Tiresias: The Ancient Mediterranean Religions Source Database

^5.2 אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃

^5.2 I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’

^30.3 וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃

^30.3 that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee.

^19.19 וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃, ^33.21 וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃, ^33.22 וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃, ^33.23 וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃

^19.19 And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice.
^33.21 And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock. ^33.22 And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by. ^33.23 And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’

^1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃, ^3.11 וַיֹּאמֶר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה הֲמִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל־מִמֶּנּוּ אָכָלְתָּ׃, ^3.12 וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה־לִּי מִן־הָעֵץ וָאֹכֵל׃, ^3.13 וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל׃, ^6.5 וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃, ^6.6 וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃, ^6.7 וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃

^1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’,
^3.11 And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’, ^3.12 And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’, ^3.13 And the LORD God said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’,
^6.5 And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. ^6.6 And it repented the LORD that He had made man on the earth, and it grieved Him at His heart. ^6.7 And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’

^4.17 חֲבוּר עֲצַבִּים אֶפְרָיִם הַנַּח־לוֹ׃

^4.17 Ephraim is joined to idols; Let him alone.

^19.2 זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה אֲשֶׁר אֵין־בָּהּ מוּם אֲשֶׁר לֹא־עָלָה עָלֶיהָ עֹל׃

^19.2 This is the statute of the law which the LORD hath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke.

^114.3 הַיָּם רָאָה וַיָּנֹס הַיַּרְדֵּן יִסֹּב לְאָחוֹר׃

^114.3 The sea saw it, and fled; The Jordan turned backward.

^22.12 וַיִּקְרָא אֲדֹנָי יְהוִה צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וּלְקָרְחָה וְלַחֲגֹר שָׂק׃

^22.12 And in that day did the Lord, the GOD of hosts, call To weeping, and to lamentation, and to baldness, and to girding with sackcloth;

^8.85 κὰκ κεφαλῆς εἴρυσσε, κάλυψε δὲ καλὰ πρόσωπα·, ταῦτʼ ἄρʼ ἀοιδὸς ἄειδε περικλυτός· αὐτὰρ Ὀδυσσεὺς, πορφύρεον μέγα φᾶρος ἑλὼν χερσὶ στιβαρῇσι, αἴδετο γὰρ Φαίηκας ὑπʼ ὀφρύσι δάκρυα λείβων. ἦ τοι ὅτε λήξειεν ἀείδων θεῖος ἀοιδός, δάκρυ ὀμορξάμενος κεφαλῆς ἄπο φᾶρος ἕλεσκε, κῆρυξ δʼ ἐγγύθεν ἦλθε φέρων φόρμιγγα λίγειαν, Δημοδόκῳ· ὁ δʼ ἔπειτα κίʼ ἐς μέσον· ἀμφὶ δὲ κοῦροι, πρωθῆβαι ἵσταντο, δαήμονες ὀρχηθμοῖο, πέπληγον δὲ χορὸν θεῖον ποσίν. αὐτὰρ Ὀδυσσεὺς

^8.85 pulled it over his head, and hid his handsome face, for he was ashamed to shed tears from under his eyebrows in front of the Phaeacians. Indeed, each time the divine singer stopped singing, Odysseus took the cloak from his head, wiped his tears, grasped a goblet with two handles, and made libation to the gods.

¹⁰⁷² ὀτοτοτοῖ πόποι δᾶ. ¹⁰⁷³ Ὦπολλον Ὦπολλον. Χορός, ¹⁰⁷⁴ τί ταῦτʼ ἀνωτότυξας ἀμφὶ Λοξίου; ¹⁰⁸² ἀπώλεσας γὰρ οὐ μόλις τὸ δεύτερον. Χορός, ¹⁰⁸⁷ ἆ ποῖ ποτʼ ἤγαγές με; πρὸς ποίαν στέγην; Χορός, ¹⁰⁹⁰ μισόθεον μὲν οὖν, πολλὰ συνίστορα, ¹⁰⁹⁸ τὸ μὲν κλέος σοῦ μαντικὸν πεπυσμένοι, ¹⁰⁹⁹ ἦμεν· προφήτας δʼ οὔτινας ματεύομεν. Κασάνδρα, ¹¹⁰⁵ τούτων ἄιδρίς εἰμι τῶν μαντευμάτων. ¹¹⁰⁶ ἐκεῖνα δʼ ἔγνων· πᾶσα γὰρ πόλις βοᾷ. Κασάνδρα, ¹¹⁰⁹ λουτροῖσι φαιδρύνασα—πῶς φράσω τέλος; ¹¹¹² οὔπω ξυνῆκα· νῦν γὰρ ἐξ αἰνιγμάτων, ¹¹¹⁴ ἒ ἔ, παπαῖ παπαῖ, τί τόδε φαίνεται; ¹¹¹⁹ ποίαν Ἐρινὺν τήνδε δώμασιν κέλῃ, ¹¹²⁰ ἐπορθιάζειν; οὔ με φαιδρύνει λόγος. ¹¹³⁰ οὐ κομπάσαιμʼ ἂν θεσφάτων γνώμων ἄκρος, ¹¹³¹ εἶναι, κακῷ δέ τῳ προσεικάζω τάδε. ¹¹³² ἀπὸ δὲ θεσφάτων τίς ἀγαθὰ φάτις, ¹¹³³ βροτοῖς τέλλεται; κακῶν γὰρ διαὶ, ¹¹³⁴ πολυεπεῖς τέχναι θεσπιῳδὸν, ¹¹³⁵ φόβον φέρουσιν μαθεῖν. Κασάνδρα, ¹¹⁴² νόμον ἄνομον, οἷά τις ξουθὰ, ¹¹⁵⁶ ἰὼ γάμοι γάμοι Πάριδος ὀλέθριοι φίλων. ¹¹⁵⁷ ἰὼ Σκαμάνδρου πάτριον ποτόν. ¹¹⁵⁸ τότε μὲν ἀμφὶ σὰς ἀϊόνας τάλαινʼ, ¹¹⁵⁹ ἠνυτόμαν τροφαῖς·, ¹¹⁶⁰ νῦν δʼ ἀμφὶ Κωκυτόν τε κἀχερουσίους, ¹¹⁶¹ ὄχθας ἔοικα θεσπιῳδήσειν τάχα. Χορός, ¹¹⁶² τί τόδε τορὸν ἄγαν ἔπος ἐφημίσω; ¹¹⁶⁶ θραύματʼ ἐμοὶ κλύειν. Κασάνδρα, ¹¹⁷³ ἑπόμενα προτέροισι τάδʼ ἐφημίσω. ¹¹⁷⁷ τέρμα δʼ ἀμηχανῶ. Κασάνδρα, ¹¹⁷⁸ καὶ μὴν ὁ χρησμὸς οὐκέτʼ ἐκ καλυμμάτων, ¹¹⁹⁹ παιώνιον γένοιτο; θαυμάζω δέ σου,

¹⁰⁷² Otototoi, Gods, Earth, — ¹⁰⁷³ Apollon, Apollon! CHOROS. ¹⁰⁷⁴ Why didst thou
1082 For thou hast quite, this second time, destroyed me. CHOROS.
¹⁰⁸⁷ Ha, whither hast thou led me? to what roof now? CHOROS.
¹⁰⁹⁰ How! How!
¹⁰⁹⁸ Ay, we have heard of thy soothsaying glory, ¹⁰⁹⁹ Doubtless: but prophets none are we in scent of! KASSANDRA.
¹¹⁰⁵ of these I witless am — these prophesyings. ¹¹⁰⁶ But those I knew: for the whole city bruits them. KASSANDRA.
¹¹⁰⁹ Consummation? It soon will be there:
¹¹¹² Nor yet I’ve gone with thee! for — after riddles —,
¹¹¹⁴ Eh, eh, papai, papai,
¹¹¹⁹ What this Erinus which i’ the house thou callest, ¹¹²⁰ To raise her cry? Not me thy word enlightens!
¹¹³⁰ I would not boast to be a topping critic, ¹¹³¹ of oracles: but to some sort of evil, ¹¹³² I liken these. From oracles, what good speech, ¹¹³³ To mortals, beside, is sent? ¹¹³⁴ It comes of their evils: these arts word-abounding that sing the event, ¹¹³⁵ Bring the fear’t is their office to teach. KASSANDRA.
¹¹⁴² A lay — no lay!
¹¹⁵⁶ Ah me, the nuptials, the nuptials of Paris, the deadly to friends! ¹¹⁵⁷ Ah me, of Skamandros the draught, ¹¹⁵⁸ Paternal! There once, to these ends, ¹¹⁵⁹ On thy banks was I brought, ¹¹⁶⁰ The unhappy! And now, by Kokutos and Acheron’s shore, ¹¹⁶¹ I shall soon be, it seems, these my oracles singing once more! CHOROS. ¹¹⁶² Why this word, plain too much,
¹¹⁶⁶ of thee shrill shrieking:
¹¹⁷³ To things, on the former consequent,
¹¹⁷⁷ And of all this the end, ¹¹⁷⁸ Well then, the oracle from veils no longer,
¹¹⁹⁹ Become thy cure? No less I wonder at thee,

^16.8 וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ וְהִנֵּה עִתֵּךְ עֵת דֹּדִים וָאֶפְרֹשׂ כְּנָפִי עָלַיִךְ וָאֲכַסֶּה עֶרְוָתֵךְ וָאֶשָּׁבַע לָךְ וָאָבוֹא בִבְרִית אֹתָךְ נְאֻם אֲדֹנָי יְהוִה וַתִּהְיִי לִי׃, ^16.15 וַתִּבְטְחִי בְיָפְיֵךְ וַתִּזְנִי עַל־שְׁמֵךְ וַתִּשְׁפְּכִי אֶת־תַּזְנוּתַיִךְ עַל־כָּל־עוֹבֵר לוֹ־יֶהִי׃, ^16.34 וַיְהִי־בָךְ הֵפֶךְ מִן־הַנָּשִׁים בְּתַזְנוּתַיִךְ וְאַחֲרַיִךְ לֹא זוּנָּה וּבְתִתֵּךְ אֶתְנָן וְאֶתְנַן לֹא נִתַּן־לָךְ וַתְּהִי לְהֶפֶךְ׃

^16.8 Now when I passed by thee, and looked upon thee, and, behold, thy time was the time of love, I spread my skirt over thee, and covered thy nakedness; yea, I swore unto thee, and entered into a covet with thee, saith the Lord GOD, and thou becamest Mine.
^16.15 But thou didst trust in thy beauty and play the harlot because of thy renown, and didst pour out thy harlotries on every one that passed by; his it was.
^16.34 And the contrary is in thee from other women, in that thou didst solicit to harlotry, and wast not solicited; and in that thou givest hire, and no hire is given unto thee, thus thou art contrary.

"αἰετὸς ἐν νεφέλῃσι γενήσεαι: αι δέ κε μὴ δῷς,", ὡς ἔστι Βάκιδος χρησμὸς ἄντικρυς λέγων

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ὤφελεν ὦλαζὼν οὑτωσὶ θερμὸς ὁ πλεύμων. "κἄγωγ ὅτι τένθης εἶ σὺ κἀλαζὼν ἀνήρ.", παἶ αὐτὸν ἐπέχων τῷ ξύλῳ τὸν ἀλαζόνα. αἰβοιβοῖ. τί γελᾷς; ἥσθην χαροποῖσι πιθήκοις.

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¹²⁴² μάτην δ ἐβουθυτοῦμεν. εἰ δὲ μὴ θεὸς" ¹²⁴³ ἔστρεψε τἄνω περιβαλὼν κάτω χθονός, ¹²⁴⁴ ἀφανεῖς ἂν ὄντες οὐκ ἂν ὑμνήθημεν ἂν, ¹²⁴⁵ μούσαις ἀοιδὰς δόντες ὑστέρων βροτῶν. "

¹²⁴² It seems the only things that heaven concerns itself about are my troubles and Troy hateful in their eyes above all other cities. In vain did we sacrifice to them. But if the god had not caught us in his grip and plunged us headlong beneath the earth, we should have been unheard of, and not ever sung in Muses’ songs, ¹²⁴³ It seems the only things that heaven concerns itself about are my troubles and Troy hateful in their eyes above all other cities. In vain did we sacrifice to them. But if the god had not caught us in his grip and plunged us headlong beneath the earth, we should have been unheard of, and not ever sung in Muses’ songs, ¹²⁴⁴ It seems the only things that heaven concerns itself about are my troubles and Troy hateful in their eyes above all other cities. In vain did we sacrifice to them. But if the god had not caught us in his grip and plunged us headlong beneath the earth, we should have been unheard of, and not ever sung in Muses’ songs, ¹²⁴⁵ furnishing to bards of after-days a subject for their minstrelsy. Go, bury now in his poor tomb the dead, wreathed all duly as befits a corpse. And yet I think it makes little difference to the dead, if they get a gorgeous funeral;

^3b ΣΩ. ἄτοπα, ὦ θαυμάσιε, ὡς οὕτω γʼ ἀκοῦσαι. φησὶ γάρ με ποιητὴν εἶναι θεῶν, καὶ ὡς καινοὺς ποιοῦντα θεοὺς τοὺς δʼ ἀρχαίους οὐ νομίζοντα ἐγράψατο τούτων αὐτῶν ἕνεκα, ὥς φησιν. ΕΥΘ. μανθάνω, ὦ Σώκρατες· ὅτι δὴ σὺ τὸ δαιμόνιον φῂς σαυτῷ ἑκάστοτε γίγνεσθαι. ὡς οὖν καινοτομοῦντός σου περὶ τὰ θεῖα γέγραπται ταύτην τὴν γραφήν, καὶ ὡς διαβαλῶν δὴ ἔρχεται εἰς τὸ δικαστήριον, εἰδὼς ὅτι εὐδιάβολα τὰ τοιαῦτα πρὸς τοὺς πολλούς. καὶ ἐμοῦ γάρ τοι,

^3b Socrates. Absurd things, my friend, at first hearing. For he says I am a maker of gods; and because I make new gods and do not believe in the old ones, he indicted me for the sake of these old ones, as he says. Euthyphro. I understand, Socrates; it is because you say the divine monitor keeps coming to you. So he has brought the indictment against you for making innovations in religion, and he is going into court to slander you, knowing that slanders on such subjects are readily accepted by the people. Why, they even laugh at me and say I am crazy

^617e οὐχ ὑμᾶς δαίμων λήξεται, ἀλλʼ ὑμεῖς δαίμονα αἱρήσεσθε. πρῶτος δʼ ὁ λαχὼν πρῶτος αἱρείσθω βίον ᾧ συνέσται ἐξ ἀνάγκης. ἀρετὴ δὲ ἀδέσποτον, ἣν τιμῶν καὶ ἀτιμάζων πλέον καὶ ἔλαττον αὐτῆς ἕκαστος ἕξει. αἰτία ἑλομένου· θεὸς ἀναίτιος.

^617e No divinity shall cast lots for you, but you shall choose your own deity. Let him to whom falls the first lot first select a life to which he shall cleave of necessity. But virtue has no master over her, and each shall have more or less of her as he honors her or does her despite. The blame is his who chooses: God is blameless.272“’ So saying, the prophet flung the lots out among them all, and each took up the lot that fell by his side, except himself; him they did not permit. And whoever took up a lot saw plainly what number he had drawn.

¹³³⁹ Lead me away, I beg you, a rash, useless man.

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Σπάρτην εἰσαφίκανον ἐφέστιοι· ἐκ δὲ λιπόντας <, Σπάρτην Αὐτεσίωνος ἐὺς πάις ἤγαγε Θήρας <, καλλίστην ἐπὶ νῆσον, ἀμείψατο δʼ οὔνομα Θήρης <, ἐξ ἕθεν. ἀλλὰ τὰ μὲν μετόπιν γένετʼ Εὐφήμοιο. <

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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.

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"
^3.38 But now that we have examined with sufficient care Ethiopia and the Trogodyte country and the territory adjoining them, as far as the region which is uninhabited because of the excessive heat, and, beside these, the coast of the Red Sea and the Atlantic deep which stretches towards the south, we shall give an account of the part which still remains âx80x94 and Irefer to the Arabian Gulf âx80x94 drawing in part upon the royal records preserved in Alexandria, and in part upon what we have learned from men who have seen it with their own eyes.For this section of the inhabited world and that about the British Isles and the far north have by no means come to be included in the common knowledge of men. But as for the parts of the inhabited world which lie to the far north and border on the area which is uninhabited because of the cold, we shall discuss them when we record the deeds of Gaius Caesar;for he it was who extended the Roman Empire the farthest into those parts and brought it about that all the area which had formerly been unknown came to be included in a narrative of history; 3.39 In the course of the journey, then, from the city of Arsinoê along the right mainland, in many places numerous streams, which have a bitter salty taste, drop from the cliffs into the sea. And after a man has passed these waters, above a great plain there towers a mountain whose colour is like ruddle and blinds the sight of any who gaze steadfastly upon it for some time. Moreover, at the edge of the skirts of the mountain there lies a harbour, known as Aphroditês Harbour, which has a winding entrance.Above this harbour are situated three islands, two of which abound in olive trees and are thickly shaded, while one falls short of the other two in respect of the number of these trees but contains a multitude of the birds called meleagrides.Next there is a very large gulf which is called Acathartus, and by it is an exceedingly long peninsula, over the narrow neck of which men transport their ships to the opposite sea.And as a man coasts along these regions he comes to an island which lies at a distance out in the open sea and stretches for a length of eighty stades; the name of it is Ophiodes and it was formerly full of fearful serpents of every variety, which was in fact the reason why it received this name, but in later times the kings at Alexandria have laboured so diligently on the reclaiming of it that not one of the animals which were formerly there is any longer to be seen on the island.However, we should not pass over the reason why the kings showed diligence in the reclamation of the island. For there is found on it the topaz, as it is called, which is a pleasing transparent stone, similar to glass, and of a marvellous golden hue.Consequently no unauthorized person may set foot upon the island and it is closely guarded, every man who has approached it being put to death by the guards who are stationed there. And the latter are few in number and lead a miserable existence. For in order to prevent any stone being stolen, not a single boat is left on the island; furthermore, any who sail by pass along it at a distance because of their fear of the king; and the provisions which are brought to it are quickly exhausted and there are absolutely no other provisions in the land.Consequently, whenever only a little food is left, all the inhabitants of the village sit down and await the arrival of the ship of those who are bringing the provisions, and when these are delayed they are reduced to their last hopes.And the stone we have mentioned, being found in the rock, is not discernible during the day because of the stifling heat, since it is overcome by the brilliance of the sun, but when night falls it shines in the dark and is visible from afar, in whatever place it may be.The guards on the island divide these places by lot among themselves and stand watch over them, and when the stone shines they put around it, to mark the place, a vessel corresponding in size to the chunk of stone which gives out the light; and when day comes and they go their rounds they cut out the area which has been so marked and turn it over to men who are able by reason of their craftsmanship to polish it properly. ", "
^3.40.4 For ships, then, which are equipped with oars the place is suitable enough, since it rolls along no wave from a great distance and affords, furthermore, fishing in the greatest abundance; but the ships which carry the elephants, being of deep draft because of their weight and heavy by reason of their equipment, bring upon their crews great and terrible dangers. " ^3.40.5 For running as they do under full sail and often times being driven during the night before the force of the winds, sometimes they will strike against rocks and be wrecked or sometimes run aground on slightly submerged spits. The sailors are unable to go over the sides of the ship because the water is deeper than a mans height, and when in their efforts to rescue their vessel by means of their punting-poles they accomplish nothing, they jettison everything except their provisions; but if even by this course they do not succeed in effecting an escape, they fall into great perplexity by reason of the fact that they can make out neither an island nor a promontory nor another ship near at hand; âx80x94 for the region is altogether inhospitable and only at rare intervals do men cross it in ships.", " ^3.40.6 And to add to these evils the waves within a moments time cast up such a mass of sand against the body of the ship and heap it up in so incredible a fashion that it soon piles up a mound round about the place and binds the vessel, as if of set purpose, to the solid land.", " ^3.40.7 Now the men who have suffered this mishap, at the outset bewail their lot with moderation in the face of a deaf wilderness, having as yet not entirely abandoned hope of ultimate salvation; for oftentimes the swell of the flood-tide has intervened for men in such a plight and raised the ship aloft, and suddenly appearing, as might a deus ex machina, has brought succour to men in the extremity of peril. But when such god-sent aid has not been vouchsafed to them and their food fails, then the strong cast the weaker into the sea in order that for the few left the remaining necessities of life may last a greater number of days. But finally, when they have blotted out of their minds all their hopes, these perish by a more miserable fate than those who had died before; for whereas the latter in a moments time returned to Nature the spirit which she had given them, these parcelled out their death into many separate hardships before they finally, suffering long-protracted tortures, were granted the end of life.", " ^3.40.8 As for the ships which have been stripped of their crews in this pitiable fashion, there they remain for many years, like a group of cenotaphs, embedded on every side in a heap of sand, their masts and yard-arms si standing aloft, and they move those who behold them from afar to pity and sympathy for the men who have perished. For it is the kings command to leave in place such evidences of disasters that they may give notice to sailors of the region which works to their destruction.", " ^3.40 After sailing past these regions one finds that the coast is inhabited by many nations of Ichthyophagi and many nomadic Trogodytes. Then there appear mountains of all manner of peculiarities until one comes to the Harbour of Soteria, as it is called, which gained this name from the first Greek sailors who found safety there.From this region onwards the gulf begins to become contracted and to curve toward Arabia. And here it is found that the nature of the country and of the sea has altered by reason of the peculiar characteristic of the region; 3.41 The voyage along the coast, as one leaves these regions, from Ptolemaïs as far as the Promontories of the Tauri we have already mentioned, when we told of Ptolemys hunting of the elephants; and from the Tauri the coast swings to the east, and at the time of the summer solstice the shadows fall to the south, opposite to what is true with us, at about the second hour of the day.The country also has rivers, which flow from the Psebaean mountains, as they are called. Moreover, it is checkered by great plains as well, which bear mallows, cress, and palms, all of unbelievable size; and it also brings forth fruits of every description, which have an insipid taste and are unknown among us.That part which stretches towards the interior is full of elephants and wild bulls and lions and many other powerful wild beasts of every description. The passage by sea is broken up by islands which, though they bear no cultivated fruit, support varieties of birds which are peculiar to them and marvellous to look upon.After this place the sea is quite deep and produces all kinds of sea-monsters of astonishing size, which, however, offer no harm to men unless one by accident falls upon their back-fins; for they are unable to pursue the sailors, since when they rise from the sea their eyes are blinded by the brilliance of the sun. These, then, are the farthest known parts of the Trogodyte country, and are circumscribed by the ranges which go by the name of Psebaean. ", ^3.42 But we shall now take up the other side, namely, the opposite shore which forms the coast of Arabia, and shall describe it, beginning with the innermost recess. This bears the name Poseideion, since an altar was erected here to Poseidon Pelagius by that Ariston who was dispatched by Ptolemy to investigate the coast of Arabia as far as the ocean.Directly after the innermost recess is a region along the sea which is especially honoured by the natives because of the advantage which accrues from it to them. It is called the Palm-grove and contains a multitude of trees of this kind which are exceedingly fruitful and contribute in an unusual degree to enjoyment and luxury. 3.43 The coast which comes next was originally inhabited by the Maranitae, and then by the Garindanes who were their neighbours. The latter secured the country somewhat in this fashion: In the above-mentioned Palm-grove a festival was celebrated every four years, to which the neighbouring peoples thronged from all sides, both to sacrifice to the gods of the sacred precinct hecatombs of well-fed camels and also to carry back to their native lands some of the water of this place, since the tradition prevailed that this drink gave health to such as partook of it.When for these reasons, then, the Maranitae gathered to the festival, the Garindanes, putting to the sword those who had been left behind in the country, and lying in ambush for those who were returning from the festival, utterly destroyed the tribe, and after stripping the country of its inhabitants they divided among themselves the plains, which were fruitful and supplied abundant pasture for their herds and flocks.This coast has few harbours and is divided by many large mountains, by reason of which it shows every shade of colour and affords a marvellous spectacle to those who sail past it.After one has sailed past this country the Laeanites Gulf comes next, about which are many inhabited villages of Arabs who are known as Nabataeans. This tribe occupies a large part of the coast and not a little of the country which stretches inland, and it has a people numerous beyond telling and flocks and herds in multitude beyond belief.Now in ancient times these men observed justice and were content with the food which they received from their flocks, but later, after the kings in Alexandria had made the ways of the sea navigable for the merchants, these Arabs not only attacked the shipwrecked, but fitting out pirate ships preyed upon the voyagers, imitating in their practices the savage and lawless ways of the Tauri of the Pontus; some time afterward, however, they were caught on the high seas by some quadriremes and punished as they deserved.Beyond these regions there is a level and well-watered stretch of land which produces, by reason of springs which flow through its whole extent, dogs-tooth grass, lucerne, and lotus as tall as a man. And because of the abundance and excellent quality of the pasturage, not only does it support every manner of flocks and herds in multitude beyond telling, but also wild camels, deer, and gazelles.And against the multitude of animals which are nourished in that place there gather in from the desert bands of lions and wolves and leopards, against which the herdsmen must perforce battle both day and night to protect their charges; and in this way the lands good fortune becomes a cause of misfortune for its inhabitants, seeing that it is generally Natures way to dispense to men along with good things what is hurtful as well. ",
^3.44.4 Beyond these islands there extends for about athousand stades a coast which is precipitous and difficult for ships to sail past; for there is neither harbour beneath the cliffs nor roadstead where sailors may anchor, and no natural breakwater which affords shelter in emergency for mariners in distress. And parallel to the coast here runs a mountain range at whose summit are rocks which are sheer and of a terrifying height, and at its base are sharp undersea ledges in many places and behind them are ravines which are eaten away underneath and turn this way and that. ^3.44.5 And since these ravines are connected by passages with one another and the sea is deep, the surf, as it at one time rushes in and at another time retreats, gives forth a sound resembling a mighty crash of thunder. At one place the surf, as it breaks upon huge rocks, rocks leaps on high and causes an astonishing mass of foam, at another it is swallowed up within the caverns and creates such a terrifying agitation of the waters that men who unwittingly draw near these places are so frightened that they die, as it were, a first death. ^3.44 Next after these plains as one skirts the coast comes a gulf of extraordinary nature. It runs, namely, to a point deep into the land, extends in length a distance of some five hundred stades, and shut in as it is by crags which are of wondrous size, its mouth is winding and hard to get out of; for a rock which extends into the sea obstructs its entrance and so it is impossible for a ship either to sail into or out of the gulf.Furthermore, at times when the current rushes in and there are frequent shiftings of the winds, the surf, beating upon the rocky beach, roars and rages all about the projecting rock. The inhabitants of the land about the gulf, who are known as Banizomenes, find their food by hunting the land animals and eating their meat. And a temple has been set up there, which is very holy and exceedingly revered by all Arabians.Next there are three islands which lie off the coast just described and provide numerous harbours. The first of these, history relates, is sacred to Isis and is uninhabited, and on it are stone foundations of ancient dwellings and stelae which are inscribed with letters in a barbarian tongue; the other two islands are likewise uninhabited and all three are covered thick with olive trees which differ from those we have.Beyond these islands there extends for about athousand stades a coast which is precipitous and difficult for ships to sail past; for there is neither harbour beneath the cliffs nor roadstead where sailors may anchor, and no natural breakwater which affords shelter in emergency for mariners in distress. And parallel to the coast here runs a mountain range at whose summit are rocks which are sheer and of a terrifying height, and at its base are sharp undersea ledges in many places and behind them are ravines which are eaten away underneath and turn this way and that.And since these ravines are connected by passages with one another and the sea is deep, the surf, as it at one time rushes in and at another time retreats, gives forth a sound resembling a mighty crash of thunder. At one place the surf, as it breaks upon huge rocks, rocks leaps on high and causes an astonishing mass of foam, at another it is swallowed up within the caverns and creates such a terrifying agitation of the waters that men who unwittingly draw near these places are so frightened that they die, as it were, a first death.This coast, then, is inhabited by Arabs who are called Thamudeni; but the coast next to it is bounded by a very large gulf, off which lie scattered islands which are in appearance very much like the islands called the Echinades. After this coast there come sand dunes, of infinite extent in both length and width and black in colour.Beyond them a neck of land is to be seen and a harbour, the fairest of any which have come to be included in history, called Charmuthas. For behind an extraordinary natural breakwater which slants towards the west there lies a gulf which not only is marvellous in its form but far surpasses all others in the advantages it offers; for a thickly wooded mountain stretches along it, enclosing it on all sides in a ring onehundred stades long; its entrance is two plethra wide, and it provides a harbour undisturbed by the waves sufficient for two thousand vessels.Furthermore, it is exceptionally well supplied with water, since a river, larger than ordinary, empties into it, and it contains in its centre an island which is abundantly watered and capable of supporting gardens. In general, it resembles most closely the harbour of Carthage, which is known as Cothon, of the advantages of which we shall endeavour to give a detailed discussion in connection with the appropriate time. And a multitude of fish gather from the open sea into the harbour both because of the calm which prevails there and because of the sweetness of the waters which flow into it. , ^3.45 After these places, as a man skirts the coast, five mountains rise on high separated one from another, and their peaks taper into breast-shaped tips of stone which give them an appearance like that of the pyramids of Egypt.Then comes a circular gulf guarded on every side by great promontories, and midway on a line drawn across it rises a trapezium-shaped hill on which three temples, remarkable for their height, have been erected to gods, which indeed are unknown to the Greeks, but are accorded unusual honour by the natives.After this there is a stretch of dank coast, traversed at intervals by streams of sweet water from springs; on it there is a mountain which bears the name Chabinus and is heavily covered with thickets of every kind of tree. The land which adjoins the mountainous country is inhabited by the Arabs known as Debae.They are breeders of camels and make use of the services of this animal in connection with the most important needs of their life; for instance, they fight against their enemies from their backs, employ them for the conveyance of their wares and thus easily accomplish all their business, drink their milk and in this way get their food from them, and traverse their entire country riding upon their racing camels.And down the centre of their country runs a river which carries down such an amount of what is gold dust to all appearance that the mud glitters all over as it is carried out at its mouth. The natives of the region are entirely without experience in the working of the gold, but they are hospitable to strangers, not, however, to everyone who arrives among them, but only to Boeotians and Peloponnesians, the reason for this being the ancient friendship shown by Heracles for the tribe, a friendship which, they relate, has come down to them in the form of a myth as a heritage from their ancestors.The land which comes next is inhabited by Alilaei and Gasandi, Arab peoples, and is not fiery hot, like the neighbouring territories, but is often overspread by mild and thick clouds, from which come heavy showers and timely storms that make the summer season temperate. The land produces everything and is exceptionally fertile, but it does not receive the cultivation of which it would admit because of the lack of experience of the folk.Gold they discover in underground galleries which have been formed by nature and gather in abundance not that which has been fused into a mass out of gold-dust, but the virgin gold, which is called, from its condition when found, "unfired" gold. And as for size the smallest nugget found is about as large as the stone offruit, and the largest not much smaller than a royal nut.This gold they wear about both their wrists and necks, perforating it and alternating it with transparent stones. And since this precious metal abounds in their land, whereas there is a scarcity of copper and iron, they exchange it with merchants for equal parts of the latter wares. , ^3.46 Beyond this people are the Carbae, as they are called, and beyond these the Sabaeans, who are the most numerous of the tribes of the Arabians. They inhabit that part of the country known as Arabia the Blest, which produces most of the things which are held dear among us and nurtures flocks and herds of every kind in multitude beyond telling. And a natural sweet odour pervades the entire land because practically all the things which excel in fragrance grow there unceasingly.Along the coast, for instance, grow balsam, as called, and cassia and a certain other herb possessing a nature peculiar to itself; for when fresh it is most pleasing and delightful to the eye, but when kept for a time it suddenly fades to nothing.And throughout the interior of land there are thick forests, in which are great trees which yield frankincense and myrrh, as well as palms and reeds, cinnamon trees and every other kind which possesses a sweet odour as these have; for it is impossible to enumerate both the peculiar properties and natures of each one severally because of the great volume and the exceptional richness of the fragrance as it is gathered from each and all.For a divine thing and beyond the power of words to describe seems the fragrance which greets the nostrils and stirs the senses of everyone. Indeed, even though those who sail along this coast may be far from the land, that does not deprive them of a portion of the enjoyment which this fragrance affords; for in the summer season, when the wind is blowing off shore, one finds that the sweet odours exhaled by the myrrh-bearing and other aromatic trees penetrate to the near-by parts of the sea; and the reason is that the essence of the sweet-smelling herbs is not, as with us, kept laid away until it has become old and stale, but its potency is in the full bloom of its strength and fresh, and penetrates to the most delicate parts of the sense of smell.And since the breeze carries the emanation of the most fragrant plants, to the voyagers who approach the coast there is wafted a blending of perfumes, delightful and potent, and healthful withal and exotic, composed as it is of the best of them, seeing that the product of the trees has not been minced into bits and so has exhaled its own special strength, nor yet lies stored away in vessels made of a different substance, but taken at the very prime of its freshness and while its divine nature keeps the shoot pure and undefiled. Consequently those who partake of the unique fragrance feel that they are enjoying the ambrosia of which the myths relate, being unable, because of the superlative sweetness of the perfume, to find any other name that would be fitting and worthy of it. , " ^3.47 Nevertheless, fortune has not invested the inhabitants of this land with a felicity which is perfect and leaves no room for envy, but with such great gifts she has coupled what is harmful and may serve as a warning to such men as are wont to despise the gods because of the unbroken succession of their blessings.For in the most fragrant forests is a multitude of snakes, the colour of which is dark-red, their length a span, and their bites altogether incurable; they bite by leaping upon their victim, and as they spring on high they leave a stain of blood upon his skin.And there is also something peculiar to the natives which happens in the case of those whose bodies have become weakened by a protracted illness. For when the body has become permeated by an undiluted and pungent substance and the combination of foreign bodies settles in a porous area, an enfeebled condition ensues which is difficult to cure: consequently at the side of men afflicted in this way they burn asphalt and the beard of a goat, combatting the excessively sweet odour by that from substances of the opposite nature. Indeed the good, when it is measured out in respect of quantity and order, is for human beings an aid and delight, but when it fails of due proportion and proper time the gift which it bestows is unprofitable.The chief city of this tribe is called by them Sabae and is built upon a mountain. The kings of this city succeed to the throne by descent and the people accord to them honours mingled with good and ill. For though they have the appearance of leading a happy life, in that they impose commands upon all and are not accountable for their deeds, yet they are considered unfortunate, inasmuch as it is unlawful for them ever to leave the palace, and if they do so they are stoned to death, in accordance with a certain ancient oracle, by the common crowd.This tribe surpasses not only the neighbouring Arabs but also all other men in wealth and in their several extravagancies besides. For in the exchange and sale of their wares they, of all men who carry on trade for the sake of the silver they receive in exchange, obtain the highest price in return for things of the smallest weight.Consequently, since they have never for ages suffered the ravages of war because of their secluded position, and since an abundance of both gold and silver abounds in the country, especially in Sabae, where the royal palace is situated, they have embossed goblets of every description, made of silver and gold, couches and tripods with silver feet, and every other furnishing of incredible costliness, and halls encircled by large columns, some of them gilded, and others having silver figures on the capitals.Their ceilings and doors they have partitioned by means of panels and coffers made of gold, set with precious stones and placed close together, and have thus made the structure of their houses in every part marvellous for its costliness; for some parts they have constructed of silver and gold, others of ivory and that most showy precious stones or of whatever else men esteem most highly.For the fact is that these people have enjoyed their felicity unshaken since ages past because they have been entire strangers to those whose own covetousness leads them to feel that another mans wealth is their own godsend. The sea in these parts looks to be white in colour, so that the beholder marvels at the surprising phenomenon and at the same time seeks for its cause.And there are prosperous islands near by, containing unwalled cities, all the herds of which are white in colour, while no female has any horn whatsoever. These islands are visited by sailors from every part and especially from Potana, the city which Alexander founded on the Indus river, when he wished to have a naval station on the shore of the ocean. Now as regards Arabia the Blest and its inhabitants we shall be satisfied with what has been said. ", ^3.48 But we must not omit to mention the strange phenomena which are seen in the heavens in these regions. The most marvellous is that which, according to accounts we have, has to do with the constellation of the Great Bear and occasions the greatest perplexity among navigators. What they relate is that, beginning with the month which the Athenians call Maemacterion, not one of the seven stars of the Great Bear is seen until the first watch, in Poseideon none until second, and in the following months they gradually drop out of the sight of navigators.As for the other heavenly bodies, the planets, as they are called, are, in the case of some, larger than they appear with us, and in the case of others their risings and settings are also not the same; and the sun does not, as with us, send forth its light shortly in advance of its actual rising, but while the darkness of night still continues, it suddenly and contrary to all expectation appears and sends forth its light.Because of this there is no daylight in those regions before the sun has become visible, and when out of the midst of the sea, as they say, it comes into view, it resembles a fiery red ball of charcoal which discharges huge sparks, and its shape does not look like a cone, as is the impression we have of it, but it has the shape of a column which has the appearance of being slightly thicker at the top; and furthermore it does not shine or send out rays before the first hour, appearing as a fire that gives forth no light in the darkness; but at the beginning of the second hour it takes on the form of a round shield and sends forth a light which is exceptionally bright and fiery.But at its setting the opposite manifestations take place with respect to it; for it seems to observers to be lighting up the whole universe with a strange kind of ray for not less than two or, as Agatharchides of Cnidus has recorded, for three hours. And in the opinion of the natives this is the most pleasant period, when the heat is steadily lessening because of the setting of the sun.As regards the winds, the west, the south-west, also the north-west and the east blow as in the other parts of the world; but in Ethiopia the south winds neither blow nor are known at all, although in the Trogodyte country and Arabia they so exceptionally hot that they set the forests on fire and cause the bodies of those who take refuge in the shade of their huts to collapse through weakness. The north wind, however, may justly be considered the most favourable of all, since it reaches into every region of the inhabited earth and is ever cool.

^4.62.5 Since the expulsion of the kings, the commonwealth, taking upon itself the guarding of these oracles, entrusts the care of them to persons of the greatest distinction, who hold this office for life, being exempt from military service and from all civil employments, and it assigns public slaves to assist them, in whose absence the others are not permitted to inspect the oracles. In short, there is no possession of the Romans, sacred or profane, which they guard so carefully as they do the Sibylline oracles. They consult them, by order of the senate, when the state is in the grip of party strife or some great misfortune has happened to them in war, or some important prodigies and apparitions have been seen which are difficult of interpretation, as has often happened. These oracles till the time of the Marsian War, as it was called, were kept underground in the temple of Jupiter Capitolinus in a stone chest under the guard of ten men. <

patres et ad haruspices referri et decemviros adire libros iusserunt. haruspices ita responderunt: si quid rei novae inciperetur, id maturandum esse; victoriam, triumphum, propagationem imperii portendi .

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^2.1 Suave, mari magno turbantibus aequora ventis, e terra magnum alterius spectare laborem; non quia vexari quemquamst iucunda voluptas, sed quibus ipse malis careas quia cernere suavest. per campos instructa tua sine parte pericli; suave etiam belli certamina magna tueri, sed nihil dulcius est, bene quam munita tenere, edita doctrina sapientum templa serena, despicere unde queas alios passimque videre, errare atque viam palantis quaerere vitae,

" ^2.1 BOOK II: PROEM Tis sweet, when, down the mighty main, the winds Roll up its waste of waters, from the land To watch anothers labouring anguish far, Not that we joyously delight that man Should thus be smitten, but because tis sweet To mark what evils we ourselves be spared; Tis sweet, again, to view the mighty strife of armies embattled yonder oer the plains, Ourselves no sharers in the peril; but naught There is more goodly than to hold the high Serene plateaus, well fortressed by the wise, Whence thou mayst look below on other men And see them evrywhere wandring, all dispersed In their lone seeking for the road of life; Rivals in genius, or emulous in rank, Pressing through days and nights with hugest toil For summits of power and mastery of the world. O wretched minds of men! O blinded hearts! In how great perils, in what darks of life Are spent the human years, however brief!- O not to see that nature for herself Barks after nothing, save that pain keep off, Disjoined from the body, and that mind enjoy Delightsome feeling, far from care and fear! Therefore we see that our corporeal life Needs little, altogether, and only such As takes the pain away, and can besides Strew underneath some number of delights. More grateful tis at times (for nature craves No artifice nor luxury), if forsooth There be no golden images of boys Along the halls, with right hands holding out The lamps ablaze, the lights for evening feasts, And if the house doth glitter not with gold Nor gleam with silver, and to the lyre resound No fretted and gilded ceilings overhead, Yet still to lounge with friends in the soft grass Beside a river of water, underneath A big trees boughs, and merrily to refresh Our frames, with no vast outlay- most of all If the weather is laughing and the times of the year Besprinkle the green of the grass around with flowers. Nor yet the quicker will hot fevers go, If on a pictured tapestry thou toss, Or purple robe, than if tis thine to lie Upon the poor mans bedding. Wherefore, since Treasure, nor rank, nor glory of a reign Avail us naught for this our body, thus Reckon them likewise nothing for the mind: Save then perchance, when thou beholdest forth Thy legions swarming round the Field of Mars, Rousing a mimic warfare- either side Strengthened with large auxiliaries and horse, Alike equipped with arms, alike inspired; Or save when also thou beholdest forth Thy fleets to swarm, deploying down the sea: For then, by such bright circumstance abashed, Religion pales and flees thy mind; O then The fears of death leave heart so free of care. But if we note how all this pomp at last Is but a drollery and a mocking sport, And of a truth mans dread, with cares at heels, Dreads not these sounds of arms, these savage swords But among kings and lords of all the world Mingles undaunted, nor is overawed By gleam of gold nor by the splendour bright of purple robe, canst thou then doubt that this Is aught, but power of thinking?- when, besides The whole of life but labours in the dark. For just as children tremble and fear all In the viewless dark, so even we at times Dread in the light so many things that be No whit more fearsome than what children feign, Shuddering, will be upon them in the dark. This terror then, this darkness of the mind, Not sunrise with its flaring spokes of light, Nor glittering arrows of morning can disperse, But only natures aspect and her law. ATOMIC MOTIONS Now come: I will untangle for thy steps Now by what motions the begetting bodies of the world-stuff beget the varied world, And then forever resolve it when begot, And by what force they are constrained to this, And what the speed appointed unto them Wherewith to travel down the vast ie: Do thou remember to yield thee to my words. For truly matter coheres not, crowds not tight, Since we behold each thing to wane away, And we observe how all flows on and off, As twere, with age-old time, and from our eyes How eld withdraws each object at the end, Albeit the sum is seen to bide the same, Unharmed, because these motes that leave each thing Diminish what they part from, but endow With increase those to which in turn they come, Constraining these to wither in old age, And those to flower at the prime (and yet Biding not long among them). Thus the sum Forever is replenished, and we live As mortals by eternal give and take. The nations wax, the nations wane away; In a brief space the generations pass, And like to runners hand the lamp of life One unto other.",

^1.450 Hoc primum in luco nova res oblata timorem, ^1.451 leniit, hic primum Aeneas sperare salutem, ^1.452 ausus, et adflictis melius confidere rebus. ^1.455 artificumque manus inter se operumque laborem, ^1.456 miratur, videt Iliacas ex ordine pugnas, ^1.459 Constitit, et lacrimans, Quis iam locus inquit Achate, ^1.462 sunt lacrimae rerum et mentem mortalia tangunt. ^1.463 Solve metus; feret haec aliquam tibi fama salutem. ^1.465 multa gemens, largoque umectat flumine voltum. ^1.470 adgnoscit lacrimans, primo quae prodita somno, ^1.482 diva solo fixos oculos aversa tenebat. ^1.485 Tum vero ingentem gemitum dat pectore ab imo, ^1.488 Se quoque principibus permixtum adgnovit Achivis, ^3.87 Pergama, reliquias Danaum atque immitis Achilli. ^3.616 Hic me, dum trepidi crudelia limina linquunt, ^6.71 Te quoque magna manent regnis penetralia nostris: ^6.72 hic ego namque tuas sortes arcanaque fata, ^6.73 dicta meae genti, ponam, lectosque sacrabo, ^8.608 At Venus aetherios inter dea candida nimbos, ^8.609 dona ferens aderat; natumque in valle reducta, ^8.610 ut procul egelido secretum flumine vidit, ^8.611 talibus adfata est dictis seque obtulit ultro: ^8.612 En perfecta mei promissa coniugis arte, ^8.613 munera, ne mox aut Laurentis, nate, superbos, ^8.614 aut acrem dubites in proelia poscere Turnum. ^8.615 Dixit et amplexus nati Cytherea petivit, ^8.616 arma sub adversa posuit radiantia quercu. ^8.617 Ille, deae donis et tanto laetus honore, ^8.618 expleri nequit atque oculos per singula volvit, ^8.619 miraturque interque manus et bracchia versat, ^8.620 terribilem cristis galeam flammasque vomentem, ^8.621 fatiferumque ensem, loricam ex aere rigentem, ^8.622 sanguineam ingentem, qualis cum caerula nubes, ^8.623 solis inardescit radiis longeque refulget; ^8.625 hastamque et clipei non enarrabile textum. tum levis ocreas electro auroque recocto

^1.450 has crossed my path, thou maid without a name! ^1.451 Thy beauty seems not of terrestrial mould, ^1.452 nor is thy music mortal! Tell me, goddess,
^1.455 thy favor we implore, and potent aid, ^1.456 in our vast toil. Instruct us of what skies,
^1.459 compelled by wind and wave. Lo, this right hand,
^1.462 honors divine. We Tyrian virgins oft, ^1.463 bear bow and quiver, and our ankles white,
^1.465 the Punic power, where Tyrian masters hold, "
^1.470 of her own brother. T was an ancient wrong;",
^1.482 blinded by greed, and reckless utterly,
^1.485 and at the very altar hewed him down.
^1.488 her grief and stricken love. But as she slept,
^3.87 where foul abomination had profaned,
^3.616 who from beneath the hollow scarped crag,
^6.71 An icy shudder through the marrow ran, ^6.72 of the bold Trojans; while their sacred King, ^6.73 Poured from his inmost soul this plaint and prayer :
^8.608 ummoned Evander. From his couch arose, " ^8.609 the royal sire, and oer his aged frame", ^8.610 a tunic threw, tying beneath his feet, ^8.611 the Tuscan sandals: an Arcadian sword, ^8.612 girt at his left, was over one shoulder slung, ^8.613 his cloak of panther trailing from behind. ^8.614 A pair of watch-dogs from the lofty door, ^8.615 ran close, their lord attending, as he sought, ^8.616 his guest Aeneas; for his princely soul, ^8.617 remembered faithfully his former word, ^8.618 and promised gift. Aeneas with like mind, " ^8.619 was stirring early. King Evanders son", ^8.620 Pallas was at his side; Achates too, ^8.621 accompanied his friend. All these conjoin, ^8.622 in hand-clasp and good-morrow, taking seats, ^8.623 in midcourt of the house, and give the hour, ^8.625 “Great leader of the Teucrians, while thy life,

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" ^13.173 Σαδδουκαῖοι δὲ τὴν μὲν εἱμαρμένην ἀναιροῦσιν οὐδὲν εἶναι ταύτην ἀξιοῦντες οὐδὲ κατ αὐτὴν τὰ ἀνθρώπινα τέλος λαμβάνειν, ἅπαντα δὲ ἐφ ἡμῖν αὐτοῖς κεῖσθαι, ὡς καὶ τῶν ἀγαθῶν αἰτίους ἡμᾶς γινομένους καὶ τὰ χείρω παρὰ τὴν ἡμετέραν ἀβουλίαν λαμβάνοντας. ἀλλὰ περὶ μὲν τούτων ἀκριβεστέραν πεποίημαι δήλωσιν ἐν τῇ δευτέρᾳ βίβλῳ τῆς ̓Ιουδαϊκῆς πραγματείας."

^13.173 And for the Sadducees, they take away fate, and say there is no such thing, and that the events of human affairs are not at its disposal; but they suppose that all our actions are in our own power, so that we are ourselves the causes of what is good, and receive what is evil from our own folly. However, I have given a more exact account of these opinions in the second book of the Jewish War.

^2.164 Σαδδουκαῖοι δέ, τὸ δεύτερον τάγμα, τὴν μὲν εἱμαρμένην παντάπασιν ἀναιροῦσιν καὶ τὸν θεὸν ἔξω τοῦ δρᾶν τι κακὸν ἢ ἐφορᾶν τίθενται: " ^2.165 φασὶν δ ἐπ ἀνθρώπων ἐκλογῇ τό τε καλὸν καὶ τὸ κακὸν προκεῖσθαι καὶ κατὰ γνώμην ἑκάστου τούτων ἑκατέρῳ προσιέναι. ψυχῆς τε τὴν διαμονὴν καὶ τὰς καθ ᾅδου τιμωρίας καὶ τιμὰς ἀναιροῦσιν."

^2.164 But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; ^2.165 and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades.

^5.5 הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף:

^5.5 One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”

^2.1 אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם:

^2.1 They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor the work of the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.

^2.11 Ἀγαπητοί, παρακαλῶ ὡςπαροίκους καὶ παρεπιδήμουςἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς·, ^2.12 τὴν ἀναστροφὴν ὑμῶν ἐν τοῖς ἔθνεσιν ἔχοντες καλήν, ἵνα, ἐν ᾧ καταλαλοῦσιν ὑμῶν ὡς κακοποιῶν, ἐκ τῶν καλῶν ἔργων ἐποπτεύοντες δοξάσωσι τὸν θεὸνἐν ἡμέρᾳ ἐπισκοπῆς. ^2.15 ὅτι οὕτως ἐστὶν τὸ θέλημα τοῦ θεοῦ, ἀγαθοποιοῦντας φιμοῖν τὴν τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν·̓, ^4.3 ἀρκετὸς γὰρ ὁ παρεληλυθὼς χρόνος τὸ βούλημα τῶν ἐθνῶν κατειργάσθαι, πεπορευμένους ἐν ἀσελγείαις, ἐπιθυμίαις, οἰνοφλυγίαις, κώμοις, πότοις, καὶ ἀθεμίτοις εἰδωλολατρίαις.

^2.11 Beloved, I beg you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; ^2.12 having good behavior among the nations, so in that which they speak against you as evil-doers, they may by your good works, which they see, glorify God in the day of visitation.
^2.15 For this is the will of God, that by well-doing you should put to silence the ignorance of foolish men:
^4.3 For we have spent enough of our past time living in doing the desire of the Gentiles, and to have walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries.

^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. ^10.14 Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.

^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 doesnt 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. ^10.14 Therefore, my beloved, flee fromidolatry.

^4.32 Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλʼ ἦν αὐτοῖς πάντα κοινά. ^15.2 γενομένης δὲ στάσεως καὶ ζητήσεως οὐκ ὀλίγης τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ πρὸς αὐτοὺς ἔταξαν ἀναβαίνειν Παῦλον καὶ Βαρνάβαν καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρους εἰς Ἰερουσαλὴμ περὶ τοῦ ζητήματος τούτου. ^15.7 Πολλῆς δὲ ζητήσεως γενομένης ἀναστὰς Πέτρος εἶπεν πρὸς αὐτούς Ἄνδρες ἀδελφοί, ὑμεῖς ἐπίστασθε ὅτι ἀφʼ ἡμερῶν ἀρχαίων ἐν ὑμῖν ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματός μου ἀκοῦσαι τὰ ἔθνη τὸν λόγον τοῦ εὐαγγελίου καὶ πιστεῦσαι, ^15.15 καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέγραπται, , ^15.20 ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ πνικτοῦ καὶ τοῦ αἵματος·, ^15.29 ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. Ἔρρωσθε. ^19.23 Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ. ^19.24 Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν, ^19.25 οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν Ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστίν, ^19.26 καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον Ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς Ἀσίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι. ^19.27 οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη ἡ Ἀσία καὶ ἡ οἰκουμένη σέβεται. ^19.28 ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες Μεγάλη ἡ Ἄρτεμις Ἐφεσίων. ^19.29 καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου. ^19.30 Παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί·, ^19.31 τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. ^19.32 ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συνκεχυμένη, καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν. ^19.33 ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον προβαλόντων αὐτὸν τῶν Ἰουδαίων, ὁ δὲ Ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ. ^19.34 ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡσεὶ ἐπὶ ὥρας δύο κραζόντων Μεγάλη ἡ Ἄρτεμις Ἐφεσίων . ^19.35 καταστείλας δὲ τὸν ὄχλον ὁ γραμματεύς φησιν Ἄνδρες Ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν Ἐφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης Ἀρτέμιδος καὶ τοῦ διοπετοῦς; ^19.36 ἀναντιρήτων οὖν ὄντων τούτων δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν καὶ μηδὲν προπετὲς πράσσειν. ^19.37 ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν. ^19.38 εἰ μὲν οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται ἔχουσιν πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ ἀνθύπατοί εἰσιν, ἐγκαλείτωσαν ἀλλήλοις. ^19.39 εἰ δέ τι περαιτέρω ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται. ^19.40 καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον μηδενὸς αἰτίου ὑπάρχοντος, περὶ οὗ οὐ δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης. ^19.41 καὶ ταῦτα εἰπὼν ἀπέλυσεν τὴν ἐκκλησίαν.

^4.32 The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common.
^15.2 Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question.
^15.7 When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe.
^15.15 This agrees with the words of the prophets. As it is written, " ^15.16 After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up,", ^15.17 That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things.

^15.20 but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.

^15.29 that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell.",
^19.23 About that time there arose no small stir concerning the Way. ^19.24 For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen, ^19.25 whom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth. ^19.26 You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands. ^19.27 Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships.", ^19.28 When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians!", " ^19.29 The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Pauls companions in travel.", " ^19.30 When Paul wanted to enter in to the people, the disciples didnt allow him.", ^19.31 Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. " ^19.32 Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didnt know why they had come together.", ^19.33 They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. ^19.34 But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!", ^19.35 When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesnt know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? " ^19.36 Seeing then that these things cant be denied, you ought to be quiet, and to do nothing rash.", ^19.37 For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. ^19.38 If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another. ^19.39 But if you seek anything about other matters, it will be settled in the regular assembly. ^19.40 For indeed we are in danger of being accused concerning this days riot, there being no cause. Concerning it, we wouldnt be able to give an account of this commotion.", ^19.41 When he had thus spoken, he dismissed the assembly.

^2.14 ἀλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴνΒαλαάμ,ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιοντῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι·, ^2.15 οὕτως ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν Νικολαϊτῶν ὁμοίως. ^2.16 μετανόησον οὖν· εἰ δὲ μή, ἔρχομαί σοι ταχύ, καὶ πολεμήσω μετʼ αὐτῶν ἐν τῇ ῥομφαίᾳ τοῦ στόματός μου. ^2.20 ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλουςπορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα. ^2.21 καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ, καὶ οὐ θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς. ἰδοὺ βάλλω αὐτὴν εἰς κλίνην, ^2.22 καὶ τοὺς μοιχεύοντας μετʼ αὐτῆς εἰς θλίψιν μεγάλην, ἐὰν μὴ μετανοήσουσιν ἐκ τῶν ἔργων αὐτῆς·, ^2.23 καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ· καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁἐραυνῶν νεφροὺς καὶ καρδίας,καὶδώσωὑμῖνἑκάστῳ κατὰ τὰ ἔργαὑμῶν. ^2.24 ὑμῖν δὲ λέγω τοῖς λοιποῖς τοῖς ἐν Θυατείροις, ὅσοι οὐκ ἔχουσιν τὴν διδαχὴν ταύτην, οἵτινες οὐκ ἔγνωσαν τὰ βαθέα τοῦ Σατανᾶ, ὡς λέγουσιν, οὐ βάλλω ἐφʼ ὑμᾶς ἄλλο βάρος·, ^2.25 πλὴν ὃ ἔχετε κρατήσατε ἄχρι οὗ ἂν ἥξω. ^3.2 γίνου γρηγορῶν, καὶ στήρισον τὰ λοιπὰ ἃ ἔμελλον ἀποθανεῖν, οὐ γὰρ εὕρηκά σου ἔργα πεπληρωμένα ἐνώπιον τοῦ θεοῦ μου·, ^3.3 μνημόνευε οὖν πῶς εἴληφας καὶ ἤκουσας καὶ τήρει, καὶ μετανόησον· ἐὰν οὖν μὴ γρηγορήσῃς, ἥξω ὡς κλέπτης, καὶ οὐ μὴ γνῷς ποίαν ὥραν ἥξω ἐπὶ σέ·, ^13.3 καὶ μίαν ἐκ τῶν κεφαλῶν αὐτοῦ ὡς ἐσφαγμενην εἰς θάνατον, καὶ ἡ πληγὴ τοῦ θανάτου αὐτοῦ ἐθεραπεύθη. ^13.4 καὶ ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τοῦ θηρίου, καὶ προσεκύνησαν τῷ δράκοντι ὅτι ἔδωκεν τὴν ἐξουσίαν τῷ θηρίῳ, καὶ προσεκύνησαν τῷ θηρίῳ λέγοντες Τίς ὅμοιος τῷ θηρίῳ, καὶ τίς δύναται πολεμῆσαι μετʼ αὐτοῦ;

^2.14 But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. ^2.15 So you also have some who hold to the teaching of the Nicolaitans in the same way. ^2.16 Repent therefore, or else I am coming to you quickly, and I will make war against them with the sword of my mouth.
^2.20 But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. ^2.21 I gave her time to repent, but she refuses to repent of her sexual immorality. ^2.22 Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works. ^2.23 I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. " ^2.24 But to you I say, to the rest who are in Thyatira, as many as dont have this teaching, who dont know what some call the deep things of Satan, to you I say, I am not putting any other burden on you.", ^2.25 Nevertheless that which you have, hold firmly until I come.
^3.2 Wake up, and keep the things that remain, which you were about to throw away, for I have found no works of yours perfected before my God. " ^3.3 Remember therefore how you have received and heard. Keep it, and repent. If therefore you wont watch, I will come as a thief, and you wont know what hour I will come upon you.",
^13.3 One of his heads looked like it had been wounded fatally. His fatal wound was healed, and the whole earth marveled at the beast. ^13.4 They worshiped the dragon, because he gave his authority to the beast, and they worshiped the beast, saying, "Who is like the beast? Who is able to make war with him?"

^5.5 τοῦτο γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ χριστοῦ καὶ θεοῦ.

^5.5 Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.

^5.20 εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, ^5.21 φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν.

^5.20 idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, ^5.21 envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God.

^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·, ^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. ^5.12 Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. ^5.13 ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογᾶται μὴ ὄντος νόμου, ^5.14 ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος. ^5.15 Ἀλλʼ οὐχ ὡς τὸ παράπτωμα, οὕτως καὶ τὸ χάρισμα· εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν. καὶ οὐχ ὡς διʼ ἑνὸς ἁμαρτήσαντος τὸ δώρημα·, ^5.16 τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. ^5.17 εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ. ^5.18 Ἄρα οὖν ὡς διʼ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ διʼ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς·, ^5.19 ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. ^5.20 νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, ^5.21 ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ^6.5 εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα·, ^6.6 τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ, ^6.7 ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας. ^6.8 εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συνζήσομεν αὐτῷ·, ^6.9 εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει·, ^6.10 ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ·, ^6.11 ὃ δὲ ζῇ, ζῇ τῷ θεῷ. οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ. ^6.12 Μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ, ^6.13 μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ θεῷ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ θεῷ·, ^6.14 ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει, οὐ γάρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν. ^7.17 Νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ ἐνοικοῦσα ἐν ἐμοὶ ἁμαρτία. ^7.18 οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ·, ^7.19 οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω. ^7.20 εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία. ^8.4 ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα·, ^8.14 ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὗτοι υἱοὶ θεοῦ εἰσίν. ^8.28 οἴδαμεν δὲ ὅτι τοῖς ἀγαπῶσι τὸν θεὸν πάντα συνεργεῖ ὁ θεὸς εἰς ἀγαθόν, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν. ^8.29 ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·, ^8.30 οὓς δὲ προώρισεν, τούτους καὶ ἐκάλεσεν· καὶ οὓς ἐκάλεσεν, τούτους καὶ ἐδικαίωσεν· οὓς δὲ ἐδικαίωσεν, τούτους καὶ ἐδόξασεν. ^9.20 τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν; ὦ ἄνθρωπε, μενοῦνγε σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ;μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντιΤί με ἐποίησας οὕτως; ^9.21 ἢ οὐκ ἔχει ἐξουσίανὁ κεραμεὺς τοῦ πηλοῦἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν; ^9.22 εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦἤνεγκενἐν πολλῇ μακροθυμίᾳσκεύη ὀργῆςκατηρτισμέναεἰς ἀπώλειαν, ^9.23 ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν, ^14.14 οἶδα καὶ πέπεισμαι ἐν κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν διʼ ἑαυτοῦ· εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν. ^14.20 μὴ ἕνεκεν βρώματος κατάλυε τὸ ἔργον τοῦ θεοῦ. πάντα μὲν καθαρά, ἀλλὰ κακὸν τῷ ἀνθρώπῳ τῷ διὰ προσκόμματος ἐσθίοντι.

^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 didnt glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened.",
^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.
^5.12 Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. ^5.13 For until the law, sin was in the world; but sin is not charged when there is no law. " ^5.14 Nevertheless death reigned from Adam until Moses, even over those whose sins werent like Adams disobedience, who is a foreshadowing of him who was to come.", " ^5.15 But the free gift isnt like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many.", ^5.16 The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. ^5.17 For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. ^5.18 So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. " ^5.19 For as through the one mans disobedience many were made sinners, even so through the obedience of the one will many be made righteous.", ^5.20 The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; ^5.21 that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord.
^6.5 For if we have become united with him in the likeness of his death, we will also be part of his resurrection; ^6.6 knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. ^6.7 For he who has died has been freed from sin. ^6.8 But if we died with Christ, we believe that we will also live with him; ^6.9 knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! ^6.10 For the death that he died, he died to sin one time; but the life that he lives, he lives to God. ^6.11 Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. " ^6.12 Therefore dont let sin reign in your mortal body, that you should obey it in its lusts.", ^6.13 Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God. ^6.14 For sin will not have dominion over you. For you are not under law, but under grace.
^7.17 So now it is no more I that do it, but sin which dwells in me. " ^7.18 For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I dont find it doing that which is good.", " ^7.19 For the good which I desire, I dont do; but the evil which I dont desire, that I practice.", " ^7.20 But if what I dont desire, that I do, it is no more I that do it, but sin which dwells in me.",
^8.4 that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
^8.14 For as many as are led by the Spirit of God, these are children of God.
^8.28 We know that all things work together for good for those who love God, to those who are called according to his purpose. ^8.29 For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. ^8.30 Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified.
^9.20 But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this?", " ^9.21 Or hasnt the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor?", ^9.22 What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction, ^9.23 and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory,
^14.14 I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean. "
^14.20 Dont overthrow Gods work for foods sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by eating."

^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.

^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.

^1.2 Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. ^1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ^1.4 ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων·

^1.2 The same was in the beginning with God. ^1.3 All things were made through him. Without him was not anything made that has been made. ^1.4 In him was life, and the life was the light of men.

^1.46 Καὶ εἶπεν Μαριάμ Μεγαλύνει ἡ ψυχή μου τὸν κύριον, ^1.47 καὶ ἠγαλλίασεν τὸ πνεῦμά μου ἐπὶ τῷ θεῷ τῷ σωτῆρί μου·, ^1.48 ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ, ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί·, ^1.49 ὅτι ἐποίησέν μοι μεγάλα ὁ δυνατός, καὶ ἅγιον τὸ ὄνομα αὐτοῦ, ^1.50 καὶ τὸ ἔλεος αὐτοῦ εἰς γενεὰς καὶ γενεάς τοῖς φοβουμένοις αὐτόν. ^1.51 Ἐποίησεν κράτος ἐν βραχίονι αὐτοῦ, διεσκόρπισεν ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν·, ^1.52 καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς, ^1.53 πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς. ^1.54 ἀντελάβετο Ἰσραὴλ παιδὸς αὐτοῦ, μνησθῆναι ἐλέους, ^1.55 καθὼς ἐλάλησεν πρὸς τοὺς πατέρας ἡμῶν, τῷ Ἀβραὰμ καὶ τῷ σπέρματι αὐτοῦ εἰς τὸν αἰῶνα. ^1.68 Εὐλογητὸς Κύριος ὁ θεὸς τοῦ Ἰσραήλ, ὅτι ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ, ^18.13 ὁ δὲ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν, ἀλλʼ ἔτυπτε τὸ στῆθος ἑαυτοῦ λέγων Ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ. ^18.14 λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ παρʼ ἐκεῖνον· ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται.

^1.46 Mary said, "My soul magnifies the Lord. ^1.47 My spirit has rejoiced in God my Savior, ^1.48 For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. ^1.49 For he who is mighty has done great things for me. Holy is his name. ^1.50 His mercy is for generations of generations on those who fear him. ^1.51 He has shown strength with his arm. He has scattered the proud in the imagination of their heart. ^1.52 He has put down princes from their thrones. And has exalted the lowly. ^1.53 He has filled the hungry with good things. He has sent the rich away empty. ^1.54 He has given help to Israel, his servant, that he might remember mercy, ^1.55 As he spoke to our fathers, To Abraham and his seed forever.",
^1.68 "Blessed be the Lord, the God of Israel, For he has visited and worked redemption for his people; "
^18.13 But the tax collector, standing far away, wouldnt even lift up his eyes to heaven, but beat his breast, saying, God, be merciful to me, a sinner!", ^18.14 I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted."

^7.2 καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτʼ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους.

^7.2 Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault.

^4.8 Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, ^4.9 καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι. ^18.17 ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὸν τῇ ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης.

^4.8 Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. ^4.9 He said to him, "I will give you all of these things, if you will fall down and worship me.",
^18.17 If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector.

NA>

^23.4 Real joy, believe me, is a stern matter. Can one, do you think, despise death with a care-free countece, or with a "blithe and gay" expression, as our young dandies are accustomed to say? Or can one thus open his door to poverty, or hold the curb on his pleasures, or contemplate the endurance of pain? He who ponders these things1 in his heart is indeed full of joy; but it is not a cheerful joy. It is just this joy, however, of which I would have you become the owner; for it will never fail you when once you have found its source.
^83.25 Mark Antony was a great man, a man of distinguished ability; but what ruined him and drove him into foreign habits and un-Roman vices, if it was not drunkenness and – no less potent than wine – love of Cleopatra? This it was that made him an enemy of the state; this it was that rendered him no match for his enemies; this it was that made him cruel, when as he sat at table the heads of the leaders of the state were brought in; when amid the most elaborate feasts and royal luxury he would identify the faces and hands of men whom he had proscribed; when, though heavy with wine, he yet thirsted for blood. It was intolerable that he was getting drunk while he did such things; how much more intolerable that he did these things while actually drunk!

^65.1 וַיְהִי עֵשָׂו בֶּן אַרְבָּעִים שָׁנָה <>(בראשית כו, לד)<>, הֲדָא הוּא דִכְתִיב <>(תהלים פ, יד)<>: יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר, רַבִּי פִּינְחָס בְּשֵׁם רַבִּי סִימוֹן, מִכָּל הַנְּבִיאִים לֹא פִּרְסְמוּהָ אֶלָּא שְׁנַיִם, משֶׁה וְאָסָף. משֶׁה אָמַר <>(דברים יד, ח)<>: וְאֶת הַחֲזִיר כִּי מַפְרִיס פַּרְסָה הוּא. אָסָף אָמַר, יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר. לָמָּה הוּא מוֹשְׁלָהּ בַּחֲזִיר, אֶלָּא מָה חֲזִיר הַזֶּה בְּשָׁעָה שֶׁהוּא רוֹבֵץ הוּא מְפַשֵׁט אֶת טְלָפָיו כְּלוֹמַר שֶׁאֲנִי טָהוֹר, כָּךְ מַלְכוּת הַזֹּאת הָרְשָׁעָה גּוֹזֶלֶת וְחוֹמֶסֶת נִרְאֵת כְּאִלּוּ מַצַּעַת אֶת הַבִּימָה. כָּךְ עֵשָׂו כָּל אַרְבָּעִים שָׁנָה צָד נְשֵׁי אֲנָשִׁים וּמְעַנֶּה אוֹתָם, וְכֵיוָן שֶׁהִגִּיעַ לְאַרְבָּעִים שָׁנָה דִּמָּה עַצְמוֹ לְאָבִיו, אָמַר מָה אַבָּא נָשָׂא אִשָּׁה בֶּן אַרְבָּעִים שָׁנָה אַף אֲנִי נוֹשֵׂא אִשָּׁה בֶּן אַרְבָּעִים שָׁנָה, הֲדָא הוּא דִכְתִיב: וַיְהִי עֵשָׂו בֶּן אַרְבָּעִים שָׁנָה.

^65.1 "Thus it is written: "When the wicked rise, men hide themselves" (Prov. 28:28). Hence it was said: He who raises a wicked son or a wicked disciple eventually suffers dimness of sight. As for a wicked disciple, that follows from Ahijah the Shilonite, for he raised Jeroboam and his eyes grew dim, as it says: "Now Ahijah could not see, for his eyes were set by reason of age" (I Kings 14:4) – because he had raised up Jeroboam, a wicked disciple. As for a wicked son, that follows from Isaac.",

⁹ (Devarim 1:
9) "And I said to you at that time, 9) "And give Your servant an understanding heart to judge Your people… for who can judge this heavy people of Yours!" Is it possible that Solomon could not judge Israel, Solomon of whom it is written (
343 (Devarim 33:2) "And he (Moses) said: The L-rd came from Sinai, and He shone forth from Seir to them": Scripture (hereby) relates that Moses did not open with the needs of Israel until he opened with the praise of the L-rd. To what may this be compared? To an advocates standing upon the podium, having been hired by a man to speak in his behalf, and not opening with the needs of that man until opening with the kings praise first — "How exalted is our king! How exalted is our master! The sun has shone upon us! The moon has shone upon us!", all praising with him — after which he opens with the needs of that man, after which he concludes with the praise of the king. Moses, our teacher, likewise, did not open with the needs of Israel until he had opened with praise of the L-rd, viz.: "The L-rd came from Sinai and He shone forth from Seir," after which he opened with the needs of Israel, viz.: (9:32) "the great, mighty, awesome G-d," "releasing the bound," "You are holy and awesome is Your name," followed by "Heal 9:15) "And the waters will no more be a deluge to destroy all flesh"? They asked: What is this sound? He answered (Psalms 29:11) "The L-rd is giving 9) "How does your Beloved (differ) from all others," that you so (readily) die for Him, that you give up your lives for Him? As it is written (

NA>

" ⁹ he has compared ,Brises daughter with far less reason. So far we may trust our sculptors and painters and poets: but for her crowning glory, for the grace — nay, the choir of Graces and Loves that encircle her — who shall portray them? POLY: This was no earthly vision, Lycinus; surely she must have dropped from the clouds. — And what was she doing? LY: In her hands was an open scroll; half read (so I surmised) and half to be read. As she passed, she was making some remark to one of her company; what it was I did not catch. But when she smiled, ah! then, Polystratus, I beheld teeth whose whiteness, whose unbroken regularity, who shall describe? Imagine a lovely necklace of gleaming pearls, all of a size; and imagine those dazzling rows set off by ruby lips. In that glimpse, I realized what Homer meant by his carven ivory. Other womens teeth differ in size; or they project; or there are gaps: here, all was equality and evenness; pearl joined to pearl in unbroken line. Oh, twas a wondrous sight, of beauty more than human. POLY: Stay. I know now whom you mean, as well from your description as from her nationality. You said that there were eunuchs in her train? LY: Yes; and soldiers too. POLY: My simple friend, the lady you have been describing is a celebrity, and possesses the affections of an Emperor. LY: And her name? POLY: Adds one more to the list of her charms; for it is the same as that of Abradatass wife"

^31b שמשהין עצמן בבטן כדי שיזריעו נשותיהן תחלה שיהו בניהם זכרים מעלה עליהן הכתוב כאילו הם מרבים בנים ובני בנים והיינו דאמר רב קטינא יכולני לעשות כל בני זכרים אמר רבא הרוצה לעשות כל בניו זכרים יבעול וישנה,ואמר רבי יצחק אמר רבי אמי אין אשה מתעברת אלא סמוך לוסתה שנאמר (תהלים נא, ז) הן בעון חוללתי,ורבי יוחנן אמר סמוך לטבילה שנאמר (תהלים נא, ז) ובחטא יחמתני אמי,מאי משמע דהאי חטא לישנא דדכויי הוא דכתיב (ויקרא יד, מט) וחטא את הבית ומתרגמינן וידכי ית ביתא ואי בעית אימא מהכא (תהלים נא, ט) תחטאני באזוב ואטהר,ואמר רבי יצחק אמר רבי אמי כיון שבא זכר בעולם בא שלום בעולם שנאמר (ישעיהו טז, א) שלחו כר מושל ארץ זכר זה כר,ואמר ר\ יצחק דבי רבי אמי בא זכר בעולם בא ככרו בידו זכר זה כר דכתיב (מלכים ב ו, כג) ויכרה להם כירה גדולה,נקבה אין עמה כלום נקבה נקייה באה עד דאמרה מזוני לא יהבי לה דכתיב (בראשית ל, כח) נקבה שכרך עלי ואתנה,שאלו תלמידיו את רבי שמעון בן יוחי מפני מה אמרה תורה יולדת מביאה קרבן אמר להן בשעה שכורעת לילד קופצת ונשבעת שלא תזקק לבעלה לפיכך אמרה תורה תביא קרבן,מתקיף לה רב יוסף והא מזידה היא ובחרטה תליא מילתא ועוד קרבן שבועה בעי איתויי,ומפני מה אמרה תורה זכר לשבעה ונקבה לארבעה עשר זכר שהכל שמחים בו מתחרטת לשבעה נקבה שהכל עצבים בה מתחרטת לארבעה עשר,ומפני מה אמרה תורה מילה לשמונה שלא יהו כולם שמחים ואביו ואמו עצבים,תניא היה ר"מ אומר מפני מה אמרה תורה נדה לשבעה מפני שרגיל בה וקץ בה אמרה תורה תהא טמאה שבעה ימים כדי שתהא חביבה על בעלה כשעת כניסתה לחופה,שאלו תלמידיו את רבי דוסתאי ברבי ינאי מפני מה איש מחזר על אשה ואין אשה מחזרת על איש משל לאדם שאבד לו אבידה מי מחזר על מי בעל אבידה מחזיר על אבידתו,ומפני מה איש פניו למטה ואשה פניה למעלה כלפי האיש זה ממקום שנברא וזו ממקום שנבראת,ומפני מה האיש מקבל פיוס ואין אשה מקבלת פיוס זה ממקום שנברא וזו ממקום שנבראת,מפני מה אשה קולה ערב ואין איש קולו ערב זה ממקום שנברא וזו ממקום שנבראת שנאמר {שיר השירים ב } כי קולך ערב ומראך נאוה,הדרן עלך המפלת חתיכהבנות כותים נדות מעריסתן והכותים מטמאים משכב תחתון כעליון מפני שהן בועלי נדות,והן יושבות על כל דם ודם,ואין חייבין עליהן על ביאת מקדש ואין שורפין עליהם את התרומה מפני שטומאתן ספק,גמ׳ ה"ד אי דקא חזיין אפילו דידן נמי ואי דלא קחזיין דידהו נמי לא,אמר רבא בריה דרב אחא בר רב הונא אמר רב ששת הכא במאי עסקינן בסתמא דכיון דאיכא מיעוטא דחזיין חיישינן ומאן תנא דחייש למיעוטא

^31b they delay while in their wives’ abdomen, initially refraining from emitting semen so that their wives will emit seed first, in order that their children will be male, the verse ascribes them credit as though they have many sons and sons’ sons. And this statement is the same as that which Rav Ketina said: I could have made all of my children males, by refraining from emitting seed until my wife emitted seed first. Rava says another method through which one can cause his children to be males: One who wishes to make all of his children males should engage in intercourse with his wife and repeat the act.§ And Rabbi Yitzḥak says that Rabbi Ami says: A woman becomes pregt only by engaging in intercourse close to the onset of her menstrual cycle, as it is stated: “Behold, I was brought forth in iniquity” (Psalms 51:7). This iniquity is referring to intercourse close to the woman’s menstrual cycle, when intercourse is prohibited. Accordingly, David is saying that his mother presumably conceived him at this time.And Rabbi Yoḥa says: A woman becomes pregt only by engaging in intercourse near the time of her immersion in a ritual bath, through which she is purified from her status as a menstruating woman, as it is stated in the continuation of the same verse: “And in sin uvḥet did my mother conceive me” (Psalms 51:7).The Gemara explains this derivation: From where may it be inferred that this term “ḥet” is a reference to purity? The Gemara answers: As it is written with regard to leprosy of houses: “Veḥittei the house” (Leviticus 14:52), and we translate the verse into Aramaic as: And he shall purify the house. And if you wish, say that the interpretation is derived from here: “Purge me teḥatte’eni with hyssop, and I shall be pure” (Psalms 51:9). Evidently, the root ḥet, tet, alef refers to purification.§ And Rabbi Yitzḥak says that Rabbi Ami says: When a male comes into the world, i.e. when a male baby is born, peace comes to the world, as it is stated: “Send the lambs khar for the ruler of the land” (Isaiah 16:1). This khar, or kar, a gift one sends the ruler, contributes to the stability of the government and peace, and the word male zakhar can be interpreted homiletically as an abbreviation of: This is a kar zeh kar.,And Rabbi Yitzḥak from the school of Rabbi Ami says: When a male comes into the world, his loaf of bread, i.e. his sustece, comes into his possession. In other words, a male can provide for himself. This is based on the aforementioned interpretation of the word male zakhar as an abbreviation of: This is a kar zeh kar, and the term kar refers to sustece, as it is written: “And he prepared great provision kera for them” (IIKings 6:23).By contrast, when a female comes into the world, nothing, i.e. no sustece, comes with her. This is derived from the homiletic interpretation of the word female nekeva as an abbreviation of the phrase: She comes clean nekiya ba’a, i.e. empty. Furthermore, until she says: Give me sustece, people do not give her, as it is written in Laban’s request of Jacob: “Appoint me nokva your wages, and I will give it” (Genesis 30:28). Laban used the word nokva, similar to nekeva, when he said that he would pay Jacob only if he explicitly demanded his wages.The students of Rabbi Shimon ben Yoḥai asked him: For what reason does the Torah say that a woman after childbirth brings an offering? He said to them: At the time that a woman crouches to give birth, her pain is so great that she impulsively takes an oath that she will not engage in intercourse with her husband ever again, so that she will never again experience this pain. Therefore, the Torah says that she must bring an offering for violating her oath and continuing to engage in intercourse with her husband.Rav Yosef objects to this answer: But isn’t the woman an intentional violator of her oath? And if she wishes that her oath be dissolved, so that she may engage in intercourse with her husband, the matter depends on her regret of her oath. One is obligated to bring an offering for violating an oath of an utterance only if his transgression is unwitting. And furthermore, if the purpose of the offering that a woman brings after childbirth is to atone for violating an oath, then she should be required to bring a female lamb or goat as an offering, which is the requirement of one who violated an oath, rather than the bird offering brought by a woman after childbirth.And the students of Rabbi Shimon ben Yoḥai further inquired of him: For what reason does the Torah say that a woman who gives birth to a male is ritually impure for seven days, but a woman who gives birth to a female is impure for fourteen days? Rabbi Shimon ben Yoḥai answered them: When a woman gives birth to a male, over which everyone is happy, she regrets her oath, that she will never again engage in intercourse with her husband, already seven days after giving birth. By contrast, after giving birth to a female, over which everyone is unhappy, she regrets her oath only fourteen days after giving birth.And the students further asked him: For what reason does the Torah say that circumcision is performed only on the eighth day of the baby’s life, and not beforehand? He answered them: It is so that there will not be a situation where everyone is happy at the circumcision ceremony but the father and mother of the infant are unhappy, as they are still prohibited from engaging in intercourse.It is taught in a baraita that Rabbi Meir would say: For what reason does the Torah say that a menstruating woman is prohibited from engaging in intercourse with her husband for seven days? It is because if a woman were permitted to engage in intercourse with her husband all the time, her husband would be too accustomed to her, and would eventually be repulsed by her. Therefore, the Torah says that a menstruating woman shall be ritually impure for seven days, during which she is prohibited from engaging in intercourse with her husband, so that when she becomes pure again she will be dear to her husband as at the time when she entered the wedding canopy with him.§ The students of Rabbi Dostai, son of Rabbi Yannai, asked him: For what reason is it the norm that a man pursues a woman for marriage, but a woman does not pursue a man? Rabbi Dostai answered them by citing a parable of a person who lost an item. Who searches for what? Certainly the owner of the lost item searches for his item; the item does not search for its owner. Since the first woman was created from the body of the first man, the man seeks that which he has lost.And the students of Rabbi Dostai further asked him: For what reason does a man engage in intercourse facing down, and a woman engage in intercourse facing up toward the man? Rabbi Dostai answered them: This man faces the place from which he was created, i.e. the earth, and that woman faces the place from which she was created, namely man.And the students also inquired: For what reason is a man who is angry likely to accept appeasement, but a woman is not as likely to accept appeasement? Rabbi Dostai answered them: It is because this man behaves like the place from which he was created, i.e. the earth, which yields to pressure, and that woman behaves like the place from which she was created, i.e. from bone, which cannot be molded easily.The students continued to ask Rabbi Dostai: For what reason is a woman’s voice pleasant, but a man’s voice is not pleasant? He answered: This man is similar to the place from which he was created, the earth, which does not issue a sound when it is struck, and that woman is similar to the place from which she was created, a bone, which makes a sound when it is struck. The proof that a woman’s voice is pleasant is that it is stated in Song of Songs that the man says to his beloved: “For sweet is your voice, and your countece is beautiful” (Song of Songs 2:14).girls are considered menstruating women from the time they lie in their cradle. And the Samaritan men impart ritual impurity to the lower bedding like the upper bedding, i.e. all layers of bedding beneath them are impure, and their status is like the bedding above a man who experiences a gonorrhea-like discharge zav: The status of both levels of bedding is that of first-degree ritual impurity, which can impart impurity to food and drink. This is due to the fact that Samaritan men are considered men who engage in intercourse with menstruating women.,And they are considered men who engage in intercourse with menstruating women because Samaritan women observe the seven-day menstrual period of ritual impurity for each and every emission of blood, even for blood that does not render them impure. Accordingly, if a Samaritan woman has an emission of impure blood during the seven-day period, she will nevertheless continue counting seven days from the first emission. It is therefore possible that the Samaritan men will engage in intercourse with their wives while they are still halakhically considered menstruating women, as the seven-day period of impurity should have been counted from the emission of the impure blood.But one who enters the Temple while wearing those garments upon which a Samaritan had lain is not liable to bring an offering for entering the Temple in a status of impurity, nor does one burn teruma that came into contact with those garments, because their impurity is uncertain.,What are the circumstances of this statement? If the mishna is referring to girls who already see menstrual blood, then even our own, i.e. Jewish girls, are also considered menstruating women under such circumstances. And if it is referring to girls who do not yet see menstrual blood, then their girls, i.e. those of the Samaritans, should also not have the status of menstruating women.Rava, son of Rav Aḥa bar Rav Huna, says that Rav Sheshet says: Here we are dealing with an unspecified case, i.e. it is unknown whether these girls have experienced their first menstrual period. Since there is a minority of girls who see menstrual blood, we are concerned with regard to each Samaritan girl that she might be from this minority. The Gemara asks: And who is the tanna who taught that one must be concerned for the minority?

^2.64 Victor Constantinus, Maximus Augustus, to Alexander and Arius. I call that God to witness, as well I may, who is the helper of my endeavors, and the Preserver of all men, that I had a twofold reason for undertaking that duty which I have now performed. "
^2.69 I understand, then, that the origin of the present controversy is this. When you, Alexander, demanded of the presbyters what opinion they severally maintained respecting a certain passage in the Divine law, or rather, I should say, that you asked them something connected with an unprofitable question, then you, Arius, inconsiderately insisted on festhieltest). Bag. had gave utterance to, and with this Vales. 1709, and Str. correspond.}-- what ought never to have been conceived at all, or if conceived, should have been buried in profound silence. Hence it was that a dissension arose between you, fellowship was withdrawn, and the holy people, rent into diverse parties, no longer preserved the unity of the one body. Now, therefore, do ye both exhibit an equal degree of forbearance, and receive the advice which your fellow-servant righteously gives. What then is this advice? It was wrong in the first instance to propose such questions as these, or to reply to them when propounded. For those points of discussion which are enjoined by the authority of no law, but rather suggested by the contentious spirit which is fostered by misused leisure, even though they may be intended merely as an intellectual exercise, ought certainly to be confined to the region of our own thoughts, and not hastily produced in the popular assemblies, nor unadvisedly entrusted to the general ear. For how very few are there able either accurately to comprehend, or adequately to explain subjects so sublime and abstruse in their nature? Or, granting that one were fully competent for this, how many people will he convince? Or, who, again, in dealing with questions of such subtle nicety as these, can secure himself against a dangerous declension from the truth? It is incumbent therefore on us in these cases to be sparing of our words, lest, in case we ourselves are unable, through the feebleness of our natural faculties, to give a clear explanation of the subject before us, or, on the other hand, in case the slowness of our hearers understandings disables them from arriving at an accurate apprehension of what we say, from one or other of these causes the people be reduced to the alternative either of blasphemy or schism.", "
^2.71 For as long as you continue to contend about these small and very insignificant questions, it is not fitting that so large a portion of Gods people should be under the direction of your judgment, since you are thus divided between yourselves. I believe it indeed to be not merely unbecoming, but positively evil, that such should be the case. But I will refresh your minds by a little illustration, as follows. You know that philosophers, though they all adhere to one system, are yet frequently at issue on certain points, and differ, perhaps, in their degree of knowledge: yet they are recalled to harmony of sentiment by the uniting power of their common doctrines. If this be true, is it not far more reasonable that you, who are the ministers of the Supreme God, should be of one mind respecting the profession of the same religion? But let us still more thoughtfully and with closer attention examine what I have said, and see whether it be right that, on the ground of some trifling and foolish verbal difference between ourselves, brethren should assume towards each other the attitude of enemies, and the august meeting of the Synod be rent by profane disunion, because of you who wrangle together on points so trivial and altogether unessential? This is vulgar, and rather characteristic of childish ignorance, than consistent with the wisdom of priests and men of sense. Let us withdraw ourselves with a good will from these temptations of the devil. Our great God and common Saviour of all has granted the same light to us all. Permit me, who am his servant, to bring my task to a successful issue, under the direction of his Providence, that I may be enabled, through my exhortations, and diligence, and earnest admonition, to recall his people to communion and fellowship. For since you have, as I said, but one faith, and one sentiment respecting our religion, and since the Divine commandment in all its parts enjoins on us all the duty of maintaining a spirit of concord, let not the circumstance which has led to a slight difference between you, since it does not affect the validity of the whole, cause any division or schism among you. And this I say without in any way desiring to force you to entire unity of judgment in regard to this truly idle question, whatever its real nature may be. For the dignity of your synod may be preserved, and the communion of your whole body maintained unbroken, however wide a difference may exist among you as to unimportant matters. For we are not all of us like-minded on every subject, nor is there such a thing as one disposition and judgment common to all alike. As far, then, as regards the Divine Providence, let there be one faith, and one understanding among you, one united judgment in reference to God. But as to your subtle disputations on questions of little or no significance, though you may be unable to harmonize in sentiment, such differences should be consigned to the secret custody of your own minds and thoughts. And now, let the preciousness of common affection, let faith in the truth, let the honor due to God and to the observance of his law continue immovably among you. Resume, then, your mutual feelings of friendship, love, and regard: restore to the people their wonted embracings; and do ye yourselves, having purified your souls, as it were, once more acknowledge one another. For it often happens that when a reconciliation is effected by the removal of the causes of enmity, friendship becomes even sweeter than it was before."

^2.17.5 The neighbouring island, my boy, we may consider a marvel; for fire smoulders under the whole of it, having worked its way into underground passages and cavities of the island, through which as through ducts the flames break forth and produce terrific torrents from which pour mighty rivers of fire that run in billows to the sea. If one wishes to speculate about such matters, the island provides natural bitumen and sulphur; and when these are mixed by the sea, the island is fanned into flame by many winds, drawing from the sea that which sets the fuel aflame. But the painting, following the accounts given by the poets, goes farther and ascribes a myth to the island. A giant, namely, was once struck down there, and upon his as he struggled in the death agony the island was placed as a bond to hold him down, and he doest not yet yield but from beneath the earth renews the fight and breathes forth this fire as he utters threats. Yonder figure, they say, would represent Typho in Sicily or Enceladus here in Italy, giants that both continents and islands are pressing down, not yet dead indeed but always dying. And you, yourself, my boy, will imagine that you have not been left out of the contest, when you look at the peak of the mountain; for what you see there are thunderbolts Zeus is hurling at the giant, and the giant is already giving up the struggle but still trusts in the earth, but the earth has grown weary because Poseidon does not permit her to remain in place. Poseidon has spread a mist over the contest, so that it resembles what has taken place in the past rather than what is taking place now.

^2.17.12 On this island, my boy, we have put ashore; and though I do not know what its name is, I at least should call it "golden," had not the poets applies this epithet at random to everything beautiful and marvelous. It is only big enough to have a small palace; for no one will plough here or cultivate the vine; but it has an abundance of springs, to some of which it furnishes pure cold water and to some water that it has heated. Let us conclude that it is an island so well supplied with water that the water overflows into the sea. As for this surging water, bubbling springs that leap up and bound on high as from a cauldron cause the rippling waves, and this island surrounds the springs. Now the marvel of the source of the springs, whether one should assume that they come from the earth or should locate them in the sea, Proteus here shall decide; for he has come to render judgment on this point. Let us examine the city that has been built upon the island. For in truth there has been built there a likeness of a fair and splendid city no larger than a house, and therein is nurtured a royal child and the city is his plaything. There is a theatre large enough to receive him and his playfellows, and a hippodrome has been constructed of sufficient size for little Melitaean dogs to run races in; for the boy uses these as horses and they are held together by yoke and chariot, and the drivers will be these apes that the boy regards as his servants. Yonder hare, brought into the house only yesterday, I believe, is fastened with a purple leash like a dog, but it objects to being bound and seeks to slip its bonds with the help of its front feet; and a parrot and a magpie in a woven cage sing like Sirens on the island; the magpie sings what it knows, but the parrot what it has been taught.
^2.17 ISLANDS: Would you like, my boy, to have as discourse about those islands just as if from a ship, as though we were sailing in and out among them in the spring-time, when Zephyrus makes the sea glad by breathing his own breeze upon it? But you must be willing to forget the land and to accept this as the sea, not roused and turbulent nor yet flat and calm, but a sea fit for sailing and as it were alive and breathing. Lo, we have embarked; for no doubt you agree? Answer for the boy "I agree, let us go sailing." You perceive that the sea is large, and the islands in it are not, by Zeus, Lesbos, nor yet Imbros or Lemnos, but small islands herding together like hamlets or cattlefolds or, by Zeus, like farm-buildings on the sea-shore.Nature in fashioning yonder mountains has made an island thickly grown and covered with forest, lofty cypress and fir and pine, oaks also and cedar; for the trees are painted each in its characteristic form. The regions on the island where wild beasts abound are tracked by hunters of boar and deer, some equipped with hunting-spears and with bows. Knives and clubs, my boy, are carried by the bold hunters that attack at close quarters; and here nets are spread through the forest, some to surround the animals, some to entrap them, and some to check their running. Some of the animals have been taken, some are struggling, some have overpowered the hunter; every youthful arm is in action, and dogs join men in an outcry, so that you might say that Echo herself joins in the revel of the hunt. Woodsmen cull through the tall trees and trim them; and while one raises his axe, another has driven it home, a third whets his axe which he finds dull from hewing, another examines his fir tree, judging the tree with a view to a mast for his ship, and still another cuts young and straight trees for oars.The precipitous rock and the flock of seagulls and the bird in their midst have been painted for some such reason as this: The men are attacking the sea-gulls, but not, by Zeus, for their flesh, which is black and noisome and unpalatable even to a hungry man; but these birds supply to the son of the doctors a stomach of such properties as to assure a good appetite in those who eat it and to make them agile. The birds being drowsy are easily caught by torchlight, for the hunters flash a light upon them at night. But the gulls induce the tern with a part of the food they catch to act as a warden and to keep awake for them. Now though the tern is a sea-bird, yet it is simple-minded, easy-going, and inefficient at catching prey; but in resisting sleep it is strong and in fact sleeps but little. For this reason it lets out the use of its eyes to the gulls. So when the gulls fly away after food, the tern keeps guard around the home rock, and the gulls return towards evening bringing to it a tithe of what they have caught; they at once sleep round about the tern, and it stays awake and is never overcome by sleep except when they are willing. If it senses the approach of any danger it raises a piercing shrill cry, and they rise at the signal and fly away, supporting their warden if ever it grows wearing in flight. But in this picture it is standing and watching over the gulls. In that it stands in the midst of the its birds, the tern is like Proteus among his seals, but it is superior to Proteus in that it does not sleep.On this island, my boy, we have put ashore; and though I do not know what its name is, I at least should call it "golden," had not the poets applies this epithet at random to everything beautiful and marvelous. It is only big enough to have a small palace; for no one will plough here or cultivate the vine; but it has an abundance of springs, to some of which it furnishes pure cold water and to some water that it has heated. Let us conclude that it is an island so well supplied with water that the water overflows into the sea. As for this surging water, bubbling springs that leap up and bound on high as from a cauldron cause the rippling waves, and this island surrounds the springs. Now the marvel of the source of the springs, whether one should assume that they come from the earth or should locate them in the sea, Proteus here shall decide; for he has come to render judgment on this point. Let us examine the city that has been built upon the island. For in truth there has been built there a likeness of a fair and splendid city no larger than a house, and therein is nurtured a royal child and the city is his plaything. There is a theatre large enough to receive him and his playfellows, and a hippodrome has been constructed of sufficient size for little Melitaean dogs to run races in; for the boy uses these as horses and they are held together by yoke and chariot, and the drivers will be these apes that the boy regards as his servants. Yonder hare, brought into the house only yesterday, I believe, is fastened with a purple leash like a dog, but it objects to being bound and seeks to slip its bonds with the help of its front feet; and a parrot and a magpie in a woven cage sing like Sirens on the island; the magpie sings what it knows, but the parrot what it has been taught.The first of these is steep and sheer and fortified by a natural wall; it lifts its peak aloft for all-seeing Poseidon; it is watered with running water and furnishes the bees with food of mountain flowers, which the Nereids also doubtless pluck when they sport along the seashore.The adjoining island, which is flat and covered with a deep soil, is inhabited by both fishermen and farmers, who offer each other a market, the latter bringing of the fruits of their husbandry, the former of the fish they have caught; and they have set up yonder a statue of Poseidon the Farmer with a plough and a yoke, crediting him with the fruits of the earth; but that Poseidon may not seem too much a landsman, the beak of a ship is attached to the plough and he breaks the ground as though sailing through it.The two islands next to these were formerly both joined in one; but having been broken apart in the middle by the sea its two parts have become separated by the width of a river. This you might know from the painting, my boy; for you doubtless see that the two severed portions of the island are similar, and correspond to each other, and are so shaped that concave parts fit those that project. Europe once suffered the same experience in the region of the Thessalian Tempe; for when earthquakes laid open that land, they indicated on the fractures the correspondence of the mountains once to the other, and even today there are visible cavities where rocks once were, which correspond to the rocks torn from them, and, moreover, traces have not yet disappeared of the heavy forest growth that must have followed the mountain sides when they split apart; for the beds of the trees are still left. So we may consider that some such thing happened to this island; but a bridge has been thrown over the channel, with the result that the two islands look like one; and while ships sail under the bridge, wagons go over it; in fact you doubtless see the men making the passage, that they are both wayfarers and sailors.The neighbouring island, my boy, we may consider a marvel; for fire smoulders under the whole of it, having worked its way into underground passages and cavities of the island, through which as through ducts the flames break forth and produce terrific torrents from which pour mighty rivers of fire that run in billows to the sea. If one wishes to speculate about such matters, the island provides natural bitumen and sulphur; and when these are mixed by the sea, the island is fanned into flame by many winds, drawing from the sea that which sets the fuel aflame. But the painting, following the accounts given by the poets, goes farther and ascribes a myth to the island. A giant, namely, was once struck down there, and upon his as he struggled in the death agony the island was placed as a bond to hold him down, and he doest not yet yield but from beneath the earth renews the fight and breathes forth this fire as he utters threats. Yonder figure, they say, would represent Typho in Sicily or Enceladus here in Italy, giants that both continents and islands are pressing down, not yet dead indeed but always dying. And you, yourself, my boy, will imagine that you have not been left out of the contest, when you look at the peak of the mountain; for what you see there are thunderbolts Zeus is hurling at the giant, and the giant is already giving up the struggle but still trusts in the earth, but the earth has grown weary because Poseidon does not permit her to remain in place. Poseidon has spread a mist over the contest, so that it resembles what has taken place in the past rather than what is taking place now.This hill encircled by the sea is the home of a serpent, guardian doubtless of some rich treasure that lies hidden under the earth. This creature is said to be devoted to gold and whatever golden thing it sees it loves and cherishes; thus the fleece in Colchis and the apples of the Hesperides, since they seemed to be of gold, two serpents that never slept guarded and claimed as their own. And the serpent of Athena, that even today still makes its home on the Acropolis in my opinion has loved the people of the Athenians because of the gold which they make into grasshopper pins for their hair. Here the serpent himself is of gold; and the reason he thrusts his head out of the hole is, I think, that he fears for the safety of the treasure hidden below.Canopied with ivy and bryony and grape-vines, this next island claims to be dedicated to Dionysus, but adds that Dionysus in now absent, doubtless reveling somewhere on the mainland, having entrusted to Seilenus the sacred objects of the place; these objects are yonder cymbals lying upside down, and golden mixing-bowls overturned, and flutes still warm, and drums lying silent; the west wind seems to lift the fawn-skins from the ground; and thee are serpents, some of which are twined about the thyrsi and others, in a drunken sleep, are at the disposal of the Bacchantes for use as girdles. of the clusters of grapes some are ripe to bursting, some are turning dark, some are still green, and some appear to be budding, since Dionysus has cunningly fixed the seasons of the vines so that he may gather a continuous harvest. The clusters are so abundant that they both hang from the rocks and are suspended over the sea, and birds of both the sea and the land fly up to pluck them; for Dionysus provides the vine for all birds alike except the owl, and this bird alone he drives away from the clusters because it gives man a prejudice against wine. For if an infant child that has never tasted wine should eat the eggs of an owl, he hates wine all his life and would refuse to drink it and would be afraid of drunken men. But you are bold enough, my boy, not to fear even the Seilenus that guards the island, though he is both drunken and is trying to seize a Bacchante. She, however, does not deign to look at him, but since she loves Dionysus she fashions his image in her mind and pictures him and sees him, absent though he is; for though the look of the Bacchantes eyes is wavering, yet assuredly it is not free from dreams of love.

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^6.53 "On the sixth day thou didst command the earth to bring forth before thee cattle, beasts, and creeping things; ^6.54 and over these thou didst place Adam, as ruler over all the works which thou hadst made; and from him we have all come, the people whom thou hast chosen. ^6.55 "All this I have spoken before thee, O Lord, because thou hast said that it was for us that thou didst create this world. ^6.56 As for the other nations which have descended from Adam, thou hast said that they are nothing, and that they are like spittle, and thou hast compared their abundance to a drop from a bucket. ^6.57 And now, O Lord, behold, these nations, which are reputed as nothing, domineer over us and devour us. ^6.58 But we thy people, whom thou hast called thy first-born, only begotten, zealous for thee, and most dear, have been given into their hands. ^6.59 If the world has indeed been created for us, why do we not possess our world as an inheritance? How long will this be so?",
^7.48 For an evil heart has grown up in us, which has alienated us from God, and has brought us into corruption and the ways of death, and has shown us the paths of perdition and removed us far from life -- and that not just a few of us but almost all who have been created!",
^7.62 I replied and said, "O earth, what have you brought forth, if the mind is made out of the dust like the other created things! ^7.63 For it would have been better if the dust itself had not been born, so that the mind might not have been made from it. ^7.64 But now the mind grows with us, and therefore we are tormented, because we perish and know it. ^7.65 Let the human race lament, but let the beasts of the field be glad; let all who have been born lament, but let the four-footed beasts and the flocks rejoice! ^7.66 For it is much better with them than with us; for they do not look for a judgment, nor do they know of any torment or salvation promised to them after death. ^7.67 For what does it profit us that we shall be preserved alive but cruelly tormented? ^7.68 For all who have been born are involved in iniquities, and are full of sins and burdened with transgressions. ^7.69 And if we were not to come into judgment after death, perhaps it would have been better for us.", ^7.70 He answered me and said, "When the Most High made the world and Adam and all who have come from him, he first prepared the judgment and the things that pertain to the judgment. ^7.71 And now understand from your own words, for you have said that the mind grows with us. ^7.72 For this reason, therefore, those who dwell on earth shall be tormented, because though they had understanding they committed iniquity, and though they received the commandments they did not keep them, and though they obtained the law they dealt unfaithfully with what they received. ^7.73 What, then, will they have to say in the judgment, or how will they answer in the last times? ^7.74 For how long the time is that the Most High has been patient with those who inhabit the world, and not for their sake, but because of the times which he has foreordained!",
^8.4 I answered and said, "Then drink your fill of understanding, O my soul, and drink wisdom, O my heart! ^8.5 For not of your own will did you come into the world, and against your will you depart, for you have been given only a short time to live. ^8.6 O Lord who are over us, grant to thy servant that we may pray before thee, and give us seed for our heart and cultivation of our understanding so that fruit may be produced, by which every mortal who bears the likeness of a human being may be able to live. ^8.7 For thou alone dost exist, and we are a work of thy hands, as thou hast declared. ^8.8 And because thou dost give life to the body which is now fashioned in the womb, and dost furnish it with members, what thou hast created is preserved in fire and water, and for nine months the womb which thou has formed endures thy creation which has been created in it. ^8.9 But that which keeps and that which is kept shall both be kept by thy keeping. And when the womb gives up again what has been created in it, ^8.10 thou hast commanded that from the members themselves (that is, from the breasts) milk should be supplied which is the fruit of the breasts, ^8.11 so that what has been fashioned may be nourished for a time; and afterwards thou wilt guide him in thy mercy. ^8.12 Thou hast brought him up in thy righteousness, and instructed him in thy law, and reproved him in thy wisdom. ^8.13 Thou wilt take away his life, for he is thy creation; and thou wilt make him live, for he is thy work. ^8.14 If then thou wilt suddenly and quickly destroy him who with so great labor was fashioned by thy command, to what purpose was he made? "

^8.44 But man, who has been formed by thy hands and is called thy own image because he is made like thee, and for whose sake thou hast formed all things -- hast thou also made him like the farmers seed?",
^8.45 No, O Lord who art over us! But spare thy people and have mercy on thy inheritance, for thou hast mercy on thy own creation."

"אֲנִי יְשֵׁנָה, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם אֲנִי יְשֵׁנָה מִן הַמִּצְווֹת, וְלִבִּי עֵר לִגְמִילוּת חֲסָדִים. אֲנִי יְשֵׁנָה מִן הַצְּדָקוֹת, וְלִבִּי עֵר לַעֲשׂוֹתָן. אֲנִי יְשֵׁנָה מִן הַקָּרְבָּנוֹת, וְלִבִּי עֵר לִקְרִיאַת שְׁמַע וּתְפִלָּה. אֲנִי יְשֵׁנָה מִבֵּית הַמִּקְדָּשׁ, וְלִבִּי עֵר לְבָתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת. אֲנִי יְשֵׁנָה מִן הַקֵּץ, וְלִבִּי עֵר לַגְאֻלָּה. אֲנִי יְשֵׁנָה מִן הַגְּאֻלָּה, וְלִבּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עֵר לְגָאֳלֵנִי. אָמַר רַבִּי חִיָּא בַּר אַבָּא אֵיכָן מָצִינוּ שֶׁנִּקְרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לִבָּן שֶׁל יִשְׂרָאֵל, מִן הָדֵין קְרָא, דִּכְתִיב (תהלים עג, כו): צוּר לְבָבִי וְחֶלְקִי אֱלֹהִים לְעוֹלָם.קוֹל דּוֹדִי דוֹפֵק, עַל יְדֵי משֶׁה, בְּשָׁעָה שֶׁאָמַר (שמות יא, ד): וַיֹּאמֶר משֶׁה כֹּה אָמַר ה כַּחֲצֹת הַלַּיְלָה אֲנִי יוֹצֵא בְּתוֹךְ מִצְרָיִם. פִּתְחִי לִי, רַבִּי יַסָּא אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּנַי, פִּתְחוּ לִי פֶּתַח אֶחָד שֶׁל תְּשׁוּבָה כְּחֻדָּהּ שֶׁל מַחַט, וַאֲנִי פּוֹתֵחַ לָכֶם פְּתָחִים שֶׁיִּהְיוּ עֲגָלוֹת וּקְרוֹנִיּוֹת נִכְנָסוֹת בּוֹ. רַבִּי תַּנְחוּמָא וְרַבִּי חוּנְיָא וְרַבִּי אַבָּהוּ בְּשֵׁם רֵישׁ לָקִישׁ, כְּתִיב (תהלים מו, יא): הַרְפּוּ וּדְעוּ כִּי אָנֹכִי אֱלֹהִים וגו, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל הַרְפּוּ מִמַּעֲשֵׂיכֶם הָרָעִים וּדְעוּ כִּי אָנֹכִי אֱלֹהִים. רַבִּי לֵוִי אָמַר אִלּוּ הָיוּ יִשְׂרָאֵל עוֹשִׂין תְּשׁוּבָה אֲפִלּוּ יוֹם אֶחָד, מִיָּד הֵן נִגְאָלִין, וּמִיָּד בֶּן דָּוִד בָּא, מַה טַּעַם (תהלים צה, ז): כִּי הוּא אֱלֹהֵינוּ וַאֲנַחְנוּ עַם מַרְעִיתוֹ וְצֹאן יָדוֹ הַיּוֹם אִם בְּקֹלוֹ תִשְׁמָעוּ, רַבִּי יוּדָן וְרַבִּי לֵוִי אָמְרֵי אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, הַרְפּוּ מִמַּעֲשֵׂיכֶם הָרָעִים וַעֲשׂוּ תְּשׁוּבָה כְּהֶרֶף עַיִן, וּדְעוּ כִּי אָנֹכִי אֱלֹהִים. אֲחֹתִי, שֶׁנִּתְאֲחוּ לִי בְּמִצְרַיִם בִּשְׁתֵּי מִצְווֹת, בְּדַם הַפֶּסַח וּבְדַם הַמִּילָה, הֲדָא הוּא דִכְתִיב (יחזקאל טז, ו): וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי זֶה דַּם הַפֶּסַח, וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי זֶה דַּם הַמִּילָה. רַעְיָתִי, שֶׁרִעוּ אוֹתִי בַּיָּם וְאָמְרוּ (שמות טו, ב): זֶה אֵלִי. וְאַנְוֵהוּ, (שמות טו, יח): ה יִמְלֹךְ לְעֹלָם וָעֶד, יוֹנָתִי, בְּמָרָה, שֶׁמִּשָּׁם נִצְטַוּוּ וְנִצְטַיְּנוּ בְּכָל הַמִּצְווֹת וּצְדָקוֹת וּמַעֲשִׂים טוֹבִים כְּיוֹנָה זוֹ שֶׁמְצֻיֶּנֶת, הֲדָא הוּא דִכְתִיב (שמות טו, כה): שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט. תַמָּתִי, תַּמּוּתִי שֶׁנִּתַּמְּמוּ עִמִּי בְּסִינַי, וְאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה נַעֲשֶׂה וְנִשְׁמָע. רַבִּי יַנַּאי אָמַר תְּאוֹמָתִי, כִּבְיָכוֹל לֹא אֲנִי גְּדוֹלָה מִמֶּנָּהּ וְלֹא הִיא גְּדוֹלָה מִמֶּנִּי. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי תְּאוֹמָתִי מָה הַתְּאוֹמִים הַלָּלוּ אִם חוֹשֵׁשׁ אֶחָד מֵהֶן בְּרֹאשׁוֹ חֲבֵרוֹ מַרְגִּישׁ, כָּךְ כִּבְיָכוֹל אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (תהלים צא, טו): עִמּוֹ אָנֹכִי בְצָרָה. שֶׁרֹאשִׁי נִמְלָא טָל, עַל שֵׁם (תהלים סח, ט): אֶרֶץ רָעָשָׁה אַף שָׁמַיִם נָטְפוּ. קְוֻצּוֹתַי רְסִיסֵי לָיְלָה, עַל שֵׁם שֶׁנֶּאֱמַר (שופטים ה, ד): גַּם עָבִים נָטְפוּ מָיִם.", "אַחַת הִיא יוֹנָתִי תַמָּתִי, אַחַת זֶה אַבְרָהָם, שֶׁנֶּאֱמַר (יחזקאל לג, כד): אֶחָד הָיָה אַבְרָהָם. אַחַת הִיא לְאִמָּהּ, זֶה יִצְחָק, שֶׁהָיָה יָחִיד לְאִמּוֹ. בָּרָה הִיא לְיוֹלַדְתָּהּ, זֶה יַעֲקֹב אָבִינוּ, שֶׁהָיָה בָּרוּר לְיוֹלַדְתּוֹ שֶׁהָיָה צַדִּיק גָּמוּר. רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ, אֵלּוּ הַשְּׁבָטִים, שֶׁנֶּאֱמַר (בראשית מה, טז): וְהַקֹּל נִשְׁמַע בֵּית פַּרְעֹה לֵאמֹר בָּאוּ אֲחֵי יוֹסֵף. דָּבָר אַחֵר, רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ, זוֹ לֵאָה, שֶׁנֶּאֱמַר (בראשית ל, יג): בְּאָשְׁרִי כִּי אִשְּׁרוּנִי בָּנוֹת. מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ, זֶה יוֹסֵף, שֶׁנֶּאֱמַר (בראשית מא, לח): וַיֹּאמֶר פַּרְעֹה אֶל עֲבָדָיו הֲנִמְצָא כָזֶה, אִם אָנוּ מְהַלְּכִין מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ אֵין אָנוּ מוֹצְאִין כָּזֶה, שֶׁנֶּאֱמַר (בראשית מא, לח): אַחֲרֵי הוֹדִיעַ אֱלֹהִים אוֹתְךָ כָּל זֹאת וגו.רַבִּי יִצְחָק פָּתַר קְרָיָה בְּפָרָשִׁיּוֹתֶיהָ שֶׁל תּוֹרָה, שִׁשִּׁים הֵמָּה מְלָכוֹת, אֵלּוּ שִׁשִּׁים מַסֶּכְתּוֹת שֶׁל הֲלָכוֹת. וּשְׁמֹנִים פִּילַגְשִׁים, אֵלּוּ שְׁמוֹנִים פָּרָשִׁיּוֹת שֶׁבְּתוֹרַת כֹּהֲנִים. וַעֲלָמוֹת אֵין מִסְפָּר, אֵין קֵץ לַתּוֹסָפוֹת. אַחַת הִיא, הֵן חוֹלְקִים אֵלּוּ עִם אֵלּוּ, וְכֻלְּהוֹן דּוֹרְשִׁין מִטַּעַם אֶחָד, מֵהֲלָכָה אַחַת, מִגְּזֵרָה שָׁוָה, מִקַּל וָחֹמֶר. רַבִּי יוּדָן בְּרַבִּי אִלְעָאי פָּתַר קְרָיָה בְּעֵץ חַיִּים וּבְגַן עֵדֶן, שִׁשִּׁים הֵמָּה מְלָכוֹת, אֵלּוּ שִׁשִּׁים חֲבוּרוֹת שֶׁל צַדִּיקִים שֶׁיּוֹשְׁבוֹת בְּגַן עֵדֶן תַּחַת עֵץ הַחַיִּים וְעוֹסְקוֹת בַּתּוֹרָה. תָּנֵי עֵץ חַיִּים מַהֲלַךְ חֲמֵשׁ מֵאוֹת שָׁנָה, וְכָל מֵימֵי בְרֵאשִׁית מִתְפַּלְּגִין וְיוֹצְאִין מִתַּחְתָּיו.רַבִּי יְהוּדָה בְּרַבִּי אִלְעָאי אָמַר לֹא סוֹף דָּבָר גּוּפוֹ, אֶלָּא אֲפִלּוּ קוֹרָתוֹ מַהֲלַךְ חֲמֵשׁ מֵאוֹת שָׁנָה. תָּנֵי תַּמְצִית כּוֹר תַּרְקַב שׁוֹתָה, וְתַמְצִית כּוּשׁ מִצְרַיִם שׁוֹתָה, וּמִצְרַיִם מַהֲלַךְ אַרְבָּעִים יוֹם, וְהִיא אַרְבַּע מֵאוֹת פַּרְסָה עַל אַרְבַּע מֵאוֹת פַּרְסָה, וְהִיא אֶחָד מִשִּׁשִּׁים בְּכוּשׁ, וְכוּשׁ מַהֲלַךְ שֶׁבַע שָׁנִים וְעוֹד, וְהִיא אֶחָד מִשִּׁשִּׁים בָּעוֹלָם, וְאָרְכּוֹ שֶׁל עוֹלָם חֲמֵשׁ מֵאוֹת שָׁנָה מַהֲלַךְ, וְרָחְבּוֹ מַהֲלַךְ חֲמֵשׁ מֵאוֹת שָׁנָה, וְהוּא אֶחָד מֵאַרְבַּע מֵאוֹת שָׁנָה לַגֵּיהִנֹּם, וּמוֹצָא הִלּוּכָהּ שֶׁל גֵּיהִנֹּם שְׁנֵי אֲלָפִים מֵאָה שָׁנָה, מָצִינוּ שֶׁכָּל הָעוֹלָם כֻּלּוֹ כְּכִסּוּי קְדֵרָה לַגֵּיהִנֹּם, וְעוֹלָם אֶחָד מִשִּׁשִּׁים בְּעֵדֶן, וְעֵדֶן אֵין לָהּ שִׁעוּר. וּשְׁמֹנִים פִּילַגְשִׁים, אֵלּוּ שְׁמוֹנִים חֲבוּרוֹת בֵּינוֹנִיּוֹת שֶׁיּוֹשְׁבוֹת וְעוֹסְקוֹת בַּתּוֹרָה חוּץ לְעֵץ הַחַיִּים. וַעֲלָמוֹת אֵין מִסְפָּר, אֵין קֵץ לַתַּלְמִידִים, יָכוֹל שֶׁהֵן חֲלוּקִין זֶה עִם זֶה, תַּלְמוּד לוֹמַר אַחַת הִיא יוֹנָתִי תַמָּתִי, כֻּלָּן דּוֹרְשִׁין מִטַּעַם אֶחָד, מֵהֲלָכָה אַחַת, מִגְזֵרָה שָׁוָה אַחַת, מִקַּל וָחֹמֶר.רַבָּנָן פָּתְרֵי קְרָיָה בְּיוֹצְאֵי מִצְרַיִם, שִׁשִּׁים הֵמָּה מְלָכוֹת, שִׁשִּׁים, אֵלּוּ שִׁשִּׁים רִבּוֹא שֶׁיָּצְאוּ מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה. וּשְׁמֹנִים פִּילַגְשִׁים, אֵלּוּ שְׁמוֹנִים רִבּוֹא שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם מִבֶּן עֶשְׂרִים שָׁנָה וּלְמַטָּה. וַעֲלָמוֹת אֵין מִסְפָּר, אֵין קֵץ וְאֵין סְכוּם לַגֵּרִים. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אָמַר, אֻמּוֹת הָעוֹלָם יֵשׁ לָהֶם מִנְיָן וְאֵין לָהֶם סְכוּם, יֵשׁ לָהֶם מִנְיָן (בראשית י, ב): בְּנֵי יֶפֶת גֹּמֶר וּמָגוֹג, אֲבָל יִשְׂרָאֵל יֵשׁ לָהֶם מִנְיָן וְיֵשׁ לָהֶם סְכוּם, הֲדָא הוּא דִכְתִיב (במדבר ג, כב): פְּקֻדֵיהֶם בְּמִסְפַּר כָּל זָכָר, פְּקֻדֵיהֶם, זֶה הַמִּנְיָן, בְּמִסְפַּר, זֶה הַסְּכוּם. וְדִכְוָותֵיהּ (שמואל ב כד, ט): וַיִּתֵּן יוֹאָב אֶת מִסְפַּר מִפְקַד הָעָם אֶל הַמֶּלֶךְ וגו, מִסְפַּר זֶה הַמִּנְיָן, מִפְקַד זֶה הַסְּכוּם. אִין תֵּימַר שֶׁאָנוּ מְעִידִין עַל עַצְמֵנוּ, וַהֲלֹא בִּלְעָם הָרָשָׁע הֵעִיד בָּנוּ, דִּכְתִיב (במדבר כג, י): מִי מָנָה עֲפַר יַעֲקֹב זֶה מִנְיָן, וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל זֶה הַסְּכוּם.דָּבָר אַחֵר, אַחַת הִיא יוֹנָתִי תַמָּתִי, זוֹ כְּנֶסֶת יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שמואל ב ז, כג): וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ. אַחַת הִיא לְאִמָּהּ, שֶׁנֶּאֱמַר (ישעיה נא, ד): הַקְשִׁיבוּ אֵלַי עַמִּי וּלְאוּמִּי אֵלַי הַאֲזִינוּ, לְאִמִּי כְּתִיב, בָּרָה הִיא לְיוֹלַדְתָּהּ, תִּרְגֵּם רַבִּי יַעֲקֹב בַּר אֲבוּנָה קוֹמֵי רַבִּי יִצְחָק, בַּר מִינָהּ לֵית לְיוֹלַדְתָּהּ. רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ, הֵיאַךְ מָה דְאַתְּ אָמַר (מלאכי ג, יב): וְאִשְׁרוּ אֶתְכֶם כָּל הַגּוֹיִם. מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ, הֵיאַךְ מָה דְאַתְּ אָמַר (ישעיה מט, כג): וְהָיוּ מְלָכִים אֹמְנַיִךְ."

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