon, '8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Malherbe et al (2014) 861 |
239. Plutarch, Dinner of The Seven Wise Men, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria, allegory use by Found in books: Taylor and Hay (2020) 313 | 156d. And Aphrodite is the artisan who creates concord and friendship between men and women, for through their bodies, under the influence of pleasure, she at the same time unites and welds together their souls. And in the case of the majority of people, who are not altogether intimate or too well known to one another, Dionysus softens and relaxes their characters with wine, as in a fire, and so provides some means for beginning a union and friendship with one another. However, when such men as you, whom Periander has invited here, come together, Ithink there is nothing for the wine-cup or ladle to accomplish, but the Muses set discourse in the midst before all, a non-intoxicating bowl as it were, containing a maximum of pleasure in jest and seriousness combined; and with this they awaken and foster and dispense friendliness, |
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240. Plutarch, Romulus, 28.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria •philo of alexandria, hellenization Found in books: Potter Suh and Holladay (2021) 285| 28.2. αὐτὸς μὲν οὖν ἐκπλαγεὶς πρὸς τὴν ὄψιν ὦ βασιλεῦ, φάναι, τί δὴ παθὼν ἢ διανοηθείς, ἡμᾶς μὲν ἐν αἰτίαις πεποίηκας ἀδίκοις καὶ πονηραῖς, πᾶσαν δὲ τὴν πόλιν ὀρφανὴν ἐν μυρίῳ πένθει προλέλοιπας; ἐκεῖνον δʼ ἀποκρίνασθαι· θεοῖς ἔδοξεν ὦ Πρόκλε τοσοῦτον ἡμᾶς γενέσθαι μετʼ ἀνθρώπων χρόνον, ἐκεῖθεν ὄντας, ἐκεῖθεν ὄντας MSS., Coraës, Sintenis 1 , and Bekker; Sintenis 2 transposes to follow οὐρανόν . καὶ πόλιν ἐπʼ ἀρχῇ καὶ δόξῃ μεγίστῃ κτίσαντας, αὖθις οἰκεῖν οὐρανόν. ἀλλὰ χαῖρε καὶ φράζε Ῥωμαίοις, ὅτι σωφροσύνην μετʼ ἀνδρείας ἀσκοῦντες ἐπὶ πλεῖστον ἀνθρωπίνης ἀφίξονται δυνάμεως. ἐγὼ δʼ ὑμῖν εὐμενὴς ἔσομαι δαίμων Κυρῖνος. | 28.2. He himself, then, affrighted at the sight, had said: O King, what possessed thee, or what purpose hadst thou, that thou hast left us patricians a prey to unjust and wicked accusations, and the whole city sorrowing without end at the loss of its father? Whereupon Romulus had replied: It was the pleasure of the gods, 0 Proculus, from whom I came, that I should be with mankind only a short time, and that after founding a city destined to be the greatest on earth for empire and glory, I should dwell again in heaven. So farewell, and tell the Romans that if they practise self-restraint, and add to it valour, they will reach the utmost heights of human power. And I will be your propitious deity, Quirinus. |
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| 241. Plutarch, How To Tell A Flatterer From A Friend, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 130 |
| 242. Plutarch, On Moral Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria, definition of courage Found in books: Mermelstein (2021) 80 |
| 243. Plutarch, How The Young Man Should Study Poetry, 33 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Hirsch-Luipold (2022) 153 |
| 244. Plutarch, Platonic Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Inwood and Warren (2020) 195 |
| 245. Plutarch, Placita Philosophorum (874D-911C), 1.3.21, 1.7, 1.7.33, 2.6, 40.20, 41.15, 58.31-59.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 293 |
| 246. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 101 |
| 247. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021) 143 |
| 248. Plutarch, A Philosopher Ought To Converse Especially With Men In Power, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Hirsch-Luipold (2022) 132 |
| 249. Plutarch, Lycurgus, 6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Boulluec (2022) 261, 262 |
| 250. Plutarch, Fragments, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 120 |
| 251. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 313 |
252. Mishnah, Sanhedrin, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lidonnici and Lieber (2007) 216| 7.5. "הַמְגַדֵּף אֵינוֹ חַיָּב עַד שֶׁיְּפָרֵשׁ הַשֵּׁם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, בְּכָל יוֹם דָּנִין אֶת הָעֵדִים בְּכִנּוּי יַכֶּה יוֹסֵי אֶת יוֹסֵי. נִגְמַר הַדִּין, לֹא הוֹרְגִים בְּכִנּוּי, אֶלָּא מוֹצִיאִים כָּל אָדָם לַחוּץ וְשׁוֹאֲלִים אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמְרִים לוֹ אֱמֹר מַה שֶּׁשָּׁמַעְתָּ בְּפֵרוּשׁ, וְהוּא אוֹמֵר, וְהַדַּיָּנִים עוֹמְדִין עַל רַגְלֵיהֶן וְקוֹרְעִין וְלֹא מְאַחִין. וְהַשֵּׁנִי אוֹמֵר אַף אֲנִי כָּמוֹהוּ, וְהַשְּׁלִישִׁי אוֹמֵר אַף אֲנִי כָּמוֹהוּ: \n", | 7.5. "The blasphemer is punished only if he utters [the divine] name. Rabbi Joshua b. Korcha said: “The whole day [of the trial] the witnesses are examined by means of a substitute for the divine name:, ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed [from court], and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, [using the divine name]. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” [but not uttering the divine name], and the third says: “I too heard thus.”", |
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253. Plutarch, Julius Caesar, 34.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria, definition of courage •philo of alexandria, on philanthropia Found in books: Mermelstein (2021) 93| 34.4. μετʼ ὀλίγον δὲ ἀκούσας τὸν Καίσαρα θαυμαστῇ τινι φιλανθρωπίᾳ χρῆσθαι πρὸς τοὺς ἑαλωκότας, αὐτὸς αὑτὸν ἀπεθρήνει καί τὴν ὀξύτητα τοῦ βουλεύματος ᾐτιᾶτο. τοῦ δʼ ἰατροῦ θαρρύναντος αὐτόν, ὡς ὑπνωτικόν, οὐ θανάσιμον, πεπωκότα, περιχαρὴς ἀναστὰς ἀπῄει πρὸς Καίσαρα, καί λαβὼν δεξιάν αὖθις διεξέπεσε πρὸς Πομπήϊον. ταῦτα εἰς τὴν Ῥώμην ἀπαγγελλόμενα τοὺς ἀνθρώπους ἡδίους ἐποίει, καί τινες φυγόντες ἀνέστρεψαν. | 34.4. |
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| 254. Plutarch, Mark Antony, 54, 70 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 164 |
| 255. New Testament, Colossians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009) 562 |
256. New Testament, James, 1.11, 2.21-2.23, 3.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philo of alexandria •philo of alexandria, Found in books: Bay (2022) 113; Bickerman and Tropper (2007) 143; Levine Allison and Crossan (2006) 247; Potter Suh and Holladay (2021) 179| 1.11. ἀνέτειλεν γὰρ ὁ ἥλιος σὺν τῷ καύσωνι καὶ ἐξήρανεν τὸν χόρτον, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσεν καὶ ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ ἀπώλετο· οὕτως καὶ ὁ πλούσιος ἐν ταῖς πορείαις αὐτοῦ μαρανθήσεται. 2.21. Ἀβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη, ἀνενέγκας Ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον; 2.22. βλέπεις ὅτι ἡ πίστις συνήργει τοῖς ἔργοις αὐτοῦ καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη, καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα 2.23. Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, καὶ φίλος θεοῦ ἐκλήθη. 3.6. καὶ ἡ γλῶσσα πῦρ, ὁ κόσμος τῆς ἀδικίας ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως καὶ φλογιζομένη ὑπὸ τῆς γεέννης. | 1.11. For the sun arises with the scorching wind, and withers the grass, and the flower in it falls, and the beauty of its appearance perishes. So also will the rich man fade away in his pursuits. 2.21. Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? 2.22. You see that faith worked with his works, and by works faith was perfected; 2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. 3.6. And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by Gehenna. |
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257. New Testament, Apocalypse, 2.28, 4.8, 5.6-5.13, 8.1, 12.5, 12.11, 13.8.11, 13.18, 14.3-14.4, 15.3, 17.14-17.17, 19.7.9, 20.4-20.5, 21.9.14, 21.22-21.23, 22.1-22.3, 22.16, 22.18-22.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 261, 262; Iricinschi et al. (2013) 26, 420; Luck (2006) 377; Rowland (2009) 29, 42; Vinzent (2013) 32, 220| 2.28. ὡς κἀγὼ εἴληφα παρὰ τοῦ πατρός μου, καὶ δώσω αὐτῷ τὸν ἀστέρα τὸν πρωινόν. 4.8. καὶ τὰ τέσσερα ζῷα,ἓν καθʼ ἓναὐτῶν ἔχωνἀνὰ πτέρυγας ἕξ, κυκλόθενκαὶ ἔσωθενγέμουσιν ὀφθαλμῶν·καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες Ἅγιος ἅγιος ἅγιος Κύριος, ὁ θεός, ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὤν καὶ ὁ ἐρχόμενος. 5.6. Καὶ εἶδον ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρωνἀρνίονἑστηκὸς ὡςἐσφαγμένον,ἔχων κέρατα ἑπτὰ καὶὀφθαλμοὺς ἑπτά,οἵ εἰσιν τὰ [ἑπτὰ] πνεύματα τοῦ θεοῦ, ἀπεσταλμένοιεἰς πᾶσαν τὴν γῆν. 5.7. καὶ ἦλθεν καὶ εἴληφεν ἐκ τῆς δεξιᾶς τοῦ καθημένου ἐπὶ τοῦ θρόνου. 5.8. Καὶ ὅτε ἔλαβεν τὸ βιβλίον, τὰ τέσσερα ζῷα καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἔπεσαν ἐνώπιον τοῦ ἀρνίου, ἔχοντες ἕκαστος κιθάραν καὶ φιάλας χρυσᾶς γεμούσαςθυμιαμάτων,αἵ εἰσιναἱ προσευχαὶτῶν ἁγίων· 5.9. καὶᾁδουσιν ᾠδὴν καινὴνλέγοντες Ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους, 5.10. καὶ ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς, καὶ βασιλεύουσιν ἐπὶ τῆς γῆς· 5.11. καὶ εἶδον, καὶ ἤκουσα φωνὴν ἀγγέλων πολλῶν κύκλῳ τοῦ θρόνου καὶ τῶν ζῴων καὶ τῶν πρεσβυτέρων, καὶ ἦν ὁ ἀριθμὸς αὐτῶνμυριάδες μυριάδων καὶ χιλιάδες χιλιάδων, 5.12. λέγοντες φωνῇ μεγάλῃ Ἄξιόν ἐστιν τὸ ἀρνίον τὸ ἐσφαγμένον λαβεῖν τὴν δύναμιν καὶ πλοῦτον καὶ σοφίαν καὶ ἰσχὺν καὶ τιμὴν καὶ δόξαν καὶ εὐλογίαν. 5.13. καὶ πᾶν κτίσμα ὃ ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς καὶ ὑποκάτω τῆς γῆς καὶ ἐπὶ τῆς θαλάσσης [ἐστίν], καὶ τὰ ἐν αὐτοῖς πάντα, ἤκουσα λέγοντας Τῷ καθημένῳ ἐπὶ τοῦ θρόνου καὶ τῷ ἀρνίῳ ἡ εὐλογία καὶ ἡ τιμὴ καὶ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. 8.1. Καὶ ὅταν ἤνοιξεν τὴν σφραγῖδα τὴν ἑβδόμην, ἐγένετο σιγὴ ἐν τῷ οὐρανῷ ὡς ἡμίωρον. 12.5. καὶἔτεκενυἱόν,ἄρσεν,ὃς μέλλειποιμαίνεινπάντατὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ·καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ. 12.11. καὶ αὐτοὶ ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ ἀρνίου καὶ διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν, καὶ οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου· 13.18. Ὧδε ἡ σοφία ἐστίν· ὁ ἔχων νοῦν ψηφισάτω τὸν ἀριθμὸν τοῦ θηρίου, ἀριθμὸς γὰρ ἀνθρώπου ἐστίν· καὶ ὁ ἀριθμὸς αὐτοῦ ἑξακόσιοι ἑξήκοντα ἕξ. 14.3. καὶᾁδουσινὡςᾠδὴν καινὴνἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τῶν τεσσάρων ζῴων καὶ τῶν πρεσβυτέρων· καὶ οὐδεὶς ἐδύνατο μαθεῖν τὴν ᾠδὴν εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, οἱ ἠγορασμένοι ἀπὸ τῆς γῆς. 14.4. οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γάρ εἰσιν· οὗτοι οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου ἂν ὑπάγει· οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ, 15.3. καὶᾁδουσιν τὴν ᾠδὴν Μωυσέως τοῦ δούλου τοῦ θεοῦκαὶ τὴν ᾠδὴν τοῦ ἀρνίου λέγοντες Μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου, κύριε, ὁ θεός, ὁ παντοκράτωρ· δίκαιαι καὶ ἀληθιναὶ αἱ ὁδοί σου, ὁ βασιλεὺς τῶν αἰώνων· 17.14. οὗτοι μετὰ τοῦ ἀρνίου πολεμήσουσιν, καὶ τὸ ἀρνίον νικήσει αὐτούς, ὅτικύριος κυρίων ἐστὶν καὶ βασιλεὺς βασιλέων,καὶ οἱ μετʼ αὐτοῦ κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί. 17.15. Καὶ λέγει μοιΤὰ ὕδαταἃ εἶδες, οὗ ἡ πόρνη κάθηται, λαοὶ καὶ ὄχλοι εἰσὶν καὶ ἔθνη καὶ γλῶσσαι. 17.16. καὶ τὰ δέκα κέρατα ἃ εἶδες καὶ τὸ θηρίον, οὗτοι μισήσουσι τὴν πόρνην, καὶ ἠρημωμένην ποιήσουσιν αὐτὴν καὶ γυμνήν, καὶ τὰς σάρκας αὐτῆς φάγονται, καὶ αὐτὴν κατακαύσουσιν [ἐν] πυρί· 17.17. ὁ γὰρ θεὸς ἔδωκεν εἰς τὰς καρδίας αὐτῶν ποιῆσαι τὴν γνώμην αὐτοῦ, καὶ ποιῆσαι μίαν γνώμην καὶ δοῦναι τὴν βασιλείαν αὐτῶν τῷ θηρίῳ, ἄχρι τελεσθήσονται οἱ λόγοι τοῦ θεοῦ. 20.4. Καὶεἶδον θρόνους,καὶἐκάθισανἐπʼ αὐτούς,καὶ κρίμͅα ἐδόθηαὐτοῖς, καὶ τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὴν μαρτυρίαν Ἰησοῦ καὶ διὰ τὸν λόγον τοῦ θεοῦ, καὶ οἵτινες οὐ προσεκύνησαν τὸ θηρίον οὐδὲ τὴν εἰκόνα αὐτοῦ καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον καὶ ἐπὶ τὴν χεῖρα αὐτῶν· καὶ ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ χριστοῦ χίλια ἔτη. 20.5. οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν ἄχρι τελεσθῇ τὰ χίλια ἔτη. αὕτη ἡ ἀνάστασις ἡ πρώτη. 21.22. Καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ,ὁγὰρκύριος, ὁ θεός, ὁ παντοκράτωρ,ναὸς αὐτῆς ἐστίν, καὶ τὸ ἀρνίον. 21.23. καὶ ἡ πόλις οὐ χρείαν ἔχειτοῦ ἡλίου οὐδὲ τῆς σελήνης,ἵναφαίνωσιναὐτῇ,ἡγὰρδόξα τοῦ θεοῦ ἐφώτισεναὐτήν, καὶ ὁ λύχνος αὐτῆς τὸ ἀρνίον. 22.1. καὶ ἔδειξέν μοιποταμὸν ὕδατος ζωῆςλαμπρὸν ὡς κρύσταλλον,ἐκπορευό- μενονἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου 22.2. ἐν μέσῳτῆς πλατείας αὐτῆς· καὶτοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆςποιοῦν καρποὺς δώδεκα,κατὰ μῆναἕκαστον ἀποδιδοῦντὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλατοῦ ξύλουεἰς θεραπείαντῶν ἐθνῶν. 22.3. καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι.καὶ ὁ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται, καὶ οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ, 22.16. Ἐγὼ Ἰησοῦς ἔπεμψα τὸν ἄγγελόν μου μαρτυρῆσαι ὑμῖν ταῦτα ἐπὶ ταῖς ἐκκλησίαις. ἐγώ εἰμιἡ ῥίζακαὶ τὸ γένος Δαυείδ, ὁ ἀστὴρ ὁ λαμπρός, ὁ πρωινός. 22.18. Μαρτυρῶ ἐγὼ παντὶ τῷ ἀκούοντιτοὺς λόγουςτῆς προφητείας τοῦ βιβλίου τούτου· ἐάν τιςἐπιθῇ ἐπ̓αὐτά, ἐπιθήσει ὁ θεὸςἐπʼ αὐτὸντὰς πληγὰς τὰς γεγραμμένας ἐν τῷ βιβλίῳ τούτῳ· 22.19. καὶ ἐάν τιςἀφέλῃ ἀπὸτῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης, ἀφελεῖ ὁ θεὸς τὸ μέρος αὐτοῦ ἀπὸτοῦ ξύλου τῆς ζωῆςκαὶ ἐκ τῆς πόλεως τῆς ἁγίας, τῶν γεγραμμένων ἐν τῷ βιβλίῳ τούτῳ. | 2.28. and I will give him the morning star. 4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!" 5.6. I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent out into all the earth. 5.7. Then he came, and he took it out of the right hand of him who sat on the throne. 5.8. Now when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the saints. 5.9. They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation, 5.10. And made them kings and priests to our God, And they reign on earth." 5.11. I saw, and I heard something like a voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousands of ten thousands, and thousands of thousands; 5.12. saying with a loud voice, "Worthy is the Lamb who has been killed to receive the power, riches, wisdom, might, honor, glory, and blessing!" 5.13. I heard every created thing which is in heaven, on the earth, under the earth, on the sea, and everything in them, saying, "To him who sits on the throne, and to the Lamb be the blessing, the honor, the glory, and the dominion, forever and ever! Amen." 8.1. When he opened the seventh seal, there followed a silence in heaven for about half an hour. 12.5. She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God, and to his throne. 12.11. They overcame him because of the Lamb's blood, and because of the word of their testimony. They didn't love their life, even to death. 13.18. Here is wisdom. He who has understanding, let him calculate the number of the beast, for it is the number of a man. His number is six hundred sixty-six. 14.3. They sing a new song before the throne, and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth. 14.4. These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. 15.3. They sang the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and marvelous are your works, Lord God, the Almighty; Righteous and true are your ways, you King of the nations. 17.14. These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings. They also will overcome who are with him, called and chosen and faithful." 17.15. He said to me, "The waters which you saw, where the prostitute sits, are peoples, multitudes, nations, and languages. 17.16. The ten horns which you saw, and the beast, these will hate the prostitute, and will make her desolate, and will make her naked, and will eat her flesh, and will burn her utterly with fire. 17.17. For God has put in their hearts to do what he has in mind, and to come to unity of mind, and to give their kingdom to the beast, until the words of God should be accomplished. 20.4. I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn't worship the beast nor his image, and didn't receive the mark on their forehead and on their hand. They lived, and reigned with Christ for the thousand years. 20.5. The rest of the dead didn't live until the thousand years were finished. This is the first resurrection. 21.22. I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple. 21.23. The city has no need for the sun, neither of the moon, to shine, for the very glory of God illuminated it, and its lamp is the Lamb. 22.1. He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb, 22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. 22.3. There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants serve him. 22.16. I, Jesus, have sent my angel to testify these things to you for the assemblies. I am the root and the offspring of David; the Bright and Morning Star." 22.18. I testify to everyone who hears the words of the prophecy of this book, if anyone adds to them, may God add to him the plagues which are written in this book. 22.19. If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book. |
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258. New Testament, Acts, 1.1, 1.2, 1.6, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 2.27, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.17, 5.36, 6.3, 6.4, 6.5, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.55, 6.56, 7, 7.2, 7.9, 7.10, 7.17, 7.19, 7.20, 7.21, 7.22, 7.58, 7.59, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.39, 12, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 13.14, 13.15, 13.26, 13.35, 14, 15.5, 16, 17, 17.16, 17.18, 17.24, 17.25, 18, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.25, 20.26, 20.27, 20.28, 20.29, 20.30, 21, 21.38, 22, 23, 24, 24.5, 24.6, 24.14, 24.24, 25, 25.12, 25.13-14, 26, 26.30, 26.31, 28.31 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021) 610, 612; Taylor and Hay (2020) 178| 13.15. μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε. | 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak." |
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259. New Testament, 2 Timothy, 2.2.0, 2.5, 3.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gray (2021) 82; Levine Allison and Crossan (2006) 58| 2.5. ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται ἐὰν μὴ νομίμως ἀθλήσῃ· 3.13. πονηροὶ δὲ ἄνθρωποι καὶ γόητες προκόψουσιν ἐπὶ τὸ χεῖρον, πλανῶντες καὶ πλανώμενοι. | 2.5. Also, if anyone competes in athletics, he isn't crowned unless he has competed by the rules. 3.13. But evil men and impostors will grow worse and worse, deceiving and being deceived. |
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| 260. New Testament, 2 Thessalonians, 56.7-56.13, 58.14-58.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philo of alexandria Found in books: Corrigan and Rasimus (2013) 349 |
261. New Testament, 2 Corinthians, 1.16, 1.22, 2.10, 2.11, 2.12, 2.13, 2.14-7.4, 3.12, 3.14, 3.15, 3.16, 4, 4.2, 4.6, 4.7-5.10, 4.16-5.10, 4.18, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.17, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.17, 7.4, 11.24, 12.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010) 252| 7.4. πολλή μοι παρρησία πρὸς ὑμᾶς, πολλή μοι καύχησις ὑπὲρ ὑμῶν· πεπλήρωμαι τῇ παρακλήσει, ὑπερπερισσεύομαι τῇ χαρᾷ ἐπὶ πάσῃ τῇ θλίψει ἡμῶν. | |
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262. New Testament, Ephesians, 1.21, 4.9-4.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 143; Corrigan and Rasimus (2013) 232; Rowland (2009) 606| 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· 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, | 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. 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; |
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263. New Testament, 2 Peter, 2.13-2.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philo of alexandria Found in books: Potter Suh and Holladay (2021) 331| 2.13. ἡδονὴν ἡγούμενοι τὴν ἐν ἡμέρᾳ τρυφήν, σπίλοι καὶ μῶμοι ἐντρυφῶντες ἐν ταῖςἀπάταις αὐτῶν συνευωχούμενοι ὑμῖν, 2.14. ὀφθαλμοὺς ἔχοντες μεστοὺς μοιχαλίδος καὶ ἀκαταπάστους ἁμαρτίας, δελεάζοντες ψυχὰς ἀστηρίκτους, καρδίαν γεγυμνασμένην πλεονεξίας ἔχοντες, κατάρας τέκνα, 2.15. καταλείποντες εὐθεῖαν ὁδὸν ἐπλανήθησαν, ἐξακολουθήσαντες τῇ ὁδῷ τοῦ Βαλαὰμ τοῦ Βεὼρ ὃς μισθὸν ἀδικίας ἠγάπησεν | 2.13. receiving the wages of unrighteousness; people who count it pleasure to revel in the day-time, spots and blemishes, reveling in their deceit while they feast with you; 2.14. having eyes full of adultery, and who can't cease from sin; enticing unsettled souls; having a heart trained in greed; children of cursing; 2.15. forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrong-doing; |
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264. New Testament, 1 Thessalonians, 2.14, 2.19, 3.13, 4.9, 4.13-4.18, 5.10, 5.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010) 235; Gray (2021) 82; Gunderson (2022) 13; Hirsch-Luipold (2022) 157, 172; Potter Suh and Holladay (2021) 174, 179; Rowland (2009) 42| 2.14. ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων, 2.19. τίς γὰρ ἡμῶν ἐλπὶς ἢ χαρὰ ἢ στέφανος καυχήσεως— ἢ οὐχὶ καὶ ὑμεῖς— ἔμπροσθεν τοῦ κυρίου ἡμῶν Ἰησοῦ ἐν τῇ αὐτοῦ παρουσίᾳ; 3.13. εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ. 4.9. Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους· 4.13. Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. 4.14. εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. 4.15. Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας· 4.16. ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 4.17. ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα. 4.18. Ὥστε παρακαλεῖτε ἀλλήλους ἐν τοῖς λόγοις τούτοις. 5.10. τοῦ ἀποθανόντος περὶ ἡμῶν ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν. 5.23. Αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη. | 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 2.19. For what is our hope, or joy, or crown of rejoicing? Isn't it even you, before our Lord Jesus at his coming? 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 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, 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words. 5.10. who died for us, that, whether we wake or sleep, we should live together with him. 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. |
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265. New Testament, 1 Corinthians, 1.17, 1.19-1.29, 2.14-2.15, 3.1-3.3, 3.18-3.20, 5.1-5.2, 5.6-5.8, 6.13-6.14, 6.18, 7.10-7.16, 8.6, 9.20, 9.24-9.27, 10.1-10.13, 10.32, 11.5, 11.23-11.27, 12.2, 12.4-12.13, 13.12, 15.2, 15.12, 15.20-15.28, 15.35-15.55, 16.2-16.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022) 144, 262; Dawson (2001) 43; Engberg-Pedersen (2010) 16, 25, 26, 217, 225; Gray (2021) 82; Gunderson (2022) 9, 37; Hirsch-Luipold (2022) 150, 172; Horkey (2019) 290, 291; Iricinschi et al. (2013) 114, 420; Kraemer (2010) 63; Levine Allison and Crossan (2006) 22, 33; Penniman (2017) 71; Potter Suh and Holladay (2021) 174, 179, 612; Salvesen et al (2020) 131; Vinzent (2013) 187, 195, 219, 220, 221, 222| 1.17. οὐ γὰρ ἀπέστειλέν με Χριστὸς βαπτίζειν ἀλλὰ εὐαγγελίζεσθαι, οὐκ ἐν σοφίᾳ λόγου, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ χριστοῦ. 1.19. γέγραπται γάρ 1.20. ποῦ σοφός;ποῦ γραμματεύς;ποῦ συνζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου; 1.21. ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν θεόν, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας. 1.22. ἐπειδὴ καὶ Ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ Ἕλληνες σοφίαν ζητοῦσιν· 1.23. ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν, 1.24. αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν. 1.25. ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν, καὶ τὸ ἀσθενὲς τοῦ θεοῦ ἰσχυρότερον τῶν ἀνθρώπων. 1.26. Βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοί, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοί, οὐ πολλοὶ εὐγενεῖς· 1.27. ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ θεός, ἵνα καταισχύνῃ τοὺς σοφούς, καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ θεός, ἵνα καταισχύνῃ τὰ ἰσχυρά, 1.28. καὶ τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ θεός, [καὶ] τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ, 1.29. ὅπως μὴ καυχήσηται πᾶσα σὰρξ ἐνώπιον τοῦ θεοῦ. 2.14. ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστίν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται· 2.15. ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντα, αὐτὸς δὲ ὑπʼ οὐδενὸς ἀνακρίνεται. 3.1. Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3.2. γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3. Ἀλλʼ οὐδὲ [ἔτι] νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε; 3.18. Μηδεὶς ἑαυτὸν ἐξαπατάτω· εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός, 3.19. ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ θεῷ ἐστίν· γέγραπται γάρὉ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν· 3.20. καὶ πάλινΚύριος γινώσκει τοὺς διαλογισμοὺς τῶνσοφῶνὅτι εἰσὶν μάταιοι. 5.1. Ὅλως ἀκούεται ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν, ὥστε γυναῖκά τινα τοῦ πατρὸς ἔχειν. 5.2. καὶ ὑμεῖς πεφυσιωμένοι ἐστέ, καὶ οὐχὶ μᾶλλον ἐπενθήσατε, ἵνα ἀρθῇ ἐκ μέσου ὑμῶν ὁ τὸ ἔργον τοῦτο πράξας; 5.6. Οὐ καλὸν τὸ καύχημα ὑμῶν. οὐκ οἴδατε ὅτι μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ; 5.7. ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι. καὶ γὰρτὸ πάσχαἡμῶνἐτύθηΧριστός· 5.8. ὥστε ἑορτάζωμεν, μὴ ἐν ζύμῃ παλαιᾷ μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλʼ ἐν ἀζύμοις εἰλικρινίας καὶ ἀληθείας. 6.13. τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν· ὁ δὲ θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει. τὸ δὲ σῶμα οὐ τῇ πορνείᾳ ἀλλὰ τῷ κυρίῳ, καὶ ὁ κύριος τῷ σώματι· 6.14. ὁ δὲ θεὸς καὶ τὸν κύριον ἤγειρεν καὶ ἡμᾶς ἐξεγερεῖ διὰ τῆς δυνάμεως αὐτοῦ. 6.18. φεύγετε τὴν πορνείαν· πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. 7.10. Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι,— 7.11. ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω,—καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι. 7.12. Τοῖς δὲ λοιποῖς λέγω ἐγώ, οὐχ ὁ κύριος· εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὕτη συνευδοκεῖ οἰκεῖν μετʼ αὐτοῦ, μὴ ἀφιέτω αὐτήν· 7.13. καὶ γυνὴ ἥτις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετʼ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα. 7.14. ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ· ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν. 7.15. εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω· οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις, ἐν δὲ εἰρήνῃ κέκληκεν ὑμᾶς ὁ θεός. 7.16. τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις; 8.6. [ἀλλʼ] ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις· 9.20. καὶ ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, ἵνα Ἰουδαίους κερδήσω· τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω· 9.24. Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε. 9.25. πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον. 9.26. ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων· 9.27. ἀλλὰ ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ, μή πως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι. 10.1. Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, 10.2. καὶ πάντες εἰς τὸν Μωυσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, 10.3. καὶ πάντες [τὸ αὐτὸ] πνευματικὸν βρῶμα ἔφαγον 10.4. καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα, ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ χριστός· 10.5. ἀλλʼ οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ θεός,κατεστρώθησανγὰρἐν τῇ ἐρήμῳ. 10.6. Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶςἐπιθυμητὰςκακῶν,καθὼς κἀκεῖνοιἐπεθύμησαν. 10.7. μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν· ὥσπερ γέγραπταιἘκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν. 10.8. μηδὲ πορνεύωμεν, καθώς τινες αὐτῶν ἐπόρνευσαν, καὶ ἔπεσαν μιᾷ ἡμέρᾳ εἴκοσι τρεῖς χιλιάδες. 10.9. μηδὲ ἐκπειράζωμεν τὸν κύριον, καθώς τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο. 10.10. μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ. 10.11. ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν. 10.12. Ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ. 10.13. πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν. 10.32. ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ, 11.5. πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ καταισχύνει τὴν κεφαλὴν αὐτῆς, ἓν γάρ ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ. 11.23. ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24. Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26. ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. 11.27. ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. 12.2. Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι. 12.4. Διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα· 12.5. καὶ διαιρέσεις διακονιῶν εἰσίν, καὶ ὁ αὐτὸς κύριος· 12.6. καὶ διαιρέσεις ἐνεργημάτων εἰσίν, καὶ ὁ αὐτὸς θεός, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. 12.7. ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμφέρον. 12.8. ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, 12.9. ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι, 12.10. ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ [δὲ] προφητεία, ἄλλῳ [δὲ] διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνία γλωσσῶν· 12.11. πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. 12.12. Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· 12.13. καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. 13.12. βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην. 15.2. διʼ οἷ καὶ σώζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν, εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῇ ἐπιστεύσατε. 15.12. Εἰ δὲ Χριστὸς κηρύσσεται ὅτι ἐκ νεκρῶν ἐγήγερται, πῶς λέγουσιν ἐν ὑμῖν τινὲς ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν; 15.20. Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων. 15.21. ἐπειδὴ γὰρ διʼ ἀνθρώπου θάνατος, καὶ διʼ ἀνθρώπου ἀνάστασις νεκρῶν· 15.22. ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται. 15.23. Ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ· 15.24. εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν, 15.25. δεῖ γὰρ αὐτὸν βασιλεύεινἄχρι οὗθῇπάνταςτοὺς ἐχθροὺς ὑπὸ τοὺς πόδαςαὐτοῦ. 15.26. ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος, 15.27. πάνταγὰρὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ.ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. 15.28. ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε [καὶ] αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν. 15.35. Ἀλλὰ ἐρεῖ τις Πῶς ἐγείρονται οἱ νεκροί, ποίῳ δὲ σώματι ἔρχονται; 15.36. ἄφρων, σὺ ὃ σπείρεις οὐ ζωοποιεῖται ἐὰν μὴ ἀποθάνῃ· 15.37. καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου ἤ τινος τῶν λοιπῶν· 15.38. ὁ δὲ θεὸς δίδωσιν αὐτῷ σῶμα καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων ἴδιον σῶμα. 15.39. οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων. 15.40. καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων. 15.41. ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων, ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. 15.42. οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. 15.43. σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· 15.44. σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν. 15.45. οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. 15.46. ἀλλʼ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν. ὁ πρῶτοςἄνθρωπος ἐκ γῆς Χοϊκός, 15.47. ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ. 15.48. οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι· 15.49. καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. 15.50. Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. 15.51. ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα, 15.52. ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα. 15.53. δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. 15.54. ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται [τὴν] ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος. 15.55. ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον; 16.2. κατὰ μίαν σαββάτου ἕκαστος ὑμῶν παρʼ ἑαυτῷ τιθέτω θησαυρίζων ὅτι ἐὰν εὐοδῶται, ἵνα μὴ ὅταν ἔλθω τότε λογίαι γίνωνται. 16.3. ὅταν δὲ παραγένωμαι, οὓς ἐὰν δοκιμάσητε διʼ ἐπιστολῶν, τούτους πέμψω ἀπενεγκεῖν τὴν χάριν ὑμῶν εἰς Ἰερουσαλήμ· | 1.17. For Christ sent me not to baptize, but topreach the gospel -- not in wisdom of words, so that the cross ofChrist wouldn't be made void. 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing." 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom, 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks, 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 1.25. Because the foolishness of God is wiser thanmen, and the weakness of God is stronger than men. 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 1.27. but God chose the foolishthings of the world that he might put to shame those who are wise. Godchose the weak things of the world, that he might put to shame thethings that are strong; 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 1.29. that noflesh should boast before God. 2.14. Now thenatural man doesn't receive the things of God's Spirit, for they arefoolishness to him, and he can't know them, because they arespiritually discerned. 2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready, 3.3. for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men? 3.18. Letno one deceive himself. If anyone thinks that he is wise among you inthis world, let him become a fool, that he may become wise. 3.19. Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness." 3.20. And again, "TheLord knows the reasoning of the wise, that it is worthless." 5.1. It is actually reported that there is sexual immorality amongyou, and such sexual immorality as is not even named among theGentiles, that one has his father's wife. 5.2. You are puffed up, anddidn't rather mourn, that he who had done this deed might be removedfrom among you. 5.6. Your boasting is not good. Don't you know that a little yeastleavens the whole lump? 5.7. Purge out the old yeast, that you may bea new lump, even as you are unleavened. For indeed Christ, ourPassover, has been sacrificed in our place. 5.8. Therefore let us keepthe feast, not with old yeast, neither with the yeast of malice andwickedness, but with the unleavened bread of sincerity and truth. 6.13. "Foods for the belly, andthe belly for foods," but God will bring to nothing both it and them.But the body is not for sexual immorality, but for the Lord; and theLord for the body. 6.14. Now God raised up the Lord, and will alsoraise us up by his power. 6.18. Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body. 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.11. (but if she departs, let her remain unmarried, or else be reconciled toher husband), and that the husband not leave his wife. 7.12. But to the rest I -- not the Lord -- say, if any brother hasan unbelieving wife, and she is content to live with him, let him notleave her. 7.13. The woman who has an unbelieving husband, and he iscontent to live with her, let her not leave her husband. 7.14. For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy. 7.15. Yet if the unbeliever departs, let therebe separation. The brother or the sister is not under bondage in suchcases, but God has called us in peace. 7.16. For how do you know,wife, whether you will save your husband? Or how do you know, husband,whether you will save your wife? 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 9.24. Don't youknow that those who run in a race all run, but one receives the prize?Run like that, that you may win. 9.25. Every man who strives in thegames exercises self-control in all things. Now they do it to receive acorruptible crown, but we an incorruptible. 9.26. I therefore run likethat, as not uncertainly. I fight like that, as not beating the air, 9.27. but I beat my body and bring it into submission, lest by anymeans, after I have preached to others, I myself should be rejected. 10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5. However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.7. Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play." 10.8. Neither let us commit sexual immorality,as some of them committed, and in one day twenty-three thousand fell. 10.9. Neither let us test the Lord, as some of them tested, andperished by the serpents. 10.10. Neither grumble, as some of them alsogrumbled, and perished by the destroyer. 10.11. Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come. 10.12. Thereforelet him who thinks he stands be careful that he doesn't fall. 10.13. No temptation has taken you but such as man can bear. God isfaithful, who will not allow you to be tempted above what you are able,but will with the temptation also make the way of escape, that you maybe able to endure it. 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 11.5. But every woman praying or prophesying with her head unveileddishonors her head. For it is one and the same thing as if she wereshaved. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me." 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 12.4. Now there are various kinds of gifts, but the same Spirit. 12.5. There are various kinds of service, and the same Lord. 12.6. There are various kinds of workings, but the same God, who works allthings in all. 12.7. But to each one is given the manifestation of theSpirit for the profit of all. 12.8. For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.10. and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages. 12.11. But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 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. 15.2. bywhich also you are saved, if you hold firmly the word which I preachedto you -- unless you believed in vain. 15.12. Now if Christ is preached, that he has been raised from thedead, how do some among you say that there is no resurrection of thedead? 15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.23. Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming. 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 15.27. For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all. 15.35. But someone will say, "Howare the dead raised?" and, "With what kind of body do they come?" 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.37. That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind. 15.38. But God gives it a body even as it pleased him, and to eachseed a body of its own. 15.39. All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. 15.40. There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41. There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed, 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory." 15.55. "Death, where is your sting?Hades, where is your victory?" 16.2. On the first day ofthe week, let each one of you save, as he may prosper, that nocollections be made when I come. 16.3. When I arrive, I will sendwhoever you approve with letters to carry your gracious gift toJerusalem. |
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266. New Testament, 1 Peter, 1.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philo of alexandria Found in books: Potter Suh and Holladay (2021) 179| 1.1. ΠΕΤΡΟΣ ἀπόστολος Ἰησοῦ Χριστοῦ ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας, καὶ Βιθυνίας, | 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, |
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267. New Testament, 1 John, 4.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philo of alexandria Found in books: Corrigan and Rasimus (2013) 399| 4.12. θεὸν οὐδεὶς πώποτε τεθέαται· ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ θεὸς ἐν ἡμῖν μένει καὶ ἡ ἀγάπη αὐτοῦ τετελειωμένη ἐν ἡμῖν ἐστίν. | 4.12. No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us. |
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| 268. Anon., Didache, 4.2, 11.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Boulluec (2022) 30, 261 |
| 269. Musonius Rufus, Dissertationum A Lucio Digestarum Reliquiae, 12, 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012) 43 |
270. Mishnah, Yadayim, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Salvesen et al (2020) 145| 3.5. "סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ: \n", | 3.5. "A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.", |
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271. New Testament, 1 Timothy, 1.11, 6.15, 10.110 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 399; Dawson (2001) 116| 1.11. κατὰ τὸ εὐαγγέλιον τῆς δόξης τοῦ μακαρίου θεοῦ, ὃ ἐπιστεύθην ἐγώ. 6.15. ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων, | 1.11. according to the gospel of the glory of the blessed God, which was committed to my trust. 6.15. which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords; |
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272. Plutarch, Aristides, 6.3-6.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Hirsch-Luipold (2022) 153| 6.3. ἀφθάρτῳ μὲν γὰρ εἶναι καὶ τῷ κενῷ καὶ τοῖς στοιχείοις συμβέβηκε, δύναμιν δὲ καὶ σεισμοὶ καὶ κεραυνοὶ καὶ πνευμάτων ὁρμαὶ καὶ ῥευμάτων ἐπιφοραὶ μεγάλην ἔχουσι, δίκης δὲ καὶ θέμιδος οὐδὲν ὅτι μὴ τῷ φρονεῖν καὶ λογίζεσθαι λογίζεσθαι Blass: λογίζεσθαι τὸ θεῖον reasoning about the deity. μεταλαγχάνει. διὸ καὶ τριῶν ὄντων, ἃ πεπόνθασιν οἱ πολλοὶ πρὸς τὸ θεῖον, ζήλου καὶ φόβου καὶ τιμῆς, ζηλοῦν μὲν αὐτοὺς καὶ μακαρίζειν ἐοίκασι κατὰ τὸ ἄφθαρτον καὶ ἀΐδιον, ἐκπλήττεσθαι δὲ καὶ δεδιέναι κατὰ τὸ κύριον καὶ δυνατόν, ἀγαπᾶν δὲ καὶ τιμᾶν καὶ σέβεσθαι κατὰ τὴν δικαιοσύνην. 6.4. ἀλλά, καίπερ οὕτω διακείμενοι, τῆς μὲν ἀθανασίας, ἣν ἡ φύσις ἡμῶν οὐ δέχεται, καὶ τῆς δυνάμεως, ἧς ἐν τῇ τύχῃ τῇ τύχῃ Reiske, Hercher, and Blass with F a S: τύχῃ . κεῖται τὸ πλεῖστον, ἐπιθυμοῦσι, τὴν δʼ ἀρετήν, ὃ μόνον ἐστὶ τῶν θείων ἀγαθῶν ἐφʼ ἡμῖν, ἐν ὑστέρῳ τίθενται, κακῶς φρονοῦντες, ὡς τὸν ἐν δυνάμει καὶ τύχῃ μεγάλῃ καὶ ἀρχῇ βίον ἡ μὲν δικαιοσύνη ποιεῖ θεῖον, ἡ δʼ ἀδικία θηριώδη. | 6.3. 6.4. |
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273. New Testament, Galatians, 1.13-1.14, 1.17-1.18, 1.22, 2.1-2.2, 2.13-2.15, 3.19-3.20, 3.24, 3.28, 4.1-4.11, 4.13, 4.19, 4.25-4.26, 5.7, 5.22-5.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gray (2021) 82; Gunderson (2022) 9, 21, 34, 35, 36; Horkey (2019) 293; Potter Suh and Holladay (2021) 174, 179| 1.13. Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 1.14. καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. 1.17. οὐδὲ ἀνῆλθον εἰς Ἰεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς Ἀραβίαν, καὶ πάλιν ὑπέστρεψα εἰς Δαμασκόν. 1.18. Ἔπειτα μετὰ τρία ἔτη ἀνῆλθον εἰς Ἰεροσόλυμα ἱστορῆσαι Κηφᾶν, καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε· 1.22. ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ ταῖς ἐκκλησίαις τῆς Ἰουδαίας ταῖς ἐν Χριστῷ, 2.1. Ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς Ἰεροσόλυμα μετὰ Βαρνάβα, συνπαραλαβὼν καὶ Τίτον· ἀνέβην δὲ κατὰ ἀποκάλυψιν· 2.2. καὶ ἀνεθέμην αὐτοῖς τὸ εὐαγγέλιον ὃ κηρύσσω ἐν τοῖς ἔθνεσιν, κατʼ ἰδίαν δὲ τοῖς δοκοῦσιν, μή πως εἰς κενὸν τρέχω ἢ ἔδραμον. 2.13. καὶ συνυπεκρίθησαν αὐτῷ [καὶ] οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. 2.14. ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; 2.15. Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί, 3.19. Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου· 3.20. ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστίν. 3.24. ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν· 3.28. οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ. 4.1. Λέγω δέ, ἐφʼ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει δούλου κύριος πάντων ὤν, 4.2. ἀλλὰ ὑπὸ ἐπιτρόπους ἐστὶ καὶ οἰκονόμους ἄχρι τῆς προθεσμίας τοῦ πατρός. 4.3. οὕτως καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἤμεθα δεδουλωμένοι· 4.4. ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, 4.5. ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. 4.6. Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. 4.7. ὥστε οὐκέτι εἶ δοῦλος ἀλλὰ υἱός· εἰ δὲ υἱός, καὶ κληρονόμος διὰ θεοῦ. 4.8. Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς· 4.9. νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεῦσαι θέλετε; 4.10. ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς. 4.11. φοβοῦμαι ὑμᾶς μή πως εἰκῇ κεκοπίακα εἰς ὑμᾶς. 4.13. οὐδέν με ἠδικήσατε· οἴδατε δὲ ὅτι διʼ ἀσθένειαν τῆς σαρκὸς εὐηγγελισάμην ὑμῖν τὸ πρότερον, 4.19. τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν· 4.25. τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26. ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 5.7. Ἐτρέχετε καλῶς· τίς ὑμᾶς ἐνέκοψεν ἀληθείᾳ μὴ πείθεσθαι; 5.22. ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, 5.23. πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος. | 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist, 2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. "We, being Jews by nature, and not Gentile sinners, 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.20. Now amediator is not between one, but God is one. 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 4.1. But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; 4.2. but isunder guardians and stewards until the day appointed by the father. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.10. You observe days, months,seasons, and years. 4.11. I am afraid for you, that I might havewasted my labor for you. 4.13. but youknow that because of weakness of the flesh I preached the gospel to youthe first time. 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 5.7. You were running well! Who interfered withyou that you should not obey the truth? 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, 5.23. gentleness, and self-control.Against such things there is no law. |
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274. New Testament, Philippians, 1.1, 1.21-1.26, 2.5-2.11, 2.16, 2.30, 3.12-3.14, 3.20, 4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010) 235; Gray (2021) 82; Gunderson (2022) 13; Hirsch-Luipold (2022) 172; Penniman (2017) 143; Potter Suh and Holladay (2021) 179; Vinzent (2013) 194| 1.1. ΠΑΥΛΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ δοῦλοι Χριστοῦ Ἰησοῦ πᾶσιν τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ τοῖς οὖσιν ἐν Φιλίπποιςσὺν ἐπισκόποις καὶ διακόνοις· 1.21. Ἐμοὶ γὰρ τὸ ζῇν Χριστὸς καὶ τὸ ἀποθανεῖν κέρδος. 1.22. εἰ δὲ τὸ ζῇν ἐν σαρκί, τοῦτό μοι καρπὸς ἔργου, — καὶ τί αἱρήσομαι οὐ γνωρίζω· 1.23. συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον, 1.24. τὸ δὲ ἐπιμένειν τῇ σαρκὶ ἀναγκαιότερον διʼ ὑμᾶς. 1.25. καὶ τοῦτο πεποιθὼς οἶδα ὅτι μενῶ καὶ παραμενῶ πᾶσιν ὑμῖν εἰς τὴν ὑμῶν προκοπὴν καὶ χαρὰν τῆς πίστεως, 1.26. ἵνα τὸ καύχημα ὑμῶν περισσεύῃ ἐν Χριστῷ Ἰησοῦ ἐν ἐμοὶ διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς. 2.5. τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, 2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός. 2.16. λόγον ζωῆς ἐπέχοντες, εἰς καύχημα ἐμοὶ εἰς ἡμέραν Χριστοῦ, ὅτι οὐκ εἰς κενὸν ἔδραμον οὐδὲεἰς κενὸν ἐκοπίασα. 2.30. ὅτι διὰ τὸ ἔργον Κυρίου μέχρι θανάτου ἤγγισεν, παραβολευσάμενος τῇ ψυχῇ ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τῆς πρός με λειτουργίας. 3.12. διώκω δὲ εἰ καὶ καταλάβω, ἐφʼ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ]. ἀδελφοί, ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι· 3.13. ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, 3.14. κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ. 3.20. ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, 4.1. Ὥστε, ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, χαρὰ καὶ στέφανός μου, οὕτως στήκετε ἐν κυρίῳ, ἀγαπητοί. | 1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 1.21. For to me to live is Christ, and to die is gain. 1.22. But if I live on in the flesh, this will bring fruit from my work; yet I don't make known what I will choose. 1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. 1.24. Yet, to remain in the flesh is more needful for your sake. 1.25. Having this confidence, I know that I will remain, yes, and remain with you all, for your progress and joy in the faith, 1.26. that your rejoicing may abound in Christ Jesus in me through my presence with you again. 2.5. Have this in your mind, which was also in Christ Jesus, 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 2.16. holding up the word of life; that I may have something to boast in the day of Christ, that I didn't run in vain nor labor in vain. 2.30. because for the work of Christ he came near to death, risking his life to supply that which was lacking in your service toward me. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before, 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 4.1. Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved. |
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| 275. Plutarch, Dialogue On Love, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Hirsch-Luipold (2022) 146 |
276. Plutarch, Alexander The Great, 4.4-4.5, 11.4, 26.3, 37.5, 44.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria, definition of courage •philo of alexandria, on self-control (sophrosyne) •philo of alexandria •philo of alexandria, on philanthropia Found in books: Mermelstein (2021) 85, 93; Salvesen et al (2020) 237, 246| 4.4. Ἀλέξανδρον δὲ ἡ θερμότης τοῦ σώματος, ὡς ἔοικε, καὶ ποτικὸν καὶ θυμοειδῆ παρεῖχεν. ἔτι δὲ ὄντος αὐτοῦ παιδὸς ἥ τε σωφροσύνη διεφαίνετο τῷ πρὸς τἆλλα ῥαγδαῖον ὄντα καὶ φερόμενον σφοδρῶς ἐν ταῖς ἡδοναῖς ταῖς περὶ τὸ σῶμα δυσκίνητον εἶναι καὶ μετά πολλῆς πρᾳότητος ἅπτεσθαι τῶν τοιούτων, 4.5. ἥ τε φιλοτιμία παρʼ ἡλικίαν ἐμβριθὲς εἶχε τὸ φρόνημα καὶ μεγαλόψυχον. οὔτε γὰρ ἀπὸ παντὸς οὔτε πᾶσαν ἠγάπα δόξαν, ὡς Φίλιππος λόγου τε δεινότητι σοφιστικῶς καλλωπιζόμενος καὶ τὰς ἐν Ὀλυμπίᾳ, νίκας τῶν ἁρμάτων ἐγχαράττων τοῖς νομίσμασιν, ἀλλὰ καὶ τῶν περὶ αὐτὸν ἀποπειρωμένων εἰ βούλοιτʼ ἂν Ὀλυμπίασιν ἀγωνίσασθαι στάδιον, ἦν γὰρ ποδώκης, εἴ γε, ἔφη, βασιλεῖς ἔμελλον ἕξειν ἀνταγωνιστάς. 11.4. προσμίξας δὲ ταῖς Θήβαις καὶ διδοὺς ἔτι τῶν πεπραγμένων μετάνοιαν ἐξῄτει Φοίνικα καὶ Προθύτην, καὶ τοῖς μεταβαλλομένοις πρὸς αὐτὸν ἄδειαν ἐκήρυττε. τῶν δὲ Θηβαίων ἀντεξαιτούντων μὲν παρʼ αὐτοῦ Φιλώταν καὶ Ἀντίπατρον, κηρυττόντων δὲ τοὺς τὴν Ἑλλάδα βουλομένους συνελευθεροῦν τάττεσθαι μετʼ αὐτῶν, οὕτως ἔτρεψε τοὺς Μακεδόνας πρὸς πόλεμον. 26.3. εἶτα νύκτωρ κοιμώμενος ὄψιν εἶδε θαυμαστήν ἀνὴρ πολιὸς εὖ μάλα τὴν κόμην καὶ γεραρὸς τὸ εἶδος ἔδοξεν αὐτῷ παραστὰς λέγειν τὰ ἔπη τάδε· νῆσος ἔπειτά τις ἔστι πολυκλύστῳ ἐνὶ πόντῳ, Αἰγύπτου προπάροιθε· Φάρον δέ ἑ κικλήσκουσιν. εὐθὺς οὖν ἐξαναστὰς ἐβάδιζεν ἐπὶ τὴν Φάρον, ἣ τότε μὲν ἔτι νῆσος ἦν, τοῦ Κανωβικοῦ μικρὸν ἀνωτέρω στόματος, νῦν δὲ διὰ χώματος ἀνείληπται πρὸς τὴν ἤπειρον. 44.3. ὁ δὲ ἤνεγκεν οὐ μετρίως, ἀλλὰ κήρυκα πέμψας ἠπείλησε πάντας ἀποκτενεῖν μετὰ τέκνων καὶ γυναικῶν, εἰ τὸν ἵππον αὐτῷ μὴ ἀναπέμψειαν. ἐπεὶ δὲ καὶ τὸν ἵππον ἄγοντες ἧκον καὶ τὰς πόλεις ἐγχειρίζοντες, ἐχρήσατο φιλανθρώπως πᾶσι καὶ τοῦ ἵππου λύτρα τοῖς λαβοῦσιν ἔδωκεν. | 4.4. And in Alexander’s case, it was the heat of his body, as it would seem, which made him prone to drink, and choleric. But while he was still a boy his self-restraint showed itself in the fact that, although he was impetuous and violent in other matters, the pleasures of the body had little hold upon him, and he indulged in them with great moderation, while his ambition kept his spirit serious and lofty in advance of his years. 4.5. For it was neither every kind of fame nor fame from every source that he courted, as Philip did, who plumed himself like a sophist on the power of his oratory, and took care to have the victories of his chariots at Olympia engraved upon his coins; nay, when those about him inquired whether he would be willing to contend in the foot-race at the Olympic games, since he was swift of foot, Yes, said he, if I could have kings as my contestants. 11.4. Arrived before Thebes, In September, 335 B.C. Plutarch makes no mention of a previous expedition of Alexander into Southern Greece, immediately after Philip’s death, when he received the submission of all the Greek states except Sparta, and was made commander-in-chief of the expedition against Persia, in Philip’s place. See Arrian, Anab. i. 1. and wishing to give her still a chance to repent of what she had done, he merely demanded the surrender of Phoenix and Prothytes, and proclaimed an amnesty for those who came over to his side. But the Thebans made a counter-demand that he should surrender to them Philotas and Antipater, and made a counter-proclamation that all who wished to help in setting Greece free should range themselves with them; and so Alexander set his Macedonians to the work of war. 26.3. Then, in the night, as he lay asleep, he saw a wonderful vision. A man with very hoary locks and of a venerable aspect appeared to stand by his side and recite these verses:— Now, there is an island in the much-dashing sea, In front of Egypt; Pharos is what men call it. Odyssey , iv. 354 f. Accordingly, he rose up at once and went to Pharos, which at that time was still an island, a little above the Canobic mouth of the Nile, but now it has been joined to the mainland by a causeway. 44.3. Alexander was angry beyond measure, and sent a herald threatening to put them all to the sword, together with their wives and children, if they did not send him back his horse. But when they came with the horse and also put their cities into his hands, he treated them all kindly, and gave a ransom for his horse to those who had captured him. |
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277. Plutarch, Agesilaus, 1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Hirsch-Luipold (2022) 153| 1.3. Ἀγησιλάῳ δὲ καί τοῦτο ὑπῆρξεν ἴδιον, ἐλθεῖν ἐπὶ τὸ ἄρχειν μὴ ἀπαίδευτον τοῦ ἄρχεσθαι. τοῦ ἄρχεσθαι with M a and Cobet: ἄρχεσθαι . διὸ καί πολὺ τῶν βασιλέων εὐαρμοστότατον αὑτὸν τοῖς ὑπηκόοις παρέσχε, τῷ φύσει ἡγεμονικῷ καί βασιλικῷ προσκτησάμενος ἀπὸ τῆς ἀγωγῆς τὸ δημοτικὸν καί φιλάνθρωπον. | 1.3. |
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278. Plutarch, Aemilius Paulus, 8.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Salvesen et al (2020) 232| 8.3. δείσαντες δὲ τὴν ἀναρχίαν οἱ πρῶτοι Μακεδόνων Ἀντίγονον ἐπάγονται τοῦ τεθνηκότος ἀνεψιὸν ὄντα, καὶ συνοικίσαντες αὐτῷ τὴν μητέρα τοῦ Φιλίππου, πρῶτον μὲν ἐπίτροπον καὶ στρατηγόν, εἶτα πειρώμενοι μετρίου καὶ κοινωφελοῦς βασιλέα προσηγόρευσαν. ἐπεκλήθη δὲ Δώσων ὡς ἐπαγγελτικὸς, οὐ τελεσιουργὸς δὲ τῶν ὑποσχέσεων. | 8.3. The leading Macedonians, fearing the anarchy which might result, called in Antigonus, a cousin of the dead king, and married him to Philip’s mother, calling him first regent and general, and then, finding his rule moderate and conducive to the general good, giving him the title of King. He received the surname of Doson, which implied that he was given to promising but did not perform his engagements. |
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| 279. Plutarch, Against Colotes, 1124 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria •philo of alexandria, on heavenly bodies Found in books: Gunderson (2022) 33 |
| 280. Plutarch, To An Uneducated Ruler, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Hirsch-Luipold (2022) 145 |
| 281. Pliny The Elder, Natural History, 4.1289-91, 5.17.4, 5.17, 5.34, 6.59, 6.165, 6.166, 6.167, 6.168, 13.21, 13.46, 25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 3 |
282. New Testament, Hebrews, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022) 27| 13.9. καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατοῦντες. | 13.9. Don't be carried away by various and strange teachings, for it is good that the heart be established by grace, not by food, through which those who were so occupied were not benefited. |
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| 283. Anon., The Life of Adam And Eve, 13.3 (1st cent. CE - 5th cent. CE) Tagged with subjects: •philo of alexandria Found in books: Rowland (2009) 29; Vinzent (2013) 32 |
| 284. Nicomachus of Gerasa, Introduction To Arithmetic, 1.7.1-1.7.2, 1.9, 1.11.2, 1.12.2, 1.14.3, 1.15.1, 1.16.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philo of alexandria Found in books: Cornelli (2013) 338; Corrigan and Rasimus (2013) 176 |
285. New Testament, Matthew, 3.11, 3.15, 5.1-5.12, 5.17, 5.31-5.32, 6.19-6.21, 7.12, 7.15, 10.6, 10.17-10.20, 11.13, 11.25, 12.10-12.12, 12.32, 12.38-12.39, 13.16, 13.22, 13.24, 15.4-15.6, 15.19, 19.7-19.9, 19.12, 19.29, 21.33, 22.23-22.46, 24.5, 26.18, 27.26-27.31, 27.62-27.66, 28.1, 28.11-28.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018) 152; Boulluec (2022) 30, 144, 153; Corrigan and Rasimus (2013) 399; Crabb (2020) 119; Hirsch-Luipold (2022) 150; Levine Allison and Crossan (2006) 10, 21, 31, 33, 36, 247, 299, 300; Sorabji (2000) 346, 391, 397; Taylor and Hay (2020) 160, 178; Vinzent (2013) 172, 173, 174, 195, 219| 3.11. ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· 3.15. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἄφες ἄρτι, οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν. 5.1. Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος· καὶ καθίσαντος αὐτοῦ προσῆλθαν [αὐτῷ] οἱ μαθηταὶ αὐτοῦ· 5.2. καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων 5.3. ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.4. μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. 5.5. μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. 5.6. μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. 5.7. μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. 5.8. μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. 5.9. μακάριοι οἱ εἰρηνοποιοί, ὅτι [αὐτοὶ] υἱοὶ θεοῦ κληθήσονται. 5.10. μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.11. μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθʼ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ· 5.12. χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν. 5.17. Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι· 5.31. Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι[, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται]. 6.19. Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν· 6.20. θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν· 6.21. ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται [καὶ] ἡ καρδία σου. 7.12. Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται. 7.15. Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες. 10.6. πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. 10.17. προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς· 10.18. καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν. 10.19. ὅταν δὲ παραδῶσιν ὑμᾶς, μὴ μεριμνήσητε πῶς ἢ τί λαλήσητε· δοθήσεται γὰρ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τί λαλήσητε· 10.20. οὐ γὰρ ὑμεῖς ἐστὲ οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τοῦ πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν. 11.13. πάντες γὰρ οἱ προφῆται καὶ ὁ νόμος ἕως Ἰωάνου ἐπροφήτευσαν· 11.25. Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· 12.10. καὶ ἰδοὺ ἄνθρωπος χεῖρα ἔχων ξηράν. καὶ ἐπηρώτησαν αὐτὸν λέγοντες Εἰ ἔξεστι τοῖς σάββασιν θεραπεύειν; ἵνα κατηγορήσωσιν αὐτοῦ. 12.11. ὁ δὲ εἶπεν αὐτοῖς Τίς [ἔσται] ἐξ ὑμῶν ἄνθρωπος ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ; 12.12. πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου. ὥστε ἔξεστιν τοῖς σάββασιν καλῶς ποιεῖν. 12.32. καὶ ὃς ἐὰν εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· ὃς δʼ ἂν εἴπῃ κατὰ τοῦ πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι. 12.38. Τότε ἀπεκρίθησαν αὐτῷ τινὲς τῶν γραμματέων καὶ Φαρισαίων λέγοντες Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν. 12.39. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου. 13.16. ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν, καὶ τὰ ὦτα [ὑμῶν] ὅτι ἀκούουσιν. 13.22. ὁ δὲ εἰς τὰς ἀκάνθας σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ ἡ μέριμνα τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου συνπνίγει τὸν λόγον, καὶ ἄκαρπος γίνεται. 13.24. Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ. 15.4. ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· 15.5. ὑμεῖς δὲ λέγετε Ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 15.6. οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν. 15.19. ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι. 19.7. λέγουσιν αὐτῷ Τί οὖν Μωυσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι ; 19.8. λέγει αὐτοῖς ὅτι Μωυσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν, ἀπʼ ἀρχῆς δὲ οὐ γέγονεν οὕτως. 19.9. λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην μοιχᾶται. 19.12. εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω. 19.29. καὶ πᾶς ὅστις ἀφῆκεν οἰκίας ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ πατέρα ἢ μητέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν τοῦ ἐμοῦ ὀνόματος, πολλαπλασίονα λήμψεται καὶ ζωὴν αἰώνιον κληρονομήσει. 21.33. Ἄλλην παραβολὴν ἀκούσατε. Ἄνθρωπος ἦν οἰκοδεσπότης ὅστις ἐφύτευσεν ἀμπελῶνα καὶ φραγμὸν αὐτῷ περιέθηκεν καὶ ὤρυξεν ἐν αὐτῷ ληνὸν καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. 22.23. Ἐν ἐκείνῃ τῇ ἡμέρᾳ προσῆλθον αὐτῷ Σαδδουκαῖοι, λέγοντες μὴ εἶναι ἀνάστασιν, καὶ ἐπηρώτησαν αὐτὸν 22.24. λέγοντες Διδάσκαλε, Μωυσῆς εἶπεν Ἐάν τις ἀποθάνῃ μὴ ἔχων τέκνα, ἐπιγαμβρεύσει ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ καὶ ἀναστήσει σπέρμα τῷ ἀδελφῷ αὐτοῦ. 22.25. ἦσαν δὲ παρʼ ἡμῖν ἑπτὰ ἀδελφοί· καὶ ὁ πρῶτος γήμας ἐτελεύτησεν, καὶ μὴ ἔχων σπέρμα ἀφῆκεν τὴν γυναῖκα αὐτοῦ τῷ ἀδελφῷ αὐτοῦ· 22.26. ὁμοίως καὶ ὁ δεύτερος καὶ ὁ τρίτος, 22.27. ἕως τῶν ἑπτά· ὕστερον δὲ πάντων ἀπέθανεν ἡ γυνή. 22.28. ἐν τῇ ἀναστάσει οὖν τίνος τῶν ἑπτὰ ἔσται γυνή; πάντες γὰρ ἔσχον αὐτήν. 22.29. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς Πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ· 22.30. ἐν γὰρ τῇ ἀναστάσει οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλʼ ὡς ἄγγελοι ἐν τῷ οὐρανῷ εἰσίν· 22.31. περὶ δὲ τῆς ἀναστάσεως τῶν νεκρῶν οὐκ ἀνέγνωτε τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ θεοῦ λέγοντος 22.32. Ἐγώ εἰμι ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ; οὐκ ἔστιν [ὁ] θεὸς νεκρῶν ἀλλὰ ζώντων. 22.33. Καὶ ἀκούσαντες οἱ ὄχλοι ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ. 22.34. Οἱ δὲ Φαρισαῖοι ἀκούσαντες ὅτι ἐφίμωσεν τοὺς Σαδδουκαίους συνήχθησαν ἐπὶ τὸ αὐτό. 22.35. καὶ ἐπηρώτησεν εἷς ἐξ αὐτῶν νομικὸς πειράζων αὐτόν 22.36. Διδάσκαλε, ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ; 22.37. ὁ δὲ ἔφη αὐτῷ Ἀγαπήσεις Κύριον τὸν θεόν σου ἐν ὅλῃ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου· 22.38. αὕτη ἐστὶν ἡ μεγάλη καὶ πρώτη ἐντολή. 22.39. δευτέρα ὁμοία αὕτη Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 22.40. ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ οἱ προφῆται. 22.41. Συνηγμένων δὲ τῶν Φαρισαίων ἐπηρώτησεν αὐτοὺς ὁ Ἰησοῦς λέγων 22.42. Τί ὑμῖν δοκεῖ περὶ τοῦ χριστοῦ; τίνος υἱός ἐστιν; λέγουσιν αὐτῷ Τοῦ Δαυείδ. 22.43. λέγει αὐτοῖς Πῶς οὖν Δαυεὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον λέγων 22.44. Εἶπεν Κύριος τῷ κυρίῳ μου Κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου; 22.45. εἰ οὖν Δαυεὶδ καλεῖ αὐτὸν κύριον, πῶς υἱὸς αὐτοῦ ἐστίν; 22.46. καὶ οὐδεὶς ἐδύνατο ἀποκριθῆναι αὐτῷ λόγον, οὐδὲ ἐτόλμησέν τις ἀπʼ ἐκείνης τῆς ἡμέρας ἐπερωτῆσαι αὐτὸν οὐκέτι. 24.5. πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες Ἐγώ εἰμι ὁ χριστός, καὶ πολλοὺς πλανήσουσιν. 26.18. ὁ δὲ εἶπεν Ὑπάγετε εἰς τὴν πόλιν πρὸς τὸν δεῖνα καὶ εἴπατε αὐτῷ Ὁ διδάσκαλος λέγει Ὁ καιρός μου ἐγγύς ἐστιν· πρὸς σὲ ποιῶ τὸ πάσχα μετὰ τῶν μαθητῶν μου. 27.26. τότε ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν, τὸν δὲ Ἰησοῦν φραγελλώσας παρέδωκεν ἵνα σταυρωθῇ. 27.27. Τότε οἱ στρατιῶται τοῦ ἡγεμόνος παραλαβόντες τὸν Ἰησοῦν εἰς τὸ πραιτώριον συνήγαγον ἐπʼ αὐτὸν ὅλην τὴν σπεῖραν. 27.28. καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην περιέθηκαν αὐτῷ, 27.29. καὶ πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν ἐπὶ τῆς κεφαλῆς αὐτοῦ καὶ κάλαμον ἐν τῇ δεξιᾷ αὐτοῦ, καὶ γονυπετήσαντες ἔμπροσθεν αὐτοῦ ἐνέπαιξαν αὐτῷ λέγοντες Χαῖρε, βασιλεῦ τῶν Ἰουδαίων, 27.30. καὶ ἐμπτύσαντες εἰς αὐτὸν ἔλαβον τὸν κάλαμον καὶ ἔτυπτον εἰς τὴν κεφαλὴν αὐτοῦ. 27.31. καὶ ὅτε ἐνέπαιξαν αὐτῷ, ἐξέδυσαν αὐτὸν τὴν χλαμύδα καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ, καὶ ἀπήγαγον αὐτὸν εἰς τὸ σταυρῶσαι. 27.62. Τῇ δὲ ἐπαύριον, ἥτις ἐστὶν μετὰ τὴν παρασκευήν, συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι πρὸς Πειλᾶτον 27.63. λέγοντες Κύριε, ἐμνήσθημεν ὅτι ἐκεῖνος ὁ πλάνος εἶπεν ἔτι ζῶν Μετὰ τρεῖς ἡμέρας ἐγείρομαι· 27.64. κέλευσον οὖν ἀσφαλισθῆναι τὸν τάφον ἕως τῆς τρίτης ἡμέρας, μή ποτε ἐλθόντες οἱ μαθηταὶ κλέψωσιν αὐτὸν καὶ εἴπωσιν τῷ λαῷ Ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ ἔσται ἡ ἐσχάτη πλάνη χείρων τῆς πρώτης. 27.65. ἔφη αὐτοῖς ὁ Πειλᾶτος Ἔχετε κουστωδίαν· ὑπάγετε ἀσφαλίσασθε ὡς οἴδατε. 27.66. οἱ δὲ πορευθέντες ἠσφαλίσαντο τὸν τάφον σφραγίσαντες τὸν λίθον μετὰ τῆς κουστωδίας. 28.1. Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἦλθεν Μαρία ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον. 28.11. Πορευομένων δὲ αὐτῶν ἰδού τινες τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν ἀπήγγειλαν τοῖς ἀρχιερεῦσιν ἅπαντα τὰ γενόμενα. 28.12. καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων συμβούλιόν τε λαβόντες ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις 28.13. λέγοντες Εἴπατε ὅτι Οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν αὐτὸν ἡμῶν κοιμωμένων· 28.14. καὶ ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν καὶ ὑμᾶς ἀμερίμνους ποιήσομεν. 28.15. οἱ δὲ λαβόντες ἀργύρια ἐποίησαν ὡς ἐδιδάχθησαν. Καὶ διεφημίσθη ὁ λόγος οὗτος παρὰ Ἰουδαίοις μέχρι τῆς σήμερον [ἡμέρας]. | 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 3.15. But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. 5.1. Seeing the multitudes, he went up onto the mountain. When he had sat down, his disciples came to him. 5.2. He opened his mouth and taught them, saying, 5.3. "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.4. Blessed are those who mourn, For they shall be comforted. 5.5. Blessed are the gentle, For they shall inherit the earth. 5.6. Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.7. Blessed are the merciful, For they shall obtain mercy. 5.8. Blessed are the pure in heart, For they shall see God. 5.9. Blessed are the peacemakers, For they shall be called sons of God. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 5.11. "Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. 5.12. Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. 5.17. "Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.31. "It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 6.19. "Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; 6.20. but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal; 6.21. for where your treasure is, there your heart will be also. 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 7.15. "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 10.6. Rather, go to the lost sheep of the house of Israel. 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 10.18. Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles. 10.19. But when they deliver you up, don't be anxious how or what you will say, for it will be given you in that hour what you will say. 10.20. For it is not you who speak, but the Spirit of your Father who speaks in you. 11.13. For all the prophets and the law prophesied until John. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 12.10. And behold there was a man with a withered hand. They asked him, "Is it lawful to heal on the Sabbath day?" that they might accuse him. 12.11. He said to them, "What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won't he grab on to it, and lift it out? 12.12. of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day." 12.32. Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this world, nor in that which is to come. 12.38. Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you." 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 13.16. "But blessed are your eyes, for they see; and your ears, for they hear. 13.22. What was sown among the thorns, this is he who hears the word, but the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. 13.24. He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field, 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 15.5. But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God," 15.6. he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. 15.19. For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. 19.7. They asked him, "Why then did Moses command us to give her a bill of divorce, and divorce her?" 19.8. He said to them, "Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so. 19.9. I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery." 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it." 19.29. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life. 21.33. "Hear another parable. There was a man who was a master of a household, who planted a vineyard, set a hedge about it, dug a winepress in it, built a tower, leased it out to farmers, and went into another country. 22.23. On that day Sadducees (those who say that there is no resurrection) came to him. They asked him, 22.24. saying, "Teacher, Moses said, 'If a man dies, having no children, his brother shall marry his wife, and raise up seed for his brother.' 22.25. Now there were with us seven brothers. The first married and died, and having no seed left his wife to his brother. 22.26. In like manner the second also, and the third, to the seventh. 22.27. After them all, the woman died. 22.28. In the resurrection therefore, whose wife will she be of the seven? For they all had her." 22.29. But Jesus answered them, "You are mistaken, not knowing the Scriptures, nor the power of God. 22.30. For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven. 22.31. But concerning the resurrection of the dead, haven't you read that which was spoken to you by God, saying, 22.32. 'I am the God of Abraham, and the God of Isaac, and the God of Jacob?' God is not the God of the dead, but of the living." 22.33. When the multitudes heard it, they were astonished at his teaching. 22.34. But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together. 22.35. One of them, a lawyer, asked him a question, testing him. 22.36. "Teacher, which is the greatest commandment in the law?" 22.37. Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 22.38. This is the first and great commandment. 22.39. A second likewise is this, 'You shall love your neighbor as yourself.' 22.40. The whole law and the prophets depend on these two commandments." 22.41. Now while the Pharisees were gathered together, Jesus asked them a question, 22.42. saying, "What do you think of the Christ? Whose son is he?"They said to him, "of David." 22.43. He said to them, "How then does David in the Spirit call him Lord, saying, 22.44. 'The Lord said to my Lord, Sit on my right hand, Until I make your enemies a footstool for your feet?' 22.45. "If then David calls him Lord, how is he his son?" 22.46. No one was able to answer him a word, neither dared any man from that day forth ask him any more questions. 24.5. For many will come in my name, saying, 'I am the Christ,' and will lead many astray. 26.18. He said, "Go into the city to a certain person, and tell him, 'The Teacher says, "My time is at hand. I will keep the Passover at your house with my disciples."'" 27.26. Then he released to them Barabbas, but Jesus he flogged and delivered to be crucified. 27.27. Then the governor's soldiers took Jesus into the Praetorium, and gathered the whole garrison together against him. 27.28. They stripped him, and put a scarlet robe on him. 27.29. They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, "Hail, King of the Jews!" 27.30. They spat on him, and took the reed and struck him on the head. 27.31. When they had mocked him, they took the robe off of him, and put his clothes on him, and led him away to crucify him. 27.62. Now on the next day, which was the day after the Preparation Day, the chief priests and the Pharisees were gathered together to Pilate, 27.63. saying, "Sir, we remember what that deceiver said while he was still alive: 'After three days I will rise again.' 27.64. Command therefore that the tomb be made secure until the third day, lest perhaps his disciples come at night and steal him away, and tell the people, 'He is risen from the dead;' and the last deception will be worse than the first." 27.65. Pilate said to them, "You have a guard. Go, make it as secure as you can." 27.66. So they went with the guard and made the tomb secure, sealing the stone. 28.1. Now after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb. 28.11. Now while they were going, behold, some of the guards came into the city, and told the chief priests all the things that had happened. 28.12. When they were assembled with the elders, and had taken counsel, they gave a large amount of silver to the soldiers, 28.13. saying, "Say that his disciples came by night, and stole him away while we slept. 28.14. If this comes to the governor's ears, we will persuade him and make you free of worry." 28.15. So they took the money and did as they were told. This saying was spread abroad among the Jews, and continues until this day. |
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286. New Testament, Mark, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 312| 4.34. χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς, κατʼ ἰδίαν δὲ τοῖς ἰδίοις μαθηταῖς ἐπέλυεν πάντα. | 4.34. Without a parable he didn't speak to them; but privately to his own disciples he explained all things. |
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287. New Testament, Luke, 1.2, 1.5, 1.42, 1.68, 2.36-2.37, 4.13-4.20, 6.20-6.49, 10.21-10.23, 10.25-10.28, 12.10-12.11, 12.32-12.34, 13.1-13.2, 13.14-13.16, 16.8-16.13, 16.16-16.17, 17.2, 17.21, 18.30, 20.9-20.19, 20.34-20.35, 22.2-22.3, 22.19, 23.44-23.45, 24.1, 24.27-24.43 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018) 152; Bickerman and Tropper (2007) 587; Boulluec (2022) 152, 153; Corrigan and Rasimus (2013) 399; Crabb (2020) 119; Gera (2014) 265; Levine Allison and Crossan (2006) 31, 33, 35, 36, 247, 299, 300; Luck (2006) 377; Potter Suh and Holladay (2021) 612; Taylor and Hay (2020) 31, 178; Vinzent (2013) 8, 117, 172, 173, 175, 195, 220| 1.2. καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου, 1.5. ΕΓΕΝΕΤΟ ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας ἐξ ἐφημερίας Ἀβιά, καὶ γυνὴ αὐτῷ ἐκ τῶν θυγατέρων Ἀαρών, καὶ τὸ ὄνομα αὐτῆς Ἐλεισάβετ. 1.42. καὶ ἀνεφώνησεν κραυγῇ μεγάλῃ καὶ εἶπεν Εὐλογημένη σὺ ἐν γυναιξίν, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου. 1.68. Εὐλογητὸς Κύριος ὁ θεὸς τοῦ Ἰσραήλ, ὅτι ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ, 2.36. Καὶ ἦν Ἅννα προφῆτις, θυγάτηρ Φανουήλ, ἐκ φυλῆς Ἀσήρ,?̔αὕτη προβεβηκυῖα ἐν ἡμέραις πολλαῖς, ζήσασα μετὰ ἀνδρὸς ἔτη ἑπτὰ ἀπὸ τῆς παρθενίας αὐτῆς, 2.37. καὶ αὐτὴ χήρα ἕως ἐτῶν ὀγδοήκοντα τεσσάρων?̓ ἣ οὐκ ἀφίστατο τοῦ ἱεροῦ νηστείαις καὶ δεήσεσιν λατρεύουσα νύκτα καὶ ἡμέραν. 4.13. Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπʼ αὐτοῦ ἄχρι καιροῦ. 4.14. Καὶ ὑπέστρεψεν ὁ Ἰησοῦς ἐν τῇ δυνάμει τοῦ πνεύματος εἰς τὴν Γαλιλαίαν. καὶ φήμη ἐξῆλθεν καθʼ ὅλης τῆς περιχώρου περὶ αὐτοῦ. 4.15. καὶ αὐτὸς ἐδίδασκεν ἐν ταῖς συναγωγαῖς αὐτῶν, δοξαζόμενος ὑπὸ πάντων. 4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν [τὸν] τόπον οὗ ἦν γεγραμμένον 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 6.20. Καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς αὐτοῦ ἔλεγεν Μακάριοι οἱ πτωχοί, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ θεοῦ. 6.21. μακάριοι οἱ πεινῶντες νῦν, ὅτι χορτασθήσεσθε. μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσετε. 6.22. μακάριοί ἐστε ὅταν μισήσωσιν ὑμᾶς οἱ ἄνθρωποι, καὶ ὅταν ἀφορίσωσιν ὑμᾶς καὶ ὀνειδίσωσιν καὶ ἐκβάλωσιν τὸ ὄνομα ὑμῶν ὡς πονηρὸν ἕνεκα τοῦ υἱοῦ τοῦ ἀνθρώπου· 6.23. χάρητε ἐν ἐκείνῃ τῇ ἡμέρᾳ καὶ σκιρτήσατε, ἰδοὺ γὰρ ὁ μισθὸς ὑμῶν πολὺς ἐν τῷ οὐρανῷ· κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς προφήταις οἱ πατέρες αὐτῶν. 6.24. Πλὴν οὐαὶ ὑμῖν τοῖς πλουσίοις, ὅτι ἀπέχετε τὴν παράκλησιν ὑμῶν. 6.25. οὐαὶ ὑμῖν, οἱ ἐμπεπλησμένοι νῦν, ὅτι πεινάσετε. οὐαί, οἱ γελῶντες νῦν, ὅτι πενθήσετε καὶ κλαύσετε. 6.26. οὐαὶ ὅταν καλῶς ὑμᾶς εἴπωσιν πάντες οἱ ἄνθρωποι, κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς ψευδοπροφήταις οἱ πατέρες αὐτῶν. 6.27. Ἀλλὰ ὑμῖν λέγω τοῖς ἀκούουσιν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς, 6.28. εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, προσεύχεσθε περὶ τῶν ἐπηρεαζόντων ὑμᾶς. 6.29. τῷ τύπτοντί σε ἐπὶ τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην, καὶ ἀπὸ τοῦ αἴροντός σου τὸ ἱμάτιον καὶ τὸν χιτῶνα μὴ κωλύσῃς. 6.30. παντὶ αἰτοῦντί σε δίδου, καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει. 6.31. καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ποιεῖτε αὐτοῖς ὁμοίως. 6.32. καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ γὰρ οἱ ἁμαρτωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσιν. 6.33. καὶ [γὰρ] ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσιν. 6.34. καὶ ἐὰν δανίσητε παρʼ ὧν ἐλπίζετε λαβεῖν, ποία ὑμῖν χάρις [ἐστίν]; καὶ ἁμαρτωλοὶ ἁμαρτωλοῖς δανίζουσιν ἵνα ἀπολάβωσιν τὰ ἴσα. 6.35. πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ Ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς. 6.36. Γίνεσθε οἰκτίρμονες καθὼς ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν· 6.37. καὶ μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε· καὶ μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθῆτε. ἀπολύετε, καὶ ἀπολυθήσεσθε· 6.38. δίδοτε, καὶ δοθήσεται ὑμῖν· μέτρον καλὸν πεπιεσμένον σεσαλευμένον ὑπερεκχυννόμενον δώσουσιν εἰς τὸν κόλπον ὑμῶν· ᾧ γὰρ μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν. 6.39. Εἶπεν δὲ καὶ παραβολὴν αὐτοῖς Μήτι δύναται τυφλὸς τυφλὸν ὁδηγεῖν; οὐχὶ ἀμφότεροι εἰς βόθυνον ἐμπεσοῦνται; 6.40. οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον, κατηρτισμένος δὲ πᾶς ἔσται ὡς ὁ διδάσκαλος αὐτοῦ. 6.41. Τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ δοκὸν τὴν ἐν τῷ ἰδίῳ ὀφθαλμῷ οὐ κατανοεῖς; 6.42. πῶς δύνασαι λέγειν τῷ ἀδελφῷ σου Ἀδελφέ, ἄφες ἐκβάλω τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ σου, αὐτὸς τὴν ἐν τῷ ὀφθαλμῷ σοῦ δοκὸν οὐ βλέπων; ὑποκριτά, ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σοῦ, καὶ τότε διαβλέψεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου ἐκβαλεῖν. 6.43. Οὐ γὰρ ἔστιν δένδρον καλὸν ποιοῦν καρπὸν σαπρόν, οὐδὲ πάλιν δένδρον σαπρὸν ποιοῦν καρπὸν καλόν. ἕκαστον γὰρ δένδρον ἐκ τοῦ ἰδίου καρποῦ γινώσκεται· 6.44. οὐ γὰρ ἐξ ἀκανθῶν συλλέγουσιν σῦκα, οὐδὲ ἐκ βάτου σταφυλὴν τρυγῶσιν. 6.45. ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προφέρει τὸ ἀγαθόν, καὶ ὁ πονηρὸς ἐκ τοῦ πονηροῦ προφέρει τὸ πονηρόν· ἐκ γὰρ περισσεύματος καρδίας λαλεῖ τὸ στόμα αὐτοῦ. 6.46. Τί δέ με καλεῖτε Κύριε κύριε, καὶ οὐ ποιεῖτε ἃ λέγω; 6.47. πᾶς ὁ ἐρχόμενος πρός με καὶ ἀκούων μου τῶν λόγων καὶ ποιῶν αὐτούς, ὑποδείξω ὑμῖν τίνι ἐστὶν ὅμοιος· 6.48. ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομοῦντι οἰκίαν ὃς ἔσκαψεν καὶ ἐβάθυνεν καὶ ἔθηκεν θεμέλιον ἐπὶ τὴν πέτραν· πλημμύρης δὲ γενομένης προσέρηξεν ὁ ποταμὸς τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἴσχυσεν σαλεῦσαι αὐτὴν διὰ τὸ καλῶς οἰκοδομῆσθαι αὐτήν. 6.49. ὁ δὲ ἀκούσας καὶ μὴ ποιήσας ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομήσαντι οἰκίαν ἐπὶ τὴν γῆν χωρὶς θεμελίου, ᾗ προσέρηξεν ὁ ποταμός, καὶ εὐθὺς συνέπεσεν, καὶ ἐγένετο τὸ ῥῆγμα τῆς οἰκίας ἐκείνης μέγα. 10.21. Ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι τῷ ἁγίῳ καὶ εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 10.22. Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός, μου, καὶ οὐδεὶς γινώσκει τίς ἐστιν ὁ υἱὸς εἰ μὴ ὁ πατήρ, καὶ τίς ἐστιν ὁ πατὴρ εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν βούληται ὁ υἱὸς ἀποκαλύψαι. 10.23. Καὶ στραφεὶς πρὸς τοὺς μαθητὰς κατʼ ἰδίαν εἶπεν Μακάριοι οἱ ὀφθαλμοὶ οἱ βλέποντες ἃ βλέπετε. 10.25. Καὶ ἰδοὺ νομικός τις ἀνέστη ἐκπειράζων αὐτὸν λέγων Διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; 10.26. ὁ δὲ εἶπεν πρὸς αὐτόν Ἐν τῷ νόμῳ τί γέγραπται; πῶς ἀναγινώσκεις; 10.27. ὁ δὲ ἀποκριθεὶς εἶπεν Ἀγαπήσεις Κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐν ὅλη τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύι σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου, καὶ τὸν πλησίον σου ὡς σεαυτόν. 10.28. εἶπεν δὲ αὐτῷ Ὀρθῶς ἀπεκρίθης· τοῦτο ποίει καὶ ζήσῃ. 12.10. Καὶ πᾶς ὃς ἐρεῖ λόγον εἰς τὸν υἱὸν τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· τῷ δὲ εἰς τὸ ἅγιον πνεῦμα βλασφημήσαντι οὐκ ἀφεθήσεται. 12.11. Ὅταν δὲ εἰσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας, μὴ μεριμνήσητε πῶς [ἢ τί] ἀπολογήσησθε ἢ τί εἴπητε· 12.32. μὴ φοβοῦ, τὸ μικρὸν ποίμνιον, ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν. 12.33. Πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημοσύνην· ποιήσατε ἑαυτοῖς βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς, 12.34. ὅπου κλέπτης οὐκ ἐγγίζει οὐδὲ σὴς διαφθείρει· ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν, ἐκεῖ καὶ ἡ καρδία ὑμῶν ἔσται. 13.1. Παρῆσαν δέ τινες ἐν αὐτῷ τῷ καιρῷ ἀπαγγέλλοντες αὐτῷ περὶ τῶν Γαλιλαίων ὧν τὸ αἷμα Πειλᾶτος ἔμιξεν μετὰ τῶν θυσιῶν αὐτῶν. 13.2. καὶ ἀποκριθεὶς εἶπεν αὐτοῖς Δοκεῖτε ὅτι οἱ Γαλιλαῖοι οὗτοι ἁμαρτωλοὶ παρὰ πάντας τοὺς Γαλιλαίους ἐγένοντο, ὅτι ταῦτα πεπόνθασιν; 13.14. ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ὁ Ἰησοῦς, ἔλεγεν τῷ ὄχλῳ ὅτι Ἓξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι· ἐν αὐταῖς οὖν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου. 13.15. ἀπεκρίθη δὲ αὐτῷ ὁ κύριος καὶ εἶπεν Ὑποκριται, ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης καὶ ἀπάγων ποτίζει; 13.16. ταύτην δὲ θυγατέρα Ἀβραὰμ οὖσαν, ἣν ἔδησεν ὁ Σατανᾶς ἰδοὺ δέκα καὶ ὀκτὼ ἔτη, οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ σαββάτου; 16.8. καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν· ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσίν. 16.9. Καὶ ἐγὼ ὑμῖν λέγω, ἑαυτοῖς ποιήσατε φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνα ὅταν ἐκλίπῃ δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. 16.10. ὁ πιστὸς ἐν ἐλαχίστῳ καὶ ἐν πολλῷ πιστός ἐστιν, καὶ ὁ ἐν ἐλαχίστῳ ἄδικος καὶ ἐν πολλῷ ἄδικός ἐστιν. 16.11. εἰ οὖν ἐν τῷ ἀδίκῳ μαμωνᾷ πιστοὶ οὐκ ἐγένεσθε, τὸ ἀληθινὸν τίς ὑμῖν πιστεύσει; 16.12. καὶ εἰ ἐν τῷ ἀλλοτρίῳ πιστοὶ οὐκ ἐγένεσθε, τὸ ἡμέτερον τίς δώσει ὑμῖν; 16.13. Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ. 16.16. Ὁ νόμος καὶ οἱ προφῆται μέχρι Ἰωάνου· ἀπὸ τότε ἡ βασιλεία τοῦ θεοῦ εὐαγγελίζεται καὶ πᾶς εἰς αὐτὴν βιάζεται. 16.17. Εὐκοπώτερον δέ ἐστιν τὸν οὐρανὸν καὶ τὴν γῆν παρελθεῖν ἢ τοῦ νόμου μίαν κερέαν πεσεῖν. 17.2. λυσιτελεῖ αὐτῷ εἰ λίθος μυλικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ καὶ ἔρριπται εἰς τὴν θάλασσαν ἢ ἵνα σκανδαλίσῃ τῶν μικρῶν τούτων ἕνα. 17.21. οὐδὲ ἐροῦσιν Ἰδοὺ ὧδε ἤ Ἐκεῖ· ἰδοὺ γὰρ ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστίν. 18.30. ὃς οὐχὶ μὴ λάβῃ πολλαπλασίονα ἐν τῷ καιρῷ τούτῳ καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον. 20.9. Ἤρξατο δὲ πρὸς τὸν λαὸν λέγειν τὴν παραβαλὴν ταύτην Ἄνθρωπος ἐφύτευσεν ἀμπελῶνα, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν χρόνους ἱκανούς. 20.10. καὶ καιρῷ ἀπέστειλεν πρὸς τοὺς γεωργοὺς δοῦλον, ἵνα ἀπὸ τοῦ καρποῦ τοῦ ἀμπελῶνος δώσουσιν αὐτῷ· οἱ δὲ γεωργοὶ ἐξαπέστειλαν αὐτὸν δείραντες κενόν. 20.11. καὶ προσέθετο ἕτερον πέμψαι δοῦλον· οἱ δὲ κἀκεῖνον δείραντες καὶ ἀτιμάσαντες ἐξαπέστειλαν κενόν. 20.12. καὶ προσέθετο τρίτον πέμψαι· οἱ δὲ καὶ τοῦτον τραυματίσαντες ἐξέβαλον. 20.13. εἶπεν δὲ ὁ κύριος τοῦ ἀμπελῶνος Τί ποιήσω; πέμψω τὸν υἱόν μου τὸν ἀγαπητόν· ἴσως τοῦτον ἐντραπήσονται. 20.14. ἰδόντες δὲ αὐτὸν οἱ γεωργοὶ διελογίζοντο πρὸς ἀλλήλους λέγοντες Οὗτός ἐστιν ὁ κληρονόμος· ἀποκτείνωμεν αὐτόν, ἵνα ἡμῶν γένηται ἡ κληρονομία· 20.15. καὶ ἐκβαλόντες αὐτὸν ἔξω τοῦ ἀμπελῶνος ἀπέκτειναν. τί οὖν ποιήσει αὐτοῖς ὁ κύριος τοῦ ἀμπελῶνος; 20.16. ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργοὺς τούτους, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. ἀκούσαντες δὲ εἶπαν Μὴ γένοιτο. 20.17. ὁ δὲ ἐμβλέψας αὐτοῖς εἶπεν Τί οὖν ἐστὶν τὸ γεγραμμένον τοῦτο Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας; 20.18. πᾶς ὁ πεσὼν ἐπʼ ἐκεῖνον τὸν λίθον συνθλασθήσεται· ἐφʼ ὃν δʼ ἂν πέσῃ, λικμήσει αὐτόν. 20.19. Καὶ ἐζήτησαν οἱ γραμματεῖς καὶ οἱ ἀρχιερεῖς ἐπιβαλεῖν ἐπʼ αὐτὸν τὰς χεῖρας ἐν αὐτῇ τῇ ὥρᾳ, καὶ ἐφοβήθησαν τὸν λαόν, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς εἶπεν τὴν παραβολὴν ταύτην. 20.34. καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Οἱ υἱοὶ τοῦ αἰῶνος τούτου γαμοῦσιν καὶ γαμίσκονται, 20.35. οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ νεκρῶν οὔτε γαμοῦσιν οὔτε γαμίζονται· 22.2. Καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὸ πῶς ἀνέλωσιν αὐτόν, ἐφοβοῦντο γὰρ τὸν λαόν. 22.3. Εἰσῆλθεν δὲ Σατανᾶς εἰς Ἰούδαν τὸν καλούμενον Ἰσκαριώτην, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα· 22.19. καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων Τοῦτό ἐστιν τὸ σῶμά μου ⟦τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. 23.44. Καὶ ἦν ἤδη ὡσεὶ ὥρα ἕκτη καὶ σκότος ἐγένετο ἐφʼ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης 23.45. τοῦ ἡλίου ἐκλείποντος, ἐσχίσθη δὲ τὸ καταπέτασμα τοῦ ναοῦ μέσον. 24.1. τῇ δὲ μιᾷ τῶν σαββάτων ὄρθρου βαθέως ἐπὶ τὸ μνῆμα ἦλθαν φέρουσαι ἃ ἡτοίμασαν ἀρώματα. 24.27. καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 24.28. Καὶ ἤγγισαν εἰς τὴν κώμην οὗ ἐπορεύοντο, καὶ αὐτὸς προσεποιήσατο πορρώτερον πορεύεσθαι. 24.29. καὶ παρεβιάσαντο αὐτὸν λέγοντες Μεῖνον μεθʼ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶν καὶ κέκλικεν ἤδη ἡ ἡμέρα. καὶ εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς. 24.30. Καὶ ἐγένετο ἐν τῷ κατακλιθῆναι αὐτὸν μετʼ αὐτῶν λαβὼν τὸν ἄρτον εὐλόγησεν καὶ κλάσας ἐπεδίδου αὐτοῖς· 24.31. αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν· καὶ αὐτὸς ἄφαντος ἐγένετο ἀπʼ αὐτῶν. 24.32. καὶ εἶπαν πρὸς ἀλλήλους Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς; 24.33. Καὶ ἀναστάντες αὐτῇ τῇ ὥρᾳ ὑπέστρεψαν εἰς Ἰερουσαλήμ, καὶ εὗρον ἠθροισμένους τοὺς ἕνδεκα καὶ τοὺς σὺν αὐτοῖς, 24.34. λέγοντας ὅτι ὄντως ἠγέρθη ὁ κύριος καὶ ὤφθη Σίμωνι. 24.35. καὶ αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῷ καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου. 24.36. Ταῦτα δὲ αὐτῶν λαλούντων αὐτὸς ἔστη ἐν μέσῳ αὐτῶν ⟦καὶ λέγει αὐτοῖς Εἰρήνη ὑμῖν⟧. 24.37. πτοηθέντες δὲ καὶ ἔμφοβοι γενόμενοι ἐδόκουν πνεῦμα θεωρεῖν. 24.38. καὶ εἶπεν αὐτοῖς Τί τεταραγμένοι ἐστέ, καὶ διὰ τί διαλογισμοὶ ἀναβαίνουσιν ἐν τῇ καρδίᾳ ὑμῶν; 24.39. ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου ὅτι ἐγώ εἰμι αὐτός· ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει καθὼς ἐμὲ θεωρεῖτε ἔχοντα. 24.40. ⟦καὶ τοῦτο εἰπὼν ἔδειξεν αὐτοῖς τὰς χεῖρας καὶ τοὺς πόδας.⟧ 24.41. Ἔτι δὲ ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς καὶ θαυμαζόντων εἶπεν αὐτοῖς Ἔχετέ τι βρώσιμον ἐνθάδε; 24.42. οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος· 24.43. καὶ λαβὼν ἐνώπιον αὐτῶν ἔφαγεν. | 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, 1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.42. She called out with a loud voice, and said, "Blessed are you among women, and blessed is the fruit of your womb! 1.68. "Blessed be the Lord, the God of Israel, For he has visited and worked redemption for his people; 2.36. There was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity, 2.37. and she had been a widow for about eighty-four years), who didn't depart from the temple, worshipping with fastings and petitions night and day. 4.13. When the devil had completed every temptation, he departed from him until another time. 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 4.15. He taught in their synagogues, being glorified by all. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. "But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 6.27. "But I tell you who hear: love your enemies, do good to those who hate you, 6.28. bless those who curse you, and pray for those who insult you. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 6.31. "As you would like people to do to you, do exactly so to them. 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 6.36. Therefore be merciful, Even as your Father is also merciful. 6.37. Don't judge, And you won't be judged. Don't condemn, And you won't be condemned. Set free, And you will be set free. 6.38. "Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same measure you measure it will be measured back to you." 6.39. He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit? 6.40. A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. 6.41. Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye? 6.42. Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye. 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 6.44. For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. 6.45. The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks. 6.46. "Why do you call me, 'Lord, Lord,' and don't do the things which I say? 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 6.48. He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 6.49. But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great." 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight." 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him." 10.23. Turning to the disciples, he said privately, "Blessed are the eyes which see the things that you see, 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?" 10.26. He said to him, "What is written in the law? How do you read it?" 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself." 10.28. He said to him, "You have answered correctly. Do this, and you will live." 12.10. Everyone who speaks a word against the Son of Man will be forgiven, but those who blaspheme against the Holy Spirit will not be forgiven. 12.11. When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer, or what you will say; 12.32. Don't be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom. 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 12.34. For where your treasure is, there will your heart be also. 13.1. Now there were some present at the same time who told him about the Galilaeans, whose blood Pilate had mixed with their sacrifices. 13.2. Jesus answered them, "Do you think that these Galilaeans were worse sinners than all the other Galilaeans, because they suffered such things? 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!" 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?" 16.8. "His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. 16.9. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 16.10. He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. 16.11. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 16.12. If you have not been faithful in that which is another's, who will give you that which is your own? 16.13. No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon." 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 16.17. But it is easier for heaven and earth to pass away, than for one tiny stroke of a pen in the law to fall. 17.2. It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, rather than that he should cause one of these little ones to stumble. 17.21. neither will they say, 'Look, here!' or, 'Look, there!' for behold, the Kingdom of God is within you." 18.30. who will not receive many times more in this time, and in the world to come, eternal life." 20.9. He began to tell the people this parable. "A man planted a vineyard, and rented it out to some farmers, and went into another country for a long time. 20.10. At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him, and sent him away empty. 20.11. He sent yet another servant, and they also beat him, and treated him shamefully, and sent him away empty. 20.12. He sent yet a third, and they also wounded him, and threw him out. 20.13. The lord of the vineyard said, 'What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.' 20.14. "But when the farmers saw him, they reasoned among themselves, saying, 'This is the heir. Come, let's kill him, that the inheritance may be ours.' 20.15. They threw him out of the vineyard, and killed him. What therefore will the lord of the vineyard do to them? 20.16. He will come and destroy these farmers, and will give the vineyard to others."When they heard it, they said, "May it never be!" 20.17. But he looked at them, and said, "Then what is this that is written, 'The stone which the builders rejected, The same was made the chief cornerstone?' 20.18. "Everyone who falls on that stone will be broken to pieces, But it will crush whomever it falls on to dust." 20.19. The chief priests and the scribes sought to lay hands on Him that very hour, but they feared the people -- for they knew He had spoken this parable against them. 20.34. Jesus said to them, "The sons of this age marry, and are given in marriage. 20.35. But those who are considered worthy to attain to that age and the resurrection from the dead, neither marry, nor are given in marriage. 22.2. The chief priests and the scribes sought how they might put him to death, for they feared the people. 22.3. Satan entered into Judas, who was surnamed Iscariot, who was numbered with the twelve. 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me." 23.44. It was now about the sixth hour, and darkness came over the whole land until the ninth hour. 23.45. The sun was darkened, and the veil of the temple was torn in two. 24.1. But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared. 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?" 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them, 24.34. saying, "The Lord is risen indeed, and has appeared to Simon!" 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. 24.36. As they said these things, Jesus himself stood among them, and said to them, "Peace be to you." 24.37. But they were terrified and filled with fear, and supposed that they had seen a spirit. 24.38. He said to them, "Why are you troubled? Why do doubts arise in your hearts? 24.39. See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have." 24.40. When he had said this, he showed them his hands and his feet. 24.41. While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat?" 24.42. They gave him a piece of a broiled fish and some honeycomb. 24.43. He took it, and ate in front of them. |
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288. New Testament, John, 1.1, 1.3, 1.4, 1.5, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.26.31.33, 1.29, 1.30, 1.35, 1.36, 1.37, 1.45, 3, 3.22, 3.23, 3.24, 4, 4.1, 4.2, 4.24, 4.34, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.26, 5.30, 5.37, 6, 6.20, 6.35, 6.38, 6.39, 6.44, 6.46, 6.48, 6.51, 7, 7.16, 7.24, 7.33, 7.39, 7.58, 8.12, 8.16, 8.18, 8.26, 8.29, 9, 10.7, 10.9, 10.11, 10.14, 10.30, 10.38, 11.25, 11.50, 12.44, 12.45, 12.49, 13.16, 13.19, 13.20, 13.23, 13.35, 14.6, 14.9, 14.10, 14.11, 14.15-16.13, 14.15, 14.16, 14.17, 14.24, 15.1, 15.5, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 16.5, 17.24, 17.25, 17.26, 18, 18.5, 18.28, 19, 19.1, 19.2, 19.3, 20, 20.1, 20.14, 20.15, 20.16, 20.17, 20.18, 20.19, 20.20, 20.21, 20.22, 20.23, 20.24, 20.25, 20.26, 20.29, 21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 178| 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. | 1.45. 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." |
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289. New Testament, Titus, 1.8, 2.10.0, 2.11-2.14, 2.11.0, 3.7.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 153; Malherbe et al (2014) 441; Taylor (2012) 27| 1.8. ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ, ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, 2.11. Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις παιδεύουσα ἡμᾶς, 2.12. ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι, 2.13. προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, 2.14. ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶκαθαρίσῃ ἑαυτῷ λαὸν περιούσιον,ζηλωτὴν καλῶν ἔργων. | 1.8. but given to hospitality, as a lover of good, sober-minded, fair, holy, self-controlled; 2.11. For the grace of God has appeared, bringing salvation to all men, 2.12. instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world; 2.13. looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ; 2.14. who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works. |
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290. New Testament, Romans, 1.13-1.32, 2.9-2.10, 2.17-2.29, 3.1-3.21, 3.29, 4.17-4.19, 7.6, 7.9, 8.1-8.17, 8.23, 8.32, 8.38-8.39, 9.16, 9.24, 10.12, 11.13, 11.16, 12.2-12.3, 12.6-12.9, 15.19, 15.25-15.26, 15.31, 16.1-16.23, 16.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bay (2022) 113; Boulluec (2022) 144; Corrigan and Rasimus (2013) 397, 570; Dawson (2001) 231; Engberg-Pedersen (2010) 25, 26, 217, 225, 235, 252; Gray (2021) 82; Gunderson (2022) 5, 7, 9, 13; Luck (2006) 377; Nasrallah (2019) 195, 198; Potter Suh and Holladay (2021) 174, 179; Taylor and Hay (2020) 178; Vinzent (2013) 178, 186, 187, 188| 1.13. οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι πολλάκις προεθέμην ἐλθεῖν πρὸς ὑμᾶς, καὶ ἐκωλύθην ἄχρι τοῦ δεῦρο, ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν καθὼς καὶ ἐν τοῖς λοιποῖς ἔθνεσιν. 1.14. Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί· 1.15. οὕτω τὸ κατʼ ἐμὲ πρόθυμον καὶ ὑμῖν τοῖς ἐν Ῥώμῃ εὐαγγελίσασθαι. 1.16. οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστὶν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε [πρῶτον] καὶ Ἕλληνι· 1.17. δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπταιὉ δὲ δίκαιος ἐκ πίστεως ζήσεται. 1.18. Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, 1.19. διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 1.20. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.21. διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23. καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 1.24. Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, 1.25. οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 1.26. Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, 1.27. ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες. 1.28. Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, 1.29. πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς, 1.30. καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, 1.31. ἀσυνθέτους, ἀστόργους, ἀνελεήμονας· 1.32. οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν. 2.9. θλίψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος· 2.10. δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι· 2.17. Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῷ 2.18. καὶ γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου, 2.19. πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, 2.20. παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ,— 2.21. ὁ οὖν διδάσκων ἕτερον σεαυτὸν οὐ διδάσκεις; ὁ κηρύσσων μὴ κλέπτειν κλέπτεις; 2.22. ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς; 2.23. ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις; 2.24. τὸγὰρὅνομα τοῦ θεοῦ διʼ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν,καθὼς γέγραπται. 2.25. περιτομὴ μὲν γὰρ ὠφελεῖ ἐὰν νόμον πράσσῃς· ἐὰν δὲ παραβάτης νόμου ᾖς, ἡ περιτομή σου ἀκροβυστία γέγονεν. 2.26. ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται; 2.27. καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον τελοῦσα σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου. 2.28. οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή· 2.29. ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ. 3.1. Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφελία τῆς περιτομῆς; 3.2. πολὺ κατὰ πάντα τρόπον. πρῶτον μὲν [γὰρ] ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ. 3.3. τί γάρ; εἰ ἠπίστησάν τινες, μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει; 3.4. μὴ γένοιτο· γινέσθω δὲ ὁ θεὸς ἀληθής,πᾶς δὲ ἄνθρωπος ψεύστης,καθάπερ γέγραπται 3.5. εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω. 3.6. μὴ γένοιτο· ἐπεὶ πῶς κρινεῖ ὁ θεὸς τὸν κόσμον; 3.7. εἰ δὲ ἡ ἀλήθεια τοῦ θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι, 3.8. καὶ μὴ καθὼς βλασφημούμεθα [καὶ] καθώς φασίν τινες ἡμᾶς λέγειν ὅτι Ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά; ὧν τὸ κρίμα ἔνδικόν ἐστιν. 3.9. Τί οὖν; προεχόμεθα; οὐ πάντως, προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφʼ ἁμαρτίαν εἶναι, 3.10. καθὼς γέγραπται ὅτι 3.11. οὐκ ἔστιν ἐκζητῶν τὸν θεόν· 3.12. 3.13. 3.14. 3.15. 3.16. 3.17. 3.18. 3.19. Οἴδαμεν δὲ ὅτι ὅσα ὁ νόμος λέγει τοῖς ἐν τῷ νόμῳ λαλεῖ, ἵνα πᾶν στόμα φραγῇ καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ θεῷ· 3.20. διότι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ,διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας. 3.21. νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, 3.29. ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; 4.17. καθὼς γέγραπται ὅτιΠατέρα πολλῶν ἐθνῶν τέθεικά σε,?̓ κατέναντι οὗ ἐπίστευσεν θεοῦ τοῦ ζωοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα· 4.18. ὃς παρʼ ἐλπίδα ἐπʼ ἐλπίδι ἐπίστευσεν εἰς τὸ γενέσθαι αὐτὸνπατέρα πολλῶν ἐθνῶνκατὰ τὸ εἰρημένονΟὕτως ἔσται τὸ σπέρμα σου· 4.19. καὶ μὴ ἀσθενήσας τῇ πίστει κατενόησεν τὸ ἑαυτοῦ σῶμα [ἤδη] νενεκρωμένον, ἑκατονταετής που ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας Σάρρας, 7.6. νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε δουλεύειν [ἡμᾶς] ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος. 7.9. ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ· ἐλθούσης δὲ τῆς ἐντολῆς ἡ ἁμαρτία ἀνέζησεν, 8.1. Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ· 8.2. ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. 8.3. τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, 8.4. ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα· 8.5. οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος. 8.6. τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη· 8.7. διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται· 8.8. οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται. 8.9. Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. 8.10. εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. 8.11. εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει [καὶ] τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν. 8.12. Ἄρα οὖν, ἀδελφοί, ὀφειλέται ἐσμέν, οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῇν, 8.13. εἰ γὰρ κατὰ σάρκα ζῆτε μέλλετε ἀποθνήσκειν, εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε ζήσεσθε. 8.14. ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὗτοι υἱοὶ θεοῦ εἰσίν. 8.15. οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν 8.16. Ἀββά ὁ πατήρ· αὐτὸ τὸ πνεῦμα συνμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ. 8.17. εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συνκληρονόμοι δὲ Χριστοῦ, εἴπερ συνπάσχομεν ἵνα καὶ συνδοξασθῶμεν. 8.23. οὐ μόνον δέ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες [ἡμεῖς] καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν, υἱοθεσίαν ἀπεκδεχόμενοι τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν. 8.32. ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλὰ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται; 8.38. πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις 8.39. οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. 9.16. ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ. 9.24. οὓς καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ Ἰουδαίων ἀλλὰ καὶ ἐξ ἐθνῶν; 10.12. οὐ γάρ ἐστιν διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος, ὁ γὰρ αὐτὸς κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν· 11.13. Ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. ἐφʼ ὅσον μὲν οὖν εἰμὶ ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω, 11.16. εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι. 12.2. καὶ μὴ συνσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον. 12.3. Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παντὶ τῷ ὄντι ἐν ὑμῖν μὴ ὑπερφρονεῖν παρʼ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως. 12.6. Ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα, εἴτε προφητείαν κατὰ τὴν ἀναλογίαν τῆς πίστεως, 12.7. εἴτε διακονίαν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ, 12.8. εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει, ὁ μεταδιδοὺς ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι. 12.9. ἡ ἀγάπη ἀνυπόκριτος. 15.19. ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει πνεύματος [ἁγίου]· ὥστε με ἀπὸ Ἰερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ πεπληρωκέναι τὸ εὐαγγέλιον τοῦ χριστοῦ, 15.25. νυνὶ δὲ πορεύομαι εἰς Ἰερουσαλὴμ διακονῶν τοῖς ἁγίοις. 15.26. ηὐδόκησαν γὰρ Μακεδονία καὶ Ἀχαία κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν Ἰερουσαλήμ. 15.31. ἵνα ῥυσθῶ ἀπὸ τῶν ἀπειθούντων ἐν τῇ Ἰουδαίᾳ καὶ ἡ διακονία μου ἡ εἰς Ἰερουσαλὴμ εὐπρόσδεκτος τοῖς ἁγίοις γένηται, 16.1. Συνίστημι δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν ἡμῶν, οὖσαν [καὶ] διάκονον τῆς ἐκκλησίας τῆς ἐν Κενχρεαῖς, 16.2. ἵνα προσδέξησθε αὐτὴν ἐν κυρίῳ ἀξίως τῶν ἁγίων, καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν χρῄζῃ πράγματι, καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ. 16.3. Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ, 16.4. οἵτινες ὑπὲρ τῆς ψυχῆς μου τὸν ἑαυτῶν τράχηλον ὑπέθηκαν, οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν, 16.5. καὶ τὴν κατʼ οἶκον αὐτῶν ἐκκλησίαν. ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν. 16.6. ἀσπάσασθε Μαρίαν, ἥτις πολλὰ ἐκοπίασεν εἰς ὑμᾶς. 16.7. ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γέγοναν ἐν Χριστῷ. 16.8. ἀσπάσασθε Ἀμπλιᾶτον τὸν ἀγαπητόν μου ἐν κυρίῳ. 16.9. ἀσπάσασθε Οὐρβανὸν τὸν συνεργὸν ἡμῶν ἐν Χριστῷ καὶ Στάχυν τὸν ἀγαπητόν μου. 16.10. ἀσπάσασθε Ἀπελλῆν τὸν δόκιμον ἐν Χριστῷ. ἀσπάσασθε τοὺς ἐκ τῶν Ἀριστοβούλου. 16.11. ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆ μου. ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ. 16.12. ἀσπάσασθε Τρύφαιναν καὶ Τρυφῶσαν τὰς κοπιώσας ἐν κυρίῳ. ἀσπάσασθε Περσίδα τὴν ἀγαπητήν, ἥτις πολλὰ ἐκοπίασεν ἐν κυρίῳ. 16.13. ἀσπάσασθε Ῥοῦφον τὸν ἐκλεκτὸν ἐν κυρίῳ καὶ τὴν μητέρα αὐτοῦ καὶ ἐμοῦ. 16.14. ἀσπάσασθε Ἀσύνκριτον, Φλέγοντα, Ἑρμῆν, Πατρόβαν, Ἑρμᾶν, καὶ τοὺς σὺν αὐτοῖς ἀδελφούς. 16.15. ἀσπάσασθε Φιλόλογον καὶ Ἰουλίαν, Νηρέα καὶ τὴν ἀδελφὴν αὐτοῦ, καὶ Ὀλυμπᾶν, καὶ τοὺς σὺν αὐτοῖς πάντας ἁγίους. 16.16. Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι πᾶσαι τοῦ χριστοῦ. 16.17. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας, καὶ ἐκκλίνετε ἀπʼ αὐτῶν· 16.18. οἱ γὰρ τοιοῦτοι τῷ κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσι τὰς καρδίας τῶν ἀκάκων. 16.19. ἡ γὰρ ὑμῶν ὑπακοὴ εἰς πάντας ἀφίκετο· ἐφʼ ὑμῖν οὖν χαίρω, θέλω δὲ ὑμᾶς σοφοὺς [μὲν] εἶναι εἰς τὸ ἀγαθόν, ἀκεραίους δὲ εἰς τὸ κακόν. 16.20. ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ μεθʼ ὑμῶν. 16.21. Ἀσπάζεται ὑμᾶς Τιμόθεος ὁ συνεργός [μου], καὶ Λούκιος καὶ Ἰάσων καὶ Σωσίπατρος οἱ συγγενεῖς μου. 16.22. ἀσπάζομαι ὑμᾶς ἐγὼ Τέρτιος ὁ γράψας τὴν ἐπιστολὴν ἐν κυρίῳ. 16.23. ἀσπάζεται ὑμᾶς Γαῖος ὁ ξένος μου καὶ ὅλης τῆς ἐκκλησίας. ἀσπάζεται ὑμᾶς Ἔραστος ὁ οἰκονόμος τῆς πόλεως καὶ Κούαρτος ὁ ἀδελφός. 16.26. φανερωθέντος δὲ νῦν διά τε γραφῶν προφητικῶν κατʼ ἐπιταγὴν τοῦ αἰωνίου θεοῦ εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος, | 1.13. Now I don't desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles. 1.14. I am debtor both to Greeks and to foreigners, both to the wise and to the foolish. 1.15. So, as much as is in me, I am eager to preach the gospel to you also who are in Rome. 1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith." 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools, 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God, 2.18. and know his will, and approve the things that are excellent, being instructed out of the law, 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness, 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 2.25. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 2.26. If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? 2.27. Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law? 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 3.2. Much in every way! Because first of all, they were entrusted with the oracles of God. 3.3. For what if some were without faith? Will their lack of faith nullify the faithfulness of God? 3.4. May it never be! Yes, let God be found true, but every man a liar. As it is written, "That you might be justified in your words, And might prevail when you come into judgment." 3.5. But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do. 3.6. May it never be! For then how will God judge the world? 3.7. For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner? 3.8. Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.10. As it is written, "There is no one righteous. No, not one. 3.11. There is no one who understands. There is no one who seeks after God. 3.12. They have all turned aside. They have together become unprofitable. There is no one who does good, No, not, so much as one." 3.13. "Their throat is an open tomb. With their tongues they have used deceit." "The poison of vipers is under their lips;" 3.14. "Whose mouth is full of cursing and bitterness." 3.15. "Their feet are swift to shed blood. 3.16. Destruction and misery are in their ways. 3.17. The way of peace, they haven't known." 3.18. "There is no fear of God before their eyes." 3.19. Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God. 3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.29. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also, 4.17. As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. 4.18. Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, "So will your seed be." 4.19. Without being weakened in faith, he didn't consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah's womb. 7.6. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. 7.9. I was alive apart from the law once, but when the commandment came, sin revived, and I died. 8.1. There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 8.8. Those who are in the flesh can't please God. 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 8.14. For as many as are led by the Spirit of God, these are children of God. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!" 8.16. The Spirit himself testifies with our spirit that we are children of God; 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 9.16. So then it is not of him who wills, nor of him who runs, but of God who has mercy. 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles? 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.6. Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; 12.7. or service, let us give ourselves to service; or he who teaches, to his teaching; 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 12.9. Let love be without hypocrisy. Abhor that which is evil. Cling to that which is good. 15.19. in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ; 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.31. that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints; 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae, 16.2. that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. 16.3. Greet Prisca and Aquila, my fellow workers in Christ Jesus, 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.6. Greet Mary, who labored much for us. 16.7. Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me. 16.8. Greet Amplias, my beloved in the Lord. 16.9. Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. 16.10. Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. 16.11. Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord. 16.12. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord. 16.13. Greet Rufus, the chosen in the Lord, and his mother and mine. 16.14. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. 16.15. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you. 16.17. Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you learned, and turn away from them. 16.18. For those who are such don't serve our Lord, Jesus Christ, but their own belly; and by their smooth and flattering speech, they deceive the hearts of the innocent. 16.19. For your obedience has become known to all. I rejoice therefore over you. But I desire to have you wise in that which is good, but innocent in that which is evil. 16.20. And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you. 16.21. Timothy, my fellow worker, greets you, as do Lucius, Jason, and Sosipater, my relatives. 16.22. I, Tertius, who write the letter, greet you in the Lord. 16.23. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother. |
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| 291. Philo of Byblos, Fragments, 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philo of alexandria Found in books: Gunderson (2022) 32 |
| 292. Petronius Arbiter, Satyricon, 2.5, 2.51-2.52, 2.56, 2.59, 2.64, 2.69, 2.76-2.80, 2.82 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philo of alexandria •philo of alexandria, on judaism Found in books: Lidonnici and Lieber (2007) 204, 205, 209, 224 |
| 293. Ptolemy, Harmonics, 16.12-16.21 (1st cent. CE - missingth cent. CE) Tagged with subjects: •philo of alexandria Found in books: Motta and Petrucci (2022) 210 |
| 294. Seneca The Younger, De Clementia, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Mermelstein (2021) 94 |
| 295. Seneca The Younger, De Consolatione Ad Polybium (Ad Polybium De Consolatione) (Dialogorum Liber Xi), 13.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philo of alexandria, definition of courage •philo of alexandria, on philanthropia Found in books: Mermelstein (2021) 93 |
| 296. Seneca The Younger, On Anger, 1.16.7, 2.2.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philo of alexandria, jewish philosopher, eupatheiai •philo of alexandria, jewish philosopher, confused with bites Found in books: Sorabji (2000) 50 |
| 297. Seneca The Younger, De Otio Sapientis (Dialogorum Liber Viii), 1.4, 4.1-4.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philo of alexandria, allegorical commentary •philo of alexandria Found in books: O, Daly (2020) 64; Taylor and Hay (2020) 30 |
