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127 results for "rich"
1. Hebrew Bible, Leviticus, 14.21, 19.35-19.37 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •poor, the, as prey for the rich •rich, the, denunciation of Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 65, 74
14.21. וְאִם־דַּל הוּא וְאֵין יָדוֹ מַשֶּׂגֶת וְלָקַח כֶּבֶשׂ אֶחָד אָשָׁם לִתְנוּפָה לְכַפֵּר עָלָיו וְעִשָּׂרוֹן סֹלֶת אֶחָד בָּלוּל בַּשֶּׁמֶן לְמִנְחָה וְלֹג שָׁמֶן׃ 19.35. לֹא־תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט בַּמִּדָּה בַּמִּשְׁקָל וּבַמְּשׂוּרָה׃ 19.36. מֹאזְנֵי צֶדֶק אַבְנֵי־צֶדֶק אֵיפַת צֶדֶק וְהִין צֶדֶק יִהְיֶה לָכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר־הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם׃ 19.37. וּשְׁמַרְתֶּם אֶת־כָּל־חֻקֹּתַי וְאֶת־כָּל־מִשְׁפָּטַי וַעֲשִׂיתֶם אֹתָם אֲנִי יְהוָה׃ 14.21. And if he be poor, and his means suffice not, then he shall take one he-lamb for a guilt-offering to be waved, to make atonement for him, and one tenth part of an ephah of fine flour mingled with oil for a meal-offering, and a log of oil; 19.35. Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure. 19.36. Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, who brought you out of the land of Egypt. 19.37. And ye shall observe all My statutes, and all Mine ordices, and do them: I am the LORD.
2. Hebrew Bible, Psalms, 36.1, 36.3, 36.2, 36.7, 73.19, 73.18, 37.1, 49.5, 49.6, 73.3, 73.4, 73.5, 73.6, 73.7, 73.8, 73.17, 73.16, 73.14, 73.13, 73.12, 73.10, 73.9, 73.15, 73.11, 52.7, 62.10, 76.19b-21, 98.1, 98.2, 98.3, 98.4, 98.5, 98.6, 98.7, 98.8, 98.9, 102.22 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Rubenstein, The Land of Truth: Talmud Tales, Timeless Teachings (2018) 227, 228
36.1. כִּי־עִמְּךָ מְקוֹר חַיִּים בְּאוֹרְךָ נִרְאֶה־אוֹר׃ 36.1. לַמְנַצֵּחַ לְעֶבֶד־יְהוָה לְדָוִד׃ 36.1. For the Leader. [A Psalm] of David the servant of the LORD.
3. Hebrew Bible, Proverbs, 3.27, 3.31, 3.33, 11.1, 11.28, 12.7, 14.11, 20.23, 21.17, 23.5, 24.1, 24.19 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •rich, the, as sinners •rich, the, denunciation of •rich, the •rich, the, and covenant unfaithfulness Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 52, 56, 72, 74, 77, 183
3.27. אַל־תִּמְנַע־טוֹב מִבְּעָלָיו בִּהְיוֹת לְאֵל ידיך [יָדְךָ] לַעֲשׂוֹת׃" 11.1. מֹאזְנֵי מִרְמָה תּוֹעֲבַת יְהוָה וְאֶבֶן שְׁלֵמָה רְצוֹנוֹ׃ 11.1. בְּטוּב צַדִּיקִים תַּעֲלֹץ קִרְיָה וּבַאֲבֹד רְשָׁעִים רִנָּה׃ 11.28. בּוֹטֵחַ בְּעָשְׁרוֹ הוּא יִפֹּל וְכֶעָלֶה צַדִּיקִים יִפְרָחוּ׃ 23.5. התעוף [הֲתָעִיף] עֵינֶיךָ בּוֹ וְאֵינֶנּוּ כִּי עָשֹׂה יַעֲשֶׂה־לּוֹ כְנָפַיִם כְּנֶשֶׁר ועיף [יָעוּף] הַשָּׁמָיִם׃ 24.19. אַל־תִּתְחַר בַּמְּרֵעִים אַל־תְּקַנֵּא בָּרְשָׁעִים׃ 3.27. Withhold not good from him to whom it is due, When it is in the power of thy hand to do it." 11.1. A false balance is an abomination to the LORD; But a perfect weight is His delight. 11.28. He that trusteth in his riches shall fall; But the righteous shall flourish as foliage. 23.5. Wilt thou set thine eyes upon it? it is gone; For riches certainly make themselves wings, Like an eagle that flieth toward heaven. 24.19. Fret not thyself because of evildoers, Neither be thou envious at the wicked;
4. Hebrew Bible, Job, 8.13-8.14, 15.31, 22.23-22.25, 31.23-31.28 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •rich, the, denunciation of Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 52
8.13. כֵּן אָרְחוֹת כָּל־שֹׁכְחֵי אֵל וְתִקְוַת חָנֵף תֹּאבֵד׃ 8.14. אֲשֶׁר־יָקוֹט כִּסְלוֹ וּבֵית עַכָּבִישׁ מִבְטַחוֹ׃ 22.25. וְהָיָה שַׁדַּי בְּצָרֶיךָ וְכֶסֶף תּוֹעָפוֹת לָךְ׃ 31.24. אִם־שַׂמְתִּי זָהָב כִּסְלִי וְלַכֶּתֶם אָמַרְתִּי מִבְטַחִי׃ 31.26. אִם־אֶרְאֶה אוֹר כִּי יָהֵל וְיָרֵחַ יָקָר הֹלֵךְ׃ 31.27. וַיִּפְתְּ בַּסֵּתֶר לִבִּי וַתִּשַּׁק יָדִי לְפִי׃ 8.13. So are the paths of all that forget God; And the hope of the godless man shall perish; 8.14. Whose confidence is gossamer, And whose trust is a spider’s web. 22.25. And the Almighty be thy treasure, And precious silver unto thee; 31.24. If I have made gold my hope, And have said to the fine gold: ‘Thou art my confidence’; 31.26. If I beheld the sun when it shined, Or the moon walking in brightness; 31.27. And my heart hath been secretly enticed, And my mouth hath kissed my hand;
5. Hebrew Bible, Hosea, 12.7-12.9 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •rich, the, denunciation of •rich, the, and covenant unfaithfulness Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 56, 74
12.7. וְאַתָּה בֵּאלֹהֶיךָ תָשׁוּב חֶסֶד וּמִשְׁפָּט שְׁמֹר וְקַוֵּה אֶל־אֱלֹהֶיךָ תָּמִיד׃ 12.8. כְּנַעַן בְּיָדוֹ מֹאזְנֵי מִרְמָה לַעֲשֹׁק אָהֵב׃ 12.7. Therefore turn thou to thy God; Keep mercy and justice, And wait for thy God continually. 12.8. As for the trafficker, the balances of deceit are in his hand. He loveth to oppress.
6. Hebrew Bible, Exodus, 17.10-17.13, 20.17, 30.15, 32.1-32.7 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •miracle of the poor man and the rich man •poor, the, as prey for the rich Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 65; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17, 47, 51, 250, 252
17.11. וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל וְכַאֲשֶׁר יָנִיחַ יָדוֹ וְגָבַר עֲמָלֵק׃ 17.12. וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ־אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד־בֹּא הַשָּׁמֶשׁ׃ 17.13. וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת־עֲמָלֵק וְאֶת־עַמּוֹ לְפִי־חָרֶב׃ 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 30.15. הֶעָשִׁיר לֹא־יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לָתֵת אֶת־תְּרוּמַת יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃ 32.1. וְעַתָּה הַנִּיחָה לִּי וְיִחַר־אַפִּי בָהֶם וַאֲכַלֵּם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל׃ 32.1. וַיַּרְא הָעָם כִּי־בֹשֵׁשׁ מֹשֶׁה לָרֶדֶת מִן־הָהָר וַיִּקָּהֵל הָעָם עַל־אַהֲרֹן וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה־לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי־זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה־הָיָה לוֹ׃ 32.2. וַיִּקַּח אֶת־הָעֵגֶל אֲשֶׁר עָשׂוּ וַיִּשְׂרֹף בָּאֵשׁ וַיִּטְחַן עַד אֲשֶׁר־דָּק וַיִּזֶר עַל־פְּנֵי הַמַּיִם וַיַּשְׁקְ אֶת־בְּנֵי יִשְׂרָאֵל׃ 32.2. וַיֹּאמֶר אֲלֵהֶם אַהֲרֹן פָּרְקוּ נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵי נְשֵׁיכֶם בְּנֵיכֶם וּבְנֹתֵיכֶם וְהָבִיאוּ אֵלָי׃ 32.3. וַיְהִי מִמָּחֳרָת וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַתֶּם חֲטָאתֶם חֲטָאָה גְדֹלָה וְעַתָּה אֶעֱלֶה אֶל־יְהוָה אוּלַי אֲכַפְּרָה בְּעַד חַטַּאתְכֶם׃ 32.3. וַיִּתְפָּרְקוּ כָּל־הָעָם אֶת־נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵיהֶם וַיָּבִיאוּ אֶל־אַהֲרֹן׃ 32.4. וַיִּקַּח מִיָּדָם וַיָּצַר אֹתוֹ בַּחֶרֶט וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ 32.5. וַיַּרְא אַהֲרֹן וַיִּבֶן מִזְבֵּחַ לְפָנָיו וַיִּקְרָא אַהֲרֹן וַיֹּאמַר חַג לַיהוָה מָחָר׃ 32.6. וַיַּשְׁכִּימוּ מִמָּחֳרָת וַיַּעֲלוּ עֹלֹת וַיַּגִּשׁוּ שְׁלָמִים וַיֵּשֶׁב הָעָם לֶאֱכֹל וְשָׁתוֹ וַיָּקֻמוּ לְצַחֵק׃ 32.7. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֶךְ־רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם׃ 17.10. So Joshua did as Moses had said to him, and fought with Amalek; and Moses, Aaron, and Hur went up to the top of the hill. 17.11. And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed. 17.12. But Moses’hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun. 17.13. And Joshua discomfited Amalek and his people with the edge of the sword. 20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’ 30.15. The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls. 32.1. And when the people saw that Moses delayed to come down from the mount, the people gathered themselves together unto Aaron, and said unto him: ‘Up, make us a god who shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.’ 32.2. And Aaron said unto them: ‘Break off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.’ 32.3. And all the people broke off the golden rings which were in their ears, and brought them unto Aaron. 32.4. And he received it at their hand, and fashioned it with a graving tool, and made it a molten calf; and they said: ‘This is thy god, O Israel, which brought thee up out of the land of Egypt.’ 32.5. And when Aaron saw this, he built an altar before it; and Aaron made proclamation, and said: ‘To-morrow shall be a feast to the LORD.’ 32.6. And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings; and the people sat down to eat and to drink, and rose up to make merry. 32.7. And the LORD spoke unto Moses: ‘Go, get thee down; for thy people, that thou broughtest up out of the land of Egypt, have dealt corruptly;
7. Hebrew Bible, Deuteronomy, 5.21, 8.17, 11.6, 15.17-15.18, 17.17, 22.5, 25.13-25.16, 28.13, 28.25-28.26, 28.29, 28.33, 28.38-28.42, 28.44-28.45, 28.48, 28.51, 28.62, 28.64-28.66 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 56, 57, 60, 69, 74; Rubenstein, The Land of Truth: Talmud Tales, Timeless Teachings (2018) 227; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 51, 250, 252
5.21. וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 8.17. וְאָמַרְתָּ בִּלְבָבֶךָ כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת־הַחַיִל הַזֶּה׃ 11.6. וַאֲשֶׁר עָשָׂה לְדָתָן וְלַאֲבִירָם בְּנֵי אֱלִיאָב בֶּן־רְאוּבֵן אֲשֶׁר פָּצְתָה הָאָרֶץ אֶת־פִּיהָ וַתִּבְלָעֵם וְאֶת־בָּתֵּיהֶם וְאֶת־אָהֳלֵיהֶם וְאֵת כָּל־הַיְקוּם אֲשֶׁר בְּרַגְלֵיהֶם בְּקֶרֶב כָּל־יִשְׂרָאֵל׃ 15.17. וְלָקַחְתָּ אֶת־הַמַּרְצֵעַ וְנָתַתָּה בְאָזְנוֹ וּבַדֶּלֶת וְהָיָה לְךָ עֶבֶד עוֹלָם וְאַף לַאֲמָתְךָ תַּעֲשֶׂה־כֵּן׃ 15.18. לֹא־יִקְשֶׁה בְעֵינֶךָ בְּשַׁלֵּחֲךָ אֹתוֹ חָפְשִׁי מֵעִמָּךְ כִּי מִשְׁנֶה שְׂכַר שָׂכִיר עֲבָדְךָ שֵׁשׁ שָׁנִים וּבֵרַכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל אֲשֶׁר תַּעֲשֶׂה׃ 17.17. וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃ 22.5. לֹא־יִהְיֶה כְלִי־גֶבֶר עַל־אִשָּׁה וְלֹא־יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ כָּל־עֹשֵׂה אֵלֶּה׃ 25.13. לֹא־יִהְיֶה לְךָ בְּכִיסְךָ אֶבֶן וָאָבֶן גְּדוֹלָה וּקְטַנָּה׃ 25.14. לֹא־יִהְיֶה לְךָ בְּבֵיתְךָ אֵיפָה וְאֵיפָה גְּדוֹלָה וּקְטַנָּה׃ 25.15. אֶבֶן שְׁלֵמָה וָצֶדֶק יִהְיֶה־לָּךְ אֵיפָה שְׁלֵמָה וָצֶדֶק יִהְיֶה־לָּךְ לְמַעַן יַאֲרִיכוּ יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 25.16. כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ כָּל־עֹשֵׂה אֵלֶּה כֹּל עֹשֵׂה עָוֶל׃ 28.13. וּנְתָנְךָ יְהוָה לְרֹאשׁ וְלֹא לְזָנָב וְהָיִיתָ רַק לְמַעְלָה וְלֹא תִהְיֶה לְמָטָּה כִּי־תִשְׁמַע אֶל־מִצְוֺת יְהוָה אֱלֹהֶיךָ אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לִשְׁמֹר וְלַעֲשׂוֹת׃ 28.25. יִתֶּנְךָ יְהוָה נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ׃ 28.26. וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃ 28.29. וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃ 28.33. פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים׃ 28.38. זֶרַע רַב תּוֹצִיא הַשָּׂדֶה וּמְעַט תֶּאֱסֹף כִּי יַחְסְלֶנּוּ הָאַרְבֶּה׃ 28.39. כְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא־תִשְׁתֶּה וְלֹא תֶאֱגֹר כִּי תֹאכְלֶנּוּ הַתֹּלָעַת׃ 28.41. בָּנִים וּבָנוֹת תּוֹלִיד וְלֹא־יִהְיוּ לָךְ כִּי יֵלְכוּ בַּשֶּׁבִי׃ 28.42. כָּל־עֵצְךָ וּפְרִי אַדְמָתֶךָ יְיָרֵשׁ הַצְּלָצַל׃ 28.44. הוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁ וְאַתָּה תִּהְיֶה לְזָנָב׃ 28.45. וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ׃ 28.48. וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃ 28.51. וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ׃ 28.62. וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ׃ 28.64. וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃ 28.65. וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ׃ 28.66. וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃ 5.21. and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth. 8.17. and thou say in thy heart: ‘My power and the might of my hand hath gotten me this wealth.’ 11.6. and what He did unto Dathan and Abiram, the sons of Eliab, the son of Reuben; how the earth opened her mouth, and swallowed them up, and their households, and their tents, and every living substance that followed them, in the midst of all Israel; 15.17. then thou shalt take an awl, and thrust it through his ear and into the door, and he shall be thy bondman for ever. And also unto thy bondwoman thou shalt do likewise. 15.18. It shall not seem hard unto thee, when thou lettest him go free from thee; for to the double of the hire of a hireling hath he served thee six years; and the LORD thy God will bless thee in all that thou doest. 17.17. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold. 22.5. A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for whosoever doeth these things is an abomination unto the LORD thy God. 25.13. Thou shalt not have in thy bag diverse weights, a great and a small. 25.14. Thou shalt not have in thy house diverse measures, a great and a small. 25.15. A perfect and just weight shalt thou have; a perfect and just measure shalt thou have; that thy days may be long upon the land which the LORD thy God giveth thee. 25.16. For all that do such things, even all that do unrighteously, are an abomination unto the LORD thy God. 28.13. And the LORD will make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if thou shalt hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them; 28.25. The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth. 28.26. And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away. 28.29. And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee. 28.33. The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away: 28.38. Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall consume it. 28.39. Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them. 28.40. Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olives shall drop off. 28.41. Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity. 28.42. All thy trees and the fruit of thy land shall the locust possess. 28.44. He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail. 28.45. And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee. 28.48. therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee. 28.51. And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish. 28.62. And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God. 28.64. And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone. 28.65. And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul. 28.66. And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life.
8. Hebrew Bible, Judges, 6.15 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •poor, the, as prey for the rich Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 65
6.15. וַיֹּאמֶר אֵלָיו בִּי אֲדֹנָי בַּמָּה אוֹשִׁיעַ אֶת־יִשְׂרָאֵל הִנֵּה אַלְפִּי הַדַּל בִּמְנַשֶּׁה וְאָנֹכִי הַצָּעִיר בְּבֵית אָבִי׃ 6.15. And he said to him, Oh my Lord, with what shall I save Yisra᾽el? behold, my family is the poorest in Menashshe, and I am the youngest in my father’s house.
9. Hebrew Bible, Jeremiah, 9.23-9.24, 48.7, 49.4 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •rich, the, and covenant unfaithfulness •rich, the, denunciation of Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 52, 56
9.23. כִּי אִם־בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדֹעַ אוֹתִי כִּי אֲנִי יְהוָה עֹשֶׂה חֶסֶד מִשְׁפָּט וּצְדָקָה בָּאָרֶץ כִּי־בְאֵלֶּה חָפַצְתִּי נְאֻם־יְהוָה׃ 9.24. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וּפָקַדְתִּי עַל־כָּל־מוּל בְּעָרְלָה׃ 9.23. But let him that glorieth glory in this, that he understandeth, and knoweth Me, That I am the LORD who exercise mercy, justice, and righteousness, in the earth; for in these things I delight, Saith the LORD. 9.24. Behold, the days come, saith the LORD, that I will punish all them that are circumcised in their uncircumcision:
10. Hebrew Bible, Isaiah, 5.8 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •miracle of the poor man and the rich man Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 51, 250, 252
5.8. הוֹי מַגִּיעֵי בַיִת בְּבַיִת שָׂדֶה בְשָׂדֶה יַקְרִיבוּ עַד אֶפֶס מָקוֹם וְהוּשַׁבְתֶּם לְבַדְּכֶם בְּקֶרֶב הָאָרֶץ׃ 5.8. Woe unto them that join house to house, That lay field to field, Till there be no room, and ye be made to dwell Alone in the midst of the land!
11. Hebrew Bible, Amos, 8.4-8.6 (8th cent. BCE - 6th cent. BCE)  Tagged with subjects: •rich, the, denunciation of Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 74
8.5. לֵאמֹר מָתַי יַעֲבֹר הַחֹדֶשׁ וְנַשְׁבִּירָה שֶּׁבֶר וְהַשַּׁבָּת וְנִפְתְּחָה־בָּר לְהַקְטִין אֵיפָה וּלְהַגְדִּיל שֶׁקֶל וּלְעַוֵּת מֹאזְנֵי מִרְמָה׃ 8.6. לִקְנוֹת בַּכֶּסֶף דַּלִּים וְאֶבְיוֹן בַּעֲבוּר נַעֲלָיִם וּמַפַּל בַּר נַשְׁבִּיר׃ 8.5. Saying: ‘When will the new moon be gone, that we may sell grain? And the sabbath, that we may set forth corn? Making the ephah small, and the shekel great, And falsifying the balances of deceit; 8.6. That we may buy the poor for silver, And the needy for a pair of shoes, And sell the refuse of the corn?’
12. Hebrew Bible, 1 Samuel, 28 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •clement of alexandria, quis dives salvetur? (on the salvation of the rich man) •on the salvation of the rich man (quis dives salvetur?, clement of alexandria) •quis dives salvetur? (on the salvation of the rich man, clement of alexandria) Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 624
28. Then said Shemu᾽el, Why then dost thou ask of me, seeing the Lord has departed from thee, and is become thy enemy?,And when Sha᾽ul inquired of the Lord, the Lord answered him not, neither by dreams, nor by the Urim, nor by prophets.,And it came to pass in those days, that the Pelishtim gathered their armies together for warfare, to fight with Yisra᾽el. And Akhish said to David, Thou must know, that thou shalt go out with me to battle, thou and thy men.,And Shemu᾽el said to Sha᾽ul, Why hast thou disquieted me, to bring me up? And Sha᾽ul answered, I am greatly distressed; for the Pelishtim make war against me, and God has departed from me, and answers me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayst make known to me what I shall do.,But he refused, and said, I will not eat. But his servants, together with the woman, compelled him; and he hearkened to their voice. So he arose from the earth, and sat upon the bed.,And the woman came to Sha᾽ul and saw that he was much terrified, and she said to him, Behold, thy handmaid has obeyed thy voice, and I have taken my life in my hand, and have hearkened to thy words which thou didst speak to me.,Now therefore, I pray thee, hearken thou also to the voice of thy handmaid, and let me set a morsel of bread before thee; and eat, that thou mayst have strength, when thou goest on thy way.,And when the woman saw Shemu᾽el, she cried with a loud voice: and the woman spoke to Sha᾽ul, saying, Why hast thou deceived me? for thou art Sha᾽ul.,And David said to Akhish, Surely thou shall get to know what thy servant will do. And Akhish said to David, Therefore will I make thee my bodyguard for ever.,And he said to her, What form is he of? And she said, An old man comes up; and he is covered with a mantle. And Sha᾽ul knew that it was Shemu᾽el, and he stooped with his face to the ground, and bowed himself.,Then said Sha᾽ul to his servants, Seek me a woman who is a medium, that I may go to her, and inquire of her. And his servants said to him, Behold, there is a medium at ῾En-dor.,And Sha᾽ul swore to her by the Lord, saying, As the Lord lives, no punishment shall befall thee for this thing.,And the woman said to him, Behold, thou knowst what Sha᾽ul has done, how he has cut off the diviners, and the wizards, out of the land: why then layest thou a snare for my life, to cause me to die?,and she brought it before Sha᾽ul, and before his servants; and they did eat. Then they rose up, and went away that night.,because thou wouldst not obey the voice of the Lord nor wouldst execute his fierce wrath upon ῾Amaleq, therefore has the Lord done this thing to thee this day.,And Sha᾽ul disguised himself, and put on other clothes, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine for me by means of the familiar spirit, and bring him up for me, whom I shall name to thee.,And the Lord has done for himself, as he spoke by me: for the Lord has rent the kingdom out of thy hand, and given it to thy neighbour, to David:,And the woman had a fatted calf in the house; and she hastened, and killed it, and took flour, and kneaded it, and baked unleavened bread of it:,And the Pelishtim gathered themselves together, and came and pitched in Shunem: and Sha᾽ul gathered all Yisra᾽el together, and they pitched on the Gilboa.,Moreover the Lord will also deliver Yisra᾽el with thee into the hand of the Pelishtim: and to morrow shalt thou and thy sons be with me: the Lord also shall deliver the camp of Yisra᾽el into the hand of the Pelishtim.,And when Sha᾽ul saw the camp of the Pelishtim, he was afraid, and his heart greatly trembled.,And the king said to her, Be not afraid: for what sawest thou? And the woman said to Sha᾽ul, I saw a godlike man ascending out of the earth.,Then Sha᾽ul quickly fell full-length onto the ground and was greatly afraid at the words of Shemu᾽el; nor was there any strength in him, for he had eaten no bread all day and all night.,Now Shemu᾽el was dead, and all Yisra᾽el had mourned him, and buried him in Rama in his own city. And Sha᾽ul had put away the mediums and the wizards, out of the land.,Then said the woman, Whom shall I bring up to thee? And he said, Bring me up Shemu᾽el.
13. Hebrew Bible, 1 Kings, 21.3 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •miracle of the poor man and the rich man Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 251
21.3. וַיֹּאמֶר נָבוֹת אֶל־אַחְאָב חָלִילָה לִּי מֵיהוָה מִתִּתִּי אֶת־נַחֲלַת אֲבֹתַי לָךְ׃ 21.3. And Naboth said to Ahab: ‘The LORD forbid it me, that I should give the inheritance of my fathers unto thee.’ 21. And Ahab spoke unto Naboth, saying: ‘Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house; and I will give thee for it a better vineyard than it; or, if it seem good to thee, I will give thee the worth of it in money.’,And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab: ‘Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money; for Naboth is not alive, but dead.’,And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab, king of Samaria.,And the word of the LORD came to Elijah the Tishbite, saying:,They proclaimed a fast, and set Naboth at the head of the people.,And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.,And the word of the LORD came to Elijah the Tishbite, saying:,’Seest thou how Ahab humbleth himself before Me? because he humbleth himself before Me, I will not bring the evil in his days; but in his son’s days will I bring the evil upon his house.’,And Naboth said to Ahab: ‘The LORD forbid it me, that I should give the inheritance of my fathers unto thee.’,And she wrote in the letters, saying: ‘Proclaim a fast, and set Naboth at the head of the people;,Then they sent to Jezebel, saying: ‘Naboth is stoned, and is dead.’,And the two men, the base fellows, came in and sat before him; and the base fellows bore witness against him, even against Naboth, in the presence of the people, saying: ‘Naboth did curse God and the king.’ Then they carried him forth out of the city, and stoned him with stones, that he died.,But there was none like unto Ahab, who did give himself over to do that which was evil in the sight of the LORD, whom Jezebel his wife stirred up.,And Ahab came into his house sullen and displeased because of the word which Naboth the Jezreelite had spoken to him; for he had said: ‘I will not give thee the inheritance of my fathers.’ And he laid him down upon his bed, and turned away his face, and would eat no bread.,’Arise, go down to meet Ahab king of Israel, who dwelleth in Samaria; behold, he is in the vineyard of Naboth, whither he is gone down to take possession of it. .,And thou shalt speak unto him, saying: Thus saith the LORD: Hast thou killed, and also taken possessions? and thou shalt speak unto him, saying: Thus saith the LORD: In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.’,And the men of his city, even the elders and the nobles who dwelt in his city, did as Jezebel had sent unto them, according as it was written in the letters which she had sent unto them.,and set two men, base fellows, before him, and let them bear witness against him, saying: Thou didst curse God and the king. And then carry him out, and stone him, that he die.’,And he said unto her: ‘Because I spoke unto Naboth the Jezreelite, and said unto him: Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it; and he answered: I will not give thee my vineyard.’,Behold, I will bring evil upon thee, and will utterly sweep thee away, and will cut off from Ahab every man-child, and him that is shut up and him that is left at large in Israel.,And Ahab said to Elijah: ‘Hast thou found me, O mine enemy?’ And he answered: ‘I have found thee; because thou hast given thyself over to do that which is evil in the sight of the LORD.,And I will make thy house like the house of Jeroboam the son of Nebat, and like the house of Baasa the son of Ahijah, for the provocation wherewith thou hast provoked Me, and hast made Israel to sin.,Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat.’,And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softy.,And he did very abominably in following idols, according to all that the Amorites did, whom the LORD cast out before the children of Israel.,And of Jezebel also spoke the LORD, saying: The dogs shall eat Jezebel in the moat of Jezreel.,So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, and that dwelt with Naboth.,And Jezebel his wife said unto him: ‘Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thy heart be merry; I will give thee the vineyard of Naboth the Jezreelite.’,But Jezebel his wife came to him, and said unto him: ‘Why is thy spirit so sullen, that thou eatest no bread?’
14. Alcman, Poems, 1 (7th cent. BCE - 6th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
15. Solon, Fragments, 33.5-6 west2 (7th cent. BCE - 6th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 97
16. Tyrtaeus, Fragments, 12 west2 (7th cent. BCE - 6th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 135
17. Xenophanes, Fragments, 2 west2, 2.11-22 west2 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 55, 135
18. Xenophanes, Fragments, 2 west2, 2.11-22 west2 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 55, 135
19. Euripides, Fragments, 282.13-28 ap. ath. 10.413c (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 135
20. Xenophon, Symposium, 4.30-4.32, 4.45 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 150, 201, 247
4.30. Now, as for my situation in our commonwealth, when I was rich, I was, to begin with, in dread of some one’s digging through the wall of my house and not only getting my money but also doing me a mischief personally; in the next place, I knuckled down to the blackmailers, knowing well enough that my abilities lay more in the direction of suffering injury than of inflicting it on them. Then, too, I was for ever being ordered by the government to undergo some expenditure or other, and I never had the opportunity for foreign travel. 4.30. Now, as for my situation in our commonwealth, when I was rich, I was, to begin with, in dread of some one’s digging through the wall of my house and not only getting my money but also doing me a mischief personally; in the next place, I knuckled down to the blackmailers, knowing well enough that my abilities lay more in the direction of suffering injury than of inflicting it on them. Then, too, I was for ever being ordered by the government to undergo some expenditure or other, and I never had the opportunity for foreign travel. 4.31. Now, however, since I am stripped of my property over the border and get no income from the property in Attica , and my household effects have been sold, I stretch out and enjoy a sound sleep, I have gained the confidence of the state, I am no longer subjected to threats but do the threatening now myself; and I have the free man’s privilege of going abroad or staying here at home as I please. People now actually rise from their seats in deference to me, and rich men obsequiously give me the right of way on the street. Charmides is apparently drawing the picture of the independent voter or member of a jury. 4.31. Now, however, since I am stripped of my property over the border and get no income from the property in Attica, and my household effects have been sold, I stretch out and enjoy a sound sleep, I have gained the confidence of the state, I am no longer subjected to threats but do the threatening now myself; and I have the free man’s privilege of going abroad or staying here at home as I please. People now actually rise from their seats in deference to me, and rich men obsequiously give me the right of way on the street. Charmides is apparently drawing the picture of the independent voter or member of a jury. 4.32. Now I am like a despot; then I was clearly a slave. Then I paid a revenue to the body politic; now I live on the tribute The poor relief. that the state pays to me. Moreover, people used to vilify me, when I was wealthy, for consorting with Socrates ; but now that I have got poor, no one bothers his head about it any longer. Again, when my property was large, either the government or fate was continually making me throw some of it to the winds; but now, far from throwing anything away (for I possess nothing), I am always in expectation of acquiring something. 4.32. Now I am like a despot; then I was clearly a slave. Then I paid a revenue to the body politic; now I live on the tribute The poor relief. that the state pays to me. Moreover, people used to vilify me, when I was wealthy, for consorting with Socrates ; but now that I have got poor, no one bothers his head about it any longer. Again, when my property was large, either the government or fate was continually making me throw some of it to the winds; but now, far from throwing anything away (for I possess nothing), I am always in expectation of acquiring something.
21. Xenophon, Constitution of The Athenians, 1.13 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 150, 201
22. Xenophon, On Household Management, 2.6-2.7, 7.3 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 200, 202, 216, 247
2.6. Moreover, I observe that already the state is exacting heavy contributions from you: you must needs keep horses, pay for choruses and gymnastic competitions, and accept presidencies; It is unlikely that προστατείας is used here for προστασίας, the charge of resident aliens, since there is no proof that this duty involved expense to the patron. and if war breaks out, I know they will require you to maintain a ship and pay taxes that will nearly crush you. Whenever you seem to fall short of what is expected of you, the Athenians will certainly punish you as though they had caught you robbing them. 2.7. Besides all this, I notice that you imagine yourself to be a rich man; you are indifferent to money, and yet go courting minions, as though the cost were nothing to you. And that is why I pity you, and fear that you may come to grief and find yourself reduced to penury.
23. Xenophon, Hellenica, 6.2.1 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 201, 247
6.2.1. The Lacedaemonians, then, and their allies were gathering together in Phocis, and the Thebans had withdrawn to their own country and were guarding the passes. As for the Athenians, since they saw that the Thebans were growing in power through their help and still were not contributing money for their fleet, while they were themselves being worn out by extraordinary taxes, by plundering expeditions from Aegina, and by guarding their territory, 374 B.C. they conceived a desire to cease from the war, and sending ambassadors to Lacedaemon, concluded peace.
24. Xenophon, Ways And Means, 3.8 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 215
25. Antiphanes, Fragments, 202 k-a (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 202
26. Antiphanes, Fragments, 202 k-a (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 202
27. Thucydides, The History of The Peloponnesian War, 1.126-1.127, 2.35, 6.16.1-6.16.3, 6.54.5 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the •rich, the, in fourth-century athens Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 55, 81, 98, 151
6.16.1. ‘καὶ προσήκει μοι μᾶλλον ἑτέρων, ὦ Ἀθηναῖοι, ἄρχειν ʽἀνάγκη γὰρ ἐντεῦθεν ἄρξασθαι, ἐπειδή μου Νικίας καθήψατὀ, καὶ ἄξιος ἅμα νομίζω εἶναι. ὧν γὰρ πέρι ἐπιβόητός εἰμι, τοῖς μὲν προγόνοις μου καὶ ἐμοὶ δόξαν φέρει ταῦτα, τῇ δὲ πατρίδι καὶ ὠφελίαν. 6.16.2. οἱ γὰρ Ἕλληνες καὶ ὑπὲρ δύναμιν μείζω ἡμῶν τὴν πόλιν ἐνόμισαν τῷ ἐμῷ διαπρεπεῖ τῆς Ὀλυμπίαζε θεωρίας, πρότερον ἐλπίζοντες αὐτὴν καταπεπολεμῆσθαι, διότι ἅρματα μὲν ἑπτὰ καθῆκα, ὅσα οὐδείς πω ἰδιώτης πρότερον, ἐνίκησα δὲ καὶ δεύτερος καὶ τέταρτος ἐγενόμην καὶ τἆλλα ἀξίως τῆς νίκης παρεσκευασάμην. νόμῳ μὲν γὰρ τιμὴ τὰ τοιαῦτα, ἐκ δὲ τοῦ δρωμένου καὶ δύναμις ἅμα ὑπονοεῖται. 6.16.3. καὶ ὅσα αὖ ἐν τῇ πόλει χορηγίαις ἢ ἄλλῳ τῳ λαμπρύνομαι, τοῖς μὲν ἀστοῖς φθονεῖται φύσει, πρὸς δὲ τοὺς ξένους καὶ αὕτη ἰσχὺς φαίνεται. καὶ οὐκ ἄχρηστος ἥδ’ ἡ ἄνοια, ὃς ἂν τοῖς ἰδίοις τέλεσι μὴ ἑαυτὸν μόνον ἀλλὰ καὶ τὴν πόλιν ὠφελῇ. 6.54.5. οὐδὲ γὰρ τὴν ἄλλην ἀρχὴν ἐπαχθὴς ἦν ἐς τοὺς πολλούς, ἀλλ’ ἀνεπιφθόνως κατεστήσατο: καὶ ἐπετήδευσαν ἐπὶ πλεῖστον δὴ τύραννοι οὗτοι ἀρετὴν καὶ ξύνεσιν, καὶ Ἀθηναίους εἰκοστὴν μόνον πρασσόμενοι τῶν γιγνομένων τήν τε πόλιν αὐτῶν καλῶς διεκόσμησαν καὶ τοὺς πολέμους διέφερον καὶ ἐς τὰ ἱερὰ ἔθυον. 1.126. This interval was spent in sending embassies to Athens charged with complaints, in order to obtain as good a pretext for war as possible, in the event of her paying no attention to them. 2 The first Lacedaemonian embassy was to order the Athenians to drive out the curse of the goddess; the history of which is as follows. 3 In former generations there was an Athenian of the name of Cylon, a victor at the Olympic games, of good birth and powerful position, who had married a daughter of Theagenes, a Megarian, at that time tyrant of Megara. 4 Now this Cylon was inquiring at Delphi; when he was told by the god to seize the Acropolis of Athens on the grand festival of Zeus. 5 Accordingly, procuring a force from Theagenes and persuading his friends to join him, when the Olympic festival in Peloponnese came, he seized the Acropolis, with the intention of making himself tyrant, thinking that this was the grand festival of Zeus, and also an occasion appropriate for a victor at the Olympic games. 6 Whether the grand festival that was meant was in Attica or elsewhere was a question which he never thought of, and which the oracle did not offer to solve. For the Athenians also have a festival which is called the grand festival of Zeus Meilichios or Gracious, viz. the Diasia. It is celebrated outside the city, and the whole people sacrifice not real victims but a number of bloodless offerings peculiar to the country. However, fancying he had chosen the right time, he made the attempt. 7 As soon as the Athenians perceived it, they flocked in, one and all, from the country, and sat down, and laid siege to the Acropolis. 8 But as time went on, weary of the labour of blockade, most of them departed; the responsibility of keeping guard being left to the nine archons, with plenary powers to arrange everything according to their good judgment. It must be known that at that time most political functions were discharged by the nine archons. 9 Meanwhile Cylon and his besieged companions were distressed for want of food and water. 10 Accordingly Cylon and his brother made their escape; but the rest being hard pressed, and some even dying of famine, seated themselves as suppliants at the altar in the Acropolis. 11 The Athenians who were charged with the duty of keeping guard, when they saw them at the point of death in the sanctuary, raised them up on the understanding that no harm should be done to them, led them out and slew them. Some who as they passed by took refuge at the altars of the awful goddesses were despatched on the spot. From this deed the men who killed them were called accursed and guilty against the goddess, they and their descendants. 12 Accordingly these cursed ones were driven out by the Athenians, driven out again by Cleomenes of Lacedaemon and an Athenian faction; the living were driven out, and the bones of the dead were taken up; thus they were cast out. For all that, they came back afterwards, and their descendants are still in the city. 1.126. , This interval was spent in sending embassies to Athens charged with complaints, in order to obtain as good a pretext for war as possible, in the event of her paying no attention to them. , The first Lacedaemonian embassy was to order the Athenians to drive out the curse of the goddess; the history of which is as follows. ,In former generations there was an Athenian of the name of Cylon, a victor at the Olympic games, of good birth and powerful position, who had married a daughter of Theagenes, a Megarian, at that time tyrant of Megara . , Now this Cylon was inquiring at Delphi ; when he was told by the god to seize the Acropolis of Athens on the grand festival of Zeus. ,Accordingly, procuring a force from Theagenes and persuading his friends to join him, when the Olympic festival in Peloponnese came, he seized the Acropolis, with the intention of making himself tyrant, thinking that this was the grand festival of Zeus, and also an occasion appropriate for a victor at the Olympic games. ,Whether the grand festival that was meant was in Attica or elsewhere was a question which he never thought of, and which the oracle did not offer to solve. For the Athenians also have a festival which is called the grand festival of Zeus Meilichios or Gracious, viz. the Diasia. It is celebrated outside the city, and the whole people sacrifice not real victims but a number of bloodless offerings peculiar to the country. However, fancying he had chosen the right time, he made the attempt. ,As soon as the Athenians perceived it, they flocked in, one and all, from the country, and sat down, and laid siege to the citadel. ,But as time went on, weary of the labour of blockade, most of them departed; the responsibility of keeping guard being left to the nine archons, with plenary powers to arrange everything according to their good judgment. It must be known that at that time most political functions were discharged by the nine archons. , Meanwhile Cylon and his besieged companions were distressed for want of food and water. ,Accordingly Cylon and his brother made their escape; but the rest being hard pressed, and some even dying of famine, seated themselves as suppliants at the altar in the Acropolis. ,The Athenians who were charged with the duty of keeping guard, when they saw them at the point of death in the temple, raised them up on the understanding that no harm should be done to them, led them out and slew them. Some who as they passed by took refuge at the altars of the awful goddesses were despatched on the spot. From this deed the men who killed them were called accursed and guilty against the goddess, they and their descendants. ,Accordingly these cursed ones were driven out by the Athenians, driven out again by Cleomenes of Lacedaemon and an Athenian faction; the living were driven out, and the bones of the dead were taken up; thus they were cast out. For all that, they came back afterwards, and their descendants are still in the city. 1.127. This, then, was the curse that the Lacedaemonians ordered them to drive out. They were actuated primarily, as they pretended, by a care for the honor of the gods; but they also knew that Pericles, son of Xanthippus, was connected with the curse on his mother's side, and they thought that his banishment would materially advance their designs on Athens 2 Not that they really hoped to succeed in procuring this; they rather thought to create a prejudice against him in the eyes of his countrymen from the feeling that the war would be partly caused by his misfortune. 3 For being the most powerful man of his time, and the leading Athenian statesman, he opposed the Lacedaemonians in everything, and would have no concessions, but ever urged the Athenians on to war. 1.127. , This, then, was the curse that the Lacedaemonians ordered them to drive out. They were actuated primarily, as they pretended, by a care for the honor of the gods; but they also knew that Pericles, son of Xanthippus, was connected with the curse on his mother's side, and they thought that his banishment would materially advance their designs on Athens , Not that they really hoped to succeed in procuring this; they rather thought to create a prejudice against him in the eyes of his countrymen from the feeling that the war would be partly caused by his misfortune. ,For being the most powerful man of his time, and the leading Athenian statesman, he opposed the Lacedaemonians in everything, and would have no concessions, but ever urged the Athenians on to war. 2.35. 'Most of my predecessors in this place have commended him who made this speech part of the law, telling us that it is well that it should be delivered at the burial of those who fall in battle. For myself, I should have thought that the worth which had displayed itself in deeds, would be sufficiently rewarded by honors also shown by deeds; such as you now see in this funeral prepared at the people's cost. And I could have wished that the reputations of many brave men were not to be imperilled in the mouth of a single individual, to stand or fall according as he spoke well or ill. For it is hard to speak properly upon a subject where it is even difficult to convince your hearers that you are speaking the truth. 2 On the one hand, the friend who is familiar with every fact of the story, may think that some point has not been set forth with that fulness which he wishes and knows it to deserve; on the other, he who is a stranger to the matter may be led by envy to suspect exaggeration if he hears anything above his own nature. For men can endure to hear others praised only so long as they can severally persuade themselves of their own ability to equal the actions recounted: when this point is passed, envy comes in and with it incredulity. 3 However, since our ancestors have stamped this custom with their approval, it becomes my duty to obey the law and to try to satisfy your several wishes and opinions as best I may. 2.35. , ‘Most of my predecessors in this place have commended him who made this speech part of the law, telling us that it is well that it should be delivered at the burial of those who fall in battle. For myself, I should have thought that the worth which had displayed itself in deeds, would be sufficiently rewarded by honors also shown by deeds; such as you now see in this funeral prepared at the people's cost. And I could have wished that the reputations of many brave men were not to be imperilled in the mouth of a single individual, to stand or fall according as he spoke well or ill. For it is hard to speak properly upon a subject where it is even difficult to convince your hearers that you are speaking the truth. ,On the one hand, the friend who is familiar with every fact of the story, may think that some point has not been set forth with that fulness which he wishes and knows it to deserve; on the other, he who is a stranger to the matter may be led by envy to suspect exaggeration if he hears anything above his own nature. For men can endure to hear others praised only so long as they can severally persuade themselves of their own ability to equal the actions recounted: when this point is passed, envy comes in and with it incredulity. ,However, since our ancestors have stamped this custom with their approval, it becomes my duty to obey the law and to try to satisfy your several wishes and opinions as best I may. 6.16.1. ‘Athenians, I have a better right to command than others—I must begin with this as Nicias has attacked me—and at the same time I believe myself to be worthy of it. The things for which I am abused, bring fame to my ancestors and to myself, and to the country profit besides. 6.16.2. The Hellenes, after expecting to see our city ruined by the war, concluded it to be even greater than it really is, by reason of the magnificence with which I represented it at the Olympic games, when I sent into the lists seven chariots, a number never before entered by any private person, and won the first prize, and was second and fourth, and took care to have everything else in a style worthy of my victory. Custom regards such displays as honourable, and they cannot be made without leaving behind them an impression of power. 6.16.3. Again, any splendour that I may have exhibited at home in providing choruses or otherwise, is naturally envied by my fellow-citizens, but in the eyes of foreigners has an air of strength as in the other instance. And this is no useless folly, when a man at his own private cost benefits not himself only, but his city: 6.54.5. Indeed, generally their government was not grievous to the multitude, or in any way odious in practice; and these tyrants cultivated wisdom and virtue as much as any, and without exacting from the Athenians more than a twentieth of their income, splendidly adorned their city, and carried on their wars, and provided sacrifices for the temples.
28. Herodotus, Histories, 1.54, 1.64, 5.62, 5.71, 5.83, 5.92, 6.103, 7.197.2 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •rich, the, in fourth-century athens •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 55, 79, 81, 84, 97, 98, 135
1.54. ἐπείτε δὲ ἀνενειχθέντα τὰ θεοπρόπια ἐπύθετο ὁ Κροῖσος, ὑπερήσθη τε τοῖσι χρηστηρίοισι, πάγχυ τε ἐλπίσας καταλύσειν τὴν Κύρου βασιληίην, πέμψας αὖτις ἐς Πυθὼ Δελφοὺς δωρέεται, πυθόμενος αὐτῶν τὸ πλῆθος, κατʼ ἄνδρα δύο στατῆρσι ἕκαστον χρυσοῦ. Δελφοὶ δὲ ἀντὶ τούτων ἔδοσαν Κροίσῳ καὶ Λυδοῖσι προμαντηίην καὶ ἀτελείην καὶ προεδρίην, καὶ ἐξεῖναι τῷ βουλομένῳ αὐτῶν γίνεσθαι Δελφὸν ἐς τὸν αἰεὶ χρόνον. 1.64. πειθομένων δὲ τῶν Ἀθηναίων, οὕτω δὴ Πεισίστρατος τὸ τρίτον σχὼν Ἀθήνας ἐρρίζωσε τὴν τυραννίδα ἐπικούροισί τε πολλοῖσι καὶ χρημάτων συνόδοισι, τῶν μὲν αὐτόθεν τῶν δὲ ἀπὸ Στρυμόνος ποταμοῦ συνιόντων, ὁμήρους τε τῶν παραμεινάντων Ἀθηναίων καὶ μὴ αὐτίκα φυγόντων παῖδας λαβὼν καὶ καταστήσας ἐς Νάξον ʽκαὶ γὰρ ταύτην ὁ Πεισίστρατος κατεστρέψατο πολέμῳ καὶ ἐπέτρεψε Λυγδάμἰ πρὸς τε ἔτι τούτοισι τὴν νῆσον Δῆλον καθήρας ἐκ τῶν λογίων καθήρας δὲ ὧδε· ἐπʼ ὅσον ἔποψις τοῦ ἱροῦ εἶχε, ἐκ τούτου τοῦ χώρου παντὸς ἐξορύξας τοὺς νεκροὺς μετεφόρεε ἐς ἄλλον χῶρον τῆς Δήλου. καὶ Πεισίστρατος μὲν ἐτυράννευε Ἀθηνέων, Ἀθηναίων δὲ οἳ μὲν ἐν τῇ μάχη ἐπεπτώκεσαν, οἳ δὲ αὐτῶν μετʼ Ἀλκμεωνιδέων ἔφευγον ἐκ τῆς οἰκηίης. 5.62. ἡ μὲν δὴ ὄψις τοῦ Ἱππάρχου ἐνυπνίου καὶ οἱ Γεφυραῖοι ὅθεν ἐγεγόνεσαν, τῶν ἦσαν οἱ Ἱππάρχου φονέες, ἀπήγηταί μοι· δεῖ δὲ πρὸς τούτοισι ἔτι ἀναλαβεῖν τὸν κατʼ ἀρχὰς ἤια λέξων λόγον, ὡς τυράννων ἐλευθερώθησαν Ἀθηναῖοι. Ἱππίεω τυραννεύοντος καὶ ἐμπικραινομένου Ἀθηναίοισι διὰ τὸν Ἱππάρχου θάνατον, Ἀλκμεωνίδαι γένος ἐόντες Ἀθηναῖοι καὶ φεύγοντες Πεισιστρατίδας, ἐπείτε σφι ἅμα τοῖσι ἄλλοισι Ἀθηναίων φυγάσι πειρωμένοισι κατὰ τὸ ἰσχυρὸν οὐ προεχώρεε κάτοδος, ἀλλὰ προσέπταιον μεγάλως πειρώμενοι κατιέναι τε καὶ ἐλευθεροῦν τὰς Ἀθήνας, Λειψύδριον τὸ ὑπὲρ Παιονίης τειχίσαντες, ἐνθαῦτα οἱ Ἀλκμεωνίδαι πᾶν ἐπὶ τοῖσι Πεισιστρατίδῃσι μηχανώμενοι παρʼ Ἀμφικτυόνων τὸν νηὸν μισθοῦνται τὸν ἐν Δελφοῖσι, τὸν νῦν ἐόντα τότε δὲ οὔκω, τοῦτον ἐξοικοδομῆσαι. οἷα δὲ χρημάτων εὖ ἥκοντες καὶ ἐόντες ἄνδρες δόκιμοι ἀνέκαθεν ἔτι, τόν τε νηὸν ἐξεργάσαντο τοῦ παραδείγματος κάλλιον τά τε ἄλλα καὶ συγκειμένου σφι πωρίνου λίθου ποιέειν τὸν νηόν, Παρίου τὰ ἔμπροσθε αὐτοῦ ἐξεποίησαν. 5.71. οἱ δʼ ἐναγέες Ἀθηναίων ὧδε ὠνομάσθησαν. ἦν Κύλων τῶν Ἀθηναίων ἀνὴρ Ὀλυμπιονίκης· οὗτος ἐπὶ τυραννίδι ἐκόμησε, προσποιησάμενος δὲ ἑταιρηίην τῶν ἡλικιωτέων καταλαβεῖν τὴν ἀκρόπολιν ἐπειρήθη, οὐ δυνάμενος δὲ ἐπικρατῆσαι ἱκέτης ἵζετο πρὸς τὸ ἄγαλμα. τούτους ἀνιστᾶσι μὲν οἱ πρυτάνιες τῶν ναυκράρων, οἵ περ ἔνεμον τότε τὰς Ἀθήνας, ὑπεγγύους πλὴν θανάτου· φονεῦσαι δὲ αὐτοὺς αἰτίη ἔχει Ἀλκμεωνίδας. ταῦτα πρὸ τῆς Πεισιστράτου ἡλικίης ἐγένετο. 5.83. τοῦτον δʼ ἔτι τὸν χρόνον καὶ πρὸ τοῦ Αἰγινῆται Ἐπιδαυρίων ἤκουον τά τε ἄλλα καὶ δίκας διαβαίνοντες ἐς Ἐπίδαυρον ἐδίδοσάν τε καὶ ἐλάμβανον παρʼ ἀλλήλων οἱ Αἰγινῆται· τὸ δὲ ἀπὸ τοῦδε νέας τε πηξάμενοι καὶ ἀγνωμοσύνῃ χρησάμενοι ἀπέστησαν ἀπὸ τῶν Ἐπιδαυρίων. ἅτε δὲ ἐόντες διάφοροι ἐδηλέοντο αὐτούς, ὥστε θαλασσοκράτορες ἐόντες, καὶ δὴ καὶ τὰ ἀγάλματα ταῦτα τῆς τε Δαμίης καὶ τῆς Αὐξησίης ὑπαιρέονται αὐτῶν, καί σφεα ἐκόμισάν τε καὶ ἱδρύσαντο τῆς σφετέρης χώρης ἐς τὴν μεσόγαιαν, τῇ Οἴη μὲν ἐστὶ οὔνομα, στάδια δὲ μάλιστά κῃ ἀπὸ τῆς πόλιος ὡς εἴκοσι ἀπέχει. ἱδρυσάμενοι δὲ ἐν τούτῳ τῷ χώρῳ θυσίῃσί τε σφέα καὶ χοροῖσι γυναικηίοισι κερτομίοισι ἱλάσκοντο, χορηγῶν ἀποδεικνυμένων ἑκατέρῃ τῶν δαιμόνων δέκα ἀνδρῶν· κακῶς δὲ ἠγόρευον οἱ χοροὶ ἄνδρα μὲν οὐδένα, τὰς δὲ ἐπιχωρίας γυναῖκας. ἦσαν δὲ καὶ τοῖσι Ἐπιδαυρίοισι αἱ αὐταὶ ἱροεργίαι· εἰσὶ δέ σφι καὶ ἄρρητοι ἱρουργίαι. 5.92. οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε. 5.92. ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν. 5.92. Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον. 5.92. τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν. 5.92. ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα. 5.92. Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς. 5.92. ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε. 5.92. Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.” 6.103. Ἀθηναῖοι δὲ ὡς ἐπύθοντο ταῦτα, ἐβοήθεον καὶ αὐτοὶ ἐς τὸν Μαραθῶνα. ἦγον δὲ σφέας στρατηγοὶ δέκα, τῶν ὁ δέκατος ἦν Μιλτιάδης· τοῦ τὸν πατέρα Κίμωνα τὸν Στησαγόρεω κατέλαβε φυγεῖν ἐξ Ἀθηνέων Πεισίστρατον τὸν Ἱπποκράτεος. καὶ αὐτῷ φεύγοντι Ὀλυμπιάδα ἀνελέσθαι τεθρίππῳ συνέβη, καὶ ταύτην μὲν τὴν νίκην ἀνελόμενόν μιν τὠυτὸ ἐξενείκασθαι τῷ ὁμομητρίῳ ἀδελφεῷ Μιλτιάδῃ· μετὰ δὲ τῇ ὑστέρῃ Ὀλυμπιάδι τῇσι αὐτῇσι ἵπποισι νικῶν παραδιδοῖ Πεισιστράτῳ ἀνακηρυχθῆναι, καὶ τὴν νίκην παρεὶς τούτῳ κατῆλθε ἐπὶ τὰ ἑωυτοῦ ὑπόσπονδος. καί μιν ἀνελόμενον τῇσι αὐτῇσι ἵπποισι ἄλλην Ὀλυμπιάδα κατέλαβε ἀποθανεῖν ὑπὸ τῶν Πεισιστράτου παίδων, οὐκέτι περιεόντος αὐτοῦ Πεισιστράτου· κτείνουσι δὲ οὗτοί μιν κατὰ τὸ πρυτανήιον νυκτὸς ὑπείσαντες ἄνδρας. τέθαπται δὲ Κίμων πρὸ τοῦ ἄστεος, πέρην τῆς διὰ Κοίλης καλεομένης ὁδοῦ· καταντίον δʼ αὐτοῦ αἱ ἵπποι τεθάφαται αὗται αἱ τρεῖς Ὀλυμπιάδας ἀνελόμεναι. ἐποίησαν δὲ καὶ ἄλλαι ἵπποι ἤδη τὠυτὸ τοῦτο Εὐαγόρεω Λάκωνος, πλέω δὲ τουτέων οὐδαμαί. ὁ μὲν δὴ πρεσβύτερος τῶν παίδων τῷ Κίμωνι Στησαγόρης ἦν τηνικαῦτα παρὰ τῷ πάτρῳ Μιλτιάδῃ τρεφόμενος ἐν τῇ Χερσονήσῳ, ὁ δὲ νεώτερος παρʼ αὐτῷ Κίμωνι ἐν Ἀθήνῃσι, οὔνομα ἔχων ἀπὸ τοῦ οἰκιστέω τῆς Χερσονήσου Μιλτιάδεω Μιλτιάδης. 1.54. When the divine answers had been brought back and Croesus learned of them, he was very pleased with the oracles. So, altogether expecting that he would destroy the kingdom of Cyrus, he sent once again to Pytho and endowed the Delphians, whose number he had learned, with two gold staters apiece. ,The Delphians, in return, gave Croesus and all Lydians the right of first consulting the oracle, exemption from all charges, the chief seats at festivals, and perpetual right of Delphian citizenship to whoever should wish it. 1.64. The Athenians did, and by this means Pisistratus gained Athens for the third time, rooting his sovereignty in a strong guard and revenue collected both from Athens and from the district of the river Strymon, and he took hostage the sons of the Athenians who remained and did not leave the city at once, and placed these in Naxos . ,(He had conquered Naxos too and put Lygdamis in charge.) And besides this, he purified the island of Delos as a result of oracles, and this is how he did it: he removed all the dead that were buried in ground within sight of the temple and conveyed them to another part of Delos . ,So Pisistratus was sovereign of Athens : and as for the Athenians, some had fallen in the battle, and some, with the Alcmeonids, were exiles from their native land. 5.62. I have told both of the vision of Hipparchus' dream and of the first origin of the Gephyreans, to whom the slayers of Hipparchus belonged. Now I must go further and return to the story which I began to tell, namely how the Athenians were freed from their tyrants. ,Hippias, their tyrant, was growing ever more bitter in enmity against the Athenians because of Hipparchus' death, and the Alcmeonidae, a family of Athenian stock banished by the sons of Pisistratus, attempted with the rest of the exiled Athenians to make their way back by force and free Athens. They were not successful in their return and suffered instead a great reverse. After fortifying Lipsydrium north of Paeonia, they, in their desire to use all devices against the sons of Pisistratus, hired themselves to the Amphictyons for the building of the temple at Delphi which exists now but was not there yet then. ,Since they were wealthy and like their fathers men of reputation, they made the temple more beautiful than the model showed. In particular, whereas they had agreed to build the temple of tufa, they made its front of Parian marble. 5.71. How the Accursed at Athens had received their name, I will now relate. There was an Athenian named Cylon, who had been a winner at Olympia. This man put on the air of one who aimed at tyranny, and gathering a company of men of like age, he attempted to seize the citadel. When he could not win it, he took sanctuary by the goddess' statue. ,He and his men were then removed from their position by the presidents of the naval boards, the rulers of Athens at that time. Although they were subject to any penalty save death, they were slain, and their death was attributed to the Alcmaeonidae. All this took place before the time of Pisistratus. 5.83. Now at this time, as before it, the Aeginetans were in all matters still subject to the Epidaurians and even crossed to Epidaurus for the hearing of their own private lawsuits. From this time, however, they began to build ships, and stubbornly revolted from the Epidaurians. ,In the course of this struggle, they did the Epidaurians much damage and stole their images of Damia and Auxesia. These they took away and set them up in the middle of their own country at a place called Oea, about twenty furlongs distant from their city. ,Having set them up in this place they sought their favor with sacrifices and female choruses in the satirical and abusive mode. Ten men were appointed providers of a chorus for each of the deities, and the choruses aimed their raillery not at any men but at the women of the country. The Epidaurians too had the same rites, and they have certain secret rites as well. 5.92. These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him:
29. Isaeus, Orations, 2.47-2.49, 4.27, 4.29, 5.35-5.37, 5.41, 6.38, 6.60-6.61, 7.38, 7.40, 11.47 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 200, 203, 205, 247
30. Lysias, Orations, 2.24, 4.1, 7.31-7.32, 18.3, 18.7, 19.9, 19.25, 19.29, 19.57-19.59, 19.63, 20.23, 21.5, 21.12, 21.19, 25.12-25.13, 26.22, 28.3, 29.4, 30.26, 32.23 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 79, 83, 150, 200, 201, 202, 203, 247
31. Lysias, Fragments, 104 carey (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 150
32. Androtion, Fragments, 59, 36 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
33. Lysias, Fragments, 104 carey (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 150
34. Plato, Gorgias, 472a (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the, in fourth-century athens Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 55
472a. ἀλήθειαν· ἐνίοτε γὰρ ἂν καὶ καταψευδομαρτυρηθείη τις ὑπὸ πολλῶν καὶ δοκούντων εἶναί τι. καὶ νῦν περὶ ὧν σὺ λέγεις ὀλίγου σοι πάντες συμφήσουσιν ταὐτὰ Ἀθηναῖοι καὶ οἱ ξένοι, ἐὰν βούλῃ κατʼ ἐμοῦ μάρτυρας παρασχέσθαι ὡς οὐκ ἀληθῆ λέγω· μαρτυρήσουσί σοι, ἐὰν μὲν βούλῃ, Νικίας ὁ Νικηράτου καὶ οἱ ἀδελφοὶ μετʼ αὐτοῦ, ὧν οἱ τρίποδες οἱ ἐφεξῆς ἑστῶτές εἰσιν ἐν τῷ Διονυσίῳ, ἐὰν δὲ βούλῃ, Ἀριστοκράτης 472a. for getting at the truth; since occasionally a man may actually be crushed by the number and reputation of the false witnesses brought against him. And so now you will find almost everybody, Athenians and foreigners, in agreement with you on the points you state, if you like to bring forward witnesses against the truth of what I say: if you like, there is Nicias, son of Niceratus, with his brothers, whose tripods are standing in a row in the Dionysium; or else Aristocrates, son of Scellias, whose goodly offering again is well known at Delphi; 472a. for getting at the truth; since occasionally a man may actually be crushed by the number and reputation of the false witnesses brought against him. And so now you will find almost everybody, Athenians and foreigners, in agreement with you on the points you state, if you like to bring forward witnesses against the truth of what I say: if you like, there is Nicias, son of Niceratus, with his brothers, whose tripods are standing in a row in the Dionysium; or else Aristocrates, son of Scellias, whose goodly offering again is well known at Delphi ;
35. Plato, Meno, 90a (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 98
36. Isocrates, Orations, 4.27, 6.60-6.61, 7.31-7.36, 7.40, 7.53-7.55, 8.12, 8.128, 12.12, 12.145, 15.145, 15.158-15.160, 16.35, 18.59-18.61 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 55, 144, 150, 200, 201, 202, 203, 215, 216, 247
37. Aristophanes, Frogs, 1064-1068, 1063 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 150
1063. πρῶτον μὲν τοὺς βασιλεύοντας ῥάκι' ἀμπισχών, ἵν' ἐλεινοὶ 1063. >
38. Aeschines, Letters, 1.101-1.102, 2.80, 3.17, 3.27, 3.178-3.179 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 200, 209, 228, 242
2.80. You ought, fellow citizens, to judge your ambassadors in the light of the crisis in which they served your generals, in the light of the forces which they commanded. For you set up your statues and you give your seats of honour and your crowns and your dinners in the Prytaneum, not to those who have brought you tidings of peace, but to those who have been victorious in battle. But if the responsibility for the wars is to he laid upon the ambassadors, while the generals are to receive the rewards, the wars you wage will know neither truce nor herald of peace, for no man will be willing to be your ambassador. 3.17. But now to “the irrefutable argument,” as Demosthenes calls it, I wish to reply briefly in advance. For he will say, “I am in charge of the construction of walls; I admit it; but I have made a present of a hundred minas to the state, and I have carried out the work on a larger scale than was prescribed; what then is it that you want to audit? unless a man's patriotism is to be audited!” Now to this pretext hear my answer, true to the facts and beneficial to you. In this city, so ancient and so great, no man is free from the audit who has held any public trust. 3.178. If any one should ask you whether our city seems to you more glorious in our own time or in the time of our fathers, you would all agree, in the time of our fathers. And were there better men then than now? Then, eminent men; but now, far inferior. But rewards and crowns and proclamations, and maintece in the Prytaneum—were these things more common then than now? Then, honors were rare among us, and the name of virtue was itself an honor. But now the custom is already completely faded out, and you do the crowning as a matter of habit, not deliberately. 3.179. Are you not therefore surprised, when you look at it in this light, that the rewards are now more numerous, but the city was then more prosperous? And that the men are now inferior, but were better then? I will try to explain this to you. Do you think, fellow citizens, that any man would ever have been willing to train for the pancratium or any other of the harder contests in the Olympic games, or any of the other games that confer a crown, if the crown were given, not to the best man, but to the man who had successfully intrigued for it? No man would ever have been willing.
39. Aristotle, Economics, 1346a32-1346b2, 1346b7-9, 1346b9-12, 1347a11-14 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 83, 98
40. Aristotle, Nicomachean Ethics, 1120b24-7 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 98
41. Aristotle, Athenian Constitution, 8.3, 16.4, 27.3-27.4, 56.3 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the •rich, the, in fourth-century athens Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 55, 81, 98, 200
42. Duris of Samos, Fragments, 63 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
43. Aristotle, Politics, 1309a14-19, 1321a32-41 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 248
44. Demosthenes, Orations, 1.8-1.9, 1.13, 1.17, 1.36, 2.24, 8.21-8.23, 8.70, 14.25, 18.4, 18.79-18.83, 18.86-18.88, 18.93-18.94, 18.99, 18.102, 18.107-18.108, 18.112-18.113, 18.117, 18.119, 18.171, 18.222, 18.257, 18.268, 18.297-18.303, 18.311-18.312, 18.316, 19.40, 19.166-19.171, 20.1, 20.18, 20.21-20.22, 20.29, 20.120-20.124, 20.127, 20.159, 21.13, 21.61, 21.154-21.156, 21.215, 24.197-24.198, 28.7, 28.17, 28.22-28.24, 36.41, 38.26, 39.7, 42.1, 42.22-42.23, 42.25, 45.66, 45.78, 45.85, 47.54, 50.7-50.9, 50.13, 52.26, 53.9, 53.12-53.13 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 79, 83, 98, 150, 200, 201, 202, 203, 205, 212, 215, 217, 228, 233, 242, 247
1.8. Men of Athens, you must not let slip the opportunity that offers, nor make the blunder you have so often made before. When we returned from the Euboean expedition The Athenians took Euboea from the Thebans in 357 . and Hierax and Stratocles, the envoys of Amphipolis, mounted this platform and bade you sail and take over their city, if we had shown the same earnestness in our own cause as in defence of the safety of Euboea, Amphipolis would have been yours at once and you would have been relieved of all your subsequent difficulties. 1.9. Once again, when news came of the siege of Pydna, of Potidaea, of Methone, of Pagasae, In 357, 356, 354, and 352 respectively. and of the rest of them—not to weary you with a complete catalogue—if we had at that time shown the required zeal in marching to the help of the first that appealed, we should have found Philip today much more humble and accommodating. Unfortunately we always neglect the present chance and imagine that the future will right itself, and so, men of Athens, Philip has us to thank for his prosperity. We have raised him to a greater height than ever king of Macedonia reached before. Today this opportunity comes to us from the Olynthians unsought, a fairer opportunity than we have ever had before. 2.24. Nay, I am surprised that you, men of Athens, who once withstood the Lacedaemonians in defence of the rights of Hellas, who spurned the opportunity, repeatedly offered, of self-aggrandizement, who lavished your treasure and jeoparded your lives in the field that others might enjoy their rights, now shrink from service and grudge to pay your contributions for the sake of your own possessions. I am surprised that you, who have so often saved the other states, both all of them together and each separately in turn, should sit down under the loss of what is your own. 8.70. Yes, and it is he who is the useful citizen, not those who for a moment’s popularity have made havoc of the chief resources of the State. These men I am so far from envying or deeming them worthy citizens of our city, that if a man should say to me, Speak for yourself, and tell us what good you have ever done the State, though I might speak, men of Athens, of the equipment of war-galleys and of choruses, of money contributions and of the ransom of captives, and of other instances of liberality, 14.25. That sounds like a riddle, but I will explain. Look at the great city that lies around you, men of Athens . In that city there is wealth, I might almost say, equal to that of all the other Greek cities together. But that wealth is in the hands of men whose temper is such that if all our orators started a scare that the King is coming, that he is close at hand, that the report must be true, and if the orators were backed by an equal number of oracle-mongers, not only would they fail to contribute, but they would refuse to declare or acknowledge their wealth.
45. Dinarchus, Or., 1.43, 1.80, 1.101 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 205, 228
46. Lycurgus, Fragments, 9 conomis = 14 burtt = 8 durrbach (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 228
47. Anon., 1 Enoch, 8.1-8.2, 12.6, 91.12-91.13, 93.9-93.10, 94.1, 94.6-94.10, 95.4-95.7, 96.1, 96.4-96.8, 97.7-97.10, 98.2-98.3, 98.11-98.16, 99.1-99.2, 99.9, 99.11-99.13, 100.4-100.9, 102.6-102.11, 103.1-103.6, 103.9-103.14, 104.1-104.3, 104.6, 108.6-108.7 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •rich, the, fate of •rich, the, and covenant unfaithfulness •rich, the, denunciation of •rich, the, as sinners •rich, the Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 52, 56, 57, 59, 60, 74, 77, 171
8.1. And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all 8.2. colouring tinctures. And there arose much godlessness, and they committed fornication, and they 12.6. of sin: and inasmuch as they delight themselves in their children, The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.' 91.12. And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous. 91.13. And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore, 93.9. And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate. 94.1. And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish. 94.1. Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction. 94.6. Woe to those who build unrighteousness and oppression And lay deceit as a foundation; For they shall be suddenly overthrown, And they shall have no peace. 94.7. Woe to those who build their houses with sin; For from all their foundations shall they be overthrown, And by the sword shall they fall. [And those who acquire gold and silver in judgement suddenly shall perish.] 94.8. Woe to you, ye rich, for ye have trusted in your riches, And from your riches shall ye depart, Because ye have not remembered the Most High in the days of your riches. 94.9. Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement. 95.4. Woe to you who fulminate anathemas which cannot be reversed: Healing shall therefore be far from you because of your sins." 95.5. Woe to you who requite your neighbour with evil; For ye shall be requited according to your works." 95.6. Woe to you, lying witnesses, And to those who weigh out injustice, For suddenly shall ye perish. 95.7. Woe to you, sinners, for ye persecute the righteous; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you. 96.1. Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires. 96.4. Woe unto you, ye sinners, for your riches make you appear like the righteous, But your hearts convict you of being sinners, And this fact shall be a testimony against you for a memorial of (your) evil deeds. 96.5. Woe to you who devour the finest of the wheat, And drink wine in large bowls, And tread under foot the lowly with your might. 96.6. Woe to you who drink water from every fountain, For suddenly shall ye be consumed and wither away, Because ye have forsaken the fountain of life. 96.7. Woe to you who work unrighteousness And deceit and blasphemy: It shall be a memorial against you for evil." 96.8. Woe to you, ye mighty, Who with might oppress the righteous; For the day of your destruction is coming.In those days many and good days shall come to the righteous-in the day of your judgement. 97.7. Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you. 97.8. Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired. 97.9. And now let us do what we purposed: For we have gathered silver, 98.2. For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water. 98.3. Therefore they shall be wanting in doctrine and wisdom, And they shall perish thereby together with their possessions; And with all their glory and their splendour, And in shame and in slaughter and in great destitution, Their spirits shall be cast into the furnace of fire. 98.3. off your necks and slay you, and have no mercy upon you. Woe to you who rejoice in the tribulation of the righteous; for no grave shall be dug for you. Woe to you who set at nought the words of 98.11. Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace. 98.12. Woe to you who love the deeds of unrighteousness: wherefore do ye hope for good hap unto yourselves know that ye shall be delivered into the hands of the righteous, and they shall cut 99.1. Woe to you who work godlessness, And glory in lying and extol them: Ye shall perish, and no happy life shall be yours. 99.1. But in those days blessed are all they who accept the words of wisdom, and understand them, And observe the paths of the Most High, and walk in the path of His righteousness, And become not godless with the godless; For they shall be saved. 99.2. Woe to them who pervert the words of uprightness, And transgress the eternal law, And transform themselves into what they were not [into sinners]: They shall be trodden under foot upon the earth. 99.9. Through these they shall become godless and fearful; For they shall have wrought all their work in a lie, And shall have worshiped a stone: Therefore in an instant shall they perish. 99.11. Woe to you who spread evil to your neighbours; For you shall be slain in Sheol." 99.12. Woe to you who make deceitful and false measures, And (to them) who cause bitterness on the earth; For they shall thereby be utterly consumed. 99.13. Woe to you who build your houses through the grievous toil of others, And all their building materials are the bricks and stones of sin; I tell you ye shall have no peace. 100.4. In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin And the Most High will arise on that day of judgement To execute great judgement amongst sinners." 100.5. And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear. 100.6. And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins. 100.7. Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works. 100.8. Woe to you, ye obstinate of heart, Who watch in order to devise wickedness: Therefore shall fear come upon you And there shall be none to help you. 100.9. Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn. 102.6. And yet when ye die the sinners speak over you: ' As we die, so die the righteous, And what benefit do they reap for their deed 102.7. Behold, even as we, so do they die in grief and darkness, And what have they more than we From henceforth we are equal. 102.8. And what will they receive and what will they see for ever Behold, they too have died, And henceforth for ever shall they see no light. 102.9. I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and 102.11. of violence is found in them till their death ' Nevertheless they perished and became as though they had not been, and their spirits descended into Sheol in tribulation. 103.1. Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and 103.1. And we have been destroyed and have not found any to help us even with a word: We have been tortured [and destroyed], and not hoped to see life from day to day. 103.2. Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them: 103.3. That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living. 103.4. And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely. 103.5. Woe to you, ye sinners, when ye have died, If ye die in the wealth of your sins, And those who are like you say regarding you: ' Blessed are the sinners: they have seen all their days. 103.6. And how they have died in prosperity and in wealth, And have not seen tribulation or murder in their life; And they have died in honour, And judgement has not been executed on them during their life. 103.9. Say not in regard to the righteous and good who are in life: ' In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small. 103.11. We hoped to be the head and have become the tail: We have toiled laboriously and had no satisfaction in our toil; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us. 103.12. They have had dominion over us that hated us and smote us; And to those that hated us we have bowed our necks But they pitied us not." 103.13. We desired to get away from them that we might escape and be at rest, But found no place whereunto we should flee and be safe from them. 103.14. And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice. 104.1. I swear unto you, that in heaven the angels remember you for good before the glory of the Great 104.1. idols; for all your lying and all your godlessness issue not in righteousness but in great sin. And now I know this mystery, that sinners will alter and pervert the words of righteousness in many ways, and will speak wicked words, and lie, and practice great deceits, and write books concerning 104.2. One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven, 104.3. ye shall shine and ye shall be seen, and the portals of heaven shall be opened to you. And in your cry, cry for judgement, and it shall appear to you; for all your tribulation shall be visited on the 104.6. judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them, 108.6. fire, and the voice of weeping and crying and lamentation and strong pain.' And he said unto me: ' This place which thou seest-here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth 108.7. of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed
48. Septuagint, Ecclesiasticus (Siracides), 3.17, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.8, 5.1, 6.14, 8.1, 8.2, 10.22, 10.23, 10.27, 10.30, 10.31, 11.1, 11.14, 11.17, 11.18, 11.19, 11.21, 11.22, 13.1, 13.2, 13.3, 13.4, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 13.24, 14.3, 14.16, 14.17, 18.3, 18.30, 18.30-19.1, 18.31, 18.32, 18.33, 19.1, 26.29-27.3, 29.8, 29.9, 29.10, 29.11, 29.12, 29.13, 30.14, 30.16, 30.19, 31.1, 31.2, 31.3, 31.4, 31.5, 31.6, 31.7, 31.8, 31.9, 31.10, 31.11, 32.1, 35.21, 38.11, 40.18, 40.23, 40.25, 40.26, 44.6, 44.7, 51.27, 51.28 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 65, 77
49. Septuagint, Wisdom of Solomon, 39.14 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •miracle of the poor man and the rich man Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 258
50. Dead Sea Scrolls, Damascus Covenant, 6.11-6.18, 10.18-10.19, 11.15, 13.11-13.16 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •rich, the •rich, the, denunciation of Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 74, 171
51. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6.11-6.18, 10.18-10.19, 11.15, 13.11-13.16 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •rich, the •rich, the, denunciation of Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 74, 171
52. Hebrew Bible, Daniel, 3.57 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •miracle of the poor man and the rich man Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 258
53. Dead Sea Scrolls, Hodayot, 18.25 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •rich, the Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 171
54. Dead Sea Scrolls, 4Q266, 9 iii.1-4 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •rich, the, denunciation of Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 74
55. Dead Sea Scrolls, Ben Sira, 3.17, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.8, 5.1, 6.14, 8.1, 8.2, 10.22, 10.23, 10.27, 10.30, 10.31, 11.1, 11.14, 11.17, 11.18, 11.19, 11.21, 11.22, 13.1, 13.2, 13.3, 13.4, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 13.24, 14.3, 14.16, 14.17, 18.3, 18.30, 18.30-19.1, 18.31, 18.32, 18.33, 19.1, 26.29-27.3, 29.8, 29.9, 29.10, 29.11, 29.12, 29.13, 30.14, 30.16, 30.19, 31.1, 31.2, 31.3, 31.4, 31.5, 31.6, 31.7, 31.8, 31.9, 31.10, 31.11, 32.1, 35.21, 38.11, 40.18, 40.23, 40.25, 40.26, 44.6, 44.7, 51.27, 51.28 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 65, 79
56. Dead Sea Scrolls, Community Rule, 5.14-5.20, 10.18-10.19 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •rich, the, denunciation of •rich, the Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 74, 171
57. Anon., Sibylline Oracles, 3.188-3.190 (1st cent. BCE - 5th cent. CE)  Tagged with subjects: •rich, the Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 171
3.188. And then did God award the Titans evil. 3.189. And all of Titans and of Cronos born 3.190. 190 Died. But then as time rolled around there rose
58. Nicolaus of Damascus, Fragments, 57 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 97
59. Philo of Alexandria, On The Life of Moses, 1.294-1.299 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •poor, the, as rich •rich, the, as poor Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 3
1.294. And Balaam replied: "All that I have hitherto uttered have been oracles and words of God; but what I am going to say are merely the suggestions of my own mind: and taking him by the right hand, he, while they two were alone, gave him advice, by the adoption of which he might, as far as possible, guard against the power of his enemies, accusing himself of the most enormous crimes. For why, some one may perhaps say, do you thus retire into solitude and give counsel suggesting things contrary to the oracles of God, unless indeed that your counsels are more powerful than his decrees?" 1.295. Come, then, let us examine into his fine recommendations, and see how cunningly they were contrived with reference to the most certain defeat of those who had hitherto always been able to conquer. As he knew that the only way by which the Hebrews could be subdued was by leading them to violate the law, he endeavoured to seduce them by means of debauchery and intemperance, that mighty evil, to the still greater crime of impiety, putting pleasure before them as a bait; 1.296. for, said he, "O king! the women of the country surpass all other women in beauty, and there are no means by which a man is more easily subdued than by the beauty of a woman; therefore, if you enjoin the most beautiful of them to grant their favours to them and to prostitute themselves to them, they will allure and overcome the youth of your enemies. 1.297. But you must warn them not to surrender their beauty to those who desire them with too great facility and too speedily, for resistance and coyness will stimulate the passions and excite them more, and will kindle a more impetuous desire; and so, being wholly subdued by their appetites, they will endure to do and to suffer anything. 1.298. "And let any damsel who is thus prepared for the sport resist, and say, wantonly, to a lover who is thus influenced, "It is not fitting for you to enjoy my society till you have first abandoned your native habits, and have changed, and learnt to honour the same practices that I do. And I must have a conspicuous proof of your real change, which I can only have by your consenting to join me in the same sacrifices and libations which I use, and which we may then offer together at the same images and statues, and other erections in honour of my gods. 1.299. And the lover being, as it were, taken in the net of her manifold and multiform snares, not being able to resist her beauty and seductive conversation, will become wholly subdued in his reason, and, like a miserable man, will obey all the commands which she lays upon him, and will en enrolled as the salve of passion."
60. Diodorus Siculus, Historical Library, 9.37, 12.9.2, 13.47.7, 13.47.52 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 97, 98, 201, 247
13.47.7.  And since he wished to relieve both the citizens and the allies from their contributions, he laid waste the territory of the enemy and collected great quantities of booty. He visited also the allied cities and exacted money of such inhabitants as were advocating a change in government.
61. Plutarch, Solon, 23.3, 24.3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •rich, the, in fourth-century athens •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 55, 81
23.3. εἰς μέν γε τὰ τιμήματα τῶν θυσιῶν λογίζεται πρόβατον καὶ δραχμὴν ἀντὶ μεδίμνου· τῷ δʼ Ἴσθμια νικήσαντι δραχμὰς ἔταξεν ἑκατὸν δίδοσθαι, τῷ δʼ Ὀλύμπια πεντακοσίας· λύκον δὲ τῷ κομίσαντι πέντε δραχμὰς ἔδωκε, λυκιδέα δὲ μίαν, ὧν φησιν ὁ Φαληρεὺς Δημήτριος τὸ μὲν βοὸς εἶναι, τὸ δὲ προβάτου τιμήν. ἃς γὰρ ἐν τῷ ἑκκαιδεκάτῳ τῶν ἀξόνων ὁρίζει τιμὰς τῶν ἐκκρίτων ἱερείων, εἰκὸς μὲν εἶναι πολλαπλασίας, ἄλλως δὲ κἀκεῖναι πρὸς τὰς νῦν εὐτελεῖς εἰσιν. 23.3. In the valuations of sacrificial offerings, at any rate, a sheep and a bushel of grain are reckoned at a drachma; the victor in the Isthmian games was to be paid a hundred drachmas, and the Olympic victor five hundred; the man who brought in a wolf, was given five drachmas, and for a wolf’s whelp, one; the former sum, according to Demetrius the Phalerian, was the price of an ox, the latter that of a sheep. For although the prices which Solon fixes in his sixteenth table are for choice victims, and naturally many times as great as those for ordinary ones, still, even these are low in comparison with present prices. 12. Now the Cylonian pollution had for a long time agitated the city, ever since Megacles the archon had persuaded Cylon and his fellow conspirators, who had taken sanctuary in the temple of Athena, to come down and stand their trial. About 636 B.C. Cf. Hdt. 5.71 ; Thuc. 1.126 . They fastened a braided thread to the image of the goddess and kept hold of it, but when they reached the shrine of the Erinyes on their way down, the thread broke of its own accord, upon which Megacles and his fellow-archons rushed to seize them, on the plea that the goddess refused them the rights of suppliants. Those who were outside of sacred precincts were stoned to death, and those who took refuge at the altars were slaughtered there; only those were spared who made supplication to the wives of the archons.,Therefore the archons were called polluted men and were held in execration. The survivors of the followers of Cylon also recovered strength, and were forever at variance with the descendants of Megacles. At this particular time the quarrel was at its height and the people divided between the two factions. Solon, therefore, being now in high repute, interposed between them, along with the noblest of the Athenians, and by his entreaties and injunctions persuaded the men who were held to be polluted to submit to a trial, and to abide by the decision of three hundred jurors selected from the nobility.,Myron of Phlya conducted the prosecution, and the family of Megacles was found guilty. Those who were alive were banished, and the bodies of the dead were dug up and cast forth beyond the borders of the country. During these disturbances the Megarians also attacked the Athenians, who lost Nisaea, and were driven out of Salamis once more. The city was also visited with superstitious fears and strange appearances, and the seers declared that their sacrifices indicated pollutions and defilements which demanded expiation.,Under these circumstances they summoned to their aid from Crete Epimenides of Phaestus, who is reckoned as the seventh Wise Man by some of those who refuse Periander a place in the list. See note on Plut. Sol. 3.5, and cf. Aristot. Const. Ath. 1 . He was reputed to be a man beloved of the gods, and endowed with a mystical and heaven-sent wisdom in religious matters. Therefore the men of his time said that he was the son of a nymph named Balte, and called him a new Cures. The Curetes were Cretan priests of Idaean Zeus, who took their name from the demi-gods to whose care Rhea was said to have committed the infant Zeus. On coming to Athens he made Solon his friend, assisted him in many ways, and paved the way for his legislation.,For he made the Athenians decorous and careful in their religious services, and milder in their rites of mourning, by attaching certain sacrifices immediately to their funeral ceremonies and by taking away the harsh and barbaric practices in which their women had usually indulged up to that time. Most important of all, by sundry rites of propitiation and purification, and by sacred foundations, he hallowed and consecrated the city, and brought it to be observant of justice and more easily inclined to uimity. It is said that when he had seen Munychia The acropolis of the Peiraeus, stategically commanding not only that peninsula, but also Athens itself. garrisoned by conquerors of Athens and considered it for some time, he remarked to the bystanders that man was indeed blind to the future;,for if the Athenians only knew what mischiefs the place would bring upon their city, they would devour it with their own teeth. A similar insight into futurity is ascribed to Thales. They say that he gave directions for his burial in an obscure and neglected quarter of the city’s territory, predicting that it would one day be the market-place of Miletus. Well then, Epimenides was vastly admired by the Athenians, who offered him much money and large honors; but he asked for nothing more than a branch of the sacred olive-tree, with which he returned home.
62. Mishnah, Avot, 5.19-5.22 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •poor, the, as rich •rich, the, as poor Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 3
5.19. כָּל מִי שֶׁיֵּשׁ בְּיָדוֹ שְׁלשָׁה דְבָרִים הַלָּלוּ, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. וּשְׁלשָׁה דְבָרִים אֲחֵרִים, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. עַיִן טוֹבָה, וְרוּחַ נְמוּכָה, וְנֶפֶשׁ שְׁפָלָה, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. עַיִן רָעָה, וְרוּחַ גְּבוֹהָה, וְנֶפֶשׁ רְחָבָה, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. מַה בֵּין תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ לְתַלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ, אוֹכְלִין בָּעוֹלָם הַזֶּה וְנוֹחֲלִין בָּעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (משלי ח) לְהַנְחִיל אֹהֲבַי יֵשׁ, וְאֹצְרֹתֵיהֶם אֲמַלֵּא. אֲבָל תַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע יוֹרְשִׁין גֵּיהִנֹּם וְיוֹרְדִין לִבְאֵר שַׁחַת, שֶׁנֶּאֱמַר (תהלים נה) וְאַתָּה אֱלֹהִים תּוֹרִידֵם לִבְאֵר שַׁחַת, אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם, וַאֲנִי אֶבְטַח בָּךְ: 5.21. הוּא הָיָה אוֹמֵר, בֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא, בֶּן עֶשֶׂר לַמִּשְׁנָה, בֶּן שְׁלשׁ עֶשְׂרֵה לַמִּצְוֹת, בֶּן חֲמֵשׁ עֶשְׂרֵה לַתַּלְמוּד, בֶּן שְׁמֹנֶה עֶשְׂרֵה לַחֻפָּה, בֶּן עֶשְׂרִים לִרְדֹּף, בֶּן שְׁלשִׁים לַכֹּחַ, בֶּן אַרְבָּעִים לַבִּינָה, בֶּן חֲמִשִּׁים לָעֵצָה, בֶּן שִׁשִּׁים לַזִּקְנָה, בֶּן שִׁבְעִים לַשֵּׂיבָה, בֶּן שְׁמֹנִים לַגְּבוּרָה, בֶּן תִּשְׁעִים לָשׁוּחַ, בֶּן מֵאָה כְּאִלּוּ מֵת וְעָבַר וּבָטֵל מִן הָעוֹלָם: 5.22. בֶּן בַּג בַּג אוֹמֵר, הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ, דְּכֹלָּא בָהּ. וּבָהּ תֶּחֱזֵי, וְסִיב וּבְלֵה בָהּ, וּמִנַּהּ לֹא תָזוּעַ, שֶׁאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה: 5.19. Whoever possesses these three things, he is of the disciples of Abraham, our father; and [whoever possesses] three other things, he is of the disciples of Balaam, the wicked. A good eye, a humble spirit and a moderate appetite he is of the disciples of Abraham, our father. An evil eye, a haughty spirit and a limitless appetite he is of the disciples of Balaam, the wicked. What is the difference between the disciples of Abraham, our father, and the disciples of Balaam, the wicked? The disciples of Abraham, our father, enjoy this world, and inherit the world to come, as it is said: “I will endow those who love me with substance, I will fill their treasuries” (Proverbs 8:21). But the disciples of Balaam, the wicked, inherit gehinnom, and descend into the nethermost pit, as it is said: “For you, O God, will bring them down to the nethermost pit those murderous and treacherous men; they shall not live out half their days; but I trust in You” (Psalms 55:24). 5.20. Judah ben Tema said: Be strong as a leopard, and swift as an eagle, and fleet as a gazelle, and brave as a lion, to do the will of your Father who is in heaven. He used to say: the arrogant is headed for Gehinnom and the blushing for the garden of Eden. May it be the will, O Lord our God, that your city be rebuilt speedily in our days and set our portion in the studying of your Torah. 5.21. He used to say: At five years of age the study of Scripture; At ten the study of Mishnah; At thirteen subject to the commandments; At fifteen the study of Talmud; At eighteen the bridal canopy; At twenty for pursuit [of livelihood]; At thirty the peak of strength; At forty wisdom; At fifty able to give counsel; At sixty old age; At seventy fullness of years; At eighty the age of “strength”; At ninety a bent body; At one hundred, as good as dead and gone completely out of the world. 5.22. Ben Bag Bag said:Turn it over, and [again] turn it over, for all is therein. And look into it; And become gray and old therein; And do not move away from it, for you have no better portion than it.
63. New Testament, 1 Corinthians, 15 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •clement of alexandria, quis dives salvetur? (on the salvation of the rich man) •on the salvation of the rich man (quis dives salvetur?, clement of alexandria) •quis dives salvetur? (on the salvation of the rich man, clement of alexandria) Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 624
15. Now I declare to you, brothers, the gospel which I preachedto you, which also you received, in which you also stand,,bywhich also you are saved, if you hold firmly the word which I preachedto you -- unless you believed in vain.,For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures,,that he was buried, that he wasraised on the third day according to the Scriptures,,and that heappeared to Cephas, then to the twelve.,Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep.,Then he appeared to James, then to allthe apostles,,and last of all, as to the child born at the wrongtime, he appeared to me also.,For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God.,But by the grace of God I amwhat I am. His grace which was bestowed on me was not futile, but Iworked more than all of them; yet not I, but the grace of God which waswith me.,Whether then it is I or they, so we preach, and so youbelieved.,Now if Christ is preached, that he has been raised from thedead, how do some among you say that there is no resurrection of thedead?,But if there is no resurrection of the dead, neither hasChrist been raised.,If Christ has not been raised, then ourpreaching is in vain, and your faith also is in vain.,Yes, weare found false witnesses of God, because we testified about God thathe raised up Christ, whom he didn't raise up, if it is so that the deadare not raised.,For if the dead aren't raised, neither hasChrist been raised.,If Christ has not been raised, your faithis vain; you are still in your sins.,Then they also who arefallen asleep in Christ have perished.,If we have only hoped inChrist in this life, we are of all men most pitiable.,But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep.,For since death came byman, the resurrection of the dead also came by man.,For as inAdam all die, so also in Christ all will be made alive.,Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming.,Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power.,For he mustreign until he has put all his enemies under his feet.,The lastenemy that will be abolished is death.,For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him.,When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all.,Or else what will they do whoare baptized for the dead? If the dead aren't raised at all, why thenare they baptized for the dead?,Why do we also stand injeopardy every hour?,I affirm, by the boasting in you which Ihave in Christ Jesus our Lord, I die daily.,If I fought withanimals at Ephesus for human purposes, what does it profit me? If thedead are not raised, then "let us eat and drink, for tomorrow we die.",Don't be deceived! "Evil companionships corrupt good morals.",Wake up righteously, and don't sin, for some have no knowledgeof God. I say this to your shame.,But someone will say, "Howare the dead raised?" and, "With what kind of body do they come?",You foolish one, that which you yourself sow is not made aliveunless it dies.,That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind.,But God gives it a body even as it pleased him, and to eachseed a body of its own.,All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds.,There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial.,There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory.,So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption.,It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power.,It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody.,So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit.,However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual.,The first man is of the earth, made ofdust. The second man is the Lord from heaven.,As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly.,As we haveborne the image of those made of dust, let's also bear the image of theheavenly.,Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption.,Behold, I tell you a mystery. We will not all sleep, but wewill all be changed,,in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed.,For thiscorruptible must put on incorruption, and this mortal must put onimmortality.,But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory.","Death, where is your sting?Hades, where is your victory?",The sting of death is sin, and the power of sin is the law.,But thanks be to God, who gives us the victory through our LordJesus Christ.,Therefore, my beloved brothers, be steadfast,immovable, always abounding in the Lord's work, because you know thatyour labor is not in vain in the Lord.
64. New Testament, 2 Peter, 2.15 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •poor, the, as rich •rich, the, as poor Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 3
2.15. καταλείποντες εὐθεῖαν ὁδὸν ἐπλανήθησαν, ἐξακολουθήσαντες τῇ ὁδῷ τοῦ Βαλαὰμ τοῦ Βεὼρ ὃς μισθὸν ἀδικίας ἠγάπησεν 2.15. forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrong-doing;
65. Plutarch, Pericles, 11-14 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 55, 144
14. Thucydides and his party kept denouncing Pericles for playing fast and loose with the public moneys and annihilating the revenues. Pericles therefore asked the people in assembly whether they thought he had expended too much, and on their declaring that it was altogether too much, Well then, said he, let it not have been spent on your account, but mine, and I will make the inscriptions of dedication in my own name.,When Pericles had said this, whether it was that they admired his magimity or vied with his ambition to get the glory of his works, they cried out with a loud voice and bade him take freely from the public funds for his outlays, and to spare naught whatsoever. And finally he ventured to undergo with Thucydides the contest of the ostracism, wherein he secured his rival’s banishment, 442. B.C. and the dissolution of the faction which had been arrayed against him.
66. Plutarch, Nicias, 4, 3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 55
67. New Testament, Jude, 11 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •poor, the, as rich •rich, the, as poor Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 3
68. New Testament, Ephesians, 2.5 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •miracle of the poor man and the rich man Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 246
2.5. καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ χριστῷ,— χάριτί ἐστε σεσωσμένοι, καὶ 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved),
69. Plutarch, Marius, 841d, 842, 843-4a, 845, 845-6a, 850, 850-1c, 851a, 852a, 852b, 852c, 852d, 843 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 247
70. Plutarch, Cimon, 10.3-10.5 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •rich, the, in fourth-century athens Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 55
10.3. οἱ δʼ αὐτοὶ καὶ νόμισμα κομίζοντες ἄφθονον παριστάμενοι τοῖς κομψοῖς τῶν πενήτων ἐν ἀγορᾷ σιωπῇ τῶν κερματίων ἐνέβαλλον εἰς τὰς χεῖρας. ὧν δὴ καὶ Κρατῖνος ὁ κωμικὸς ἐν Ἀρχιλόχοις ἔοικε μεμνῆσθαι διὰ τούτων· 10.4. 10.5. ἔτι τοίνυν Γοργίας μὲν ὁ Λεοντῖνός φησι τὸν Κίμωνα τὰ χρήματα κτᾶσθαι μὲν ὡς χρῷτο, χρῆσθαι δὲ ὡς τιμῷτο, Κριτίας δὲ τῶν τριάκοντα γενόμενος ἐν ταῖς ἐλεγείαις εὔχεται· 10.3.  These same followers also carried with them a generous sum of money, and going up to poor men of finer quality in the market-place, they would quietly thrust small change into their hands. To such generosity as this Cratinus seems to have referred in his Archilochi, with the words:— 10.4.  "Yes, I too hoped, Metrobius, I, the public scribe, Along with man divine, the rarest host that lives, In every way the best of all Hellenic men, With Cimon, feasting out in joy a sleek old age, To while away the remt of my life. But he Has gone before and left me." 10.5.  And again, Gorgias',WIDTH,216)" onMouseOut="nd();">º the Leontine says that Cimon made money that he might spend it, and spent it that he might be honoured for it. And Critias, one of the thirty tyrants, prays in his elegies that he may have "the wealth of the Scopadae, the great-mindedness of Cimon, and the victories of Arcesilaus of Lacedaemon." And yet we know that Lichas the Spartan became famous among the Hellenes for no other reason than that he entertained the strangers at the boys' gymnastic festival; 485but the generosity of Cimon surpassed even the hospitality and philanthropy of the Athenians of olden time.
71. Plutarch, Alcibiades, 16.3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •rich, the, in fourth-century athens Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 55
16.3. ἐπιδόσεις γὰρ καὶ χορηγίαι καὶ φιλοτιμήματα πρὸς τὴν πόλιν ὑπερβολὴν μὴ ἀπολείποντα καὶ δόξα προγόνων καὶ λόγου δύναμις καὶ σώματος εὐπρέπεια καὶ ῥώμη μετʼ ἐμπειρίας τῶν πολεμικῶν καὶ ἀλκῆς πάντα τἆλλα συγχωρεῖν ἐποίει καὶ φέρειν μετρίως τοὺς Ἀθηναίους, ἀεὶ τὰ πρᾳότατα τῶν ὀνομάτων τοῖς ἁμαρτήμασι τιθεμένους, παιδιὰς καὶ φιλοτιμίας. 16.3.  And indeed, his voluntary contributions of money, his support of public exhibitions, his unsurpassed munificence towards the city, the glory of his ancestry, the power of his eloquence, the comeliness and vigour of his person, together with his experience and prowess in war, made the Athenians lenient and tolerant towards everything else; they were forever giving the mildest of names to his transgressions, calling them the product of youthful spirits and ambition.
72. New Testament, Matthew, 4.23-5.16, 5.7, 6.10, 8.4, 10.1, 10.42, 18.23, 18.24, 18.25, 18.26, 18.27, 18.28, 18.29, 18.30, 18.31, 18.32, 18.33, 18.34, 25.14, 25.15, 25.16, 25.17, 25.18, 25.19, 25.20, 25.21, 25.22, 25.23, 25.24, 25.25, 25.26, 25.27, 25.28, 25.29, 25.30 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
73. New Testament, Luke, 2.28, 5.14, 12.16-12.21, 14.12-14.14, 16.19-16.31 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •miracle of the poor man and the rich man •rich, the, as dangerous •rich, the, as label Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 69; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 51, 246, 251, 258, 263
2.28. καὶ αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας καὶ εὐλόγησεν τὸν θεὸν καὶ εἶπεν 5.14. καὶ αὐτὸς παρήγγειλεν αὐτῷ μηδενὶ εἰπεῖν, ἀλλὰ ἀπελθὼν δεῖξον σεαυτὸν τῷ ἱερεῖ, καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου καθὼς προσέταξεν Μωυσῆς εἰς μαρτύριον αὐτοῖς. 12.16. Εἶπεν δὲ παραβολὴν πρὸς αὐτοὺς λέγων Ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα. 12.17. καὶ διελογίζετο ἐν αὑτῷ λέγων Τί ποιήσω, ὅτι οὐκ ἔχω ποῦ συνάξω τοὺς καρπούς μου; 12.18. καὶ εἶπεν Τοῦτο ποιήσω· καθελῶ μου τὰς ἀποθήκας καὶ μείζονας οἰκοδομήσω, καὶ συνάξω ἐκεῖ πάντα τὸν σῖτον καὶ τὰ ἀγαθά μου, 12.19. καὶ ἐρῶ τῇ ψυχῇ μου Ψυχή, ἔχεις πολλὰ ἀγαθὰ [κείμενα εἰς ἔτη πολλά· ἀναπαύου, φάγε, πίε], εὐφραίνου. 12.20. εἶπεν δὲ αὐτῷ ὁ θεός Ἄφρων, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου αἰτοῦσιν ἀπὸ σοῦ· ἃ δὲ ἡτοίμασας, τίνι ἔσται; 12.21. [Οὕτως ὁ θησαυρίζων αὑτῷ καὶ μὴ εἰς θεὸν πλουτῶν.] 14.12. Ἔλεγεν δὲ καὶ τῷ κεκληκότι αὐτόν Ὅταν ποιῇς ἄριστον ἢ δεῖπνον, μὴ φώνει τοὺς φίλους σου μηδὲ τοὺς ἀδελφούς σου μηδὲ τοὺς συγγενεῖς σου μηδὲ γείτονας πλουσίους, μή ποτε καὶ αὐτοὶ ἀντικαλέσωσίν σε καὶ γένηται ἀνταπόδομά σοι. 14.13. ἀλλʼ ὅταν δοχὴν ποιῇς, κάλει πτωχούς, ἀναπείρους, χωλούς, τυφλούς· 14.14. καὶ μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι, ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων. 16.19. Ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθʼ ἡμέραν λαμπρῶς. 16.20. πτωχὸς δέ τις ὀνόματι Λάζαρος ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ εἱλκωμένος 16.21. καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου· ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ. 16.22. ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον Ἀβραάμ· ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη. 16.23. καὶ ἐν τῷ ᾄδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, ὁρᾷ Ἀβραὰμ ἀπὸ μακρόθεν καὶ Λάζαρον ἐν τοῖς κόλποις αὐτοῦ. 16.24. καὶ αὐτὸς φωνήσας εἶπεν Πάτερ Ἀβραάμ, ἐλέησόν με καὶ πέμψον Λάζαρον ἴνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ. 16.25. εἶπεν δὲ Ἀβραάμ Τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά· νῦν δὲ ὧδε παρακαλεῖται σὺ δὲ ὀδυνᾶσαι. 16.26. καὶ ἐν πᾶσι τούτοις μεταξὺ ἡμῶν καὶ ὑμῶν χάσμα μέγα ἐστήρικται, ὅπως οἱ θέλοντες διαβῆναι ἔνθεν πρὸς ὑμᾶς μὴ δύνωνται, μηδὲ ἐκεῖθεν πρὸς ἡμᾶς διαπερῶσιν. 16.27. εἶπεν δέ Ἐρωτῶ σε οὖν, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου, 16.28. ἔχω γὰρ πέντε ἀδελφούς, ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου. 16.29. λέγει δὲ Ἀβραάμ Ἔχουσι Μωυσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν. 16.30. ὁ δὲ εἶπεν Οὐχί, πάτερ Ἀβραάμ, ἀλλʼ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν. 16.31. εἶπεν δὲ αὐτῷ Εἰ Μωυσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδʼ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται. 2.28. then he received him into his arms, and blessed God, and said, 5.14. He charged him to "Tell no one, but go your way, and show yourself to the priest, and offer for your cleansing according to what Moses commanded, for a testimony to them." 12.16. He spoke a parable to them, saying, "The ground of a certain rich man brought forth abundantly. 12.17. He reasoned within himself, saying, 'What will I do, because I don't have room to store my crops?' 12.18. He said, 'This is what I will do. I will pull down my barns, and build bigger ones, and there I will store all my grain and my goods. 12.19. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."' 12.20. "But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared -- whose will they be?' 12.21. So is he who lays up treasure for himself, and is not rich toward God." 14.12. He also said to the one who had invited him, "When you make a dinner or a supper, don't call your friends, nor your brothers, nor your kinsmen, nor rich neighbors, or perhaps they might also return the favor, and pay you back. 14.13. But when you make a feast, ask the poor, the maimed, the lame, or the blind; 14.14. and you will be blessed, because they don't have the resources to repay you. For you will be repaid in the resurrection of the righteous." 16.19. "Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores, 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 16.22. It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. 16.23. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 16.24. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' 16.25. "But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. 16.26. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' 16.27. "He said, 'I ask you therefore, father, that you would send him to my father's house; 16.28. for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' 16.29. "But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. "He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. "He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.'"
74. New Testament, Romans, 2.6 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •miracle of the poor man and the rich man Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 259
2.6. ὃςἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ·. 2.6. who "will pay back to everyone according to their works:"
75. New Testament, Hebrews, 4.14-5.6 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •miracle of the poor man and the rich man Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
76. New Testament, Apocalypse, 2.9, 2.14, 2.22-2.23, 3.12, 3.17, 3.21, 4.11, 5.9, 13.14-13.17, 17.2-17.6, 17.17-17.18, 18.2-18.4, 18.23, 21.7 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •poor, the, as rich •rich, the, as poor •rich, the •miracle of the poor man and the rich man Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 3, 171; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 259
2.9. Οἶδά σου τὴν θλίψιν καὶ τὴν πτωχείαν, ἀλλὰ πλούσιος εἶ, καὶ τὴν βλασφημίαν ἐκ τῶν λεγόντων Ἰουδαίους εἶναι ἑαυτούς, καὶ οὐκ εἰσίν, ἀλλὰ συναγωγὴ τοῦ Σατανᾶ. 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· 2.22. 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. 3.12. Ὁ νικῶν ποιήσω αὐτὸν στύλον ἐν τῷ ναῷ τοῦ θεοῦ μου, καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι, καὶ γράψω ἐπʼ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶτὸ ὄνομα τῆς πὀλεωςτοῦ θεοῦ μου, τῆς καινῆς Ἰερουσαλήμ, ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου, καὶτὸ ὄνομάμουτὸ καινόν. 3.17. ὅτι λέγεις ὅτι Πλούσιός εἰμι καὶπεπλούτηκακαὶ οὐδὲν χρείαν ἔχω, καὶ οὐκ οἶδας ὅτι σὺ εἶ ὁ ταλαίπωρος καὶ ἐλεινὸς καὶ πτωχὸς καὶ τυφλὸς καὶ γυμνός, 3.21. Ὁ νικῶν δώσω αὐτῷ καθίσαι μετʼ ἐμοῦ ἐν τῷ θρόνῳ μου, ὡς κἀγὼ ἐνίκησα καὶ ἐκάθισα μετὰ τοῦ πατρός μου ἐν τῷ θρόνῳ αὐτοῦ. 4.11. 5.9. καὶᾁδουσιν ᾠδὴν καινὴνλέγοντες Ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους, 13.14. καὶ πλανᾷ τοὺς κατοικοῦντας ἐπὶ τῆς γῆς διὰ τὰ σημεῖα ἃ ἐδόθη αὐτῷ ποιῆσαι ἐνώπιον τοῦ θηρίου, λέγων τοῖς κατοικοῦσιν ἐπὶ τῆς γῆς ποιῆσαι εἰκόνα τῷ θηρίῳ ὃς ἔχει τὴν πληγὴν τῆς μαχαίρης καὶ ἔζησεν. 13.15. καὶ ἐδόθη αὐτῇ δοῦναι πνεῦμα τῇ εἰκόνι τοῦ θηρίου, ἵνα καὶ λαλήσῃ ἡ εἰκὼν τοῦ θηρίου καὶ ποιήσῃ [ἵνα] ὅσοι ἐὰν μὴπροσκυνήσωσιν τῇ εἰκόνιτοῦ θηρίου ἀποκτανθῶσιν. 13.16. καὶ ποιεῖ πάντας, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτω χούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους, ἵνα δῶσιν αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς ἢ ἐπὶ τὸ μέτωπον αὐτῶν, 13.17. [καὶ] ἵνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι εἰ μὴ ὁ ἔχων τὸ χάραγμα, τὸ ὄνομα τοῦ θηρίου ἢ τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ. 17.2. μεθʼ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς, καὶἐμεθύσθησανοἱ κατοικοῦντεςτὴν γῆν ἐκ τοῦ οἴνουτῆς πορνείαςαὐτῆς. 17.3. καὶ ἀπήνεγκέν με εἰς ἔρημον ἐν πνεύματι. καὶ εἶδον γυναῖκα καθημένην ἐπὶθηρίονκόκκινον, γέμοντα ὀνόματα βλασφημίας, ἔχων κεφαλὰς ἑπτὰ καὶκέρατα δέκα· 17.4. καὶ ἡ γυνὴ ἦν περιβεβλημένη πορφυροῦν καὶ κόκκινον, καὶ κεχρυσωμένη χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίταις, ἔχουσαποτήριον χρυσοῦνἐν τῇ χειρὶ αὐτῆς γέμον βδελυγμάτων καὶ τὰ ἀκάθαρτα τῆς πορνείας αὐτῆς, 17.5. καὶ ἐπὶ τὸ μέτωπον αὐτῆς ὄνομα γεγραμμένον, μυστήριον, ΒΑΒΥΛΩΝ Η ΜΕΓΑΛΗ, Η ΜΗΤΗΡ ΤΩΝ ΠΟΡΝΩΝ ΚΑΙ ΤΩΝ ΒΔΕΛΥΓΜΑΤΩΝ ΤΗΣ ΓΗΣ. 17.6. καὶ εἶδον τὴν γυναῖκα μεθύουσαν ἐκ τοῦ αἵματος τῶν ἁγίων καὶ ἐκ τοῦ αἵματος τῶν μαρτύρων Ἰησοῦ. 17.17. ὁ γὰρ θεὸς ἔδωκεν εἰς τὰς καρδίας αὐτῶν ποιῆσαι τὴν γνώμην αὐτοῦ, καὶ ποιῆσαι μίαν γνώμην καὶ δοῦναι τὴν βασιλείαν αὐτῶν τῷ θηρίῳ, ἄχρι τελεσθήσονται οἱ λόγοι τοῦ θεοῦ. 17.18. καὶ ἡ γυνὴ ἣν εἶδες ἔστιν ἡ πόλις ἡ μεγάλη ἡ ἔχουσα βασιλείαν ἐπὶ τῶν βασιλέων τῆς γῆς. 18.2. καὶ ἔκραξεν ἐν ἰσχυρᾷ φωνῇ λέγωνἜπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη,καὶ ἐγένετοκατοικητήριον δαιμονίωνκαὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου καὶ μεμισὴμένου, 18.3. ὅτιἐκ [τοῦ οἴνου] τοῦ θυμοῦ τῆς πορνείαςαὐτῆς πέπτωκανπάντατὰ ἔθνη,καὶ οἱ βασιλεῖς τῆς γῆς μετʼ αὐτῆς ἐπόρνευσαν, καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν. 18.4. Καὶ ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσανἘξέλθατε, ὁ λαός μου, ἐξ αὐτῆς,ἵνα μὴ συνκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς, καὶ ἐκ τῶν πληγῶν αὐτῆς ἵνα μὴ λάβητε· 18.23. καὶ φῶς λύχνουοὐ μὴ φάνῃ ἐν σοὶ ἔτι,καὶ φωνὴ νυμφίου καὶ νύμφηςοὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι· ὅτι [οἱ]ἔμποροίσου ἦσανοἱ μεγιστᾶνες τῆς γῆς,ὅτιἐν τῇ φαρμακίᾳ σουἐπλανήθησαν πάντα τὰ ἔθνη, 21.7. ὁ νικῶν κληρονομήσει ταῦτα, καὶἔσομαι αὐτῷ θεὸς καὶ αὐτὸς ἔσται μοι υἱός. 2.9. "I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 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. 2.22. 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. 3.12. He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name. 3.17. Because you say, 'I am rich, and have gotten riches, and have need of nothing;' and don't know that you are the wretched one, miserable, poor, blind, and naked; 3.21. He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne. 4.11. "Worthy are you, our Lord and our God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created!" 5.9. They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation, 13.14. He deceives my own people who dwell on the earth because of the signs which it was given to him to do in front of the beast; saying to those who dwell on the earth, that they should make an image to the beast who had the sword wound and lived. 13.15. It was given to him to give breath to it, to the image of the beast, that the image of the beast should both speak, and cause as many as wouldn't worship the image of the beast to be killed. 13.16. He causes all, the small and the great, the rich and the poor, and the free and the slave, so that they should give them marks on their right hand, or on their forehead; 13.17. and that no one would be able to buy or to sell, unless he has that mark, the name of the beast or the number of his name. 17.2. with whom the kings of the earth committed sexual immorality, and those who dwell in the earth were made drunken with the wine of her sexual immorality." 17.3. He carried me away in the Spirit into a wilderness. I saw a woman sitting on a scarlet-colored animal, full of blasphemous names, having seven heads and ten horns. 17.4. The woman was dressed in purple and scarlet, and decked with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the impurities of the sexual immorality of the earth. 17.5. And on her forehead a name was written, "MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH." 17.6. I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. When I saw her, I wondered with great amazement. 17.17. For God has put in their hearts to do what he has in mind, and to come to unity of mind, and to give their kingdom to the beast, until the words of God should be accomplished. 17.18. The woman whom you saw is the great city, which reigns over the kings of the earth." 18.2. He cried with a mighty voice, saying, "Fallen, fallen is Babylon the great, and has become a habitation of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird! 18.3. For all the nations have drunk of the wine of the wrath of her sexual immorality, the kings of the earth committed sexual immorality with her, and the merchants of the earth grew rich from the abundance of her luxury." 18.4. I heard another voice from heaven, saying, "Come forth, my people, out of her, that you have no participation in her sins, and that you don't receive of her plagues, 18.23. The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived. 21.7. He who overcomes, I will give him these things. I will be his God, and he will be my son.
77. New Testament, Acts, 2.26, 2.18, 2.15, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 2.24, 2.14, 2.23, 2.22, 2.25, 2.20, 2.16, 2.17, 2.19, 2.21, 7.34c-43 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 624
2.26. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope;
78. New Testament, Mark, 1.44, 16.17-16.18 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •miracle of the poor man and the rich man Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17, 246
1.44. καὶ λέγει αὐτῷ Ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωυσῆς εἰς μαρτύριον αὐτοῖς. 16.17. σημεῖα δὲ τοῖς πιστεύσασιν ἀκολουθήσει ταῦτα, ἐν τῶ ὀνόματί μου δαιμόνια ἐκβαλοῦσιν, γλώσσαις λαλήσουσιν, 16.18. [καὶ ἐν ταῖς χερσὶν] ὄφεις ἀροῦσιν κἂν θανάσιμόν τι πίωσιν οὐ μὴ αὐτοὺς βλάψῃ, ἐπὶ ἀρρώστους χεῖρας ἐπιθήσουσιν καὶ καλῶς ἕξουσιν. 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them." 16.17. These signs will accompany those who believe: in my name they will cast out demons; they will speak with new languages; 16.18. they will take up serpents; and if they drink any deadly thing, it will in no way hurt them; they will lay hands on the sick, and they will recover." 16. , When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint him. , Very early on the first day of the week, they came to the tomb when the sun had risen. , They were saying among themselves, "Who will roll away the stone from the door of the tomb for us?", for it was very big. Looking up, they saw that the stone was rolled back. , Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were amazed. , He said to them, "Don't be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him! , But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.'", They went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid. , Now when he had risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. , She went and told those who had been with him, as they mourned and wept. , When they heard that he was alive, and had been seen by her, they disbelieved. , After these things he was revealed in another form to two of them, as they walked, on their way into the country. , They went away and told it to the rest. They didn't believe them, either. , Afterward he was revealed to the eleven themselves as they sat at the table, and he rebuked them for their unbelief and hardness of heart, because they didn't believe those who had seen him after he had risen. , He said to them, "Go into all the world, and preach the gospel to the whole creation. , He who believes and is baptized will be saved; but he who disbelieves will be condemned. , These signs will accompany those who believe: in my name they will cast out demons; they will speak with new languages; , they will take up serpents; and if they drink any deadly thing, it will in no way hurt them; they will lay hands on the sick, and they will recover.", So then the Lord Jesus, after he had spoken to them, was received up into heaven, and sat down at the right hand of God. , They went out, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen.
79. Josephus Flavius, Jewish Antiquities, 4.126-4.130, 7.394, 15.5-15.7, 15.217, 15.264, 15.303, 15.305-15.306, 15.365, 16.179-16.183 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •poor, the, as rich •rich, the, as poor •herod the great, despoiling rich Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 3; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 163
4.126. Βάλακος δὲ ἀγανακτήσας ἐπὶ τῷ μὴ καταράτους γενέσθαι τοὺς ̓Ισραηλίτας ἀποπέμπει τὸν Βάλαμον μηδεμιᾶς τιμῆς ἀξιώσας: ὁ δὲ ἀπιὼν ἤδη κἀπὶ τῷ περαιοῦν τὸν Εὐφράτην γενόμενος τόν τε Βάλακον μεταπεμψάμενος καὶ τοὺς ἄρχοντας τῶν Μαδιηνιτῶν 4.127. “Βάλακε, φησί, καὶ Μαδιηνιτῶν οἱ παρόντες, χρὴ γὰρ καὶ παρὰ βούλησιν τοῦ θεοῦ χαρίσασθαι ὑμῖν, τὸ μὲν ̔Εβραίων γένος οὐκ ἂν ὄλεθρος παντελὴς καταλάβοι οὔτ' ἐν πολέμῳ οὔτ' ἐν λοιμῷ καὶ σπάνει τῶν ἀπὸ γῆς καρπῶν, οὔτ' ἄλλη τις αἰτία παράλογος διαφθείρειεν. 4.128. πρόνοια γάρ ἐστιν αὐτῶν τῷ θεῷ σώζειν ἀπὸ παντὸς κακοῦ καὶ μηδὲν ἐπ' αὐτοὺς ἐᾶσαι τοιοῦτον πάθος ἐλθεῖν, ὑφ' οὗ κἂν ἀπόλοιντο πάντες: συμπέσοι δ' αὐτοῖς ὀλίγα τε καὶ πρὸς ὀλίγον, ὑφ' ὧν ταπεινοῦσθαι δοκοῦντες εἶτ' ἀνθήσουσιν ἐπὶ φόβῳ τῶν ἐπαγαγόντων αὐτοῖς τὰς βλάβας. 4.129. ὑμεῖς δ' εἰ νίκην τινὰ πρὸς βραχὺν καιρὸν κατ' αὐτῶν κερδᾶναι ποθεῖτε, τύχοιτ' ἂν αὐτῆς ταῦτα ποιήσαντες: τῶν θυγατέρων τὰς μάλιστα εὐπρεπεῖς καὶ βιάσασθαι καὶ νικῆσαι τὴν τῶν ὁρώντων σωφροσύνην ἱκανὰς διὰ τὸ κάλλος ἀσκήσαντες τὴν εὐμορφίαν αὐτῶν ἐπὶ τὸ μᾶλλον εὐπρεπὲς πέμψατε πλησίον ἐσομένας τοῦ ἐκείνων στρατοπέδου, καὶ δεομένοις συνεῖναι τοῖς νεανίαις αὐτῶν προστάξατε. 7.394. μετὰ δὲ τοῦτο ἐτῶν πολλῶν διαγενομένων πάλιν ὁ βασιλεὺς ̔Ηρώδης ἕτερον ἀνοίξας οἶκον ἀνείλετο χρήματα πολλά. ταῖς μέντοι γε θήκαις τῶν βασιλέων οὐδεὶς αὐτῶν ἐπέτυχεν: ἦσαν γὰρ ὑπὸ τὴν γῆν μηχανικῶς κεκηδευμέναι πρὸς τὸ μὴ φανεραὶ εἶναι τοῖς εἰς τὸ μνῆμα εἰσιοῦσιν. ἀλλὰ περὶ μὲν τούτων ἡμῖν τοσοῦτον ἀπόχρη δεδηλῶσθαι. 15.5. ̓Εν δὲ τῷ τότε κρατήσας τῶν ̔Ιεροσολύμων πάντα συνεφόρει τὸν ἐν τῇ βασιλείᾳ κόσμον ἔτι καὶ τοὺς εὐπόρους ἀφαιρούμενος, καὶ συναγαγὼν πλῆθος ἀργυρίου καὶ χρυσίου παντὶ τούτῳ τὸν ̓Αντώνιον ἐδωρεῖτο καὶ τοὺς περὶ αὐτὸν φίλους. 15.5. Καὶ τῆς σκηνοπηγίας ἐπεχούσης, ἑορτὴ δέ ἐστιν αὕτη παρ' ἡμῖν εἰς τὰ μάλιστα τηρουμένη, ταύτας τὰς ἡμέρας ὑπερεβάλλετο καὶ πρὸς εὐφροσύναις αὐτός τε καὶ τὸ λοιπὸν πλῆθος ἦν. ἐκίνησεν δ' αὐτὸν ὅμως κἀκ τῶν τοιούτων ἐπισπεῦσαι τὰ περὶ τὴν προαίρεσιν ἐμφανῶς παροξύνων ὁ φθόνος. 15.6. ἀπέκτεινε δὲ τεσσαρακονταπέντε τοὺς πρώτους ἐκ τῆς αἱρέσεως ̓Αντιγόνου φύλακας περιστήσας ταῖς πύλαις τῶν τειχῶν, ἵνα μή τις συνεκκομισθῇ τοῖς τεθνεῶσι, καὶ τοὺς νεκροὺς ἠρεύνων, καὶ πᾶν τὸ εὑρισκόμενον ἀργύριον ἢ χρυσίον ἤ τι κειμήλιον ἀνεφέρετο τῷ βασιλεῖ, 15.6. κἀκείνη μὲν ἐγκρατῶς ἔφερε τὴν ὑποψίαν. ̔Ηρώδης δὲ πᾶσι τοῖς ἔξωθεν πιθανῶς ἀπεσκευάζετο, μὴ μετὰ προνοίας γενέσθαι τῷ παιδὶ τὸν θάνατον, οὐχ ὅσα πρὸς πένθος ἐπιτηδεύων μόνον, ἀλλὰ καὶ δάκρυσι χρώμενος καὶ σύγχυσιν τῆς ψυχῆς ἐμφαίνων ἀληθινήν, τάχα μὲν καὶ τοῦ πάθους ἀπονικῶντος αὐτὸν ἐν ὄψει τῆς τε ὥρας καὶ τοῦ κάλλους, εἰ καὶ πρὸς ἀσφάλειαν ὁ θάνατος τοῦ παιδὸς ἐνομίζετο, δῆλον δ' ὡς ἀπολογίαν αὐτὰ πραγματευόμενος. 15.7. πέρας τε κακῶν οὐδὲν ἦν: τὰ μὲν γὰρ ἡ πλεονεξία τοῦ κρατοῦντος ἐν χρείᾳ γεγενημένου διεφόρει, τὴν δὲ χώραν μένειν ἀγεώργητον τὸ ἑβδοματικὸν ἠνάγκαζεν ἔτος: ἐνεστήκει γὰρ τότε, καὶ σπείρειν ἐν ἐκείνῳ τὴν γῆν ἀπηγορευμένον ἐστὶν ἡμῖν. 15.7. ταῦτα μὲν ̓Ιώσηπος. αἱ δὲ γυναῖκες, ὡς εἰκός, οὐ τὸ φιλόστοργον τῆς περὶ τὸν ̔Ηρώδην διαθέσεως, τὸ δὲ χαλεπόν, εἰ μηδ' ἀποθνήσκοντος ὑστερήσειεν ἀπωλείας καὶ θανάτου τυραννικοῦ, προλαμβάνουσαι χαλεπὴν τὴν ὑπόνοιαν τοῦ ῥηθέντος εἶχον. 15.217. κἀκεῖνος μὲν τυγχάνει τῆς τιμῆς. ̔Ηρώδης δὲ γενόμενος ἐν Αἰγύπτῳ Καίσαρί τε μετὰ πλείονος παρρησίας εἰς λόγους ἦλθεν ὡς ἤδη φίλος καὶ μεγίστων ἠξιώθη: τῶν τε γὰρ Κλεοπάτραν δορυφορούντων Γαλατῶν τετρακοσίοις αὐτὸν ἐδωρήσατο καὶ τὴν χώραν ἀπέδωκεν αὐτῷ πάλιν, ἣν δι' ἐκείνης ἀφῃρέθη. προσέθηκεν δὲ καὶ τῇ βασιλείᾳ Γάδαρα καὶ ̔́Ιππον καὶ Σαμάρειαν ἔτι δὲ τῆς παραλίου Γάζαν καὶ ̓Ανθηδόνα καὶ ̓Ιόπην καὶ Στράτωνος πύργον. 15.264. τῆς δὲ πόλεως ἁλισκομένης καὶ κρατοῦντος τῶν πραγμάτων ̔Ηρώδου Κοστόβαρος ἀποδειχθεὶς τὰς διεκβολὰς ἀναφράττειν καὶ φρουρεῖν τὴν πόλιν, ὡς μὴ διαπίπτειν ἐξ αὐτῆς τοὺς ὑπόχρεως τῶν πολιτῶν ἢ τἀναντία τῷ βασιλεῖ πολιτευομένους, εἰδὼς ἐν ὑπολήψει καὶ τιμῇ τοὺς Σάββα τῷ παντὶ πλήθει καὶ νομίζων μέγα μέρος αὐτῷ γενήσεσθαι πρὸς τὰς μεταβολὰς τῶν πραγμάτων τὴν ἐκείνων σωτηρίαν ὑπεξέθετο καὶ κατέκρυψεν ἐν οἰκείοις χωρίοις. 15.303. ἥ τε ἀνάγκη πολλὰ διὰ τὰς χρείας ἐκαινούργει. καὶ τὰς ἀπορίας οὐκ ἐλάττους εἶναι συνέβαινεν αὐτῷ τῷ βασιλεῖ, τῶν τε φόρων, οὓς ἐλάμβανεν ἀπὸ τῆς γῆς, ἀφῃρημένῳ καὶ τὰ χρήματα δεδαπανηκότι πρὸς φιλοτιμίαν ὧν τὰς πόλεις ἐπεσκεύαζεν. 15.305. ̓Εν τοιούτοις διενοεῖτο βοηθεῖν τῷ καιρῷ: χαλεπὸν δ' ἦν οὔτε τῶν πλησίον ἐχόντων ἀποδόσθαι σιτία τῷ μηδ' αὐτοὺς ἐλάττω πεπονθέναι, χρημάτων τε οὐκ ὄντων, εἰ καὶ δυνατὸν ὀλίγων ἐπὶ πολλοῖς εὐπορηθῆναι. 15.306. καλῶς μέντοι νομίζων ἔχειν πάντως εἰς τὴν βοήθειαν μὴ ἀμελεῖν, τὸν ὄντα κόσμον ἐν τοῖς βασιλείοις αὐτοῦ συνέκοψεν ἀργύρου καὶ χρυσοῦ, μήτε τῆς ἐν ταῖς κατασκευαῖς ἐπιμελείας μήτ' εἴ τι τέχνῃ τίμιον ἦν τούτου φεισάμενος. 15.365. Τότε καὶ τὸ τρίτον μέρος ἀφῆκε τῶν φόρων τοῖς ἐν τῇ βασιλείᾳ, πρόφασιν μὲν ὡς ἀναλάβοιεν ἐκ τῆς ἀφορίας, τὸ δὲ πλέον ἀνακτώμενος ἔχοντας δυσμενῶς: κατὰ γὰρ τὴν ἐξεργασίαν τῶν τοιούτων ἐπιτηδευμάτων ὡς ἂν λυομένης αὐτοῖς τῆς εὐσεβείας καὶ μεταπιπτόντων τῶν ἐθῶν χαλεπῶς ἔφερον, καὶ λόγοι δὲ πόντων ἐγίνοντο παροξυνομένων ἀεὶ καὶ ταραττομένων. 16.179. ̔Ο γὰρ ̔Ηρώδης πολλοῖς τοῖς ἀναλώμασιν εἴς τε τὰς ἔξω καὶ τὰς ἐν τῇ βασιλείᾳ χρώμενος, ἀκηκοὼς ἔτι τάχιον ὡς ̔Υρκανὸς ὁ πρὸ αὐτοῦ βασιλεὺς ἀνοίξας τὸν Δαυίδου τάφον ἀργυρίου λάβοι τρισχίλια τάλαντα κειμένων πολὺ πλειόνων ἔτι καὶ δυναμένων εἰς ἅπαν ἐπαρκέσαι ταῖς χορηγίαις, ἐκ πλείονος μὲν δι' ἐννοίας εἶχεν τὴν ἐπιχείρησιν, 16.181. ἀποθέσιμα μὲν οὖν χρήματα καθάπερ ̔Υρκανὸς οὐχ εὗρεν, κόσμον δὲ χρυσοῦν καὶ κειμηλίων πολύν, ὃν ἀνείλετο πάντα. σπουδὴν δ' εἶχεν ἐπιμελεστέραν ποιούμενος τὴν ἔρευναν ἐνδοτέρω τε χωρεῖν καὶ κατὰ τὰς θήκας, ἐν αἷς ἦν τοῦ Δαυί̈δου καὶ τοῦ Σολομῶνος τὰ σώματα. 16.182. καὶ δύο μὲν αὐτῷ τῶν δορυφόρων διεφθάρησαν φλογὸς ἔνδοθεν εἰσιοῦσιν ἀπαντώσης, ὡς ἐλέγετο, περίφοβος δ' αὐτὸς ἐξῄει, καὶ τοῦ δέους ἱλαστήριον μνῆμα λευκῆς πέτρας ἐπὶ τῷ στομίῳ κατεσκευάσατο πολυτελὲς τῇ δαπάνῃ. 16.183. τούτου καὶ Νικόλαος ὁ κατ' αὐτὸν ἱστοριογράφος μέμνηται τοῦ κατασκευάσματος, οὐ μὴν ὅτι καὶ κατῆλθεν, οὐκ εὐπρεπῆ τὴν πρᾶξιν ἐπιστάμενος. διατελεῖ δὲ καὶ τἆλλα τοῦτον τὸν τρόπον χρώμενος τῇ γραφῇ: 4.126. 6. But Balak being very angry that the Israelites were not cursed, sent away Balaam without thinking him worthy of any honor. Whereupon, when he was just upon his journey, in order to pass the Euphrates, he sent for Balak, and for the princes of the Midianites, 4.127. and spake thus to them:—“O Balak, and you Midianites that are here present, (for I am obliged even without the will of God to gratify you,) it is true no entire destruction can seize upon the nation of the Hebrews, neither by war, nor by plague, nor by scarcity of the fruits of the earth, nor can any other unexpected accident be their entire ruin; 4.128. for the providence of God is concerned to preserve them from such a misfortune; nor will it permit any such calamity to come upon them whereby they may all perish; but some small misfortunes, and those for a short time, whereby they may appear to be brought low, may still befall them; but after that they will flourish again, to the terror of those that brought those mischiefs upon them. 4.129. So that if you have a mind to gain a victory over them for a short space of time, you will obtain it by following my directions:—Do you therefore set out the handsomest of such of your daughters as are most eminent for beauty, and proper to force and conquer the modesty of those that behold them, and these decked and trimmed to the highest degree you are able. Then do you send them to be near the Israelites’ camp, and give them in charge, that when the young men of the Hebrews desire their company, they allow it them; 4.130. and when they see that they are enamored of them, let them take their leaves; and if they entreat them to stay, let them not give their consent till they have persuaded them to leave off their obedience to their own laws, and the worship of that God who established them, and to worship the gods of the Midianites and Moabites; for by this means God will be angry at them .” Accordingly, when Balaam had suggested this counsel to them, he went his way. 7.394. Nay, after him, and that many years, Herod the king opened another room, and took away a great deal of money, and yet neither of them came at the coffins of the kings themselves, for their bodies were buried under the earth so artfully, that they did not appear to even those that entered into their monuments. But so much shall suffice us to have said concerning these matters. 15.5. 2. At this time Herod, now he had got Jerusalem under his power, carried off all the royal ornaments, and spoiled the wealthy men of what they had gotten; and when, by these means, he had heaped together a great quantity of silver and gold, he gave it all to Antony, and his friends that were about him. 15.6. He also slew forty-five of the principal men of Antigonus’s party, and set guards at the gates of the city, that nothing might be carried out together with their dead bodies. They also searched the dead, and whatsoever was found, either of silver or gold, or other treasure, it was carried to the king; nor was there any end of the miseries he brought upon them; 15.7. and this distress was in part occasioned by the covetousness of the prince regent, who was still in want of more, and in part by the Sabbatic year, which was still going on, and forced the country to lie still uncultivated, since we are forbidden to sow our land in that year. 15.217. upon which an honorable employment was bestowed upon him accordingly. Now when Herod was come into Egypt, he was introduced to Caesar with great freedom, as already a friend of his, and received very great favors from him; for he made him a present of those four hundred Galatians who had been Cleopatra’s guards, and restored that country to him again, which, by her means, had been taken away from him. He also added to his kingdom Gadara, Hippos, and Samaria; and, besides those, the maritime cities, Gaza, and Anthedon, and Joppa, and Strato’s Tower. 15.264. but when the city was taken, and Herod had gotten the government into his own hands, and Costobarus was appointed to hinder men from passing out at the gates, and to guard the city, that those citizens that were guilty, and of the party opposite to the king, might not get out of it, Costobarus, being sensible that the sons of Babas were had in respect and honor by the whole multitude, and supposing that their preservation might be of great advantage to him in the changes of government afterward, he set them by themselves, and concealed them in his own farms; 15.303. This distress they were in made them also, out of necessity, to eat many things that did not use to be eaten; nor was the king himself free from this distress any more than other men, as being deprived of that tribute he used to have from the fruits of the ground, and having already expended what money he had, in his liberality to those whose cities he had built; 15.305. 2. In these circumstances he considered with himself how to procure some seasonable help; but this was a hard thing to be done, while their neighbors had no food to sell them; and their money also was gone, had it been possible to purchase a little food at a great price. 15.306. However, he thought it his best way, by all means, not to leave off his endeavors to assist his people; so he cut off the rich furniture that was in his palace, both of silver and gold, insomuch that he did not spare the finest vessels he had, or those that were made with the most elaborate skill of the artificers, 15.365. 4. At which time Herod released to his subjects the third part of their taxes, under pretense indeed of relieving them, after the dearth they had had; but the main reason was, to recover their good-will, which he now wanted; for they were uneasy at him, because of the innovations he had introduced in their practices, of the dissolution of their religion, and of the disuse of their own customs; and the people every where talked against him, like those that were still more provoked and disturbed at his procedure; 16.179. 1. As for Herod, he had spent vast sums about the cities, both without and within his own kingdom; and as he had before heard that Hyrcanus, who had been king before him, had opened David’s sepulcher, and taken out of it three thousand talents of silver, and that there was a much greater number left behind, and indeed enough to suffice all his wants, he had a great while an intention to make the attempt; 16.181. As for any money, he found none, as Hyrcanus had done, but that furniture of gold, and those precious goods that were laid up there; all which he took away. However, he had a great desire to make a more diligent search, and to go farther in, even as far as the very bodies of David and Solomon; 16.182. where two of his guards were slain, by a flame that burst out upon those that went in, as the report was. So he was terribly affrighted, and went out, and built a propitiatory monument of that fright he had been in; and this of white stone, at the mouth of the sepulcher, and that at great expense also. 16.183. And even Nicolaus his historiographer makes mention of this monument built by Herod, though he does not mention his going down into the sepulcher, as knowing that action to be of ill repute; and many other things he treats of in the same manner in his book;
80. Josephus Flavius, Jewish War, 1.358 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •herod the great, despoiling rich Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 163
1.358. βασιλεὺς δὲ ̔Ηρώδης διακρίνας τὸ κατὰ τὴν πόλιν πλῆθος τοὺς μὲν τὰ αὐτοῦ φρονήσαντας εὐνουστέρους ταῖς τιμαῖς καθίστατο, τοὺς δ' ̓Αντιγονείους ἀνῄρει. καὶ κατὰ σπάνιν ἤδη χρημάτων ὅσον εἶχεν κόσμον κατανομιστεύσας ̓Αντωνίῳ καὶ τοῖς περὶ αὐτὸν ἀνέπεμψεν. 1.358. 4. Hereupon king Herod distinguished the multitude that was in the city; and for those that were of his side, he made them still more his friends by the honors he conferred on them; but for those of Antigonus’s party, he slew them; and as his money ran low, he turned all the ornaments he had into money, and sent it to Antony, and to those about him.
81. Palestinian Talmud, Bava Metzia, 2.5, 8c (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Rubenstein, The Land of Truth: Talmud Tales, Timeless Teachings (2018) 224, 225
82. Pollux, Onomasticon, 8.108 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
83. Harpocration, Lexicon of The Ten Orators, s.v. “epikrates” (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 228
84. Pausanias, Description of Greece, 2.9.6, 8.40.1 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •rich, the •rich, the, in fourth-century athens Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 55, 97
2.9.6. μετὰ δὲ τὸ Ἀράτου ἡρῷον ἔστι μὲν Ποσειδῶνι Ἰσθμίῳ βωμός, ἔστι δὲ Ζεὺς Μειλίχιος καὶ Ἄρτεμις ὀνομαζομένη Πατρῴα, σὺν τέχνῃ πεποιημένα οὐδεμιᾷ· πυραμίδι δὲ ὁ Μειλίχιος, ἡ δὲ κίονί ἐστιν εἰκασμένη. ἐνταῦθα καὶ βουλευτήριόν σφισι πεποίηται καὶ στοὰ καλουμένη Κλεισθένειος ἀπὸ τοῦ οἰκοδομήσαντος· ᾠκοδόμησε δὲ ἀπὸ λαφύρων ὁ Κλεισθένης αὐτὴν τὸν πρὸς Κίρρᾳ πόλεμον συμπολεμήσας Ἀμφικτύοσι. τῆς δὲ ἀγορᾶς ἐστιν ἐν τῷ ὑπαίθρῳ Ζεὺς χαλκοῦς, τέχνη Λυσίππου, παρὰ δὲ αὐτὸν Ἄρτεμις ἐπίχρυσος. 2.9.6. After the hero-shrine of Aratus is an altar to Isthmian Poseidon, and also a Zeus Meilichius (Gracious) and an Artemis named Patroa (Paternal), both of them very inartistic works. The Meilichius is like a pyramid, the Artemis like a pillar. Here too stand their council-chamber and a portico called Cleisthenean from the name of him who built it. It was built from spoils by Cleisthenes, who helped the Amphictyons in the war at Cirrha . c. 590 B.C. In the market-place under the open sky is a bronze Zeus, a work of Lysippus, Contemporary of Alexander the Great. and by the side of it a gilded Artemis.
85. Athenaeus, The Learned Banquet, 12.532 -3 c (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •rich, the, in fourth-century athens Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 55
86. Diogenes Laertius, Lives of The Philosophers, 1.53 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 98
1.53. I am not the only man who has aimed at a tyranny in Greece, nor am I, a descendant of Codrus, unfitted for the part. That is, I resume the privileges which the Athenians swore to confer upon Codrus and his family, although later they took them away. In everything else I commit no offence against God or man; but I leave to the Athenians the management of their affairs according to the ordices established by you. And they are better governed than they would be under a democracy; for I allow no one to extend his rights, and though I am tyrant I arrogate to myself no undue share of reputation and honour, but merely such stated privileges as belonged to the kings in former times. Every citizen pays a tithe of his property, not to me but to a fund for defraying the cost of the public sacrifices or any other charges on the State or the expenditure on any war which may come upon us.
87. Anon., Numbers Rabba, 20.23 (4th cent. CE - 9th cent. CE)  Tagged with subjects: •poor, the, as rich •rich, the, as poor Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 3
20.23. וַיָּחֶל הָעָם לִזְנוֹת אֶל בְּנוֹת מוֹאָב (במדבר כה, א), בּוֹא וּרְאֵה מַה כְּתִיב בִּיצִיאָתָן מִמִּצְרַיִם (שמות יד, ב): דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיָשֻׁבוּ וְיַחֲנוּ לִפְנֵי פִּי הַחִירֹת, מַהוּ פִּי הַחִירֹת, מָקוֹם קָבוּעַ לִזְנוּת הָיָה, וּלְפִי שֶׁהִצְנִיעוּ עַצְמָן בִּיצִיאָתָן מִמִּצְרַיִם נִקְרָא פִּי הַחִירֹת, וְאֵלּוּ שֶׁהִפְקִירוּ עַצְמָן לַאֲנָשִׁים, כְּתִיב: וַיָּחֶל הָעָם לִזְנוֹת, וַיָּחֶל הָעָם, כָּל מָקוֹם שֶׁנֶּאֱמַר הָעָם, לְשׁוֹן גְּנַאי הוּא, וְכָל מָקוֹם שֶׁנֶּאֱמַר יִשְׂרָאֵל, לְשׁוֹן שֶׁבַח הוּא, (במדבר יא, א): וַיְהִי הָעָם כְּמִתְאֹנְנִים. (במדבר כא, ה): וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמשֶׁה. (במדבר יד, א): וַיִּבְכּוּ הָעָם בַּלַּיְלָה הַהוּא. (במדבר יד, יא): עַד אָנָה יְנַאֲצֻנִי הָעָם. (שמות לב, כה): וַיַּרְא משֶׁה אֶת הָעָם כִּי פָרֻעַ הוּא. (שמות לב, א): וַיִּקָּהֵל הָעָם עַל אַהֲרֹן, וְכֵן כֻּלָּם. וַיָּחֶל הָעָם לִזְנוֹת, זְרֹק מַטֶּה לָאֲוִיר לְעִקָּרוֹ נוֹפֵל, מִי שֶׁפָּתַח בִּזְנוּת תְּחִלָּה, הִשְּׁלִים לְבַסּוֹף, אִמּוֹתֵיהֶם הִתְחִילוּ בְּזִמָּה (בראשית יט, לא לד): וַתֹּאמֶר הַבְּכִירָה אֶל הַצְּעִירָה, לְכָה נַשְׁקֶה אֶת אָבִינוּ יַיִן וְנִשְׁכְּבָה, וַיְהִי מִמָּחֳרָת וַתֹּאמֶר הַבְּכִירָה אֶל הַצְּעִירָה הֵן שָׁכַבְתִּי אֱמֶשׁ, לִמְּדַתָּה אֲחוֹתָהּ, וּלְפִיכָךְ חָסַךְ הַכָּתוּב עַל הַצְּעִירָה וְלֹא פֵּרְשָׁהּ, אֶלָּא (בראשית יט, לה): וַתִּשְׁכַּב עִמּוֹ, וּבַגְּדוֹלָה כְּתִיב (בראשית יט, לג): וַתִּשְׁכַּב אֶת אָבִיהָ. אוֹתָהּ שֶׁפָּתְחָה בִּזְּנוּת תְּחִלָּה הִשְׁלִימוּ בְּנוֹתֶיהָ אַחֲרֶיהָ לִזְנוֹת אֶל בְּנוֹת מוֹאָב. (במדבר כה, ב): וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן, שֶׁהָלְכוּ בַּעֲצָתוֹ, שֶׁנֶּאֱמַר (במדבר לא, טז): הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם לִמְסָר מַעַל בַּה'. עָשׂוּ לָהֶם קְלָעִים וְהוֹשִׁיבוּ בָּהֶם זוֹנוֹת וּבִידֵיהֶן כָּל כְּלֵי חֶמְדָה, וְהָיְתָה זְקֵנָה יוֹשֶׁבֶת מִבַּחוּץ וּמְשַׁמֶּרֶת לַיַּלְדָה שֶׁהָיְתָה לִפְנִים מִן הַחֲנוּת, כְּשֶׁיִּשְׂרָאֵל עוֹבְרִין לִטֹּל חֵפֶץ בַּשּׁוּק זְקֵנָה אוֹמֶרֶת לוֹ בָּחוּר אִי אַתָּה רוֹצֶה כְּלִי פִּשְׁתָּן שֶׁבָּא מִבֵּית שְׁאָן, וְהָיְתָה מַרְאָה לוֹ וְאוֹמֶרֶת לוֹ הִכָּנֵס לִפְנִים וְתִרְאֶה חֲפָצִים נָאִים, הַזְּקֵנָה אוֹמֶרֶת לוֹ בְּיוֹתֵר, וְיַלְדָה בְּפָחוֹת, מִכָּאן וָאֵילָךְ אוֹמֶרֶת לוֹ יַלְדָה הֲרֵי אַתָּה כְּבֶן בַּיִת שֵׁב בְּרֹר לְעַצְמְךָ, וְצַרְצוּר יַיִן מֻנָּח אֶצְלָהּ וַעֲדַיִן לֹא נֶאֱסַר יַיִן שֶׁל גּוֹיִם, נַעֲרָה יוֹצְאָה מְקֻשֶּׁטֶת וּמְבֻסֶּמֶת וּמְפַתָּה אוֹתוֹ וְאוֹמֶרֶת לוֹ לָמָּה אָנוּ אוֹהֲבִין אֶתְכֶם וְאַתֶּם שׂוֹנְאִין אוֹתָנוּ, טֹל לְךָ כְּלִי זֶה חִנָּם, הֲלוֹא (בראשית מב, יא): כֻּלָּנוּ בְּנֵי אִישׁ אֶחָד, בְּנֵי תֶּרַח אֲבִי אַבְרָהָם, אֵין אַתֶּם רוֹצִים לֶאֱכֹל מִזִּבְחוֹתֵינוּ וּמִבִּשׁוּלֵינוּ, הֲרֵי לָנוּ עֲגָלִים וְתַרְנְגוֹלִים שַׁחֲטוּ כְּמִצְוַתְכֶם וְאִכְלוּ, מִיָּד מַשְׁקַתּוּ הַיַּיִן וּבוֹעֵר בּוֹ הַשָֹּׂטָן, הָיָה נִשְׂטֶה אַחֲרֶיהָ, שֶׁנֶּאֱמַר (הושע ד, יא): זְנוּת וְיַיִן וְתִירוֹשׁ יִקַּח לֵב, וְיֵשׁ אוֹמְרִים בִּלְעָם צִוָּה אוֹתָם שֶׁלֹא לְהַשְׁקוֹתָם, שֶׁלֹא יִדּוֹנוּ כִּשְׁתוּיֵי יַיִן אֶלָּא כִּמְזִידִין. כֵּיוָן שֶׁהָיָה תּוֹבְעָהּ אוֹמֶרֶת לוֹ אֵינִי נִשְׁמַעַת לָךְ עַד שֶׁתִּשְׁחַט זֶה לִפְעוֹר וְתִשְׁתַּחֲוֶה לוֹ, וְהוּא אוֹמֵר לַעֲבוֹדַת כּוֹכָבִים אֵינִי מִשְׁתַּחֲוֶה, וְאוֹמֶרֶת לוֹ אֵין אַתָּה אֶלָּא כִּמְגַלֶּה עַצְמְךָ, וְהוּא נִשְׂטֶה אַחֲרֶיהָ וְעוֹשֶׂה כֵן. זוֹ שֶׁאָמְרוּ חֲכָמִים הַפּוֹעֵר עַצְמוֹ לְבַעַל פְּעוֹר זוֹ הִיא עֲבוֹדָתוֹ, שֶׁנֶּאֱמַר (במדבר כה, ב): וַיִּשְׁתַּחֲווּ לֵאלֹהֵיהֶן, וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר (במדבר כה, ג), בַּתְּחִלָּה הָיוּ נִכְנָסִין בְּצִנְעָה, וּלְבַסּוֹף נִכְנָסִין צְמִידִים צְמִידִים, זוּגוֹת, כְּעִנְיָן שֶׁל צֶמֶד בָּקָר. דָּבָר אַחֵר, כְּאָדָם צָמִיד בִּמְלַאכְתּוֹ, וַיִּצָּמֶד, כִּצְמִידִים עַל יָדֶיהָ, רַבִּי לֵוִי אָמַר זוֹ גְזֵרָה קָשָׁה מִן הָעֵגֶל, דְּאִלּוּ בָּעֵגֶל כְּתִיב (שמות לב, ב): פָּרְקוּ נִזְמֵי הַזָּהָב, וּבְכָאן, וַיִּצָּמֶד, כִּצְמִידִים. בָּעֵגֶל נָפְלוּ שְׁלשֶׁת אֲלָפִים, וְכָאן עֶשְׂרִים וְאַרְבָּעָה אֶלֶף. (במדבר כה, ד): וַיֹּאמֶר ה' אֶל משֶׁה קַח אֶת כָּל רָאשֵׁי הָעָם וְהוֹקַע אֹתָם, רַבִּי יוּדָן אָמַר רָאשֵׁי הָעָם תָּלָה עַל שֶׁלֹא מִיחוּ בִּבְנֵי אָדָם. רַבִּי נְחֶמְיָה אָמַר לֹא תָּלָה רָאשֵׁי הָעָם, אֶלָּא אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה הוֹשֵׁב לָהֶן רָאשֵׁי סַנְהֶדְרִיּוֹת וְיִהְיוּ דָּנִים כָּל מִי שֶׁהָלַךְ לִפְעוֹר. אָמַר, מִי מוֹדִיעָן, אָמַר לוֹ אֲנִי מְפַרְסְמָן, כָּל מִי שֶׁטָּעָה הֶעָנָן סָר מֵעָלָיו וְהַשֶּׁמֶשׁ זוֹרַחַת עָלָיו בְּתוֹךְ הַקָּהָל, וְיִהְיוּ הַכֹּל יוֹדְעִין מִי שֶׁטָּעָה וְיִתְלוּ אוֹתוֹ, תֵּדַע לְךָ שֶׁהוּא כֵּן (במדבר כה, ה): וַיֹּאמֶר משֶׁה אֶל שֹׁפְטֵי יִשְׂרָאֵל הִרְגוּ אִישׁ אֲנָשָׁיו וגו'. 20.23. "23 (Numb. 25:1) “The people began to go whoring unto the daughters of Moab.” Come and see what is written in their leaving from Egypt: (In Exodus 14:2,) “Tell the Israelites to turn back and encamp before Pi-Hahiroth (which sounds like liberty,
88. Lydus Johannes Laurentius, De Mensibus, 4.45 (5th cent. CE - 6th cent. CE)  Tagged with subjects: •epithets (for egyptian gods), wr.t ḥkꜣ.w (rich/great of magic) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 368
89. Aeschines, Or., 1.101-1.102, 2.80, 3.17, 3.27, 3.178-3.179  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 200, 209, 228, 242
2.80. You ought, fellow citizens, to judge your ambassadors in the light of the crisis in which they served your generals, in the light of the forces which they commanded. For you set up your statues and you give your seats of honour and your crowns and your dinners in the Prytaneum, not to those who have brought you tidings of peace, but to those who have been victorious in battle. But if the responsibility for the wars is to he laid upon the ambassadors, while the generals are to receive the rewards, the wars you wage will know neither truce nor herald of peace, for no man will be willing to be your ambassador. 3.17. But now to “the irrefutable argument,” as Demosthenes calls it, I wish to reply briefly in advance. For he will say, “I am in charge of the construction of walls; I admit it; but I have made a present of a hundred minas to the state, and I have carried out the work on a larger scale than was prescribed; what then is it that you want to audit? unless a man's patriotism is to be audited!” Now to this pretext hear my answer, true to the facts and beneficial to you. In this city, so ancient and so great, no man is free from the audit who has held any public trust. 3.27. Furthermore I will present to you Demosthenes himself as witness to the fact that at the time when Ctesiphon made his motion, Demosthenes was holding the office of Commissioner for the Repair of Walls, and so was handling public funds, imposing fines like the other magistrates, and privileged to preside in court. For in the archonship of Chaerondas, on the last day but one of Thargelion, Demosthenes made a motion in the assembly that on the second and third days of Skirophorion assemblies of the tribes be held; and he directed in his decree that men be chosen from each tribe as superintendents and treasurers for the work upon the walls; and very properly, that the city might have responsible persons upon whom to call for an accounting of the money spent. Please read the decree. Decree 3.178. If any one should ask you whether our city seems to you more glorious in our own time or in the time of our fathers, you would all agree, in the time of our fathers. And were there better men then than now? Then, eminent men; but now, far inferior. But rewards and crowns and proclamations, and maintece in the Prytaneum—were these things more common then than now? Then, honors were rare among us, and the name of virtue was itself an honor. But now the custom is already completely faded out, and you do the crowning as a matter of habit, not deliberately. 3.179. Are you not therefore surprised, when you look at it in this light, that the rewards are now more numerous, but the city was then more prosperous? And that the men are now inferior, but were better then? I will try to explain this to you. Do you think, fellow citizens, that any man would ever have been willing to train for the pancratium or any other of the harder contests in the Olympic games, or any of the other games that confer a crown, if the crown were given, not to the best man, but to the man who had successfully intrigued for it? No man would ever have been willing.
90. New Testament, Jas., 2.13, 5.10-5.16  Tagged with subjects: •nan Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17, 51
91. Anon., Life of John of The Golden Gospel, 188 budge, 189 budge, 190 budge, 187 budge  Tagged with subjects: •nan Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 250
92. Papyri, P.Bodmer, xiv  Tagged with subjects: •miracle of the poor man and the rich man Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 252
93. Anon., Encomium On Victor The General, 83 budge  Tagged with subjects: •miracle of the poor man and the rich man Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 253
94. Anon., Homily of Celestinus of Rome On The Archangel Gabriel, 166-169, 171-181, 170  Tagged with subjects: •nan Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 253
95. Anon., Homily of Peter of Alexandria On Riches, 20-29  Tagged with subjects: •nan Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 253
96. Anon., Life of Pesynthius, 95 budge, 75 budge  Tagged with subjects: •nan Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 263
97. Anon., Homily of Theophilus of Alexandria On The Three Youths, 135-147, 149-151, 148  Tagged with subjects: •nan Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 259
98. Epigraphy, Ricis, 202/0380, 202/0223  Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 359
99. Anon., Homily of Timothy of Alexandria On Michael The Archangel, 518 budge  Tagged with subjects: •miracle of the poor man and the rich man Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 259
100. Photius, Bibliotheca (Library, Bibl.), ν39  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 83
101. Anon., Scholia Aristophanem Nubes, 37  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
102. Andocides, Orations, 4.41-4.42  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 79, 212
103. Andocides, Orations, 4.41-4.42  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 79, 212
104. Papyri, P.Ebers, cols. i, l. 12-ii, l. 1  Tagged with subjects: •nan Found in books: nan nan nan
105. Anon., Life of Longinus, 2  Tagged with subjects: •miracle of the poor man and the rich man Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 263
106. Apsines, Or., 10.6 (198 dilts-kennedy)  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 228
108. Baton of Sinope, Fgrh 268, 3  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 97
109. Anon., Scholia On D., 20.21  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 79
110. Epigraphy, Nomima, i32, i34, i40  Tagged with subjects: •nan Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 55
111. Epigraphy, Michel, Recueil, 102  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 24
112. Epigraphy, Migeotte 1992, 75  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 24
113. Anon., Appendix Proverbiorum, 2.66  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 98
114. Zenobius, Hist., 4.76  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 98
115. Anon., Schol.Ar.Av., 1541  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
116. Epigraphy, Xxiv, 24.153, 24.197  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 248
117. Suidas Thessalius, Fragments, σ1711  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 98
118. Epigraphy, Ig Ii3, 9.12, 12.4  Tagged with subjects: •nan Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 24, 55
119. Epigraphy, Borghouts, Emt, No. 81  Tagged with subjects: •epithets (for egyptian gods), wr.t ḥkꜣ.w (rich/great of magic) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 359
120. Epigraphy, I.Thracaeg, 205  Tagged with subjects: •epithets (for egyptian gods), wr.t ḥkꜣ.w (rich/great of magic) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 368
121. Epigraphy, Tam Ii, 16  Tagged with subjects: •rich, the Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 24
122. Epigraphy, Syll. , 4  Tagged with subjects: •rich, the, in fourth-century athens Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 55
123. Epigraphy, Ig Ii2, 1173, 1178, 1182, 1191, 2820, 2829, 3207, 457, 1179  Tagged with subjects: •nan Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 248
1179. name proposed: that the Ikarians shall resolve to praise the demarch name because he is taking care [of the Ikarians?] in the lawsuits (dikais) (5) . . . collective (koinais) and . . . the - of the demesmen . . . text from Attic Inscriptions Online, IG II2 1179 - Decree of Ikarion honouring demarch
124. Epigraphy, Ig I , 49, 79  Tagged with subjects: •nan Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 214
125. Anon., Targum, num 24.14  Tagged with subjects: •poor, the, as rich •rich, the, as poor Found in books: Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 3
126. Epigraphy, Inscr. De Delos, 2115, 2114  Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 359
127. Anon., History of The Monks In Egypt, prol. 12  Tagged with subjects: •miracle of the poor man and the rich man Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 51