1. Hebrew Bible, Deuteronomy, 1.15, 5.12, 6.7, 14.21, 16.11, 17.9, 17.11-17.12, 17.17-17.18, 23.13-23.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Bavli, as exception to rule • Community Rule • Golden Rule • Hasmonean Rule/Rulers • Judaea, region of,Sabbath, rules of • Judiciary deposing the ruler, in rabbinic literature • Judiciary deposing the ruler, leveling the court • Regulations pertaining to • Rule of law, Josephus on • Rule of the Community • Rule of the Community (the Serekh) • Rule of the Community, and law of tithes • Rule of the Community, on length of impurity • Rule of the Community, on number of wives • Rule/Ruler • Sect, organizational regulations • Temple, Regulations • Torah study, as exception to rule • Yerushalmi, tolerance for cases that contradict the rule • dietary regulations • hakhel, as exception to rule • happiness offering, as exception to rule • matzah, as exception to rule • redemption of firstborn son, as exception to rule • shema, as the rules of justice • transmission of rule, women’s obligation to perform
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 123, 129, 161; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 195; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 233, 245; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 363, 365; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 249, 317; Flatto (2021), The Crown and the Courts, 83, 173; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 286, 292, 298, 299, 310, 341; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 81; Levison (2023), The Greek Life of Adam and Eve. 864, 1059; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 9; Schiffman (1983), Testimony and the Penal Code, 47; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 158, 159; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 80, 81
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1.15 וָאֶקַּח אֶת־רָאשֵׁי שִׁבְטֵיכֶם אֲנָשִׁים חֲכָמִים וִידֻעִים וָאֶתֵּן אֹתָם רָאשִׁים עֲלֵיכֶם שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹת וְשָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת וְשֹׁטְרִים לְשִׁבְטֵיכֶם׃
5.12 שָׁמוֹר אֶת־יוֹם הַשַׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ
6.7 וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃
14.21 לֹא תֹאכְלוּ כָל־נְבֵלָה לַגֵּר אֲשֶׁר־בִּשְׁעָרֶיךָ תִּתְּנֶנָּה וַאֲכָלָהּ אוֹ מָכֹר לְנָכְרִי כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃
16.11 וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בְּקִרְבֶּךָ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם׃
17.9 וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃
17.11 עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃ 17.12 וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃
17.17 וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃ 17.18 וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃
23.13 וְיָד תִּהְיֶה לְךָ מִחוּץ לַמַּחֲנֶה וְיָצָאתָ שָׁמָּה חוּץ׃ 23.14 וְיָתֵד תִּהְיֶה לְךָ עַל־אֲזֵנֶךָ וְהָיָה בְּשִׁבְתְּךָ חוּץ וְחָפַרְתָּה בָהּ וְשַׁבְתָּ וְכִסִּיתָ אֶת־צֵאָתֶךָ׃ 23.15 כִּי יְהוָה אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ לְהַצִּילְךָ וְלָתֵת אֹיְבֶיךָ לְפָנֶיךָ וְהָיָה מַחֲנֶיךָ קָדוֹשׁ וְלֹא־יִרְאֶה בְךָ עֶרְוַת דָּבָר וְשָׁב מֵאַחֲרֶיךָ׃'' None | sup>
1.15 So I took the heads of your tribes, wise men, and full of knowledge, and made them heads over you, captains of thousands, and captains of hundreds, and captains of fifties, and captains of tens, and officers, tribe by tribe.
5.12 Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee.
6.7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.
14.21 Ye shall not eat of any thing that dieth of itself; thou mayest give it unto the stranger that is within thy gates, that he may eat it; or thou mayest sell it unto a foreigner; for thou art a holy people unto the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.
16.11 And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within they gates, and the stranger, and the fatherless, and the widow, that are in the midst of thee, in the place which the LORD thy God shall choose to cause His name to dwell there.
17.9 And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment.
17.11 According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left. 17.12 And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel.
17.17 Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold. 17.18 And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites.
23.13 Thou shalt have a place also without the camp, whither thou shalt go forth abroad. 23.14 And thou shalt have a paddle among thy weapons; and it shall be, when thou sittest down abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee. 23.15 For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy; that He see no unseemly thing in thee, and turn away from thee.'' None |
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2. Hebrew Bible, Exodus, 18.21, 20.2, 20.4, 20.6, 20.8, 30.12, 30.14, 30.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Golden Rule • Judiciary deposing the ruler, in rabbinic literature • Judiciary deposing the ruler, leveling the court • Maccabees, Rulers • Rule of law • Rule/Ruler • Rule/Ruler, Adam, of • Rules • Sect, organizational regulations • Yerushalmi, tolerance for cases that contradict the rule • rulers • transmission of rule, women’s obligation to perform
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 123; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 112; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 233, 245; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 349; Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 159; Flatto (2021), The Crown and the Courts, 8, 173; Levison (2023), The Greek Life of Adam and Eve. 905; Schiffman (1983), Testimony and the Penal Code, 47, 56
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18.21 וְאַתָּה תֶחֱזֶה מִכָּל־הָעָם אַנְשֵׁי־חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃
20.2 אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃
20.2 לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃
20.4 לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ
20.6 וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃
20.8 זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ
30.12 כִּי תִשָּׂא אֶת־רֹאשׁ בְּנֵי־יִשְׂרָאֵל לִפְקֻדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַיהוָה בִּפְקֹד אֹתָם וְלֹא־יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם׃
30.14 כֹּל הָעֹבֵר עַל־הַפְּקֻדִים מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה יִתֵּן תְּרוּמַת יְהוָה׃
30.16 וְלָקַחְתָּ אֶת־כֶּסֶף הַכִּפֻּרִים מֵאֵת בְּנֵי יִשְׂרָאֵל וְנָתַתָּ אֹתוֹ עַל־עֲבֹדַת אֹהֶל מוֹעֵד וְהָיָה לִבְנֵי יִשְׂרָאֵל לְזִכָּרוֹן לִפְנֵי יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃'' None | sup>
18.21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
20.2 I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.
20.4 Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;
20.6 and showing mercy unto the thousandth generation of them that love Me and keep My commandments.
20.8 Remember the sabbath day, to keep it holy.
30.12 ’When thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.
30.14 Every one that passeth among them that are numbered, from twenty years old and upward, shall give the offering of the LORD.
30.16 And thou shalt take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for your souls.’'' None |
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3. Hebrew Bible, Genesis, 1.26-1.30, 2.7-2.8, 2.16-2.17, 3.1, 3.15, 3.24, 4.26, 9.2, 9.4, 18.5, 18.8, 49.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Animals, Dietary Regulations • Authorities, Archons, Rulers • Beasts, Dietary Regulations • Birds, Dietary Regulations • Cattle, Dietary Regulations • Community Rule • Genesis, legitimation of Herods rule in • God, ruler • God, sovereign ruler • Herod the Great, legitimation of his rule • Herodians, use of term, as the predictors of Herods rule • Maccabees, Rulers • Powers of God, Ruling • Rule of law • Rule/Ruler • Rule/Ruler, Adam, of • Rule/Ruler, Animals, of • Rule/Ruler, Beasts, of • Rule/Ruler, Human • Rule/Ruler, Shepherds, of • Rule/Ruler, This world, of • Ruler of the world • Rulers • Temple, Regulations • invisible, ruling part • knowledge, ruling • regula fidei, rule of faith • rulers • – governing rules of
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 278, 369; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 163, 262, 263, 265, 267, 269, 271, 273, 274; Corley (2002), Ben Sira's Teaching on Friendship, 107, 153; Flatto (2021), The Crown and the Courts, 237; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 50, 122, 142, 156, 205; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 220, 228; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 53; Levison (2023), The Greek Life of Adam and Eve. 144, 145, 333, 408, 426, 428, 429, 468, 487, 503, 665, 696, 864, 886, 887, 947; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 320; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 12, 13, 71, 80, 122, 128; Stuckenbruck (2007), 1 Enoch 91-108, 366, 367; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 125, 128, 184; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 214
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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 1.29 וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת־כָּל־עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל־פְּנֵי כָל־הָאָרֶץ וְאֶת־כָּל־הָעֵץ אֲשֶׁר־בּוֹ פְרִי־עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאָכְלָה׃' 2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.8 וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃
2.16 וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃ 2.17 וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃
3.1 וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃
3.1 וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃
3.15 וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃
3.24 וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃
4.26 וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם יְהוָה׃
9.2 וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם׃
9.2 וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל־חַיַּת הָאָרֶץ וְעַל כָּל־עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל־דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ׃
9.4 אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃
18.5 וְאֶקְחָה פַת־לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ כִּי־עַל־כֵּן עֲבַרְתֶּם עַל־עַבְדְּכֶם וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ׃
18.8 וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃'' None | sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them. 1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’ 1.29 And God said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed—to you it shall be for food; 1.30 and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, I have given every green herb for food.’ And it was so.
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2.8 And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.
2.16 And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat; 2.17 but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’
3.1 Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’
3.15 And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’
3.24 So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.
4.26 And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the LORD.
9.2 And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered.
9.4 Only flesh with the life thereof, which is the blood thereof, shall ye not eat.
18.5 And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’
18.8 And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.
49.10 The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.' ' None |
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4. Hebrew Bible, Leviticus, 4.26, 7.7, 10.10, 16.5, 17.8, 17.10, 17.13, 19.17-19.18, 19.24-19.25 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ambiguity as focus of Mishnaic rule • Beasts, Dietary Regulations • Birds, Dietary Regulations • Cattle, Dietary Regulations • God, ruler • God, sovereign ruler • Golden rule • Judiciary deposing the ruler, in rabbinic literature • Mishnah, cultic rules extracted from events • Powers of God, Ruling • Regulations pertaining to • Rule of the Community, references to the community in • Rule of the Community, writing style of • Temple, Regulations • ritual purity, rules relaxed at festival time • rulers
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 112; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 363, 369, 370, 371; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 163; Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 129; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 245, 248, 249; Flatto (2021), The Crown and the Courts, 170; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 13, 25, 67, 250, 251; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 109; Neusner (2004), The Idea of History in Rabbinic Judaism, 244; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 112; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 23, 30; Stuckenbruck (2007), 1 Enoch 91-108, 366
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4.26 וְאֶת־כָּל־חֶלְבּוֹ יַקְטִיר הַמִּזְבֵּחָה כְּחֵלֶב זֶבַח הַשְּׁלָמִים וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ וְנִסְלַח לוֹ׃
7.7 כַּחַטָּאת כָּאָשָׁם תּוֹרָה אַחַת לָהֶם הַכֹּהֵן אֲשֶׁר יְכַפֶּר־בּוֹ לוֹ יִהְיֶה׃' 16.5 וּמֵאֵת עֲדַת בְּנֵי יִשְׂרָאֵל יִקַּח שְׁנֵי־שְׂעִירֵי עִזִּים לְחַטָּאת וְאַיִל אֶחָד לְעֹלָה׃
17.8 וַאֲלֵהֶם תֹּאמַר אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וּמִן־הַגֵּר אֲשֶׁר־יָגוּר בְּתוֹכָם אֲשֶׁר־יַעֲלֶה עֹלָה אוֹ־זָבַח׃
17.13 וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ־עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר׃
19.17 לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃
19.24 וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 19.25 וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃'' None | sup>
4.26 And all the fat thereof shall he make smoke upon the altar, as the fat of the sacrifice of peace-offerings; and the priest shall make atonement for him as concerning his sin, and he shall be forgiven.
7.7 As is the sin-offering, so is the guilt-offering; there is one law for them; the priest that maketh atonement therewith, he shall have it.
10.10 And that ye may put difference between the holy and the common, and between the unclean and the clean;
16.5 And he shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering.
17.8 And thou shalt say unto them: Whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that offereth a burnt-offering or sacrifice,
17.10 And whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that eateth any manner of blood, I will set My face against that soul that eateth blood, and will cut him off from among his people.
17.13 And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, that taketh in hunting any beast or fowl that may be eaten, he shall pour out the blood thereof, and cover it with dust.
19.17 Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. 19.18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
19.24 And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD. 19.25 But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God.'' None |
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5. Hebrew Bible, Numbers, 5.7-5.8, 5.13, 5.15, 11.16, 15.27, 15.29, 15.38, 18.20, 19.13, 27.16-27.17, 28.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Community Rule • God, ruler • God, sovereign ruler • Israel, biblical, high-priestly rule of • Judiciary deposing the ruler, in rabbinic literature • Regulations pertaining to • Rule/Ruler • Rule/Ruler, Adam, of • Sect, organizational regulations • Shema rituals, R. Shimon’s application of rule to • Temple, Regulations • evidence, rules of • lulav, rule • midrash, verses and rule • mob-rule • ritual purity, rules relaxed at festival time • rulers • shofar, originally derived independently of rule • sukkah, originally derived independently of rule
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 39, 220, 223; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 112; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 100, 101; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 363, 370, 374, 487, 493; Corley (2002), Ben Sira's Teaching on Friendship, 107; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 248; Flatto (2021), The Crown and the Courts, 185; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 140, 141, 147; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 13, 22, 183; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 183; Levison (2023), The Greek Life of Adam and Eve. 975; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 22; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 357; Schiffman (1983), Testimony and the Penal Code, 47
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5.7 וְהִתְוַדּוּ אֶת־חַטָּאתָם אֲשֶׁר עָשׂוּ וְהֵשִׁיב אֶת־אֲשָׁמוֹ בְּרֹאשׁוֹ וַחֲמִישִׁתוֹ יֹסֵף עָלָיו וְנָתַן לַאֲשֶׁר אָשַׁם לוֹ׃ 5.8 וְאִם־אֵין לָאִישׁ גֹּאֵל לְהָשִׁיב הָאָשָׁם אֵלָיו הָאָשָׁם הַמּוּשָׁב לַיהוָה לַכֹּהֵן מִלְּבַד אֵיל הַכִּפֻּרִים אֲשֶׁר יְכַפֶּר־בּוֹ עָלָיו׃
5.13 וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃
5.15 וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃
11.16 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃
15.27 וְאִם־נֶפֶשׁ אַחַת תֶּחֱטָא בִשְׁגָגָה וְהִקְרִיבָה עֵז בַּת־שְׁנָתָהּ לְחַטָּאת׃
15.29 הָאֶזְרָח בִּבְנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם תּוֹרָה אַחַת יִהְיֶה לָכֶם לָעֹשֶׂה בִּשְׁגָגָה׃
15.38 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃' 19.13 כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃
27.16 יִפְקֹד יְהוָה אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר אִישׁ עַל־הָעֵדָה׃ 27.17 אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהוָה כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה׃
28.15 וּשְׂעִיר עִזִּים אֶחָד לְחַטָּאת לַיהוָה עַל־עֹלַת הַתָּמִיד יֵעָשֶׂה וְנִסְכּוֹ׃'' None | sup>
5.7 then they shall confess their sin which they have done; and he shall make restitution for his guilt in full, and add unto it the fifth part thereof, and give it unto him in respect of whom he hath been guilty. 5.8 But if the man have no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made shall be the LORD’S, even the priest’s; besides the ram of the atonement, whereby atonement shall be made for him.
5.13 and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act;
5.15 then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance.
11.16 And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee.
15.27 And if one person sin through error, then he shall offer a she-goat of the first year for a sin-offering.
15.29 both he that is home-born among the children of Israel, and the stranger that sojourneth among them: ye shall have one law for him that doeth aught in error.
15.38 ’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue.
18.20 And the LORD said unto Aaron: ‘Thou shalt have no inheritance in their land, neither shalt thou have any portion among them; I am thy portion and thine inheritance among the children of Israel.
19.13 Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him.
27.16 ’Let the LORD, the God of the spirits of all flesh, set a man over the congregation, 27.17 who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.’
28.15 And one he-goat for a sin-offering unto the LORD; it shall be offered beside the continual burnt-offering, and the drink-offering thereof.'' None |
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6. Hebrew Bible, Proverbs, 8.15, 31.24, 31.30 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Egyptian rule in the Levant (Late Bronze) • Hasmonean Rule/Rulers • Rule/Ruler • ruler cult • rulers
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 114; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 318; Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 135; Levison (2023), The Greek Life of Adam and Eve. 962; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 371
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8.15 בִּי מְלָכִים יִמְלֹכוּ וְרוֹזְנִים יְחֹקְקוּ צֶדֶק׃
31.24 סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי׃' ' None | sup>
8.15 By me kings reign, And princes decree justice.
31.24 She maketh linen garments and selleth them; And delivereth girdles unto the merchant.
31.30 Grace is deceitful, and beauty is vain; But a woman that feareth the LORD, she shall be praised.'' None |
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7. Hebrew Bible, Psalms, 48.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Sect, organizational regulations • Yahweh, ruler motif
Found in books: Schiffman (1983), Testimony and the Penal Code, 182; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 171
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48.11 כְּשִׁמְךָ אֱלֹהִים כֵּן תְּהִלָּתְךָ עַל־קַצְוֵי־אֶרֶץ צֶדֶק מָלְאָה יְמִינֶךָ׃'' None | sup>
48.11 As is Thy name, O God, So is Thy praise unto the ends of the earth; Thy right hand is full of righteousness.'' None |
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8. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Persian, empire/rule • Rule/Ruler
Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 120; Levison (2023), The Greek Life of Adam and Eve. 903
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9. Hebrew Bible, 1 Samuel, 2.7-2.8, 25.26 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Rule of the Community, writing style of • Rule/Ruler • Rule/Ruler, Adam, of • Rule/Ruler, Animals, of • Rule/Ruler, Human • Sect, organizational regulations • ruler cult
Found in books: Levison (2023), The Greek Life of Adam and Eve. 947; Schiffman (1983), Testimony and the Penal Code, 39; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 24; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 402
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2.7 יְהוָה מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף־מְרוֹמֵם׃ 2.8 מֵקִים מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן לְהוֹשִׁיב עִם־נְדִיבִים וְכִסֵּא כָבוֹד יַנְחִלֵם כִּי לַיהוָה מְצֻקֵי אֶרֶץ וַיָּשֶׁת עֲלֵיהֶם תֵּבֵל׃
25.26 וְעַתָּה אֲדֹנִי חַי־יְהוָה וְחֵי־נַפְשְׁךָ אֲשֶׁר מְנָעֲךָ יְהוָה מִבּוֹא בְדָמִים וְהוֹשֵׁעַ יָדְךָ לָךְ וְעַתָּה יִהְיוּ כְנָבָל אֹיְבֶיךָ וְהַמְבַקְשִׁים אֶל־אֲדֹנִי רָעָה׃'' None | sup>
2.7 The Lord makes poor, and makes rich: he brings low, and raises up. 2.8 He raises up the poor out of the dust, and lifts up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord’s, and he has set the world upon them.
25.26 Now therefore, my lord, as the Lord lives, and as thy soul lives, seeing the Lord has prevented thee from coming to shed blood, and from avenging thyself with thy own hand, now let thy enemies, and they that seek evil to my lord, be as Naval.'' None |
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10. Hebrew Bible, 2 Kings, 12.5, 12.9, 12.17 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Maccabees, Rulers • Sect, organizational regulations • Temple, Regulations • rulers
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 112; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 349, 370; Schiffman (1983), Testimony and the Penal Code, 187
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12.5 וַיֹּאמֶר יְהוֹאָשׁ אֶל־הַכֹּהֲנִים כֹּל כֶּסֶף הַקֳּדָשִׁים אֲשֶׁר־יוּבָא בֵית־יְהוָה כֶּסֶף עוֹבֵר אִישׁ כֶּסֶף נַפְשׁוֹת עֶרְכּוֹ כָּל־כֶּסֶף אֲשֶׁר יַעֲלֶה עַל לֶב־אִישׁ לְהָבִיא בֵּית יְהוָה׃
12.9 וַיֵּאֹתוּ הַכֹּהֲנִים לְבִלְתִּי קְחַת־כֶּסֶף מֵאֵת הָעָם וּלְבִלְתִּי חַזֵּק אֶת־בֶּדֶק הַבָּיִת׃
12.17 כֶּסֶף אָשָׁם וְכֶסֶף חַטָּאוֹת לֹא יוּבָא בֵּית יְהוָה לַכֹּהֲנִים יִהְיוּ׃'' None | sup>
12.5 And Jehoash said to the priests: ‘All the money of the hallowed things that is brought into the house of the LORD, in current money, the money of the persons for whom each man is rated, all the money that cometh into any man’s heart to bring into the house of the LORD,
12.9 And the priests consented that they should take no longer money from the people, neither repair the breaches of the house.
12.17 The forfeit money, and the sin money, was not brought into the house of the LORD; it was the priests.'' None |
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11. Hebrew Bible, 2 Samuel, 7.12-7.14, 24.17 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Genesis, legitimation of Herods rule in • Hellenistic Kings/Rulers, Antiochus III the Great • Herod the Great, legitimation of his rule • rulers
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 112; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 410; Corley (2002), Ben Sira's Teaching on Friendship, 138; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 128
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7.12 כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃ 7.13 הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃ 7.14 אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃
24.17 וַיֹּאמֶר דָּוִד אֶל־יְהוָה בִּרְאֹתוֹ אֶת־הַמַּלְאָךְ הַמַּכֶּה בָעָם וַיֹּאמֶר הִנֵּה אָנֹכִי חָטָאתִי וְאָנֹכִי הֶעֱוֵיתִי וְאֵלֶּה הַצֹּאן מֶה עָשׂוּ תְּהִי נָא יָדְךָ בִּי וּבְבֵית אָבִי׃'' None | sup>
7.12 And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom. 7.13 He shall build a house for my name, and I will make firm the throne of his kingdom for ever. 7.14 I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:
24.17 And David spoke to the Lord when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done perversely: but these sheep, what have they done? let Thy hand, I pray Thee, be against me, and against my father’s house.'' None |
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12. Hebrew Bible, Isaiah, 6.2 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Rule/Ruler • Ruler of the world
Found in books: Levison (2023), The Greek Life of Adam and Eve. 886; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 116
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6.2 שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃'' None | sup>
6.2 Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly.'' None |
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13. Hebrew Bible, Jeremiah, 31.33-31.34 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic Kings/Rulers, Nicanor • Rule/Ruler, God, of
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 231; Levison (2023), The Greek Life of Adam and Eve. 442
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31.33 כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34 וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃'' None | sup>
31.33 But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; 31.34 and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.'' None |
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14. Hesiod, Works And Days, 708, 734 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • rules/rituals of (violent) interaction • sacred regulations (inscriptional) • sexual relations in the cultic regulations • urination and purity regulations
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 24; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 41, 43, 107; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 34
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708 εἰ δέ κε ποιήσῃς, μή μιν πρότερος κακὸν ἔρξῃς.734 ἱστίῃ ἐμπελαδὸν παραφαινέμεν, ἀλλʼ ἀλέασθαι. ' None | sup>
708 Is comely women). I myself took sail734 The South Wind’s dreadful blasts – he stirs the sea ' None |
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15. Hesiod, Theogony, 521-607 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Athens, sacred regulations • Dionysus, ruler of cosmos
Found in books: Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 85; Hitch (2017), Animal sacrifice in the ancient Greek world, 148
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521 δῆσε δʼ ἀλυκτοπέδῃσι Προμηθέα ποικιλόβουλον'522 δεσμοῖς ἀργαλέοισι μέσον διὰ κίονʼ ἐλάσσας· 523 καί οἱ ἐπʼ αἰετὸν ὦρσε τανύπτερον· αὐτὰρ ὅ γʼ ἧπαρ 524 ἤσθιεν ἀθάνατον, τὸ δʼ ἀέξετο ἶσον ἁπάντη 525 νυκτός ὅσον πρόπαν ἦμαρ ἔδοι τανυσίπτερος ὄρνις. 526 τὸν μὲν ἄρʼ Ἀλκμήνης καλλισφύρου ἄλκιμος υἱὸς 527 Ἡρακλέης ἔκτεινε, κακὴν δʼ ἀπὸ νοῦσον ἄλαλκεν 528 Ἰαπετιονίδῃ καὶ ἐλύσατο δυσφροσυνάων 529 οὐκ ἀέκητι Ζηνὸς Ὀλυμπίου ὑψιμέδοντος, 530 ὄφρʼ Ἡρακλῆος Θηβαγενέος κλέος εἴη 531 πλεῖον ἔτʼ ἢ τὸ πάροιθεν ἐπὶ χθόνα πουλυβότειραν. 532 ταῦτʼ ἄρα ἁζόμενος τίμα ἀριδείκετον υἱόν· 533 καί περ χωόμενος παύθη χόλου, ὃν πρὶν ἔχεσκεν, 534 οὕνεκʼ ἐρίζετο βουλὰς ὑπερμενέι Κρονίωνι. 535 καὶ γὰρ ὅτʼ ἐκρίνοντο θεοὶ θνητοί τʼ ἄνθρωποι 536 Μηκώνῃ, τότʼ ἔπειτα μέγαν βοῦν πρόφρονι θυμῷ 537 δασσάμενος προέθηκε, Διὸς νόον ἐξαπαφίσκων. 538 τοῖς μὲν γὰρ σάρκας τε καὶ ἔγκατα πίονα δημῷ 539 ἐν ῥινῷ κατέθηκε καλύψας γαστρὶ βοείῃ, 540 τῷ δʼ αὖτʼ ὀστέα λευκὰ βοὸς δολίῃ ἐπὶ τέχνῃ 541 εὐθετίσας κατέθηκε καλύψας ἀργέτι δημῷ. 542 δὴ τότε μιν προσέειπε πατὴρ ἀνδρῶν τε θεῶν τε· 543 Ἰαπετιονίδη, πάντων ἀριδείκετʼ ἀνάκτων, 544 ὦ πέπον, ὡς ἑτεροζήλως διεδάσσαο μοίρας. 545 ὣς φάτο κερτομέων Ζεὺς ἄφθιτα μήδεα εἰδώς. 546 τὸν δʼ αὖτε προσέειπε Προμηθεὺς ἀγκυλομήτης 547 ἦκʼ ἐπιμειδήσας, δολίης δʼ οὐ λήθετο τέχνης· 548 ζεῦ κύδιστε μέγιστε θεῶν αἰειγενετάων, 549 τῶν δʼ ἕλεʼ, ὁπποτέρην σε ἐνὶ φρεσὶ θυμὸς ἀνώγει. 550 Φῆ ῥα δολοφρονέων· Ζεὺς δʼ ἄφθιτα μήδεα εἰδὼς 551 γνῶ ῥʼ οὐδʼ ἠγνοίησε δόλον· κακὰ δʼ ὄσσετο θυμῷ 552 θνητοῖς ἀνθρώποισι, τὰ καὶ τελέεσθαι ἔμελλεν. 553 χερσὶ δʼ ὅ γʼ ἀμφοτέρῃσιν ἀνείλετο λευκὸν ἄλειφαρ. 554 χώσατο δὲ φρένας ἀμφί, χόλος δέ μιν ἵκετο θυμόν, 555 ὡς ἴδεν ὀστέα λευκὰ βοὸς δολίῃ ἐπὶ τέχνῃ. 556 ἐκ τοῦ δʼ ἀθανάτοισιν ἐπὶ χθονὶ φῦλʼ ἀνθρώπων 557 καίουσʼ ὀστέα λευκὰ θυηέντων ἐπὶ βωμῶν. 558 τὸν δὲ μέγʼ ὀχθήσας προσέφη νεφεληγερέτα Ζεύς· 559 Ἰαπετιονίδη, πάντων πέρι μήδεα εἰδώς, 560 ὦ πέπον, οὐκ ἄρα πω δολίης ἐπιλήθεο τέχνης. 561 ὣς φάτο χωόμενος Ζεὺς ἄφθιτα μήδεα εἰδώς· 562 ἐκ τούτου δὴ ἔπειτα δόλου μεμνημένος αἰεὶ 563 οὐκ ἐδίδου Μελίῃσι πυρὸς μένος ἀκαμάτοιο 564 θνητοῖς ἀνθρώποις, οἳ ἐπὶ χθονὶ ναιετάουσιν. 565 ἀλλά μιν ἐξαπάτησεν ἐὺς πάις Ἰαπετοῖο 566 κλέψας ἀκαμάτοιο πυρὸς τηλέσκοπον. αὐγὴν 567 ἐν κοΐλῳ νάρθηκι· δάκεν δέ ἑ νειόθι θυμόν, 568 Ζῆνʼ ὑψιβρεμέτην, ἐχόλωσε δέ μιν φίλον ἦτορ, 569 ὡς ἴδʼ ἐν ἀνθρώποισι πυρὸς τηλέσκοπον αὐγήν. 570 αὐτίκα δʼ ἀντὶ πυρὸς τεῦξεν κακὸν ἀνθρώποισιν· 571 γαίης γὰρ σύμπλασσε περικλυτὸς Ἀμφιγυήεις 572 παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς. 573 ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη 574 ἀργυφέη ἐσθῆτι· κατὰ κρῆθεν δὲ καλύπτρην 575 δαιδαλέην χείρεσσι κατέσχεθε, θαῦμα ἰδέσθαι· 576 ἀμφὶ δέ οἱ στεφάνους, νεοθηλέος ἄνθεα ποίης, 577 ἱμερτοὺς περίθηκε καρήατι Παλλὰς Ἀθήνη. 578 ἀμφὶ δέ οἱ στεφάνην χρυσέην κεφαλῆφιν ἔθηκε, 579 τὴν αὐτὸς ποίησε περικλυτὸς Ἀμφιγυήεις 580 ἀσκήσας παλάμῃσι, χαριζόμενος Διὶ πατρί. 581 τῇ δʼ ἐνὶ δαίδαλα πολλὰ τετεύχατο, θαῦμα ἰδέσθαι, 582 κνώδαλʼ, ὅσʼ ἤπειρος πολλὰ τρέφει ἠδὲ θάλασσα, 583 τῶν ὅ γε πόλλʼ ἐνέθηκε,—χάρις δʼ ἀπελάμπετο πολλή,— 584 θαυμάσια, ζῴοισιν ἐοικότα φωνήεσσιν. 585 αὐτὰρ ἐπεὶ δὴ τεῦξε καλὸν κακὸν ἀντʼ ἀγαθοῖο. 586 ἐξάγαγʼ, ἔνθα περ ἄλλοι ἔσαν θεοὶ ἠδʼ ἄνθρωποι, 587 κόσμῳ ἀγαλλομένην γλαυκώπιδος ὀβριμοπάτρης. 588 θαῦμα δʼ ἔχʼ ἀθανάτους τε θεοὺς θνητούς τʼ ἀνθρώπους, 589 ὡς εἶδον δόλον αἰπύν, ἀμήχανον ἀνθρώποισιν. 590 ἐκ τῆς γὰρ γένος ἐστὶ γυναικῶν θηλυτεράων, 591 τῆς γὰρ ὀλώιόν ἐστι γένος καὶ φῦλα γυναικῶν, 592 πῆμα μέγʼ αἳ θνητοῖσι μετʼ ἀνδράσι ναιετάουσιν 593 οὐλομένης πενίης οὐ σύμφοροι, ἀλλὰ κόροιο. 594 ὡς δʼ ὁπότʼ ἐν σμήνεσσι κατηρεφέεσσι μέλισσαι 595 κηφῆνας βόσκωσι, κακῶν ξυνήονας ἔργων— 596 αἳ μέν τε πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα 597 ἠμάτιαι σπεύδουσι τιθεῖσί τε κηρία λευκά, 598 οἳ δʼ ἔντοσθε μένοντες ἐπηρεφέας κατὰ σίμβλους 599 ἀλλότριον κάματον σφετέρην ἐς γαστέρʼ ἀμῶνται— 600 ὣς δʼ αὔτως ἄνδρεσσι κακὸν θνητοῖσι γυναῖκας 601 Ζεὺς ὑψιβρεμέτης θῆκεν, ξυνήονας ἔργων 602 ἀργαλέων· ἕτερον δὲ πόρεν κακὸν ἀντʼ ἀγαθοῖο· 603 ὅς κε γάμον φεύγων καὶ μέρμερα ἔργα γυναικῶν 604 μὴ γῆμαι ἐθέλῃ, ὀλοὸν δʼ ἐπὶ γῆρας ἵκοιτο 605 χήτεϊ γηροκόμοιο· ὅ γʼ οὐ βιότου ἐπιδευὴς 606 ζώει, ἀποφθιμένου δὲ διὰ κτῆσιν δατέονται 607 χηρωσταί· ᾧ δʼ αὖτε γάμου μετὰ μοῖρα γένηται, ' None | sup>
521 Proud sons should rule on high, for he had found,'522 of Earth and starry Heaven, that he was bound 523 To be subdued by one of them, strong though 524 He was, through mighty Zeus’s plan, and so 525 He kept keen watch and ate his progeny. 526 Rhea was filled with endless grief, and she, 527 About to birth great Zeus, who would hold sway 528 As father of all gods and men one day, 529 She begged her loving parents that they might 530 Concoct a plan to keep her out of sight 531 While birthing her dear child, that they might see 532 Revenge for crafty Cronus’ progeny. 533 They heard their darling one and acquiesced, 534 And what was bound to happen they impressed 535 Upon her. So they sent her to rich Crete, 536 To Lyctus, when her hour was near complete 537 To bear great Zeus, her youngest progeny. 538 Vast earth received him from her then, that she 539 Might rear him in broad Crete. For there indeed 540 She took him through the murky night with speed. 541 She placed him in her arms and then concealed 542 Him where earth’s recesses can’t be revealed, 543 Within a yawning cave where, all around 544 The mountain called Aegeum, trees abound. 545 But then she gave the mighty heavenly king 546 A massive boulder wrapped in swaddling. 547 The scoundrel took the thing and swallowed it, 548 Because he clearly did not have the wit 549 To know his son had been replaced and lay 550 Behind him, safe and sound, and soon one day 551 Would strongly crush him, making him bereft 552 of all his honours, he himself then left 553 To rule Olympus. After that his power 554 And glorious limbs expanded by the hour; 555 The wily Cronus, as the years rolled on, 556 Deceived by Earth’s wise words, let loose his son, 557 Whose arts and strength had conquered him. Then he 558 Disgorged the boulder he had formerly 559 Gulped down. In holy Pytho, far below 560 Parnassus’ glens, Zeus set it down to show 561 The marvel to all men, and he set free 562 His father’s brothers whose captivity 563 Cronus had caused in his great foolishness, 564 And they were grateful for his kindliness, 565 So lightning and loud thunder they revealed 566 To him in recompense, which were concealed 567 Before by vast Earth, and he trusts in these 568 And rules all men and all divinities. 569 Iapetus wed neat-ankled Clymene, 570 The child of Ocean, and their progeny 571 Were mighty Atlas, fine Menoetiu 572 And clever, treacherous Prometheus, 573 And mad Epimetheus, to mortality 574 A torment from the very first, for he 575 Married the maid whom Zeus had formed. But Zeu 576 At villainous Menoetius let loose 577 His lurid bolt because his vanity 578 And strength had gone beyond the boundary 579 of moderation: down to Erebu 580 He went headlong. Atlas was tirele 581 In holding up wide Heaven, forced to stand 582 Upon the borders of this earthly land 583 Before the clear-voiced daughters of the West, 584 A task assigned at wise Zeus’s behest. 585 Zeus bound clever Prometheus cruelly 586 With bonds he could not break apart, then he 587 Drove them into a pillar, setting there 588 A long-winged eagle which began to tear 589 His liver, which would regrow every day 590 So that the bird could once more take away 591 What had been there before. Heracles, the son 592 of trim-ankled Clymene, was the one 593 Who slew that bird and from his sore distre 594 Released Prometheus – thus his wretchedne 595 Was over, and it was with Zeus’s will, 596 Who planned that hero would be greater still 597 Upon the rich earth than he was before. 598 Lord Zeus then took these things to heart therefore; 599 He ceased the anger he had felt when he 600 Had once been matched in ingenuity 601 By Prometheus, for when several gods and men 602 Had wrangled at Mecone, even then 603 Prometheus calved a giant ox and set 604 A share before each one, trying to get 605 The better of Lord Zeus – before the rest 606 He set the juicy parts, fattened and dressed 607 With the ox’s paunch, then very cunningly ' None |
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16. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Kreon (mythological ruler) • ruler-cult, sacrifice • tetrarchy, Imperial rule
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 23, 32; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 5
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17. Hebrew Bible, Ezekiel, 34.25 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Rule/Ruler, God, of • rulers
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 138; Levison (2023), The Greek Life of Adam and Eve. 442
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34.25 וְכָרַתִּי לָהֶם בְּרִית שָׁלוֹם וְהִשְׁבַּתִּי חַיָּה־רָעָה מִן־הָאָרֶץ וְיָשְׁבוּ בַמִּדְבָּר לָבֶטַח וְיָשְׁנוּ בַּיְּעָרִים׃'' None | sup>
34.25 And I will make with them a covet of peace, and will cause evil beasts to cease out of the land; and they shall dwell safely in the wilderness, and sleep in the woods.'' None |
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18. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • ruler-cult, sacrifice • rulers • symposium and symposium literature, rules and conventions for conversation
Found in books: Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 58; Huffman (2019), A History of Pythagoreanism, 67, 504; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 8, 10
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19. Hebrew Bible, 2 Chronicles, 29.21 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • rulers
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 112; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 182
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29.21 וַיָּבִיאוּ פָרִים־שִׁבְעָה וְאֵילִים שִׁבְעָה וּכְבָשִׂים שִׁבְעָה וּצְפִירֵי עִזִּים שִׁבְעָה לְחַטָּאת עַל־הַמַּמְלָכָה וְעַל־הַמִּקְדָּשׁ וְעַל־יְהוּדָה וַיֹּאמֶר לִבְנֵי אַהֲרֹן הַכֹּהֲנִים לְהַעֲלוֹת עַל־מִזְבַּח יְהוָה׃'' None | sup>
29.21 And they brought seven bullocks, and seven rams, and seven lambs, and seven he-goats, for a sin-offering for the kingdom and for the sanctuary and for Judah. And he commanded the priests the sons of Aaron to offer them on the altar of the LORD.'' None |
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20. Hebrew Bible, Nehemiah, 10.32 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • rulers
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 113; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 182
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10.32 וְעַמֵּי הָאָרֶץ הַמְבִיאִים אֶת־הַמַּקָּחוֹת וְכָל־שֶׁבֶר בְּיוֹם הַשַּׁבָּת לִמְכּוֹר לֹא־נִקַּח מֵהֶם בַּשַּׁבָּת וּבְיוֹם קֹדֶשׁ וְנִטֹּשׁ אֶת־הַשָּׁנָה הַשְּׁבִיעִית וּמַשָּׁא כָל־יָד׃'' None | sup>
10.32 and if the peoples of the land bring ware or any victuals on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day; and that we would forego the seventh year, and the exaction of every debt.'' None |
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21. Herodotus, Histories, 3.80-3.83, 5.52, 5.92, 7.103, 9.122 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Artemisia (ruler of Halicarnassus) • Caria/Carians, Hekatomnid rule • Hasmonean Rule/Rulers • Persian, rule • foreign, rulers • ideal ruler, Cyrus as • ruler-cult, sacrifice • περιπέτεια in the rule of Nero
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 342; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 95, 96, 100; Gruen (2011), Rethinking the Other in Antiquity, 54; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 58; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 158; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 19, 127; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 85
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3.80 ἐπείτε δὲ κατέστη ὁ θόρυβος καὶ ἐκτὸς πέντε ἡμερέων ἐγένετο, ἐβουλεύοντο οἱ ἐπαναστάντες τοῖσι Μάγοισι περὶ τῶν πάντων πρηγμάτων καὶ ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δʼ ὦν. Ὀτάνης μὲν ἐκέλευε ἐς μέσον Πέρσῃσι καταθεῖναι τὰ πρήγματα, λέγων τάδε. “ἐμοὶ δοκέει ἕνα μὲν ἡμέων μούναρχον μηκέτι γενέσθαι. οὔτε γὰρ ἡδὺ οὔτε ἀγαθόν. εἴδετε μὲν γὰρ τὴν Καμβύσεω ὕβριν ἐπʼ ὅσον ἐπεξῆλθε, μετεσχήκατε δὲ καὶ τῆς τοῦ Μάγου ὕβριος. κῶς δʼ ἂν εἴη χρῆμα κατηρτημένον μουναρχίη, τῇ ἔξεστι ἀνευθύνῳ ποιέειν τὰ βούλεται; καὶ γὰρ ἂν τὸν ἄριστον ἀνδρῶν πάντων στάντα ἐς ταύτην ἐκτὸς τῶν ἐωθότων νοημάτων στήσειε. ἐγγίνεται μὲν γάρ οἱ ὕβρις ὑπὸ τῶν παρεόντων ἀγαθῶν, φθόνος δὲ ἀρχῆθεν ἐμφύεται ἀνθρώπῳ. δύο δʼ ἔχων ταῦτα ἔχει πᾶσαν κακότητα· τὰ μὲν γὰρ ὕβρι κεκορημένος ἔρδει πολλὰ καὶ ἀτάσθαλα, τὰ δὲ φθόνῳ. καίτοι ἄνδρα γε τύραννον ἄφθονον ἔδει εἶναι, ἔχοντά γε πάντα τὰ ἀγαθά. τὸ δὲ ὑπεναντίον τούτου ἐς τοὺς πολιήτας πέφυκε· φθονέει γὰρ τοῖσι ἀρίστοισι περιεοῦσί τε καὶ ζώουσι, χαίρει δὲ τοῖσι κακίστοισι τῶν ἀστῶν, διαβολὰς δὲ ἄριστος ἐνδέκεσθαι. ἀναρμοστότατον δὲ πάντων· ἤν τε γὰρ αὐτὸν μετρίως θωμάζῃς, ἄχθεται ὅτι οὐ κάρτα θεραπεύεται, ἤν τε θεραπεύῃ τις κάρτα, ἄχθεται ἅτε θωπί. τὰ δὲ δὴ μέγιστα ἔρχομαι ἐρέων· νόμαιά τε κινέει πάτρια καὶ βιᾶται γυναῖκας κτείνει τε ἀκρίτους. πλῆθος δὲ ἄρχον πρῶτα μὲν οὔνομα πάντων κάλλιστον ἔχει, ἰσονομίην, δεύτερα δὲ τούτων τῶν ὁ μούναρχος ποιέει οὐδέν· πάλῳ μὲν ἀρχὰς ἄρχει, ὑπεύθυνον δὲ ἀρχὴν ἔχει, βουλεύματα δὲ πάντα ἐς τὸ κοινὸν ἀναφέρει. τίθεμαι ὦν γνώμην μετέντας ἡμέας μουναρχίην τὸ πλῆθος ἀέξειν· ἐν γὰρ τῷ πολλῷ ἔνι τὰ πάντα.” 3.81 Ὀτάνης μὲν δὴ ταύτην γνώμην ἐσέφερε· Μεγάβυζος δὲ ὀλιγαρχίῃ ἐκέλευε ἐπιτρέπειν, λέγων τάδε. “τὰ μὲν Ὀτάνης εἶπε τυραννίδα παύων, λελέχθω κἀμοὶ ταῦτα, τὰ δʼ ἐς τὸ πλῆθος ἄνωγε φέρειν τὸ κράτος, γνώμης τῆς ἀρίστης ἡμάρτηκε· ὁμίλου γὰρ ἀχρηίου οὐδέν ἐστι ἀξυνετώτερον οὐδὲ ὑβριστότερον. καίτοι τυράννου ὕβριν φεύγοντας ἄνδρας ἐς δήμου ἀκολάστου ὕβριν πεσεῖν ἐστὶ οὐδαμῶς ἀνασχετόν. ὃ μὲν γὰρ εἴ τι ποιέει, γινώσκων ποιέει, τῷ δὲ οὐδὲ γινώσκειν ἔνι· κῶς γὰρ ἂν γινώσκοι ὃς οὔτʼ ἐδιδάχθη οὔτε εἶδε καλὸν οὐδὲν οἰκήιον, 1 ὠθέει τε ἐμπεσὼν τὰ πρήγματα ἄνευ νόου, χειμάρρῳ ποταμῷ εἴκελος; δήμῳ μέν νυν, οἳ Πέρσῃσι κακὸν νοέουσι, οὗτοι χράσθων, ἡμεῖς δὲ ἀνδρῶν τῶν ἀρίστων ἐπιλέξαντες ὁμιλίην τούτοισι περιθέωμεν τὸ κράτος· ἐν γὰρ δὴ τούτοισι καὶ αὐτοὶ ἐνεσόμεθα· ἀρίστων δὲ ἀνδρῶν οἰκὸς ἄριστα βουλεύματα γίνεσθαι.” 3.82 Μεγάβυζος μὲν δὴ ταύτην γνώμην ἐσέφερε· τρίτος δὲ Δαρεῖος ἀπεδείκνυτο γνώμην, λέγων “ἐμοὶ δὲ τὰ μὲν εἶπε Μεγάβυζος ἐς τὸ πλῆθος ἔχοντα δοκέει ὀρθῶς λέξαι, τὰ δὲ ἐς ὀλιγαρχίην οὐκ ὀρθῶς. τριῶν γὰρ προκειμένων καὶ πάντων τῷ λόγῳ ἀρίστων ἐόντων, δήμου τε ἀρίστου καὶ ὀλιγαρχίης καὶ μουνάρχου, πολλῷ τοῦτο προέχειν λέγω. ἀνδρὸς γὰρ ἑνὸς τοῦ ἀρίστου οὐδὲν ἄμεινον ἂν φανείη· γνώμῃ γὰρ τοιαύτῃ χρεώμενος ἐπιτροπεύοι ἂν ἀμωμήτως τοῦ πλήθεος, σιγῷτό τε ἂν βουλεύματα ἐπὶ δυσμενέας ἄνδρας οὕτω μάλιστα. ἐν δὲ ὀλιγαρχίῃ πολλοῖσι ἀρετὴν ἐπασκέουσι ἐς τὸ κοινὸν ἔχθεα ἴδια ἰσχυρὰ φιλέει ἐγγίνεσθαι· αὐτὸς γὰρ ἕκαστος βουλόμενος κορυφαῖος εἶναι γνώμῃσί τε νικᾶν ἐς ἔχθεα μεγάλα ἀλλήλοισι ἀπικνέονται, ἐξ ὧν στάσιες ἐγγίνονται, ἐκ δὲ τῶν στασίων φόνος· ἐκ δὲ τοῦ φόνου ἀπέβη ἐς μουναρχίην, καὶ ἐν τούτῳ διέδεξε ὅσῳ ἐστὶ τοῦτο ἄριστον. δήμου τε αὖ ἄρχοντος ἀδύνατα μὴ οὐ κακότητα ἐγγίνεσθαι· κακότητος τοίνυν ἐγγινομένης ἐς τὰ κοινὰ ἔχθεα μὲν οὐκ ἐγγίνεται τοῖσι κακοῖσι, φιλίαι δὲ ἰσχυραί· οἱ γὰρ κακοῦντες τὰ κοινὰ συγκύψαντες ποιεῦσι. τοῦτο δὲ τοιοῦτο γίνεται ἐς ὃ ἂν προστάς τις τοῦ δήμου τοὺς τοιούτους παύσῃ. ἐκ δὲ αὐτῶν θωμάζεται οὗτος δὴ ὑπὸ τοῦ δήμου, θωμαζόμενος δὲ ἀνʼ ὦν ἐφάνη μούναρχος ἐών, καὶ ἐν τούτῳ δηλοῖ καὶ οὗτος ὡς ἡ μουναρχίη κράτιστον. ἑνὶ δὲ ἔπεϊ πάντα συλλαβόντα εἰπεῖν, κόθεν ἡμῖν ἡ ἐλευθερίη ἐγένετο καὶ τεῦ δόντος; κότερα παρὰ τοῦ δήμου ἢ ὀλιγαρχίης ἢ μουνάρχου; ἔχω τοίνυν γνώμην ἡμέας ἐλευθερωθέντας διὰ ἕνα ἄνδρα τὸ τοιοῦτο περιστέλλειν, χωρίς τε τούτου πατρίους νόμους μὴ λύειν ἔχοντας εὖ· οὐ γὰρ ἄμεινον.” 3.83 γνῶμαι μὲν δὴ τρεῖς αὗται προεκέατο, οἱ δὲ τέσσερες τῶν ἑπτὰ ἀνδρῶν προσέθεντο ταύτῃ. ὡς δὲ ἑσσώθη τῇ γνώμῃ ὁ Ὀτάνης Πέρσῃσι ἰσονομίην σπεύδων ποιῆσαι, ἔλεξε ἐς μέσον αὐτοῖσι τάδε. “ἄνδρες στασιῶται, δῆλα γὰρ δὴ ὅτι δεῖ ἕνα γε τινὰ ἡμέων βασιλέα γενέσθαι, ἤτοι κλήρῳ γε λαχόντα, ἢ ἐπιτρεψάντων τῷ Περσέων πλήθεϊ τὸν ἂν ἐκεῖνο ἕληται, ἢ ἄλλῃ τινὶ μηχανῇ. ἐγὼ μέν νυν ὑμῖν οὐκ ἐναγωνιεῦμαι· οὔτε γὰρ ἄρχειν οὔτε ἄρχεσθαι ἐθέλω· ἐπὶ τούτῳ δὲ ὑπεξίσταμαι τῆς ἀρχῆς, ἐπʼ ᾧ τε ὑπʼ οὐδενὸς ὑμέων ἄρξομαι, οὔτε αὐτὸς ἐγὼ οὔτε οἱ ἀπʼ ἐμεῦ αἰεὶ γινόμενοι.” τούτου εἴπαντος ταῦτα ὡς συνεχώρεον οἱ ἓξ ἐπὶ τούτοισι, οὗτος μὲν δή σφι οὐκ ἐνηγωνίζετο ἀλλʼ ἐκ μέσου κατῆστο, καὶ νῦν αὕτη ἡ οἰκίη διατελέει μούνη ἐλευθέρη ἐοῦσα Περσέων καὶ ἄρχεται τοσαῦτα ὅσα αὐτὴ θέλει, νόμους οὐκ ὑπερβαίνουσα τοὺς Περσέων.
5.52 ἔχει γὰρ ἀμφὶ τῇ ὁδῷ ταύτῃ ὧδε· σταθμοί τε πανταχῇ εἰσι βασιλήιοι καὶ καταλύσιες κάλλισται, διὰ οἰκεομένης τε ἡ ὁδὸς ἅπασα καὶ ἀσφαλέος. διὰ μέν γε Λυδίης καὶ Φρυγίης σταθμοὶ τείνοντες εἴκοσι εἰσί, παρασάγγαι δὲ τέσσερες καὶ ἐνενήκοντα καὶ ἥμισυ. ἐκδέκεται δὲ ἐκ τῆς Φρυγίης ὁ Ἅλυς ποταμός, ἐπʼ ᾧ πύλαι τε ἔπεισι, τὰς διεξελάσαι πᾶσα ἀνάγκη καὶ οὕτω διεκπερᾶν τὸν ποταμόν, καὶ φυλακτήριον μέγα ἐπʼ αὐτῷ. διαβάντι δὲ ἐς τὴν Καππαδοκίην καὶ ταύτῃ πορευομένῳ μέχρι οὔρων τῶν Κιλικίων σταθμοὶ δυῶν δέοντες εἰσὶ τριήκοντα, παρασάγγαι δὲ τέσσερες καὶ ἑκατόν. ἐπὶ δὲ τοῖσι τούτων οὔροισι διξάς τε πύλας διεξελᾷς καὶ διξὰ φυλακτήρια παραμείψεαι. ταῦτα δὲ διεξελάσαντι καὶ διὰ τῆς Κιλικίης ὁδὸν ποιευμένῳ τρεῖς εἱσι σταθμοί, παρασάγγαι δὲ πεντεκαίδεκα καὶ ἥμισυ. οὖρος δὲ Κιλικίης καὶ τῆς Ἀρμενίης ἐστὶ ποταμὸς νηυσιπέρητος, τῷ οὔνομα Εὐφρήτης. ἐν δὲ τῇ Ἀρμενίῃ σταθμοὶ μὲν εἰσὶ καταγωγέων πεντεκαίδεκα, παρασάγγαι δὲ ἓξ καὶ πεντήκοντα καὶ ἥμισυ, καὶ φυλακτήριον ἐν αὐτοῖσι. ἐκ δὲ ταύτης τῆς Ἀρμενίης ἐς βάλλοντι ἐς τὴν Ματιηνὴν γῆν σταθμοί εἰσι τέσσερες καὶ τριήκοντα, παρασάγγαι δὲ ἑπτὰ καὶ τριήκοντα καὶ ἑκατόν. ποταμοὶ δὲ νηυσιπέρητοι τέσσερες διὰ ταύτης ῥέουσι, τοὺς πᾶσα ἀνάγκη διαπορθμεῦσαι ἐστί, πρῶτος μὲν Τίγρης, μετὰ δὲ δεύτερός τε καὶ τρίτος ὡυτὸς ὀνομαζόμενος, οὐκ ὡυτὸς ἐὼν ποταμὸς οὐδὲ ἐκ τοῦ αὐτοῦ ῥέων· ὁ μὲν γὰρ πρότερον αὐτῶν καταλεχθεὶς ἐξ Ἀρμενίων ῥέει, ὁ δʼ ὕστερον ἐκ Ματιηνῶν· ὁ δὲ τέταρτος τῶν ποταμῶν οὔνομα ἔχει Γύνδης, τὸν Κῦρος διέλαβε κοτὲ ἐς διώρυχας ἑξήκοντα καὶ τριηκοσίας. ἐκ δὲ ταύτης ἐς τὴν Κισσίην χώρην μεταβαίνοντι ἕνδεκα σταθμοί, παρασάγγαι δὲ δύο καὶ τεσσεράκοντα καὶ ἥμισυ ἐστὶ ἐπὶ ποταμὸν Χοάσπην, ἐόντα καὶ τοῦτον νηυσιπέρητον· ἐπʼ ᾧ Σοῦσα πόλις πεπόλισται.
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 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 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.”
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 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 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 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 ‘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.
7.103 ταῦτα ἀκούσας Ξέρξης γελάσας ἔφη “Δημάρητε, οἷον ἐφθέγξαο ἔπος, ἄνδρας χιλίους στρατιῇ τοσῇδε μαχήσεσθαι. ἄγε εἰπέ μοι· σὺ φῂς τούτων τῶν ἀνδρῶν βασιλεὺς αὐτὸς γενέσθαι· σὺ ὦν ἐθελήσεις αὐτίκα μάλα πρὸς ἄνδρας δέκα μάχεσθαι; καίτοι εἰ τὸ πολιτικὸν ὑμῖν πᾶν ἐστι τοιοῦτον οἷον σὺ διαιρέεις, σέ γε τὸν κείνων βασιλέα πρέπει πρὸς τὸ διπλήσιον ἀντιτάσσεσθαι κατὰ νόμους τοὺς ὑμετέρους. εἰ γὰρ κείνων ἕκαστος δέκα ἀνδρῶν τῆς στρατιῆς τῆς ἐμῆς ἀντάξιος ἐστί, σὲ δέ γε δίζημαι εἴκοσι εἶναι ἀντάξιον, καὶ οὕτω μὲν ὀρθοῖτʼ ἂν ὁ λόγος ὁ παρὰ σέο λεγόμενος· εἰ δὲ τοιοῦτοί τε ἐόντες καὶ μεγάθεα τοσοῦτοι, ὅσοι σύ τε καὶ οἳ παρʼ ἐμὲ φοιτῶσι Ἑλλήνων ἐς λόγους αὐχέετε τοσοῦτον, ὅρα μὴ μάτην κόμπος ὁ λόγος οὗτος εἰρημένος ᾖ. ἐπεὶ φέρε ἴδω παντὶ τῷ οἰκότι· κῶς ἂν δυναίατο χίλιοι ἢ καὶ μύριοι ἢ καὶ πεντακισμύριοι, ἐόντες γε ἐλεύθεροι πάντες ὁμοίως καὶ μὴ ὑπʼ ἑνὸς ἀρχόμενοι, στρατῷ τοσῷδε ἀντιστῆναι; ἐπεί τοι πλεῦνες περὶ ἕνα ἕκαστον γινόμεθα ἢ χίλιοι, ἐόντων ἐκείνων πέντε χιλιάδων. ὑπὸ μὲν γὰρ ἑνὸς ἀρχόμενοι κατὰ τρόπον τὸν ἡμέτερον γενοίατʼ ἄν, δειμαίνοντες τοῦτον, καὶ παρὰ τὴν ἑωυτῶν φύσιν ἀμείνονες, καὶ ἴοιεν ἀναγκαζόμενοι μάστιγι ἐς πλεῦνας ἐλάσσονες ἐόντες· ἀνειμένοι δὲ ἐς τὸ ἐλεύθερον οὐκ ἂν ποιέοιεν τούτων οὐδέτερα. δοκέω δὲ ἔγωγε καὶ ἀνισωθέντας πλήθεϊ χαλεπῶς ἂν Ἕλληνας Πέρσῃσι μούνοισι μάχεσθαι. ἀλλὰ παρʼ ἡμῖν μὲν μούνοισι τοῦτο ἐστὶ τὸ σὺ λέγεις, ἔστι γε μὲν οὐ πολλὸν ἀλλὰ σπάνιον· εἰσὶ γὰρ Περσέων τῶν ἐμῶν αἰχμοφόρων οἳ ἐθελήσουσι Ἑλλήνων ἀνδράσι τρισὶ ὁμοῦ μάχεσθαι· τῶν σὺ ἐὼν ἄπειρος πολλὰ φλυηρέεις.”
9.122 τούτου δὲ Ἀρταΰκτεω τοῦ ἀνακρεμασθέντος προπάτωρ Ἀρτεμβάρης ἐστὶ ὁ Πέρσῃσι ἐξηγησάμενος λόγον τὸν ἐκεῖνοι ὑπολαβόντες Κύρῳ προσήνεικαν λέγοντα τάδε. “ἐπεὶ Ζεὺς Πέρσῃσι ἡγεμονίην διδοῖ, ἀνδρῶν δὲ σοὶ Κῦρε, κατελὼν Ἀστυάγην, φέρε, γῆν γὰρ ἐκτήμεθα ὀλίγην καὶ ταύτην τρηχέαν, μεταναστάντες ἐκ ταύτης ἄλλην σχῶμεν ἀμείνω. εἰσὶ δὲ πολλαὶ μὲν ἀστυγείτονες πολλαὶ δὲ καὶ ἑκαστέρω, τῶν μίαν σχόντες πλέοσι ἐσόμεθα θωμαστότεροι. οἰκὸς δὲ ἄνδρας ἄρχοντας τοιαῦτα ποιέειν· κότε γὰρ δὴ καὶ παρέξει κάλλιον ἢ ὅτε γε ἀνθρώπων τε πολλῶν ἄρχομεν πάσης τε τῆς Ἀσίης; ” Κῦρος δὲ ταῦτα ἀκούσας καὶ οὐ θωμάσας τὸν λόγον ἐκέλευε ποιέειν ταῦτα, οὕτω δὲ αὐτοῖσι παραίνεε κελεύων παρασκευάζεσθαι ὡς οὐκέτι ἄρξοντας ἀλλʼ ἀρξομένους· φιλέειν γὰρ ἐκ τῶν μαλακῶν χώρων μαλακοὺς γίνεσθαι· οὐ γὰρ τι τῆς αὐτῆς γῆς εἶναι καρπόν τε θωμαστὸν φύειν καὶ ἄνδρας ἀγαθοὺς τὰ πολέμια. ὥστε συγγνόντες Πέρσαι οἴχοντο ἀποστάντες, ἑσσωθέντες τῇ γνώμῃ πρὸς Κύρου, ἄρχειν τε εἵλοντο λυπρὴν οἰκέοντες μᾶλλον ἢ πεδιάδα σπείροντες ἄλλοισι δουλεύειν.'' None | sup>
3.80 After the tumult quieted down, and five days passed, the rebels against the Magi held a council on the whole state of affairs, at which sentiments were uttered which to some Greeks seem incredible, but there is no doubt that they were spoken. ,Otanes was for turning the government over to the Persian people: “It seems to me,” he said, “that there can no longer be a single sovereign over us, for that is not pleasant or good. You saw the insolence of Cambyses, how far it went, and you had your share of the insolence of the Magus. ,How can monarchy be a fit thing, when the ruler can do what he wants with impunity? Give this power to the best man on earth, and it would stir him to unaccustomed thoughts. Insolence is created in him by the good things to hand, while from birth envy is rooted in man. ,Acquiring the two he possesses complete evil; for being satiated he does many reckless things, some from insolence, some from envy. And yet an absolute ruler ought to be free of envy, having all good things; but he becomes the opposite of this towards his citizens; he envies the best who thrive and live, and is pleased by the worst of his fellows; and he is the best confidant of slander. ,of all men he is the most inconsistent; for if you admire him modestly he is angry that you do not give him excessive attention, but if one gives him excessive attention he is angry because one is a flatter. But I have yet worse to say of him than that; he upsets the ancestral ways and rapes women and kills indiscriminately. ,But the rule of the multitude has in the first place the loveliest name of all, equality, and does in the second place none of the things that a monarch does. It determines offices by lot, and holds power accountable, and conducts all deliberating publicly. Therefore I give my opinion that we make an end of monarchy and exalt the multitude, for all things are possible for the majority.” 3.81 Such was the judgment of Otanes: but Megabyzus urged that they resort to an oligarchy. “I agree,” said he, “with all that Otanes says against the rule of one; but when he tells you to give the power to the multitude, his judgment strays from the best. Nothing is more foolish and violent than a useless mob; ,for men fleeing the insolence of a tyrant to fall victim to the insolence of the unguided populace is by no means to be tolerated. Whatever the one does, he does with knowledge, but for the other knowledge is impossible; how can they have knowledge who have not learned or seen for themselves what is best, but always rush headlong and drive blindly onward, like a river in flood? ,Let those like democracy who wish ill to Persia ; but let us choose a group of the best men and invest these with the power. For we ourselves shall be among them, and among the best men it is likely that there will be the best counsels.” ' "3.82 Such was the judgment of Megabyzus. Darius was the third to express his opinion. “It seems to me,” he said, “that Megabyzus speaks well concerning democracy but not concerning oligarchy. For if the three are proposed and all are at their best for the sake of argument, the best democracy and oligarchy and monarchy, I hold that monarchy is by far the most excellent. ,One could describe nothing better than the rule of the one best man; using the best judgment, he will govern the multitude with perfect wisdom, and best conceal plans made for the defeat of enemies. ,But in an oligarchy, the desire of many to do the state good service often produces bitter hate among them; for because each one wishes to be first and to make his opinions prevail, violent hate is the outcome, from which comes faction and from faction killing, and from killing it reverts to monarchy, and by this is shown how much better monarchy is. ,Then again, when the people rule it is impossible that wickedness will not occur; and when wickedness towards the state occurs, hatred does not result among the wicked, but strong alliances; for those that want to do the state harm conspire to do it together. This goes on until one of the people rises to stop such men. He therefore becomes the people's idol, and being their idol is made their monarch; and thus he also proves that monarchy is best. ,But (to conclude the whole matter in one word) tell me, where did freedom come from for us and who gave it, from the people or an oligarchy or a single ruler? I believe, therefore, that we who were liberated through one man should maintain such a government, and, besides this, that we should not alter our ancestral ways that are good; that would not be better.” " '3.83 Having to choose between these three options, four of the seven men preferred the last. Then Otanes, whose proposal to give the Persians equality was defeated, spoke thus among them all: ,“Fellow partisans, it is plain that one of us must be made king (whether by lot, or entrusted with the office by the choice of the Persians, or in some other way), but I shall not compete with you; I desire neither to rule nor to be ruled; but if I waive my claim to be king, I make this condition, that neither I nor any of my descendants shall be subject to any one of you.” ,To these terms the six others agreed; Otanes took no part in the contest but stood aside; and to this day his house (and no other in Persia ) remains free, and is ruled only so far as it is willing to be, so long as it does not transgress Persian law. ' "
5.52 Now the nature of this road is as I will show. All along it are the king's road stations and very good resting places, and the whole of it passes through country that is inhabited and safe. Its course through Lydia and Phrygia is of the length of twenty stages, and ninety-four and a half parasangs. ,Next after Phrygia it comes to the river Halys, where there is both a defile which must be passed before the river can be crossed and a great fortress to guard it. After the passage into Cappadocia, the road in that land as far as the borders of Cilicia is of twenty-eight stages and one hundred and four parasangs. On this frontier you must ride through two defiles and pass two fortresses. ,Ride past these, and you will have a journey through Cilica of three stages and fifteen and a half parasangs. The boundary of Cilicia and Armenia is a navigable river, the name of which is the Euphrates. In Armenia there are fifteen resting-stages and fifty-six and a half parasangs. Here too there is a fortress. From Armenia the road enters the Matienian land, in which there are thirty-four stages and one hundred and thirty-seven parasangs. ,Through this land flow four navigable rivers which must be passed by ferries, first the Tigris, then a second and a third of the same name, yet not the same stream nor flowing from the same source. The first-mentioned of them flows from the Armenians and the second from the Matieni. ,The fourth river is called Gyndes, that Gyndes which Cyrus parted once into three hundred and sixty channels. ,When this country is passed, the road is in the Cissian land, where there are eleven stages and forty-two and a half parasangs, as far as yet another navigable river, the Choaspes, on the banks of which stands the city of Susa. " 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:
7.103 When he heard this, Xerxes smiled and said, “What a strange thing to say, Demaratus, that a thousand men would fight with so great an army! Come now, tell me this: you say that you were king of these men. Are you willing right now to fight with ten men? Yet if your state is entirely as you define it, you as their king should by right encounter twice as many according to your laws. ,If each of them is a match for ten men of my army, then it is plain to me that you must be a match for twenty; in this way you would prove that what you say is true. But if you Greeks who so exalt yourselves are just like you and the others who come to speak with me, and are also the same size, then beware lest the words you have spoken be only idle boasting. ,Let us look at it with all reasonableness: how could a thousand, or ten thousand, or even fifty thousand men, if they are all equally free and not under the rule of one man, withstand so great an army as mine? If you Greeks are five thousand, we still would be more than a thousand to one. ,If they were under the rule of one man according to our custom, they might out of fear of him become better than they naturally are, and under compulsion of the lash they might go against greater numbers of inferior men; but if they are allowed to go free they would do neither. I myself think that even if they were equal in numbers it would be hard for the Greeks to fight just against the Persians. ,What you are talking about is found among us alone, and even then it is not common but rare; there are some among my Persian spearmen who will gladly fight with three Greeks at once. You have no knowledge of this and are spouting a lot of nonsense.”
9.122 This Artayctes who was crucified was the grandson of that Artembares who instructed the Persians in a design which they took from him and laid before Cyrus; this was its purport: ,“Seeing that Zeus grants lordship to the Persian people, and to you, Cyrus, among them, let us, after reducing Astyages, depart from the little and rugged land which we possess and occupy one that is better. There are many such lands on our borders, and many further distant. If we take one of these, we will all have more reasons for renown. It is only reasonable that a ruling people should act in this way, for when will we have a better opportunity than now, when we are lords of so many men and of all Asia?” ,Cyrus heard them, and found nothing to marvel at in their design; “Go ahead and do this,” he said; “but if you do so, be prepared no longer to be rulers but rather subjects. Soft lands breed soft men; wondrous fruits of the earth and valiant warriors grow not from the same soil.” ,The Persians now realized that Cyrus reasoned better than they, and they departed, choosing rather to be rulers on a barren mountain side than dwelling in tilled valleys to be slaves to others.'' None
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22. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cultic regulations
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 53; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 53
| 19b ἡ ἐμὴ διαβολὴ γέγονεν, ᾗ δὴ καὶ πιστεύων Μέλητός με ἐγράψατο τὴν γραφὴν ταύτην. εἶεν· τί δὴ λέγοντες διέβαλλον οἱ διαβάλλοντες; ὥσπερ οὖν κατηγόρων τὴν ἀντωμοσίαν δεῖ ἀναγνῶναι αὐτῶν· Σωκράτης ἀδικεῖ καὶ περιεργάζεται ζητῶν τά τε ὑπὸ γῆς καὶ οὐράνια καὶ τὸν ἥττω λόγον κρείττω'24b ταῦτά ἐστιν. καὶ ἐάντε νῦν ἐάντε αὖθις ζητήσητε ταῦτα, οὕτως εὑρήσετε. ' None | 19b Meletus trusted when he brought this suit against me. What did those who aroused the prejudice say to arouse it? I must, as it were, read their sworn statement as if they were plaintiffs: Socrates is a criminal and a busybody, investigating the things beneath the earth and in the heavens and making the weaker argument stronger and'24b this now or hereafter, you will find that it is so.Now so far as the accusations are concerned which my first accusers made against me, this is a sufficient defence before you; but against Meletus, the good and patriotic, as he says, and the later ones, I will try to defend myself next. So once more, as if these were another set of accusers, let us take up in turn their sworn statement. It is about as follows: it states that Socrates is a wrongdoer because he corrupts the youth and does not believe in the gods the state believes in, but in other ' None |
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23. Plato, Meno, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Areopagos, revolts against Makedonian rule • representation, of ruler
Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 321; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 183
| 80a σοι ὅτι σὺ οὐδὲν ἄλλο ἢ αὐτός τε ἀπορεῖς καὶ τοὺς ἄλλους ποιεῖς ἀπορεῖν· καὶ νῦν, ὥς γέ μοι δοκεῖς, γοητεύεις με καὶ φαρμάττεις καὶ ἀτεχνῶς κατεπᾴδεις, ὥστε μεστὸν ἀπορίας γεγονέναι. καὶ δοκεῖς μοι παντελῶς, εἰ δεῖ τι καὶ σκῶψαι, ὁμοιότατος εἶναι τό τε εἶδος καὶ τἆλλα ταύτῃ τῇ πλατείᾳ νάρκῃ τῇ θαλαττίᾳ· καὶ γὰρ αὕτη τὸν ἀεὶ πλησιάζοντα καὶ ἁπτόμενον ναρκᾶν ποιεῖ, καὶ σὺ δοκεῖς μοι νῦν ἐμὲ τοιοῦτόν τι πεποιηκέναι, ναρκᾶν · ἀληθῶς γὰρ ἔγωγε καὶ'' None | 80a that yours was just a case of being in doubt yourself and making others doubt also: and so now I find you are merely bewitching me with your spells and incantations, which have reduced me to utter perplexity. And if I am indeed to have my jest, I consider that both in your appearance and in other respects you are extremely like the flat torpedo sea-fish; for it benumbs anyone who approaches and touches it, and something of the sort is what I find you have done to me now. For in truth'' None |
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24. Thucydides, The History of The Peloponnesian War, 5.11.1, 6.6.1, 6.8.4, 6.27 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cultic regulations • Hellenistic ruler cults • Rule/Ruler • Sicilian Expedition, Decision for, and wish to rule Sicily in its ‘entirety’ • boundary conflicts, regulated through cult
Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 202; Joho (2022), Style and Necessity in Thucydides, 191; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 147; Levison (2023), The Greek Life of Adam and Eve. 419; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 53; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 53
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5.11.1 μετὰ δὲ ταῦτα τὸν Βρασίδαν οἱ ξύμμαχοι πάντες ξὺν ὅπλοις ἐπισπόμενοι δημοσίᾳ ἔθαψαν ἐν τῇ πόλει πρὸ τῆς νῦν ἀγορᾶς οὔσης: καὶ τὸ λοιπὸν οἱ Ἀμφιπολῖται, περιείρξαντες αὐτοῦ τὸ μνημεῖον, ὡς ἥρωί τε ἐντέμνουσι καὶ τιμὰς δεδώκασιν ἀγῶνας καὶ ἐτησίους θυσίας, καὶ τὴν ἀποικίαν ὡς οἰκιστῇ προσέθεσαν, καταβαλόντες τὰ Ἁγνώνεια οἰκοδομήματα καὶ ἀφανίσαντες εἴ τι μνημόσυνόν που ἔμελλεν αὐτοῦ τῆς οἰκίσεως περιέσεσθαι, νομίσαντες τὸν μὲν Βρασίδαν σωτῆρά τε σφῶν γεγενῆσθαι καὶ ἐν τῷ παρόντι ἅμα τὴν τῶν Λακεδαιμονίων ξυμμαχίαν φόβῳ τῶν Ἀθηναίων θεραπεύοντες, τὸν δὲ Ἅγνωνα κατὰ τὸ πολέμιον τῶν Ἀθηναίων οὐκ ἂν ὁμοίως σφίσι ξυμφόρως οὐδ’ ἂν ἡδέως τὰς τιμὰς ἔχειν.
6.6.1 τοσαῦτα ἔθνη Ἑλλήνων καὶ βαρβάρων Σικελίαν ᾤκει,καὶ ἐπὶ τοσήνδε οὖσαν αὐτὴν οἱ Ἀθηναῖοι στρατεύειν ὥρμηντο, ἐφιέμενοι μὲν τῇ ἀληθεστάτῃ προφάσει τῆς πάσης ἄρξαι, βοηθεῖν δὲ ἅμα εὐπρεπῶς βουλόμενοι τοῖς ἑαυτῶν ξυγγενέσι καὶ τοῖς προσγεγενημένοις ξυμμάχοις.
6.8.4 καὶ ὁ Νικίας ἀκούσιος μὲν ᾑρημένος ἄρχειν, νομίζων δὲ τὴν πόλιν οὐκ ὀρθῶς βεβουλεῦσθαι, ἀλλὰ προφάσει βραχείᾳ καὶ εὐπρεπεῖ τῆς Σικελίας ἁπάσης, μεγάλου ἔργου, ἐφίεσθαι, παρελθὼν ἀποτρέψαι ἐβούλετο, καὶ παρῄνει τοῖς Ἀθηναίοις τοιάδε.' ' None | sup>
5.11.1 After this all the allies attended in arms and buried Brasidas at the public expense in the city, in front of what is now the market-place, and the Amphipolitans having enclosed his tomb, ever afterwards sacrifice to him as a hero and have given to him the honor of games and annual offerings. They constituted him the founder of their colony, and pulled down the Hagnonic erections and obliterated everything that could be interpreted as a memorial of his having founded the place; for they considered that Brasidas had been their preserver and courting as they did the alliance of Lacedaemon for fear of Athens, in their present hostile relations with the latter they could no longer with the same advantage or satisfaction pay Hagnon his honors.
6.6.1 Such is the list of the peoples, Hellenic and barbarian, inhabiting Sicily, and such the magnitude of the island which the Athenians were now bent upon invading; being ambitious in real truth of conquering the whole, although they had also the specious design of succouring their kindred and other allies in the island.
6.8.4 and Nicias, who had been chosen to the command against his will, and who thought that the state was not well advised, but upon a slight and specious pretext was aspiring to the conquest of the whole of Sicily, a great matter to achieve, came forward in the hope of diverting the Athenians from the enterprise, and gave them the following counsel:— ' ' None |
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25. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cultic regulations • rules/rituals of (violent) interaction
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 47; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 47; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 269
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26. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cultic regulations
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 47; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 47
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27. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cultic regulations
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 53; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 53
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28. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cultic regulations
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 49; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 49
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29. None, None, nan (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • World, Ruler of this • ruler cult
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 184; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 371
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30. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • deification, heroes, ruler • underworld, confrontation with, rulers
Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 56; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 78
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31. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • philosopher as ruler • religious authority, regulations
Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 71; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 27
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32. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • mathematics, in rulers’ education • rulers
Found in books: Broadie (2021), Plato's Sun-Like Good: Dialectic in the Republic, 187; Huffman (2019), A History of Pythagoreanism, 505
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33. Aeschines, Letters, 3.18 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cultic regulations
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 45; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 45
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3.18 I will first cite cases where this would be least expected. For example, the law directs that priests and priestesses be subject to audit, all collectively, and each severally and individually—persons who receive perquisites only, and whose occupation is to pray to heaven for you; and they are made accountable not only separately, but whole priestly, families together, the Eumolpidae, the Ceryces, and all the rest.'' None |
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34. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cultic regulations • Rule of law. • law (nomos), rule of • law,, rule of
Found in books: Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 215, 232; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 34; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 53; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 53; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 66
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35. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Legal regulations on associations • imperial rule, its stabilizing role • rule • virtue, and rulers
Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 56; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 174; Isaac (2004), The invention of racism in classical antiquity, 244; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 112
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36. Anon., 1 Enoch, 91.17, 98.11 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Animals, Dietary Regulations • Assyrian Rule • Birds, Dietary Regulations • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Temple, Regulations
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 463; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 369; Stuckenbruck (2007), 1 Enoch 91-108, 53, 367
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91.17 And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever.
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.'' None |
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37. Anon., Jubilees, 10.11 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Community Rule • Rule/Ruler, This world, of
Found in books: Levison (2023), The Greek Life of Adam and Eve. 487; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 221
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10.11 And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them;'' None |
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38. Cicero, On Duties, 1.124, 3.23 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • imperium (ruling power) • legitimacy, of Roman rule • prostitution, regulation
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 9; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 182, 183; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 101
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1.124 Ac ne illud quidem alienum est, de magistratuum, de privatorum, de civium, de peregrinorum officiis dicere. Est igitur proprium munus magistratus intellegere se gerere personam civitatis debereque eius dignitatem et decus sustinere, servare leges, iura discribere, ea fidei suae commissa meminisse. Privatum autem oportet aequo et pari cum civibus iure vivere neque summissum et abiectum neque se efferentem, tum in re publica ea velle, quae tranquilla et honesta sint; talem enim solemus et sentire bonum civem et dicere.
3.23 Neque vero hoc solum natura, id est iure gentium, sed etiam legibus populorum, quibus in singulis civitatibus res publica continetur, eodem modo constitutum est, ut non liceat sui commodi causa nocere alteri; hoc enim spectant leges, hoc volunt, incolumem esse civium coniunctionem; quam qui dirimunt, eos morte, exsilio, vinclis, damno coërcent. Atque hoc multo magis efficit ipsa naturae ratio, quae est lex divina et humana; cui parere qui velit (omnes autem parebunt, qui secundum naturam volent vivere), numquam committet, ut alienum appetat et id, quod alteri detraxerit, sibi adsumat.'' None | sup>
1.124 \xa0At this point it is not at all irrelevant to discuss the duties of magistrates, of private individuals, of native citizens, and of foreigners. It is, then, peculiarly the place of a magistrate to bear in mind that he represents the state and that it is his duty to uphold its honour and its dignity, to enforce the law, to dispense to all their constitutional rights, and to remember that all this has been committed to him as a sacred trust. The private individual ought first, in private relations, to live on fair and equal terms with his fellow-citizens, with a spirit neither servile and grovelling nor yet domineering; and second, in matters pertaining to the state, to labour for her peace and honour; for such a man we are accustomed to esteem and call a good citizen. <' "
3.23 \xa0But this principle is established not by Nature's laws alone (that is, by the common rules of equity), but also by the statutes of particular communities, in accordance with which in individual states the public interests are maintained. In all these it is with one accord ordained that no man shall be allowed for the sake of his own advantage to injure his neighbour. For it is to this that the laws have regard; this is their intent, that the bonds of union between citizens should not be impaired; and any attempt to destroy these bonds is repressed by the penalty of death, exile, imprisonment, or fine. Again, this principle follows much more effectually directly from the Reason which is in Nature, which is the law of gods and men. If anyone will hearken to that voice (and all will hearken to it who wish to live in accord with Nature's laws), he will never be guilty of coveting anything that is his neighbour's or of appropriating to himself what he has taken from his neighbour. <"' None |
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39. Hebrew Bible, Daniel, 7.10, 9.24, 9.27, 11.14, 11.20, 11.28, 11.30-11.36, 11.39 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Antiochus IV Epiphanes (Seleucid ruler) • Hellenistic Kings/Rulers, Alexander the Great • Hellenistic Kings/Rulers, Antiochus III the Great • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic Kings/Rulers, Ptolemy VI Philopater • Maccabees (rulers) • Maccabees, Rulers • Regulations pertaining to • Rule/Ruler • rulers
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 12, 409, 412, 413, 461, 463, 464, 465, 466, 467; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 282; Corley (2002), Ben Sira's Teaching on Friendship, 13, 14; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 243; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 92; Levison (2023), The Greek Life of Adam and Eve. 467, 864
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9.24 שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל־עַמְּךָ וְעַל־עִיר קָדְשֶׁךָ לְכַלֵּא הַפֶּשַׁע ולחתם וּלְהָתֵם חטאות חַטָּאת וּלְכַפֵּר עָוֺן וּלְהָבִיא צֶדֶק עֹלָמִים וְלַחְתֹּם חָזוֹן וְנָבִיא וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים׃
9.27 וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃
11.14 וּבָעִתִּים הָהֵם רַבִּים יַעַמְדוּ עַל־מֶלֶךְ הַנֶּגֶב וּבְנֵי פָּרִיצֵי עַמְּךָ יִנַּשְּׂאוּ לְהַעֲמִיד חָזוֹן וְנִכְשָׁלוּ׃
11.28 וְיָשֹׁב אַרְצוֹ בִּרְכוּשׁ גָּדוֹל וּלְבָבוֹ עַל־בְּרִית קֹדֶשׁ וְעָשָׂה וְשָׁב לְאַרְצוֹ׃ 11.31 וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃ 11.32 וּמַרְשִׁיעֵי בְרִית יַחֲנִיף בַּחֲלַקּוֹת וְעַם יֹדְעֵי אֱלֹהָיו יַחֲזִקוּ וְעָשׂוּ׃ 11.33 וּמַשְׂכִּילֵי עָם יָבִינוּ לָרַבִּים וְנִכְשְׁלוּ בְּחֶרֶב וּבְלֶהָבָה בִּשְׁבִי וּבְבִזָּה יָמִים׃ 11.34 וּבְהִכָּשְׁלָם יֵעָזְרוּ עֵזֶר מְעָט וְנִלְווּ עֲלֵיהֶם רַבִּים בַּחֲלַקְלַקּוֹת׃ 11.35 וּמִן־הַמַּשְׂכִּילִים יִכָּשְׁלוּ לִצְרוֹף בָּהֶם וּלְבָרֵר וְלַלְבֵּן עַד־עֵת קֵץ כִּי־עוֹד לַמּוֹעֵד׃ 11.36 וְעָשָׂה כִרְצוֹנוֹ הַמֶּלֶךְ וְיִתְרוֹמֵם וְיִתְגַּדֵּל עַל־כָּל־אֵל וְעַל אֵל אֵלִים יְדַבֵּר נִפְלָאוֹת וְהִצְלִיחַ עַד־כָּלָה זַעַם כִּי נֶחֱרָצָה נֶעֱשָׂתָה׃
11.39 וְעָשָׂה לְמִבְצְרֵי מָעֻזִּים עִם־אֱלוֹהַּ נֵכָר אֲשֶׁר הכיר יַכִּיר יַרְבֶּה כָבוֹד וְהִמְשִׁילָם בָּרַבִּים וַאֲדָמָה יְחַלֵּק בִּמְחִיר׃' ' None | sup>
7.10 A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened.
9.24 Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place.
9.27 And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’
11.14 And in those times there shall many stand up against the king of the south; also the children of the violent among thy people shall lift themselves up to establish the vision; but they shall stumble.
11.20 Then shall stand up in his place one that shall cause an exactor to pass through the glory of the kingdom; but within few days he shall be destroyed, neither in anger, nor in battle.
11.28 And he shall return to his own land with great substance; and his heart shall be against the holy covet; and he shall do his pleasure, and return to his own land.
11.30 For ships of Kittim shall come against him, and he shall be cowed, and he shall return, and have indignation against the holy covet, and shall do his pleasure; and he shall return, and have regard unto them that forsake the holy covet. 11.31 And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment. 11.32 And such as do wickedly against the covet shall be corrupt by blandishments; but the people that know their God shall show strength, and prevail. 11.33 And they that are wise among the people shall cause the many to understand; yet they shall stumble by the sword and by flame, by captivity and by spoil, many days. 11.34 Now when they shall stumble, they shall be helped with a little help; but many shall join themselves unto them with blandishments. 11.35 And some of them that are wise shall stumble, to refine among them, and to purify, and to make white, even to the time of the end; for it is yet for the time appointed. 11.36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak strange things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done.
11.39 And he shall deal with the strongest fortresses with the help of a foreign god; whom he shall acknowledge, shall increase glory; and he shall cause them to rule over many, and shall divide the land for a price.'' None |
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40. Polybius, Histories, 5.9.10, 9.36.5 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hellenistic ruler cults • ruler cult
Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 182, 183, 204, 207; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 175
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5.9.10 τοιγαροῦν οὐ μόνον ἐκρίθη παρʼ αὐτὸν τὸν καιρὸν εὐεργέτης, ἀλλὰ καὶ μεταλλάξας σωτήρ, οὐδὲ παρὰ μόνοις Λακεδαιμονίοις, ἀλλὰ παρὰ πᾶσι τοῖς Ἕλλησιν ἀθανάτου τέτευχε τιμῆς καὶ δόξης ἐπὶ
9.36.5 ἀνθʼ ὧν ὑμεῖς ἐν ταῖς κοιναῖς πανηγύρεσι μάρτυρας ποιησάμενοι τοὺς Ἕλληνας εὐεργέτην ἑαυτῶν καὶ σωτῆρα τὸν Ἀντίγονον ἀνεκηρύξατε.'' None | sup>
5.9.10 \xa0Not only therefore was he regarded as their benefactor at the time but after his death he was venerated as their preserver, and it was not in Sparta alone but throughout Greece that he received undying honour and glory in acknowledgement of this conduct. <
9.36.5 \xa0And in return for this you proclaimed Antigonus at public festivals in the hearing of all Greece to be your saviour and benefactor. <'' None |
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41. Septuagint, 1 Maccabees, 1.20, 1.45, 1.47, 1.50-1.51, 1.53, 2.1-2.2, 4.48, 7.39-7.49, 8.17 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic Kings/Rulers, Antiochus V Eupator • Hellenistic Kings/Rulers, Nicanor • Hellenistic Kings/Rulers, Ptolemy VI Philopater • Hellenistic Kings/Rulers, Seleucus IV Philopater • Hellenistic ruler cults • Maccabees (rulers) • Maccabees, Rulers • Motifs (Thematic), God Rules History • Roman rule of Palestine • Rule/Ruler • Temple, Regulations • rulers
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 170, 182, 212, 218, 224; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 299, 360; Corley (2002), Ben Sira's Teaching on Friendship, 13, 105; Gera (2014), Judith, 39, 173; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 200; Levison (2023), The Greek Life of Adam and Eve. 1059; Schwartz (2008), 2 Maccabees, 250
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1.20 After subduing Egypt, Antiochus returned in the one hundred and forty-third year. He went up against Israel and came to Jerusalem with a strong force.
1.45 to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts,
1.47 to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals,
1.50 "And whoever does not obey the command of the king shall die." 1.51 In such words he wrote to his whole kingdom. And he appointed inspectors over all the people and commanded the cities of Judah to offer sacrifice, city by city.
1.53 they drove Israel into hiding in every place of refuge they had.
2.1 In those days Mattathias the son of John, son of Simeon, a priest of the sons of Joarib, moved from Jerusalem and settled in Modein. 2.2 He had five sons, John surnamed Gaddi,
4.48 They also rebuilt the sanctuary and the interior of the temple, and consecrated the courts.
7.39 Now Nicanor went out from Jerusalem and encamped in Beth-horon, and the Syrian army joined him. 7.40 And Judas encamped in Adasa with three thousand men. Then Judas prayed and said, 7.41 "When the messengers from the king spoke blasphemy, thy angel went forth and struck down one hundred and eighty-five thousand of the Assyrians. 7.42 So also crush this army before us today; let the rest learn that Nicanor has spoken wickedly against the sanctuary, and judge him according to this wickedness." 7.43 So the armies met in battle on the thirteenth day of the month of Adar. The army of Nicanor was crushed, and he himself was the first to fall in the battle. 7.44 When his army saw that Nicanor had fallen, they threw down their arms and fled. 7.45 The Jews pursued them a days journey, from Adasa as far as Gazara, and as they followed kept sounding the battle call on the trumpets. 7.46 And men came out of all the villages of Judea round about, and they out-flanked the enemy and drove them back to their pursuers, so that they all fell by the sword; not even one of them was left. 7.47 Then the Jews seized the spoils and the plunder, and they cut off Nicanors head and the right hand which he so arrogantly stretched out, and brought them and displayed them just outside Jerusalem. 7.48 The people rejoiced greatly and celebrated that day as a day of great gladness. 7.49 And they decreed that this day should be celebrated each year on the thirteenth day of Adar.
8.17 So Judas chose Eupolemus the son of John, son of Accos, and Jason the son of Eleazar, and sent them to Rome to establish friendship and alliance,'' None |
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42. Septuagint, 2 Maccabees, 3.1-3.40, 4.6, 4.11, 4.16-4.17, 5.17-5.20, 6.1-6.4, 8.4-8.5 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hellenistic Kings/Rulers, Antiochus III the Great • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic Kings/Rulers, Antiochus V Eupator • Hellenistic Kings/Rulers, Demetrius I Soter • Hellenistic Kings/Rulers, Nicanor • Hellenistic Kings/Rulers, Ptolemy VI Philopater • Hellenistic Kings/Rulers, Seleucus IV Philopater • Maccabees (rulers) • Maccabees, Rulers • Motifs (Thematic), God Rules History • Temple, Regulations • rulers
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 113; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212, 214, 215, 216, 217, 218, 220, 221, 224, 231, 409, 413, 465, 466; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 360, 441, 470, 484; Corley (2002), Ben Sira's Teaching on Friendship, 13, 14, 105; Schwartz (2008), 2 Maccabees, 65, 250
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3.1 While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,'" "3.2 it came about that the kings themselves honored the place and glorified the temple with the finest presents,'" "3.3 o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.'" "3.4 But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;'" "3.5 and when he could not prevail over Onias he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia.'" "3.6 He reported to him that the treasury in Jerusalem was full of untold sums of money, so that the amount of the funds could not be reckoned, and that they did not belong to the account of the sacrifices, but that it was possible for them to fall under the control of the king.'" "3.7 When Apollonius met the king, he told him of the money about which he had been informed. The king chose Heliodorus, who was in charge of his affairs, and sent him with commands to effect the removal of the aforesaid money.'" "3.8 Heliodorus at once set out on his journey, ostensibly to make a tour of inspection of the cities of Coelesyria and Phoenicia, but in fact to carry out the king's purpose.'" "3.9 When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.'" "
3.10 The high priest explained that there were some deposits belonging to widows and orphans,'" "
3.11 and also some money of Hyrcanus, son of Tobias, a man of very prominent position, and that it totaled in all four hundred talents of silver and two hundred of gold. To such an extent the impious Simon had misrepresented the facts.'" 3.12 And he said that it was utterly impossible that wrong should be done to those people who had trusted in the holiness of the place and in the sanctity and inviolability of the temple which is honored throughout the whole world."' "
3.13 But Heliodorus, because of the king's commands which he had, said that this money must in any case be confiscated for the king's treasury.'" 3.14 So he set a day and went in to direct the inspection of these funds.There was no little distress throughout the whole city."' "
3.15 The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.'" "
3.16 To see the appearance of the high priest was to be wounded at heart, for his face and the change in his color disclosed the anguish of his soul.'" "
3.17 For terror and bodily trembling had come over the man, which plainly showed to those who looked at him the pain lodged in his heart.'" 3.18 People also hurried out of their houses in crowds to make a general supplication because the holy place was about to be brought into contempt."' "
3.19 Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.'" "3.20 And holding up their hands to heaven, they all made entreaty.'" '3.21 There was something pitiable in the prostration of the whole populace and the anxiety of the high priest in his great anguish."' "3.22 While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it,'" '3.23 Heliodorus went on with what had been decided."' "3.24 But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror.'" "3.25 For there appeared to them a magnificently caparisoned horse, with a rider of frightening mien, and it rushed furiously at Heliodorus and struck at him with its front hoofs. Its rider was seen to have armor and weapons of gold.'" "3.26 Two young men also appeared to him, remarkably strong, gloriously beautiful and splendidly dressed, who stood on each side of him and scourged him continuously, inflicting many blows on him.'" "3.27 When he suddenly fell to the ground and deep darkness came over him, his men took him up and put him on a stretcher'" "3.28 and carried him away, this man who had just entered the aforesaid treasury with a great retinue and all his bodyguard but was now unable to help himself; and they recognized clearly the sovereign power of God.'" "3.29 While he lay prostrate, speechless because of the divine intervention and deprived of any hope of recovery,'" "3.30 they praised the Lord who had acted marvelously for his own place. And the temple, which a little while before was full of fear and disturbance, was filled with joy and gladness, now that the Almighty Lord had appeared.'" '3.31 Quickly some of Heliodorus\' friends asked Onias to call upon the Most High and to grant life to one who was lying quite at his last breath."' "3.32 And the high priest, fearing that the king might get the notion that some foul play had been perpetrated by the Jews with regard to Heliodorus, offered sacrifice for the man's recovery.'" "3.33 While the high priest was making the offering of atonement, the same young men appeared again to Heliodorus dressed in the same clothing, and they stood and said, 'Be very grateful to Onias the high priest, since for his sake the Lord has granted you your life.'" "3.34 And see that you, who have been scourged by heaven, report to all men the majestic power of God.'Having said this they vanished.'" "3.35 Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.'" "3.36 And he bore testimony to all men of the deeds of the supreme God, which he had seen with his own eyes.'" "3.37 When the king asked Heliodorus what sort of person would be suitable to send on another mission to Jerusalem, he replied,'" "3.38 If you have any enemy or plotter against your government, send him there, for you will get him back thoroughly scourged, if he escapes at all, for there certainly is about the place some power of God.'" "3.39 For he who has his dwelling in heaven watches over that place himself and brings it aid, and he strikes and destroys those who come to do it injury.'" '3.40 This was the outcome of the episode of Heliodorus and the protection of the treasury."' "
4.6 For he saw that without the king's attention public affairs could not again reach a peaceful settlement, and that Simon would not stop his folly.'" "
4.11 He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.'" "
4.16 For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.'" '4.17 For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear."' "
5.17 Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.'" "5.18 But if it had not happened that they were involved in many sins, this man would have been scourged and turned back from his rash act as soon as he came forward, just as Heliodorus was, whom Seleucus the king sent to inspect the treasury.'" "5.19 But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.'" '5.20 Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled."' "
6.1 Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,'" "6.2 and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.'" '6.3 Harsh and utterly grievous was the onslaught of evil."' "6.4 For the temple was filled with debauchery and reveling by the Gentiles, who dallied with harlots and had intercourse with women within the sacred precincts, and besides brought in things for sacrifice that were unfit.'" "
8.4 and to remember also the lawless destruction of the innocent babies and the blasphemies committed against his name, and to show his hatred of evil.'" "8.5 As soon as Maccabeus got his army organized, the Gentiles could not withstand him, for the wrath of the Lord had turned to mercy.'" " None |
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43. Septuagint, Ecclesiasticus (Siracides), 6.18, 6.37, 7.29-7.31, 9.1-9.9, 10.4, 10.13-10.14, 23.4, 23.23, 28.6-28.7, 33.10-33.13, 35.10, 36.2, 36.5-36.7, 36.13, 36.16-36.18, 36.20-36.22, 44.20, 45.13, 45.18, 50.5-50.8, 50.19-50.20 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Billy Graham Rule • Community Rule • Hellenistic Kings/Rulers, Antiochus III the Great • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Maccabees (rulers) • Rule of the Community • Rule/Ruler • Rule/Ruler, Adam, of • Rule/Ruler, Animals, of • Rule/Ruler, Human • Yahweh, ruler motif • ruler cult • rulers
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 170, 187, 409, 410, 412; Corley (2002), Ben Sira's Teaching on Friendship, 14, 79, 84, 92, 104, 105, 106, 107, 108, 111, 114, 140; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 356; Levison (2023), The Greek Life of Adam and Eve. 792, 906, 947; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 184; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 173, 180; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 119; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 371, 402
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7.29 With all your soul fear the Lord,and honor his priests. 7.31 Fear the Lord and honor the priest,and give him his portion, as is commanded you:the first fruits, the guilt offering, the gift of the shoulders,the sacrifice of sanctification,and the first fruits of the holy things.
9.1 Do not be jealous of the wife of your bosom,and do not teach her an evil lesson to your own hurt.
9.1 Forsake not an old friend,for a new one does not compare with him. A new friend is like new wine;when it has aged you will drink it with pleasure. 9.2 Do not give yourself to a woman so that she gains mastery over your strength. 9.3 Do not go to meet a loose woman,lest you fall into her snares. 9.4 Do not associate with a woman singer,lest you be caught in her intrigues. 9.5 Do not look intently at a virgin,lest you stumble and incur penalties for her. 9.6 Do not give yourself to harlots lest you lose your inheritance. 9.7 Do not look around in the streets of a city,nor wander about in its deserted sections. 9.8 Turn away your eyes from a shapely woman,and do not look intently at beauty belonging to another;many have been misled by a womans beauty,and by it passion is kindled like a fire. 9.9 Never dine with another mans wife,nor revel with her at wine;lest your heart turn aside to her,and in blood you be plunged into destruction.
10.4 Do not boast about wearing fine clothes,nor exalt yourself in the day that you are honored;for the works of the Lord are wonderful,and his works are concealed from men.
10.4 The government of the earth is in the hands of the Lord,and over it he will raise up the right man for the time.
10.13 For the beginning of pride is sin,and the man who clings to it pours out abominations. Therefore the Lord brought upon them extraordinary afflictions,and destroyed them utterly.
10.13 and raises up his head,so that many are amazed at him. 10.14 Good things and bad, life and death,poverty and wealth, come from the Lord. 10.14 The Lord has cast down the thrones of rulers,and has seated the lowly in their place.
28.6 Remember the end of your life, and cease from enmity,remember destruction and death, and be true to the commandments. 28.7 Remember the commandments, and do not be angry with your neighbor;remember the covet of the Most High, and overlook ignorance. 33.11 In the fulness of his knowledge the Lord distinguished them and appointed their different ways; 33.12 some of them he blessed and exalted,and some of them he made holy and brought near to himself;but some of them he cursed and brought low,and he turned them out of their place. 33.13 As clay in the hand of the potter -- for all his ways are as he pleases -- so men are in the hand of him who made them,to give them as he decides.
36.2 A perverse mind will cause grief,but a man of experience will pay him back.
36.2 and cause the fear of thee to fall upon all the nations.
36.5 and let them know thee, as we have known that there is not God but thee, O Lord. 36.6 Show signs anew, and work further wonders;make thy hand and thy right arm glorious. 36.7 Rouse thy anger and pour out thy wrath;destroy the adversary and wipe out the enemy.
36.13 Have pity on the city of thy sanctuary,Jerusalem, the place of thy rest.
36.16 Reward those who wait for thee,and let thy prophets be found trustworthy. 36.17 Hearken, O Lord, to the prayer of thy servants,according to the blessing of Aaron for thy people,and all who are on the earth will know that thou art the Lord, the God of the ages. 3
6.18 The stomach will take any food,yet one food is better than another.
36.21 A woman will accept any man,but one daughter is better than another.
36.22 A womans beauty gladdens the countece,and surpasses every human desire.
45.13 Before his time there never were such beautiful things. No outsider ever put them on,but only his sons and his descendants perpetually.
45.18 Outsiders conspired against him,and envied him in the wilderness,Dathan and Abiram and their men and the company of Korah, in wrath and anger.
50.5 How glorious he was when the people gathered round him as he came out of the inner sanctuary! 50.7 like the sun shining upon the temple of the Most High,and like the rainbow gleaming in glorious clouds; 50.8 like roses in the days of the first fruits,like lilies by a spring of water,like a green shoot on Lebanon on a summer day;
50.19 And the people besought the Lord Most High in prayer before him who is merciful,till the order of worship of the Lord was ended;so they completed his service.' ' None |
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44. Septuagint, Judith, 8.8, 16.5, 16.13-16.17 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Hellenistic Kings/Rulers, Ptolemy II Philadelphus • Roman rule of Palestine • Rule/Ruler
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 27; Gera (2014), Judith, 361; Levison (2023), The Greek Life of Adam and Eve. 467
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8.8 No one spoke ill of her, for she feared God with great devotion.
16.5 He boasted that he would burn up my territory, and kill my young men with the sword, and dash my infants to the ground and seize my children as prey, and take my virgins as booty.
16.13 I will sing to my God a new song: O Lord, thou are great and glorious, wonderful in strength, invincible. 16.14 Let all thy creatures serve thee, for thou didst speak, and they were made. Thou didst send forth thy Spirit, and it formed them; there is none that can resist thy voice. 16.15 For the mountains shall be shaken to their foundations with the waters; at thy presence the rocks shall melt like wax, but to those who fear thee thou wilt continue to show mercy. 16.16 For every sacrifice as a fragrant offering is a small thing, and all fat for burnt offerings to thee is a very little thing, but he who fears the Lord shall be great for ever. 16.17 Woe to the nations that rise up against my people! The Lord Almighty will take vengeance on them in the day of judgment; fire and worms he will give to their flesh; they shall weep in pain for ever. '' None |
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45. Septuagint, Wisdom of Solomon, 4.15, 7.26, 10.14, 23.4 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Billy Graham Rule • Rule/Ruler • Rule/Ruler, Adam, of • Rule/Ruler, Animals, of • Rule/Ruler, Human • knowledge, ruling • rule • rule of truth • ruler cult
Found in books: Legaspi (2018), Wisdom in Classical and Biblical Tradition, 184; Levison (2023), The Greek Life of Adam and Eve. 411, 773, 792, 947; Osborne (2001), Irenaeus of Lyons, 145; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 180; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 402
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4.15 He fills one (house) with lawlessness, And (then) his eyes (are fixed) upon the next house, To destroy it with words that give wing to (desire). (Yet) with all these his soul, like Sheol, is not sated.
4.15 Yet the peoples saw and did not understand,nor take such a thing to heart,that Gods grace and mercy are with his elect,and he watches over his holy ones.
7.26 For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness.' ' None |
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46. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Flaminius, C., vitio creatus, augural ruling of being, rejected by • augurium, augural rulings, falsification of, for political purposes • religious authority, regulations • work, regulation
Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 21; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 212; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 48
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47. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • On Law and Justice (attrib. Archytas), on rulers • Private life, regulation of • Rule/Ruler • Tomb regulations • augurium, augural rulings, falsification of, for political purposes • auspicato, rule of, accepted • constitutive rules • rulers, in On Law and Justice • rules
Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 24; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 371; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 126, 127; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 288; Levison (2023), The Greek Life of Adam and Eve. 962; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 180; Wolfsdorf (2020), Early Greek Ethics, 483
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48. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • constitutive rules • imperial rule, beneficial • imperium (ruling power) • rule • universal rule, and Greeks, said to be a law of nature
Found in books: Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 127, 191, 221; Isaac (2004), The invention of racism in classical antiquity, 184; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 357; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 113, 114
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49. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • imperium (ruling power) • rule
Found in books: Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 127; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 113
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50. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Damascus Document, marriage practices and regulations in • Dead Sea Scrolls, Community Rule ( • Dead Sea Scrolls, in the Community Rule • Golden rule • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Rule of the Community, writing style of • Sect, organizational regulations • marriage practices and regulations in Damascus Document • marriage practices and regulations, in Rule of the Congregation • regulations
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 50, 52; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 182; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 99; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 112; Schiffman (1983), Testimony and the Penal Code, 56; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 24; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330
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51. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Community Rule • Hasmonean Rule/Rulers • Rule/Ruler, This world, of
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 27; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 298; Levison (2023), The Greek Life of Adam and Eve. 487; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 221
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52. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Community Rule • Damascus Document, marriage practices and regulations in • Dead Sea Scrolls, Community Rule ( • Dead Sea Scrolls, in the Community Rule • Golden rule • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Rule of the Community, writing style of • Sect, organizational regulations • marriage practices and regulations in Damascus Document • marriage practices and regulations, in Rule of the Congregation • regulations
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 50, 52; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 182; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 99; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 112; Schiffman (1983), Testimony and the Penal Code, 47, 56; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 24; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 98
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53. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Baumgarten, Albert, on authority in the Rule of the Community • Community Rule • Community Rule (Qumran text) • Community Rule (Serekh HaYaḥad 1QS]) • Dead Sea Scrolls, Community Rule ( • Dead Sea Scrolls, in the Community Rule • Qumran texts, Community Rule • Regulations pertaining to • Rule of the Community • Rule of the Community (the Serekh) • Rule of the Community, Cave • Rule/Ruler • Rule/Ruler, This world, of • Sect, organizational regulations • rulers • transmission of rule • transmission of rule, women and slaves both exempt from
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 13; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 27; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 115, 116; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 194; Corley (2002), Ben Sira's Teaching on Friendship, 138; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 247, 317; Hayes (2022), The Literature of the Sages: A Re-Visioning, 77; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 82, 83; Levison (2023), The Greek Life of Adam and Eve. 487, 879; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90, 91, 105; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 381; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 108; Schiffman (1983), Testimony and the Penal Code, 35; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 63; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 112, 113, 115
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54. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Damascus Document, marriage practices and regulations in • Regulations pertaining to • marriage practices and regulations in Damascus Document • marriage practices and regulations, in Rule of the Congregation
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 51; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 247
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55. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Community Rule • Hasmonean Rule/Rulers • Regulations pertaining to • Rule of law • Rule of the Community, and law of tithes • Rule of the Community, on length of impurity • Rule of the Community, on number of wives
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 194; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 249; Flatto (2021), The Crown and the Courts, 14; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 292; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 156, 157, 158, 159
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56. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Maccabees, Rulers • Rule/Ruler
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 275; Levison (2023), The Greek Life of Adam and Eve. 792
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57. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Maccabees, Rulers • Rule/Ruler, Every creature, of
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 278; Levison (2023), The Greek Life of Adam and Eve. 753
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58. Philo of Alexandria, On Husbandry, 9 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Rulers • invisible, ruling part
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 154; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 131
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9 and what can man be but the kind that is in every one of us, which is accustomed to reap the advantage from all that is sown or planted? But since milk is the food of infants, but cakes made of wheat are the food of fullgrown men, so also the soul must have a milk-like nourishment in its age of childhood, namely, the elementary instruction of encyclical science. But the perfect food which is fit for men consists of explanations dictated by prudence, and temperance, and every virtue. For these things being sown and implanted in the mind will bring forth most advantageous fruit, namely, good and praiseworthy actions. '' None |
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59. Philo of Alexandria, On Flight And Finding, 97-98 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Powers of God, Ruling • Rulers
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 265, 271; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 131
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97 Therefore he exhorts him who is able to run swiftly to strain onwards, without stopping to take breath, to the highest word of God, which is the fountain of wisdom, in order that by drinking of that stream he may find everlasting life instead of death. But he urges him who is not so swift of foot to flee for refuge to the creative power which Moses calls God, since it is by that power that all things were made and arranged; for to him who comprehends that everything has been created, that comprehension alone, and the knowledge of the Creator, is a great acquisition of good, which immediately persuades the creature to love him who created it. '98 Him, again, who is still less ready he bids flee to his kingly power; for that which is in subjection is corrected by the fear of him who rules it, and by necessity which keeps it in order, even if the child is not kept in the right way by love for his father. Again, in the case of him who is not able to reach the boundaries which have been already mentioned, in respect of their being a long way off, there are other goals appointed for them at a shorter distance, the cities namely of the necessary powers, the city of the power of mercy, the city of the power which enjoins what is right, the city of the power which forbids what is not right: ' None |
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60. Philo of Alexandria, On The Special Laws, 4.157, 4.160-4.164, 4.237 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Archon (ruler) • Hasmonean Rule/Rulers • Philo, a ruler without muscle • mob-rule
Found in books: Flatto (2021), The Crown and the Courts, 45, 46; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 286, 292; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 143
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4.157 The all-wise Moses seeing this by the power of his own soul, makes no mention of any authority being assigned by lot, but he has chosen to direct that all offices shall be elected to; therefore he says, "Thou shalt not appoint a stranger to be a ruler over thee, but one of thine own Brethren,"{37}{
4.160 And from the first day on which any one enters upon his office, he orders that he shall write out a copy of the book of the Law{38}{4.161 When therefore he is writing, let him take care, every day, to read and study what he has written, both in order that he may thus attain to a continual and unchangeable recollection of these commands which are virtuous and expedient for all men to observe, and also that a firm love of and desire for them may be implanted in him, by reason of his soul being continually taught and accustomed to apply itself to the study and observance of the sacred laws. For familiarity, which has been engendered by long acquaintance, engenders a sincere and pure friendship, not only towards men, but even also towards such branches of learning as are worthy to be loved; 4.162 and this will take place if the ruler studies not the writings and memorials of some one else but those which he himself has written out; for his own works are, in a certain degree, more easily to be understood by each individual, and they are also more easily to be comprehended; 4.163 and besides that a man, while he is reading them, will have such considerations in his mind as these: "I wrote all this; I who am a ruler of such great power, without employing any one else as my scribe, though I had innumerable servants. Did I do all this, in order to fill up a volume, like those who copy out books for hire, or like men who practise their eyes and their hands, training the one to acuteness of sight, and the others to rapidity of writing? Why should I have done this? That was not the case; I did it in order that after I had recorded these things in a book, I might at once proceed to impress them on my heart, and that I might stamp upon my intellect their divine and indelible characters: 4.164 other kings bear sceptres in their hands, and sit upon thrones in royal state, but my sceptre shall be the book of the copy of the law; that shall be my boast and my incontestible glory, the signal of my irreproachable sovereignty, created after the image and model of the archetypal royal power of God.
4.237 for all the things which are inharmonious or irregular among us are caused by inequality, and all those which have in them that regularity which becomes them are the work of equality, which, in the universal essence of the universe, one may fairly call the world, and in cities one may entitle it that best regulated and most excellent of all constitutions, democracy, and in bodies health, and in souls virtue. '' None |
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61. Philo of Alexandria, On The Virtues, 147 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Powers of God, Ruling • Temple, Regulations
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 488; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 269
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147 But, nevertheless, the lawgiver neither neglected the safety of the unclean animals, nor did he permit those which were clean to use their strength in disregard of justice, crying out and declaring loudly in express words, if one may say so, to those persons who have ears in their soul, not to injure any one of a different nation, unless they have some grounds for bringing accusations against them beyond the fact of their being of another nation, which is not ground of blame; for those things which are not wickedness, and which do not proceed from wickedness, are free from all reproach. XXVIII. '' None |
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62. Philo of Alexandria, On The Contemplative Life, 78 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Powers of God, Ruling • symposium and symposium literature, rules and conventions for conversation
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 263; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 136
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78 And these explanations of the sacred scriptures are delivered by mystic expressions in allegories, for the whole of the law appears to these men to resemble a living animal, and its express commandments seem to be the body, and the invisible meaning concealed under and lying beneath the plain words resembles the soul, in which the rational soul begins most excellently to contemplate what belongs to itself, as in a mirror, beholding in these very words the exceeding beauty of the sentiments, and unfolding and explaining the symbols, and bringing the secret meaning naked to the light to all who are able by the light of a slight intimation to perceive what is unseen by what is visible. '' None |
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63. Philo of Alexandria, On The Life of Moses, 1.162 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Archon (ruler) • Greco-Roman political theory, ruler as civilis princeps • Greco-Roman political theory, ruler as living law, ideal of • Julian, on the ruler as ensouled law • Philo, a ruler without muscle • model of philosopher-ruler
Found in books: Flatto (2021), The Crown and the Courts, 45; Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 46
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1.162 but, perhaps, since Moses was also destined to be the lawgiver of his nation, he was himself long previously, through the providence of God, a living and reasonable law, since that providence appointed him to the lawgiver, when as yet he knew nothing of his appointment.'' None |
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64. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hellenistic ruler cults • Jupiter, and Roman rulers • Lysias, local ruler • Pontifex Maximus, and regulations • Seneca, rulers and ruled in • augurium, augural rulings, falsification of, for political purposes • auspicato, rule of, questioned • imperial rule, corrupting the rulers • prostitution, regulation • religious authority, regulations
Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 20; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 65; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 187; Isaac (2004), The invention of racism in classical antiquity, 312; Jenkyns (2013), God, Space, and City in the Roman Imagination, 226; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 200; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 213, 268; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 214; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 92, 101
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65. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • rule • rule or canon of faith
Found in books: Osborne (2001), Irenaeus of Lyons, 144; Osborne (2010), Clement of Alexandria, 172
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66. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Community Rule • Judaea, region of,Sabbath, rules of
Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 197; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 111
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67. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Powers of God, Ruling • Rulers
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 269, 271; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 131
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68. Epictetus, Discourses, 3.3.14-3.3.15 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Epictetus, Stoic, Rules to hand for training • rule
Found in books: Osborne (2001), Irenaeus of Lyons, 144; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 215
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3.3.14 THE material for the wise and good man is his own ruling faculty: and the body is the material for the physician and the aliptes (the man who oils persons); the land is the matter for the husbandman. The business of the wise and good man is to use appearances conformably to nature: and as it is the nature of every soul to assent to the truth, to dissent from the false, and to remain in suspense as to that which is uncertain; so it is its nature to be moved towards the desire of the good, and to aversion from the evil; and with respect to that which is neither good nor bad it feels indifferent. For as the money-changer (banker) is not allowed to reject Caesar’s coin, nor the seller of herbs, but if you show the coin, whether he chooses or not, he must give up what is sold for the coin; so it is also in the matter of the soul. When the good appears, it immediately attracts to itself; the evil repels from itself. But the soul will never reject the manifest appearance of the good, any more than persons will reject Caesar’s coin. On this principle depends every movement both of man and God. For this reason the good is preferred to every intimate relationship (obligation). There is no intimate relationship between me and my father, but there is between me and the good. Are you so hard-hearted? Yes, for such is my nature; and this is the coin which God has given me. For this reason if the good is something different from the beautiful and the just, both father is gone (neglected), and brother and country, and every thing. But shall I overlook my own good, in order that you may have it, and shall I give it up to you? Why? I am your father. But you are not my good. I am your brother. But you are not my good. But if we place the good in a right determination of the will, the very observance of the relations of life is good, and accordingly he who gives up any external things, obtains that which is good. Your father takes away your property. But he does not injure you. Your brother will have the greater part of the estate in land. Let him have as much as he chooses. Will he then have a greater share of modesty, of fidelity, of brotherly affection? For who will eject you from this possession? Not even Zeus, for neither has he chosen to do so; but he has made this in my own power, and he has given it to me just as he possessed it himself, free from hindrance, compulsion, and impediment. When then the coin which another uses is a different coin, if a man presents this coin, be receives that which is sold for it. Suppose that there comes into the province a thievish proconsul, what coin does he use? Silver coin. Show it to him, and carry off what you please. Suppose one comes who is an adulterer: what coin does he use? Little girls. Take, a man says, the coin, and sell me the small thing. Give, says the seller, and buy what you want. Another is eager to possess boys. Give him the coin, and receive what you wish. Another is fond of hunting: give him a fine nag or a dog. Though he groans and laments, be will sell for it that which you want. For another compels him from within, he who has fixed determined) this coin. Mrs. Carter compares the Epistle to the Romans, vii. 21–23. Schweighaeuser says, the man either sees that the thing which he is doing is bad or unjust, or for any other reason he does not do the thing willingly; but he is compelled, and allows himself to be carried away by the passion which rules him. The another who compels is God, Schweig. says, who has made the nature of man such, that he must postpone every thing else to that thing in which he places his Good: and he adds, that it is man’s fault if he places his good in that thing, in which God has not placed it. Some persons will not consider this to be satisfactory. The man is compelled and allows himself to be carried away, etc. The notion of compulsion is inconsistent with the exercise of the will. The man is unlucky. He is like him who sees, as the Latin poet says, the better things and approves of them, but follows the worse. Against (or with respect to) this kind of thing chiefly a man should exercise himself. As soon as you go out in the morning, examine every man whom you see, every man whom you hear; answer as to a question, What have you seen? A handsome man or woman? Apply the rule. Is this independent of the will, or dependent? Independent. Take it away. What have you seen? A man lamenting over the death of a child. Apply the rule. Death is a thing independent of the will. Take it away. Has the proconsul met you? Apply the rule. What kind of thing is a proconsul’s office? Independent of the will, or dependent on it? Independent. Take this away also: it does not stand examination: cast it away: it is nothing to you. If we practised this and exercised ourselves in it daily from morning to night, something indeed would be done. But now we are forthwith caught half asleep by every appearance, and it is only, if ever, that in the school we are roused a little. Then when we go out, if we see a man lamenting, we say, He is undone. If we see a consul, we say, He is happy. If we see an exiled man, we say, He is miserable. If we see a poor man, we say, He is wretched: he has nothing to eat. We ought then to eradicate these bad opinions, and to this end we should direct all our efforts. For what is weeping and lamenting? Opinion. What is bad fortune? Opinion. What is civil sedition, what is divided opinion, what is blame, what is accusation, what is impiety, what is trifling?. All these things are opinions, and nothing more, and opinions about things independent of the will, as if they were good and bad. Let a man transfer these opinions to things dependent on the will, and I engage for him that he will be firm and constant, whatever may be the state of things around him. Such as is a dish of water, such is the soul. Such as is the ray of light which falls on the water, such are the appearances. When the water is moved, the ray also seems to be moved, yet it is not moved. And when then a man is seized with giddiness, it is not the arts and the virtues which are confounded, but the spirit (the nervous power) on which they are impressed; but if the spirit be restored to its settled state, those things also are restored. 3.3.15 THE material for the wise and good man is his own ruling faculty: and the body is the material for the physician and the aliptes (the man who oils persons); the land is the matter for the husbandman. The business of the wise and good man is to use appearances conformably to nature: and as it is the nature of every soul to assent to the truth, to dissent from the false, and to remain in suspense as to that which is uncertain; so it is its nature to be moved towards the desire of the good, and to aversion from the evil; and with respect to that which is neither good nor bad it feels indifferent. For as the money-changer (banker) is not allowed to reject Caesar’s coin, nor the seller of herbs, but if you show the coin, whether he chooses or not, he must give up what is sold for the coin; so it is also in the matter of the soul. When the good appears, it immediately attracts to itself; the evil repels from itself. But the soul will never reject the manifest appearance of the good, any more than persons will reject Caesar’s coin. On this principle depends every movement both of man and God. For this reason the good is preferred to every intimate relationship (obligation). There is no intimate relationship between me and my father, but there is between me and the good. Are you so hard-hearted? Yes, for such is my nature; and this is the coin which God has given me. For this reason if the good is something different from the beautiful and the just, both father is gone (neglected), and brother and country, and every thing. But shall I overlook my own good, in order that you may have it, and shall I give it up to you? Why? I am your father. But you are not my good. I am your brother. But you are not my good. But if we place the good in a right determination of the will, the very observance of the relations of life is good, and accordingly he who gives up any external things, obtains that which is good. Your father takes away your property. But he does not injure you. Your brother will have the greater part of the estate in land. Let him have as much as he chooses. Will he then have a greater share of modesty, of fidelity, of brotherly affection? For who will eject you from this possession? Not even Zeus, for neither has he chosen to do so; but he has made this in my own power, and he has given it to me just as he possessed it himself, free from hindrance, compulsion, and impediment. When then the coin which another uses is a different coin, if a man presents this coin, be receives that which is sold for it. Suppose that there comes into the province a thievish proconsul, what coin does he use? Silver coin. Show it to him, and carry off what you please. Suppose one comes who is an adulterer: what coin does he use? Little girls. Take, a man says, the coin, and sell me the small thing. Give, says the seller, and buy what you want. Another is eager to possess boys. Give him the coin, and receive what you wish. Another is fond of hunting: give him a fine nag or a dog. Though he groans and laments, be will sell for it that which you want. For another compels him from within, he who has fixed determined) this coin. Mrs. Carter compares the Epistle to the Romans, vii. 21–23. Schweighaeuser says, the man either sees that the thing which he is doing is bad or unjust, or for any other reason he does not do the thing willingly; but he is compelled, and allows himself to be carried away by the passion which rules him. The another who compels is God, Schweig. says, who has made the nature of man such, that he must postpone every thing else to that thing in which he places his Good: and he adds, that it is man’s fault if he places his good in that thing, in which God has not placed it. Some persons will not consider this to be satisfactory. The man is compelled and allows himself to be carried away, etc. The notion of compulsion is inconsistent with the exercise of the will. The man is unlucky. He is like him who sees, as the Latin poet says, the better things and approves of them, but follows the worse. Against (or with respect to) this kind of thing chiefly a man should exercise himself. As soon as you go out in the morning, examine every man whom you see, every man whom you hear; answer as to a question, What have you seen? A handsome man or woman? Apply the rule. Is this independent of the will, or dependent? Independent. Take it away. What have you seen? A man lamenting over the death of a child. Apply the rule. Death is a thing independent of the will. Take it away. Has the proconsul met you? Apply the rule. What kind of thing is a proconsul’s office? Independent of the will, or dependent on it? Independent. Take this away also: it does not stand examination: cast it away: it is nothing to you. If we practised this and exercised ourselves in it daily from morning to night, something indeed would be done. But now we are forthwith caught half asleep by every appearance, and it is only, if ever, that in the school we are roused a little. Then when we go out, if we see a man lamenting, we say, He is undone. If we see a consul, we say, He is happy. If we see an exiled man, we say, He is miserable. If we see a poor man, we say, He is wretched: he has nothing to eat. We ought then to eradicate these bad opinions, and to this end we should direct all our efforts. For what is weeping and lamenting? Opinion. What is bad fortune? Opinion. What is civil sedition, what is divided opinion, what is blame, what is accusation, what is impiety, what is trifling?. All these things are opinions, and nothing more, and opinions about things independent of the will, as if they were good and bad. Let a man transfer these opinions to things dependent on the will, and I engage for him that he will be firm and constant, whatever may be the state of things around him. Such as is a dish of water, such is the soul. Such as is the ray of light which falls on the water, such are the appearances. When the water is moved, the ray also seems to be moved, yet it is not moved. And when then a man is seized with giddiness, it is not the arts and the virtues which are confounded, but the spirit (the nervous power) on which they are impressed; but if the spirit be restored to its settled state, those things also are restored.'' None |
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69. Josephus Flavius, Jewish Antiquities, 1.20, 4.218, 4.223-4.224, 4.304, 5.234, 6.33, 6.35-6.36, 6.39, 6.84-6.85, 12.3.3, 14.41, 16.162, 20.229, 20.251 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God, king/ruler • Hasmonean Rule/Rulers • Israel, biblical, high-priestly rule of • Legal regulations on associations, Roman • Maccabees (rulers) • Regulation of Religious Rites • Rule of law, Josephus on • Rule of law, solution to anarchy • Rule/Ruler • Rule/Ruler, Animals, of • rulers
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 113; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 603; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 137; Corley (2002), Ben Sira's Teaching on Friendship, 13; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 130; Flatto (2021), The Crown and the Courts, 83, 86, 87, 88, 91, 101; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 286, 341; Levison (2023), The Greek Life of Adam and Eve. 860, 877; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 357
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4.218 ἂν δ' οἱ δικασταὶ μὴ νοῶσι περὶ τῶν ἐπ' αὐτοὺς παρατεταγμένων ἀποφήνασθαι, συμβαίνει δὲ πολλὰ τοιαῦτα τοῖς ἀνθρώποις, ἀναπεμπέτωσαν τὴν δίκην εἰς τὴν ἱερὰν πόλιν, καὶ συνελθόντες ὅ τε ἀρχιερεὺς καὶ ὁ προφήτης καὶ ἡ γερουσία τὸ δοκοῦν ἀποφαινέσθωσαν." "
4.223 ̓Αριστοκρατία μὲν οὖν κράτιστον καὶ ὁ κατ' αὐτὴν βίος, καὶ μὴ λάβῃ πόθος ὑμᾶς ἄλλης πολιτείας, ἀλλὰ ταύτην στέργοιτε καὶ τοὺς νόμους ἔχοντες δεσπότας κατ' αὐτοὺς ἕκαστα πράττετε: ἀρκεῖ γὰρ ὁ θεὸς ἡγεμὼν εἶναι. βασιλέως δ' εἰ γένοιτο ἔρως ὑμῖν, ἔστω μὲν οὗτος ὁμόφυλος, πρόνοια δ' αὐτῷ δικαιοσύνης καὶ τῆς ἄλλης ἀρετῆς διὰ παντὸς ἔστω." "4.224 παραχωροίη δὲ οὗτος τοῖς μὲν νόμοις καὶ τῷ θεῷ τὰ πλείονα τοῦ φρονεῖν, πρασσέτω δὲ μηδὲν δίχα τοῦ ἀρχιερέως καὶ τῆς τῶν γερουσιαστῶν γνώμης γάμοις τε μὴ πολλοῖς χρώμενος μηδὲ πλῆθος διώκων χρημάτων μηδ' ἵππων, ὧν αὐτῷ παραγενομένων ὑπερήφανος ἂν τῶν νόμων ἔσοιτο. κωλυέσθω δ', εἰ τούτων τι διὰ σπουδῆς ἔχοι, γίγνεσθαι τοῦ συμφέροντος ὑμῖν δυνατώτερος." "
4.304 ταῦτ' οὖν τὰ βιβλία παραδίδωσι τοῖς ἱερεῦσι καὶ τὴν κιβωτόν, εἰς ἣν καὶ τοὺς δέκα λόγους γεγραμμένους ἐν δυσὶ πλαξὶ κατέθετο, καὶ τὴν σκηνήν: τῷ τε λαῷ παρῄνεσε κρατήσαντι τῆς γῆς καὶ ἱδρυθέντι μὴ λήθην λαβεῖν τῆς ̓Αμαληκιτῶν ὕβρεως, ἀλλὰ στρατεύσαντας ἐπ' αὐτοὺς τιμωρίαν ἀπολαβεῖν ὧν ἐπὶ τῆς ἐρήμου τυγχάνοντας ἐποίησαν κακῶς," 5.234 ἀφικνεῖται σὺν αὐτοῖς εἰς τὸν πατρῷον οἶκον καὶ κτείνει πάντας τοὺς ἀδελφοὺς πλὴν ̓Ιωθάμου: σώζεται γὰρ οὗτος διαφυγεῖν εὐτυχήσας. ̓Αβιμέλεχος δὲ εἰς τυραννίδα τὰ πράγματα μεθίστησι κύριον αὑτὸν ὅ τι βούλεται ποιεῖν ἀντὶ τῶν νομίμων ἀποδείξας καὶ δεινῶς πρὸς τοὺς τοῦ δικαίου προϊσταμένους ἐκπικραινόμενος.
6.33 ἐγένοντο δὲ σαφὲς οὗτοι παράδειγμα καὶ τεκμήριον τοῦ μὴ τὸν τρόπον ὁμοίους τοῖς φύσασι γίνεσθαί τινας, ἀλλὰ τάχα μὲν χρηστοὺς καὶ μετρίους ἐκ πονηρῶν, τότε μέν γε φαύλους ἐξ ἀγαθῶν παρέσχον αὑτοὺς γενομένους:' "
6.33 τὸ γὰρ τῶν ἐγγαστριμύθων γένος ἀνάγον τὰς τῶν νεκρῶν ψυχὰς δι' αὐτῶν προλέγει τοῖς δεομένοις τὰ ἀποβησόμενα. μηνυθέντος δ' αὐτῷ παρά τινος τῶν οἰκετῶν εἶναί τι γύναιον τοιοῦτον ἐν πόλει Δώρῳ, λαθὼν πάντας τοὺς ἐν τῷ στρατοπέδῳ καὶ μετεκδὺς τὴν βασιλικὴν ἐσθῆτα δύο παραλαβὼν οἰκέτας, οὓς ᾔδει πιστοτάτους ἄνδρας, ἧκεν εἰς τὴν Δῶρον πρὸς τὴν γυναῖκα καὶ παρεκάλει μαντεύεσθαι καὶ ἀνάγειν αὐτῷ ψυχὴν οὗπερ ἂν αὐτὸς εἴπῃ." "
6.35 ̔Ο δὲ λαὸς ἐξυβριζόντων εἰς τὴν προτέραν κατάστασιν καὶ πολιτείαν τῶν τοῦ προφήτου παίδων χαλεπῶς τε τοῖς πραττομένοις ἔφερε καὶ πρὸς αὐτὸν συντρέχουσι, διέτριβε δ' ἐν ̓Αρμαθᾶ πόλει, καὶ τάς τε τῶν υἱῶν παρανομίας ἔλεγον καὶ ὅτι γηραιὸς ὢν αὐτὸς ἤδη καὶ παρειμένος ὑπὸ τοῦ χρόνου τῶν πραγμάτων οὐκέτι τὸν αὐτὸν προεστάναι δύναται τρόπον: ἐδέοντό τε καὶ ἱκέτευον ἀποδεῖξαί τινα αὐτῶν βασιλέα, ὃς ἄρξει τοῦ ἔθνους καὶ τιμωρήσεται Παλαιστίνους ὀφείλοντας ἔτ' αὐτοῖς δίκας τῶν προτέρων ἀδικημάτων." "
6.35 ἔτι τούτων πλείω περὶ Σαούλου καὶ τῆς εὐψυχίας λέγειν ἠδυνάμην ὕλην ἡμῖν χορηγησάσης τῆς ὑποθέσεως, ἀλλ' ἵνα μὴ φανῶμεν ἀπειροκάλως αὐτοῦ χρῆσθαι τοῖς ἐπαίνοις, ἐπάνειμι πάλιν ἀφ' ὧν εἰς τούτους ἐξέβην." '6.36 ἐλύπησαν δὲ σφόδρα τὸν Σαμουῆλον οἱ λόγοι διὰ τὴν σύμφυτον δικαιοσύνην καὶ τὸ πρὸς τοὺς βασιλέας μῖσος: ἥττητο γὰρ δεινῶς τῆς ἀριστοκρατίας ὡς θείας καὶ μακαρίους ποιούσης τοὺς χρωμένους αὐτῆς τῇ πολιτείᾳ.' "6.36 τοῦ δ' ἀρχιερέως διώκειν κελεύσαντος ἐκπηδήσας μετὰ τῶν ἑξακοσίων ὁπλιτῶν εἵπετο τοῖς πολεμίοις: παραγενόμενος δ' ἐπί τινα χειμάρρουν Βάσελον λεγόμενον καὶ πλανωμένῳ τινὶ περιπεσὼν Αἰγυπτίῳ μὲν τὸ γένος ὑπ' ἐνδείας δὲ καὶ λιμοῦ παρειμένῳ, τρισὶ γὰρ ἡμέραις ἐν τῇ ἐρημίᾳ πλανώμενος ἄσιτος διεκαρτέρησε, πρῶτον αὐτὸν ποτῷ καὶ τροφῇ παραστησάμενος καὶ ἀναλαβὼν ἐπύθετο, τίς τε εἴη καὶ πόθεν." "
6.39 “κελεύω δή σε χειροτονεῖν αὐτοῖς ὃν ἂν ἐγὼ προείπω βασιλέα προδηλώσαντα ποταπῶν τε πειραθήσονται βασιλευόμενοι κακῶν καὶ διαμαρτυράμενον ἐφ' οἵαν σπεύδουσι μεταβολήν.”" 6.84 ἐπὶ γὰρ Μωυσέος καὶ τοῦ μαθητοῦ αὐτοῦ ̓Ιησοῦ, ὃς ἦν στρατηγὸς, ἀριστοκρατούμενοι διετέλουν: μετὰ δὲ τὴν ἐκείνου τελευτὴν ἔτεσι τοῖς πᾶσι δέκα καὶ πρὸς τούτοις ὀκτὼ τὸ πλῆθος αὐτῶν ἀναρχία κατέσχε.' "6.85 μετὰ ταῦτα δ' εἰς τὴν προτέραν ἐπανῆλθον πολιτείαν τῷ κατὰ πόλεμον ἀρίστῳ δόξαντι γεγενῆσθαι καὶ κατ' ἀνδρείαν περὶ τῶν ὅλων δικάζειν ἐπιτρέποντες: καὶ διὰ τοῦτο τὸν χρόνον τοῦτον τῆς πολιτείας κριτῶν ἐκάλεσαν." "
14.41 ἔνθα δὴ καὶ τῶν ̓Ιουδαίων διήκουσεν καὶ τῶν ἡγουμένων αὐτῶν, οἳ πρός τε ἀλλήλους διεφέροντο ̔Υρκανὸς καὶ ̓Αριστόβουλος καὶ τὸ ἔθνος πρὸς ἀμφοτέρους, τὸ μὲν οὐκ ἀξιοῦν βασιλεύεσθαι: πάτριον γὰρ εἶναι τοῖς ἱερεῦσι τοῦ τιμωμένου παρ' αὐτοῖς θεοῦ πειθαρχεῖν, ὄντας δὲ τούτους ἀπογόνους τῶν ἱερέων εἰς ἄλλην μετάγειν ἀρχὴν τὸ ἔθνος ζητῆσαι, ὅπως καὶ δοῦλον γένοιτο." 14.41 οὐ μὴν ̔Ηρώδης τούτων πραττομένων ἠρέμει, δέκα δὲ σπείρας ἀναλαβών, ὧν πέντε μὲν ̔Ρωμαίων, πέντε δὲ ̓Ιουδαίων ἦσαν, καὶ μισθοφόρους μιγάδας πρὸς οἷς ὀλίγους τῶν ἱππέων ἐπὶ ̔Ιεριχοῦντα παραγίνεται, καὶ τὴν μὲν πόλιν ἐκλελειμμένην καταλαβών, πεντακοσίους δὲ τὰ ἄκρα κατειληφότας σὺν γυναιξὶν καὶ γενεαῖς, τούτους μὲν ἀπέλυσεν λαβών, ̔Ρωμαῖοι δὲ εἰσπεσόντες διήρπασαν τὴν πόλιν μεσταῖς ἐπιτυγχάνοντες παντοίων κειμηλίων ταῖς οἰκίαις.
16.162 “Καῖσαρ Σεβαστὸς ἀρχιερεὺς δημαρχικῆς ἐξουσίας λέγει. ἐπειδὴ τὸ ἔθνος τὸ τῶν ̓Ιουδαίων εὐχάριστον εὑρέθη οὐ μόνον ἐν τῷ ἐνεστῶτι καιρῷ ἀλλὰ καὶ ἐν τῷ προγεγενημένῳ καὶ μάλιστα ἐπὶ τοῦ ἐμοῦ πατρὸς αὐτοκράτορος Καίσαρος πρὸς τὸν δῆμον τὸν ̔Ρωμαίων ὅ τε ἀρχιερεὺς αὐτῶν ̔Υρκανός,
20.229 τὸ γὰρ πρῶτον ἕως τοῦ βίου τελευτῆς τὰς ἀρχιερωσύνας εἶχον, ὕστερον δὲ καὶ παρὰ ζώντων διεδέχοντο. οἱ τοίνυν δεκατρεῖς οὗτοι τῶν δύο παίδων ̓Ααρῶνος ὄντες ἔγγονοι κατὰ διαδοχὴν τὴν τιμὴν παρελάμβανον. ἐγένετο δὲ αὐτῶν ἀριστοκρατικὴ μὲν ἡ πρώτη πολιτεία, μετὰ ταύτην δὲ μοναρχία, βασιλέων δὲ τρίτη.
20.251 καὶ τινὲς μὲν αὐτῶν ἐπολιτεύσαντο ἐπί τε ̔Ηρώδου βασιλεύοντος καὶ ἐπὶ ̓Αρχελάου τοῦ παιδὸς αὐτοῦ, μετὰ δὲ τὴν τούτων τελευτὴν ἀριστοκρατία μὲν ἦν ἡ πολιτεία, τὴν δὲ προστασίαν τοῦ ἔθνους οἱ ἀρχιερεῖς ἐπεπίστευντο. περὶ μὲν οὖν τῶν ἀρχιερέων ἱκανὰ ταῦτα.'" None | sup>
4.218 But if these judges be unable to give a just sentence about the causes that come before them, (which case is not unfrequent in human affairs,) let them send the cause undetermined to the holy city, and there let the high priest, the prophet, and the sanhedrim, determine as it shall seem good to them.
4.223 17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually; 4.224 let him submit to the laws, and esteem God’s commands to be his highest wisdom; but let him do nothing without the high priest and the votes of the senators: let him not have a great number of wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his state be inconsistent with your welfare.
4.304 Accordingly, he delivered these books to the priest, with the ark; into which he also put the ten commandments, written on two tables. He delivered to them the tabernacle also, and exhorted the people, that when they had conquered the land, and were settled in it, they should not forget the injuries of the Amalekites, but make war against them, and inflict punishment upon them for what mischief they did them when they were in the wilderness;
5.234 and when he had got money of such of them as were eminent for many instances of injustice, he came with them to his father’s house, and slew all his brethren, except Jotham, for he had the good fortune to escape and be preserved; but Abimelech made the government tyrannical, and constituted himself a lord, to do what he pleased, instead of obeying the laws; and he acted most rigidly against those that were the patrons of justice.
6.33 Now these men afford us an evident example and demonstration how some children are not of the like dispositions with their parents; but sometimes perhaps good and moderate, though born of wicked parents; and sometimes showing themselves to be wicked, though born of good parents:
6.33 for this sort of necromantic women that bring up the souls of the dead, do by them foretell future events to such as desire them. And one of his servants told him that there was such a woman in the city Endor, but was known to nobody in the camp; hereupon Saul put off his royal apparel, and took two of those his servants with him, whom he knew to be most faithful to him, and came to Endor to the woman, and entreated her to act the part of a fortune-teller, and to bring up such a soul to him as he should name to her.
6.35 3. But the people, upon these injuries offered to their former constitution and government by the prophet’s sons, were very uneasy at their actions, and came running to the prophet, who then lived at the city Ramah, and informed him of the transgressions of his sons; and said, That as he was himself old already, and too infirm by that age of his to oversee their affairs in the manner he used to do,
6.35 I could say more than this about Saul and his courage, the subject affording matter sufficient; but that I may not appear to run out improperly in his commendation, I return again to that history from which I made this digression. 6.36 And when the high priest bade him to pursue after them, he marched apace, with his four hundred men, after the enemy; and when he was come to a certain brook called Besor, and had lighted upon one that was wandering about, an Egyptian by birth, who was almost dead with want and famine, (for he had continued wandering about without food in the wilderness three days,) he first of all gave him sustece, both meat and drink, and thereby refreshed him. He then asked him to whom he belonged, and whence he came. 6.36 o they begged of him, and entreated him, to appoint some person to be king over them, who might rule over the nation, and avenge them of the Philistines, who ought to be punished for their former oppressions. These words greatly afflicted Samuel, on account of his innate love of justice, and his hatred to kingly government, for he was very fond of an aristocracy, as what made the men that used it of a divine and happy disposition;
6.39 “So I command thee to ordain them such a one as I shall name beforehand to be their king, when thou hast first described what mischiefs kingly government will bring upon them, and openly testified before them into what a great change of affairs they are hasting.”
6.84 for in the days of Moses, and his disciple Joshua, who was their general, they continued under an aristocracy; but after the death of Joshua, for eighteen years in all, the multitude had no settled form of government, but were in an anarchy; 6.85 after which they returned to their former government, they then permitted themselves to be judged by him who appeared to be the best warrior and most courageous, whence it was that they called this interval of their government the Judges.
12.3.3 And when Judas saw their camp, and how numerous their enemies were, he persuaded his own soldiers to be of good courage, and exhorted them to place their hopes of victory in God, and to make supplication to him, according to the custom of their country, clothed in sackcloth; and to show what was their usual habit of supplication in the greatest dangers, and thereby to prevail with God to grant you the victory over your enemies.
12.3.3 And while these princes ambitiously strove one against another, every one for his own principality, it came to pass that there were continual wars, and those lasting wars too; and the cities were sufferers, and lost a great many of their inhabitants in these times of distress, insomuch that all Syria, by the means of Ptolemy the son of Lagus, underwent the reverse of that denomination of Savior, which he then had.
12.3.3 Out of regard therefore to justice, and out of pity to those that have been tyrannized over, contrary to equity, I enjoin those that have such Jews in their service to set them at liberty, upon the receipt of the before-mentioned sum; and that no one use any deceit about them, but obey what is here commanded.
14.41 However, Herod was not idle in the mean time, for he took ten bands of soldiers, of whom five were of the Romans, and five of the Jews, with some mercenaries among them, and with some few horsemen, and came to Jericho; and as they found the city deserted, but that five hundred of them had settled themselves on the tops of the hills, with their wives and children, those he took and sent away; but the Romans fell upon the city, and plundered it, and found the houses full of all sorts of good things.
14.41 and there it was that he heard the causes of the Jews, and of their governors Hyrcanus and Aristobulus, who were at difference one with another, as also of the nation against them both, which did not desire to be under kingly’ government, because the form of government they received from their forefathers was that of subjection to the priests of that God whom they worshipped; and they complained, that though these two were the posterity of priests, yet did they seek to change the government of their nation to another form, in order to enslave them.
16.162 2. “Caesar Augustus, high priest and tribune of the people, ordains thus: Since the nation of the Jews hath been found grateful to the Roman people, not only at this time, but in time past also, and chiefly Hyrcanus the high priest, under my father Caesar the emperor,
20.229 for at the first they held the high priesthood till the end of their life, although afterward they had successors while they were alive. Now these thirteen, who were the descendants of two of the sons of Aaron, received this dignity by succession, one after another; for their form of government was an aristocracy, and after that a monarchy, and in the third place the government was regal.
20.251 Some of these were the political governors of the people under the reign of Herod, and under the reign of Archelaus his son, although, after their death, the government became an aristocracy, and the high priests were intrusted with a dominion over the nation. And thus much may suffice to be said concerning our high priests.' ' None |
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70. Josephus Flavius, Jewish War, 1.208-1.211, 2.122, 2.134, 2.139, 2.147-2.150, 6.124 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Community Rule • Dead Sea Scrolls, Community Rule • Hasmonean Rule/Rulers • Josephus Essenes, leadership and rulers • Judaea, region of,Sabbath, rules of • Temple, Regulations
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 194, 195; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 483; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 299, 329; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 391, 402; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 78, 80, 81, 106, 108, 197, 198; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 114
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1.208 ̓Αμήχανον δ' ἐν εὐπραγίαις φθόνον διαφυγεῖν: ̔Υρκανὸς γοῦν ἤδη μὲν καὶ καθ' ἑαυτὸν ἡσυχῆ πρὸς τὸ κλέος τῶν νεανίσκων ἐδάκνετο, μάλιστα δὲ ἐλύπει τὰ ̔Ηρώδου κατορθώματα καὶ κήρυκες ἐπάλληλοι τῆς καθ' ἕκαστον εὐδοξίας προστρέχοντες πολλοὶ δὲ τῶν ἐν τοῖς βασιλείοις βασκάνων ἠρέθιζον, οἷς ἢ τὸ τῶν παίδων ἢ τὸ ̓Αντιπάτρου σωφρονικὸν προσίστατο," "1.209 λέγοντες ὡς ̓Αντιπάτρῳ καὶ τοῖς υἱοῖς αὐτοῦ παραχωρήσας τῶν πραγμάτων καθέζοιτο τοὔνομα μόνον βασιλέως ἔχων ἔρημον ἐξουσίας. καὶ μέχρι τοῦ πλανηθήσεται καθ' ἑαυτοῦ βασιλεῖς ἐπιτρέφων; οὐδὲ γὰρ εἰρωνεύεσθαι τὴν ἐπιτροπὴν αὐτοὺς ἔτι, φανεροὺς δὲ εἶναι δεσπότας παρωσαμένους ἐκεῖνον, εἴ γε μήτε ἐντολὰς δόντος μήτε ἐπιστείλαντος αὐτοῦ τοσούτους παρὰ τὸν τῶν ̓Ιουδαίων νόμον ἀνῄρηκεν ̔Ηρώδης: ὅν, εἰ μὴ βασιλεύς ἐστιν ἀλλ' ἔτι ἰδιώτης, δεῖν ἐπὶ δίκην ἥκειν ἀποδώσοντα λόγον αὐτῷ τε καὶ τοῖς πατρίοις νόμοις, οἳ κτείνειν ἀκρίτους οὐκ ἐφιᾶσιν." '1.211 Σέξτος δὲ Καῖσαρ δείσας περὶ τῷ νεανίᾳ, μή τι παρὰ τοῖς ἐχθροῖς ἀποληφθεὶς πάθῃ, πέμπει πρὸς ̔Υρκανὸν τοὺς παραγγελοῦντας διαρρήδην ἀπολύειν ̔Ηρώδην τῆς φονικῆς δίκης. ὁ δὲ καὶ ἄλλως ὡρμημένος, ἠγάπα γὰρ ̔Ηρώδην, ἀποψηφίζεται.' "
2.122 Καταφρονηταὶ δὲ πλούτου, καὶ θαυμάσιον αὐτοῖς τὸ κοινωνικόν, οὐδὲ ἔστιν εὑρεῖν κτήσει τινὰ παρ' αὐτοῖς ὑπερέχοντα: νόμος γὰρ τοὺς εἰς τὴν αἵρεσιν εἰσιόντας δημεύειν τῷ τάγματι τὴν οὐσίαν, ὥστε ἐν ἅπασιν μήτε πενίας ταπεινότητα φαίνεσθαι μήθ' ὑπεροχὴν πλούτου, τῶν δ' ἑκάστου κτημάτων ἀναμεμιγμένων μίαν ὥσπερ ἀδελφοῖς ἅπασιν οὐσίαν εἶναι." "
2.134 Τῶν μὲν οὖν ἄλλων οὐκ ἔστιν ὅ τι μὴ τῶν ἐπιμελητῶν προσταξάντων ἐνεργοῦσι, δύο δὲ ταῦτα παρ' αὐτοῖς αὐτεξούσια, ἐπικουρία καὶ ἔλεος: βοηθεῖν τε γὰρ τοῖς ἀξίοις, ὁπόταν δέωνται, καὶ καθ' ἑαυτοὺς ἐφίεται καὶ τροφὰς ἀπορουμένοις ὀρέγειν. τὰς δὲ εἰς τοὺς συγγενεῖς μεταδόσεις οὐκ ἔξεστι ποιεῖσθαι δίχα τῶν ἐπιτρόπων." "
2.139 πρὶν δὲ τῆς κοινῆς ἅψασθαι τροφῆς ὅρκους αὐτοῖς ὄμνυσι φρικώδεις, πρῶτον μὲν εὐσεβήσειν τὸ θεῖον, ἔπειτα τὰ πρὸς ἀνθρώπους δίκαια φυλάξειν καὶ μήτε κατὰ γνώμην βλάψειν τινὰ μήτε ἐξ ἐπιτάγματος, μισήσειν δ' ἀεὶ τοὺς ἀδίκους καὶ συναγωνιεῖσθαι τοῖς δικαίοις:" "
2.147 καὶ τὸ πτύσαι δὲ εἰς μέσους ἢ τὸ δεξιὸν μέρος φυλάσσονται καὶ ταῖς ἑβδομάσιν ἔργων ἐφάπτεσθαι διαφορώτατα ̓Ιουδαίων ἁπάντων: οὐ μόνον γὰρ τροφὰς ἑαυτοῖς πρὸ μιᾶς ἡμέρας παρασκευάζουσιν, ὡς μὴ πῦρ ἐναύοιεν ἐκείνην τὴν ἡμέραν, ἀλλ' οὐδὲ σκεῦός τι μετακινῆσαι θαρροῦσιν οὐδὲ ἀποπατεῖν." "2.148 ταῖς δ' ἄλλαις ἡμέραις βόθρον ὀρύσσοντες βάθος ποδιαῖον τῇ σκαλίδι, τοιοῦτον γάρ ἐστιν τὸ διδόμενον ὑπ' αὐτῶν ἀξινίδιον τοῖς νεοσυστάτοις, καὶ περικαλύψαντες θοιμάτιον, ὡς μὴ τὰς αὐγὰς ὑβρίζοιεν τοῦ θεοῦ, θακεύουσιν εἰς αὐτόν." "2.149 ἔπειτα τὴν ἀνορυχθεῖσαν γῆν ἐφέλκουσιν εἰς τὸν βόθρον: καὶ τοῦτο ποιοῦσι τοὺς ἐρημοτέρους τόπους ἐκλεγόμενοι. καίπερ δὴ φυσικῆς οὔσης τῆς τῶν λυμάτων ἐκκρίσεως ἀπολούεσθαι μετ' αὐτὴν καθάπερ μεμιασμένοις ἔθιμον." "
6.124 Τίτος δὲ ὑπερπαθήσας πάλιν ἐξωνείδιζε τοὺς περὶ τὸν ̓Ιωάννην, λέγων “ἆρ' οὐχ ὑμεῖς, ὦ μιαρώτατοι, τὸν δρύφακτον τοῦτον προεβάλεσθε τῶν ἁγίων;" " None | sup>
1.208 6. However, he found it impossible to escape envy in such his prosperity; for the glory of these young men affected even Hyrcanus himself already privately, though he said nothing of it to anybody; but what he principally was grieved at was the great actions of Herod, and that so many messengers came one before another, and informed him of the great reputation he got in all his undertakings. There were also many people in the royal palace itself who inflamed his envy at him; those, I mean, who were obstructed in their designs by the prudence either of the young men, or of Antipater. 1.209 These men said, that by committing the public affairs to the management of Antipater and of his sons, he sat down with nothing but the bare name of a king, without any of its authority; and they asked him how long he would so far mistake himself, as to breed up kings against his own interest; for that they did not now conceal their government of affairs any longer, but were plainly lords of the nation, and had thrust him out of his authority; that this was the case when Herod slew so many men without his giving him any command to do it, either by word of mouth, or by his letter, and this in contradiction to the law of the Jews; who therefore, in case he be not a king, but a private man, still ought to come to his trial, and answer it to him, and to the laws of his country, which do not permit anyone to be killed till he had been condemned in judgment. 1.211 However, Sextus Caesar was in fear for the young man, lest he should be taken by his enemies, and brought to punishment; so he sent some to denounce expressly to Hyrcanus that he should acquit Herod of the capital charge against him; who acquitted him accordingly, as being otherwise inclined also so to do, for he loved Herod.
2.122 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren.
2.134 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators.
2.139 And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous;
2.147 They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148 Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149 after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them.
6.124 4. Now Titus was deeply affected with this state of things, and reproached John and his party, and said to them, “Have not you, vile wretches that you are, by our permission, put up this partition-wall before your sanctuary?' ' None |
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71. Josephus Flavius, Against Apion, 1.54, 2.165, 2.184-2.188 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God, king/ruler • Hasmonean Rule/Rulers • Israel, biblical, high-priestly rule of • rule, passim, of god • rulers number of, philosophers-rulers (or -kings)
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 137; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 341, 342; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 18; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 357
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1.54 τοῖς γεγονόσιν ἢ παρὰ τῶν εἰδότων πυνθανόμενον. ὅπερ ἐγὼ μάλιστα περὶ ἀμφοτέρας νομίζω πεποιηκέναι τὰς πραγματείας: τὴν μὲν γὰρ ἀρχαιολογίαν, ὥσπερ ἔφην, ἐκ τῶν ἱερῶν γραμμάτων μεθερμήνευκα γεγονὼς ἱερεὺς ἐκ γένους καὶ μετεσχηκὼς τῆς φιλοσοφίας' "
2.165 τοῖς πλήθεσιν ἐπέτρεψαν τὴν ἐξουσίαν τῶν πολιτευμάτων. ὁ δ' ἡμέτερος νομοθέτης εἰς μὲν τούτων οὐδοτιοῦν ἀπεῖδεν, ὡς δ' ἄν τις εἴποι βιασάμενος τὸν λόγον θεοκρατίαν ἀπέδειξε τὸ πολίτευμα" "
2.184 ̔Ημῖν δὲ τοῖς πεισθεῖσιν ἐξ ἀρχῆς τεθῆναι τὸν νόμον κατὰ θεοῦ βούλησιν οὐδ' εὐσεβὲς ἦν τοῦτον μὴ φυλάττειν: τί γὰρ αὐτοῦ τις ἂν μετακινήσειεν ἢ τί κάλλιον ἐξεῦρεν ἢ τί παρ' ἑτέρων ὡς ἄμεινον μετήνεγκεν; ἆρά γε τὴν ὅλην κατάστασιν τοῦ πολιτεύματος;" '2.185 καὶ τίς ἂν καλλίων ἢ δικαιοτέρα γένοιτο τῆς θεὸν μὲν ἡγεμόνα τῶν ὅλων πεποιημένης, τοῖς ἱερεῦσι δὲ κοινῇ μὲν τὰ μέγιστα διοικεῖν ἐπιτρεπούσης, τῷ δὲ πάντων ἀρχιερεῖ πάλιν αὖ πεπιστευκυίας' "2.186 τὴν τῶν ἄλλων ἱερέων ἡγεμονίαν; οὓς οὐ κατὰ πλοῦτον οὐδέ τισιν ἄλλαις προύχοντας αὐτομάτοις πλεονεξίαις τὸ πρῶτον εὐθὺς ὁ νομοθέτης ἐπὶ τὴν τιμὴν ἔταξεν, ἀλλ' ὅσοι τῶν μετ' αὐτοῦ πειθοῖ τε καὶ σωφροσύνῃ τῶν ἄλλων διέφερον, τούτοις τὴν περὶ τὸν" "2.187 θεὸν μάλιστα θεραπείαν ἐνεχείρισεν. τοῦτο δ' ἦν καὶ τοῦ νόμου καὶ τῶν ἄλλων ἐπιτηδευμάτων ἀκριβὴς ἐπιμέλεια: καὶ γὰρ ἐπόπται πάντων καὶ δικασταὶ τῶν ἀμφισβητουμένων καὶ κολασταὶ τῶν κατεγνωσμένων οἱ ἱερεῖς ἐτάχθησαν." '2.188 Τίς ἂν οὖν ἀρχὴ γένοιτο ταύτης ὁσιωτέρα; τίς δὲ τιμὴ θεῷ μᾶλλον ἁρμόζουσα, παντὸς μὲν τοῦ πλήθους κατεσκευασμένου πρὸς τὴν εὐσέβειαν, ἐξαίρετον δὲ τὴν ἐπιμέλειαν τῶν ἱερέων πεπιστευμένων, ὥσπερ δὲ τελετῆς τινος τῆς ὅλης πολιτείας οἰκονομουμένης;'' None | sup>
1.54 Now, both these methods of knowledge I may very properly pretend to in the composition of both my works; for, as I said, I have translated the Antiquities out of our sacred books; which I easily could do, since I was a priest by my birth, and have studied that philosophy which is contained in those writings;
2.165 but our legislator had no regard to any of these forms, but he ordained our government to be what, by a strained expression, may be termed a Theocracy, by ascribing the authority and the power to God,
2.184 22. But while we are ourselves persuaded that our law was made agreeably to the will of God, it would be impious for us not to observe the same, for what is there in it that any body would change! and what can be invented that is better! or what can we take out of other people’s laws that will exceed it? Perhaps some would have the entire settlement of our government altered. 2.185 And where shall we find a better or more righteous constitution than ours, while this makes us esteem God to be the governor of the universe, and permits the priests in general to be the administrators of the principal affairs, and withal intrusts the government over the other priests to the chief high priest himself! 2.186 which priests our legislator, at their first appointment, did not advance to that dignity for their riches, or any abundance of other possessions, or any plenty they had as the gifts of fortune; but he intrusted the principal management of divine worship to those that exceeded others in an ability to persuade men, and in prudence of conduct. 2.187 These men had the main care of the law and of the other parts of the people’s conduct committed to them; for they were the priests who were ordained to be the inspectors of all, and the judges in doubtful cases, and the punishers of those that were condemned to suffer punishment. 2.188 23. What form of government then can be more holy than this! what more worthy kind of worship can be paid to God than we pay, where the entire body of the people are prepared for religion, where an extraordinary degree of care is required in the priests, and where the whole polity is so ordered as if it were a certain religious solemnity! '' None |
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72. Lucan, Pharsalia, 1.63, 2.322, 7.789-7.794 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hellenistic ruler cult • Nile, rulers and philosophers • fear, as principle of government or ruling device • old (rulers) • one-man rule, and Caesar • rulers and ruled, and Cato the Younger
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 39; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 287; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 31; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 103; Xinyue (2022), Politics and Divinization in Augustan Poetry, 92
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1.63 Whence thou shalt rule the world with power divine. And yet the Northern or the Southern Pole We pray thee, choose not; but in rays direct Vouchsafe thy radiance to thy city Rome. Press thou on either side, the universe Should lose its equipoise: take thou the midst, And weight the scales, and let that part of heaven Where Caesar sits, be evermore serene And smile upon us with unclouded blue. Then may all men lay down their arms, and peace
2.322 Nor Caesar shall in Brutus find a foe. Not till the fight is fought shall Brutus strike, Then strike the victor." Brutus thus; but spake Cato from inmost breast these sacred words: "Chief in all wickedness is civil war, Yet virtue in the paths marked out by fate Treads on securely. Heaven\'s will be the crime To have made even Cato guilty. Who has strength To gaze unawed upon a toppling world? When stars and sky fall headlong, and when earth ' "
7.789 He feared, nor death; but lest upon his fall To quit their chief his soldiers might refuse, And o'er his prostrate corpse a world in arms Might find its ruin: or perchance he wished From Caesar's eager eyes to veil his death. In vain, unhappy! for the fates decree He shall behold, shorn from the bleeding trunk, Again thy visage. And thou, too, his spouse, Beloved Cornelia, didst cause his flight; Thy longed-for features; yet he shall not die " "7.790 When thou art present. Then upon his steed, Though fearing not the weapons at his back, Pompeius fled, his mighty soul prepared To meet his destinies. No groan nor tear, But solemn grief as for the fates of Rome, Was in his visage, and with mien unchanged He saw Pharsalia's woes, above the frowns Or smiles of Fortune; in triumphant days And in his fall, her master. The burden laid of thine impending fate, thou partest free " "7.794 When thou art present. Then upon his steed, Though fearing not the weapons at his back, Pompeius fled, his mighty soul prepared To meet his destinies. No groan nor tear, But solemn grief as for the fates of Rome, Was in his visage, and with mien unchanged He saw Pharsalia's woes, above the frowns Or smiles of Fortune; in triumphant days And in his fall, her master. The burden laid of thine impending fate, thou partest free "' None |
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73. Mishnah, Avot, 1.4, 1.10 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Ambiguity as focus of Mishnaic rule • rulers
Found in books: Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 185; Corley (2002), Ben Sira's Teaching on Friendship, 105, 108
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1.4 יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם קִבְּלוּ מֵהֶם. יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה אוֹמֵר, יְהִי בֵיתְךָ בֵית וַעַד לַחֲכָמִים, וֶהֱוֵי מִתְאַבֵּק בַּעֲפַר רַגְלֵיהֶם, וֶהֱוֵי שׁוֹתֶה בְצָמָא אֶת דִּבְרֵיהֶם:' ' None | sup>
1.4 Yose ben Yoezer (a man) of Zeredah and Yose ben Yoha a man of Jerusalem received the oral tradition from them i.e. Shimon the Righteous and Antigonus. Yose ben Yoezer used to say: let thy house be a house of meeting for the Sages and sit in the very dust of their feet, and drink in their words with thirst.
1.10 Shemaiah and Abtalion received the oral tradition from them. Shemaiah used to say: love work, hate acting the superior, and do not attempt to draw near to the ruling authority.'' None |
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74. Mishnah, Hagigah, 2.2, 2.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Ambiguity as focus of Mishnaic rule • Judaea, region of,Sabbath, rules of • Judiciary deposing the ruler, in rabbinic literature • Purity, regulations
Found in books: Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 185; Flatto (2021), The Crown and the Courts, 169, 178, 182; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 232; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 197
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2.2 יוֹסֵי בֶּן יוֹעֶזֶר אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, יוֹסֵי בֶּן יוֹחָנָן אוֹמֵר לִסְמוֹךְ. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, נִתַּאי הָאַרְבֵּלִי אוֹמֵר לִסְמוֹךְ. יְהוּדָה בֶּן טַבַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, שִׁמְעוֹן בֶּן שָׁטָח אוֹמֵר לִסְמוֹךְ. שְׁמַעְיָה אוֹמֵר לִסְמוֹךְ. אַבְטַלְיוֹן אוֹמֵר שֶׁלֹּא לִסְמוֹךְ. הִלֵּל וּמְנַחֵם לֹא נֶחְלְקוּ. יָצָא מְנַחֵם, נִכְנַס שַׁמַּאי. שַׁמַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, הִלֵּל אוֹמֵר לִסְמוֹךְ. הָרִאשׁוֹנִים הָיוּ נְשִׂיאִים, וּשְׁנִיִּים לָהֶם אַב בֵּית דִּין:
2.6 הַטּוֹבֵל לְחֻלִּין וְהֻחְזַק לְחֻלִּין, אָסוּר לְמַעֲשֵׂר. טָבַל לְמַעֲשֵׂר וְהֻחְזַק לְמַעֲשֵׂר, אָסוּר לִתְרוּמָה. טָבַל לִתְרוּמָה, וְהֻחְזַק לִתְרוּמָה, אָסוּר לְקֹדֶשׁ. טָבַל לְקֹדֶשׁ וְהֻחְזַק לְקֹדֶשׁ, אָסוּר לְחַטָּאת. טָבַל לְחָמוּר, מֻתָּר לְקַל. טָבַל וְלֹא הֻחְזַק, כְּאִלּוּ לֹא טָבָל:'' None | sup>
2.2 Yose ben Yoezer says that on a festival the laying of the hands on the head of a sacrifice may not be performed. Yosef ben Joha says that it may be performed. Joshua ben Perahia says that it may not be performed. Nittai the Arbelite says that it may be performed. Judah ben Tabai says that it may not be performed. Shimon ben Shetah says that it may be performed. Shamayah says that it may be performed. Avtalyon says that it may not be performed. Hillel and Menahem did not dispute. Menahem went out, Shammai entered. Shammai says that it may not be performed. Hillel says that it may be performed. The former of each pair were patriarchs and the latter were heads of the court.
2.6 If he immersed for unconsecrated food, and was presumed to be fit to eat unconsecrated food, he is prohibited from eating second tithe. If he immersed for second tithe, and was presumed to be fit to eat second tithe, he is prohibited from eating terumah. If he immersed for terumah, and was presumed to be fit to eat terumah, he is prohibited from eating holy things. If he immersed for holy things, and was presumed to be fit to eat holy things he is prohibited from touching the waters of purification. If one immersed for something possessing a stricter degree of holiness, one is permitted to have contact with something possessing a lighter degree of holiness. If he immersed but without special intention, it is as though he had not immersed.'' None |
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75. Mishnah, Negaim, 13.12 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Community Rule • Maccabees, Rulers
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 194; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 475
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13.12 נִכְנַס לְבֵית הַכְּנֶסֶת, עוֹשִׂים לוֹ מְחִצָּה גְבוֹהָה עֲשָׂרָה טְפָחִים עַל רֹחַב אַרְבַּע אַמּוֹת. נִכְנָס רִאשׁוֹן, וְיוֹצֵא אַחֲרוֹן. כֹּל הַמַּצִּיל צָמִיד פָּתִיל בְּאֹהֶל הַמֵּת, מַצִּיל צָמִיד פָּתִיל בְּבַיִת הַמְנֻגָּע. וְכֹל הַמַּצִּיל מְכֻסֶּה בְאֹהֶל הַמֵּת, מַצִּיל מְכֻסֶּה בְּבַיִת הַמְנֻגָּע, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, כֹּל הַמַּצִּיל צָמִיד פָּתִיל בְּאֹהֶל הַמֵּת, מַצִּיל מְכֻסֶּה בְּבַיִת הַמְנֻגָּע. כֹּל הַמַּצִּיל מְכֻסֶּה בְאֹהֶל הַמֵּת, אֲפִלּוּ מְגֻלֶּה בְּבַיִת הַמְנֻגָּע, טָהוֹר:'' None | sup>
13.12 If he enters a synagogue, a partition ten handbreadths high and four cubits wide must be made for him. He should enter first and come out last. Any vessel that affords protection by having a tightly fitting cover in the tent of a corpse affords protection by a tightly fitting cover in the house of one afflicted by a nega, And whatsoever affords protection when covered in the tent of a corpse affords protection when covered in the house of one afflicted with a nega, the words of Rabbi Meir. Rabbi Yose says: any vessel that affords protection by having a tightly fitting cover in the tent of a corpse affords protection when covered in the house of one afflicted with a nega; and whatsoever affords protection when covered in the tent of a corpse remains clean even when uncovered in a leprous house.'' None |
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76. Mishnah, Rosh Hashanah, 2.9 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Judiciary deposing the ruler, in rabbinic literature • Judiciary deposing the ruler, leveling the court • Judiciary deposing the ruler, seating configuration • Judiciary deposing the ruler, thin traces of a hierarchy and the Ab Bet Din • rulings, Tannaitic • rulings, halakhic, acceptance of
Found in books: Flatto (2021), The Crown and the Courts, 173, 175; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 187, 188
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2.9 שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:'' None | sup>
2.9 Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are proclaimed at their proper time or not at their proper time, I have no other appointed times save these. He Rabbi Joshua then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He Rabbi Joshua took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision.'' None |
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77. Mishnah, Sanhedrin, 2.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Hasmonean Rule/Rulers • Judiciary deposing the ruler • Judiciary deposing the ruler, in rabbinic literature • Judiciary deposing the ruler, judging the ruler • Judiciary deposing the ruler, law as a check on power • Judiciary deposing the ruler, seating configuration • Judiciary deposing the ruler, thin traces of a hierarchy and the Ab Bet Din • Rule of law • Yerushalmi judging the ruler
Found in books: Flatto (2021), The Crown and the Courts, 175, 184, 190, 191, 193; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 301
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2.2 הַמֶּלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ, לֹא מֵעִיד וְלֹא מְעִידִין אוֹתוֹ, לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ. לֹא מְיַבֵּם וְלֹא מְיַבְּמִין לְאִשְׁתּוֹ. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה לַחֲלֹץ אוֹ לְיַבֵּם, זָכוּר לָטוֹב. אָמְרוּ לוֹ, אֵין שׁוֹמְעִין לוֹ. וְאֵין נוֹשְׂאִין אַלְמָנָתוֹ. רַבִּי יְהוּדָה אוֹמֵר, נוֹשֵׂא הַמֶּלֶךְ אַלְמָנָתוֹ שֶׁל מֶלֶךְ, שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁנָּשָׂא אַלְמָנָתוֹ שֶׁל שָׁאוּל, שֶׁנֶּאֱמַר (שמואל ב יב) וָאֶתְּנָה לְךָ אֶת בֵּית אֲדֹנֶיךָ וְאֶת נְשֵׁי אֲדֹנֶיךָ בְּחֵיקֶךָ:'' None | sup>
2.2 The king can neither judge nor be judged, he cannot testify and others cannot testify against him. He may not perform halitzah, nor may others perform halitzah for his wife. He may not contract levirate marriage nor may his brothers contract levirate marriage with his wife. Rabbi Judah says: “If he wished to perform halitzah or to contract levirate marriage his memory is a blessing.” They said to him: “They should not listen to him.” None may marry his widow. Rabbi Judah says: “The king may marry the widow of a king, for so have we found it with David, who married the widow of Saul, as it says, “And I gave you my master’s house and my master’s wives into your embrace” (II Samuel 12:8).'' None |
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78. New Testament, 1 John, 2.13-2.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Rule/Ruler, This world, of • World, Ruler of this
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 184; Levison (2023), The Greek Life of Adam and Eve. 487
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2.13 γράφω ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπʼ ἀρχῆς· γράφω ὑμῖν, νεανίσκοι, ὅτι νενικήκατε τὸν πονηρόν. 2.14 ἔγραψα ὑμῖν, παιδία, ὅτι ἐγνώκατε τὸν πατέρα· ἔγραψα ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπʼ ἀρχῆς· ἔγραψα ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε καὶ ὁ λόγος τοῦ θεοῦ ἐν ὑμῖν μένει καὶ νενικήκατε τὸν πονηρόν.'' None | sup>
2.13 I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father. 2.14 I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. '' None |
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79. New Testament, 1 Corinthians, 1.18, 1.21, 1.24, 2.1, 2.4, 2.6-2.8, 2.10, 3.18, 3.21, 4.1, 8.6, 12.12-12.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God, Lord of heaven and earth, ruler • Rule of faith • Rule/Ruler • Ruler of the world • Rulers • Tyconius, Donatist exegete, Book of Rules • knowledge, ruling • prostitution, regulation • rulers of the present aeon • world in Paul, under Satans rule
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 433; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 337; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 96, 97; Esler (2000), The Early Christian World, 967; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 227, 230, 231, 233, 238; Levison (2023), The Greek Life of Adam and Eve. 903; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 102; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 117, 131
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1.18 Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστίν, τοῖς δὲ σωζομένοις ἡμῖν δύναμις θεοῦ ἐστίν.
1.21 ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν θεόν, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας.
1.24 αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν.
2.1 Κἀγὼ ἐλθὼν πρὸς ὑμᾶς, ἀδελφοί, ἦλθον οὐ καθʼ ὑπεροχὴν λόγου ἢ σοφίας καταγγέλλων ὑμῖν τὸ μυστήριον τοῦ θεοῦ,
2.4 καὶ ὁ λόγος μου καὶ τὸ κήρυγμά μου οὐκ ἐν πιθοῖς σοφίας λόγοις ἀλλʼ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως,
2.6 Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.7 ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· 2.8 ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν·
2.10 ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ.
3.18 Μηδεὶς ἑαυτὸν ἐξαπατάτω· εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός,
3.21 ὥστε μηδεὶς καυχάσθω ἐν ἀνθρώποις·
4.1 Οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ.
8.6 ἀλλʼ ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις·
1
2.12 Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· 1
2.13 καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. 1
2.14 καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά. ἐὰν εἴπῃ ὁ πούς 1
2.15 Ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· καὶ ἐὰν εἴπῃ τὸ οὖς 1
2.16 Ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· 1
2.17 εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις; 1
2.18 νῦν δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν, ἐν τῷ σώματι καθὼς ἠθέλησεν. 1
2.19 εἰ δὲ ἦν τὰ πάνταἓν μέλος, ποῦ τὸ σῶμα; 12.20 νῦν δὲ πολλὰ μέλη, ἓν δὲ σῶμα. οὐ δύναται δὲ ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί 12.21 Χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν Χρείαν ὑμῶν οὐκ ἔχω· 12.22 ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν, 12.23 καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει, 12.24 τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλὰ ὁ θεὸς συνεκέρασεν τὸ σῶμα, τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν, 12.25 ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη. 12.26 καὶ εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται μέλος, συνχαίρει πάντα τὰ μέλη.'' None | sup>
1.18 For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God.' "
1.21 For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe." 1.24 but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God.' "
2.1 When I came to you, brothers, I didn't come with excellence ofspeech or of wisdom, proclaiming to you the testimony of God." 2.4 My speech and my preaching were not in persuasivewords of human wisdom, but in demonstration of the Spirit and of power,
2.6 We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.' "2.7 But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," "2.8 which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory."
2.10 But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God.
3.18 Letno one deceive himself. If anyone thinks that he is wise among you inthis world, let him become a fool, that he may become wise.
3.21 Therefore let no one boast in men. For all things are yours,' "
4.1 So let a man think of us as Christ's servants, and stewards ofGod's mysteries." 8.6 yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.
1
2.12 For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 1
2.13 For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 1
2.14 For the body is not one member, but many. 1
2.15 If the foot would say, "Because I\'m not the hand, I\'m not part of thebody," it is not therefore not part of the body. 1
2.16 If the earwould say, "Because I\'m not the eye, I\'m not part of the body," it\'snot therefore not part of the body. 1
2.17 If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 1
2.18 But now God has set the members, each one ofthem, in the body, just as he desired. 1
2.19 If they were all onemember, where would the body be? 12.20 But now they are many members,but one body. 12.21 The eye can\'t tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you." 12.22 No, much rather, those members of the body which seem to be weaker arenecessary. 12.23 Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24 whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part, 12.25 thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26 When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it.'' None |
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80. New Testament, 1 Timothy, 6.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria, kanon termonology and rule of truth • Irenaeus of Lyons, on the rule of truth • Irenaeus of Lyons, on the rule of truth,, Christian authors’ concepts of • Irenaeus of Lyons, on the rule of truth,, kanon language in early church • golden rule
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 152; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 541
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6.12 ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων.'' None | sup>
6.12 Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. '' None |
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81. New Testament, 2 Thessalonians, 3.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Rule/Ruler, This world, of • World, Ruler of this
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 184; Levison (2023), The Greek Life of Adam and Eve. 487
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3.3 Πιστὸς δέ ἐστιν ὁ κύριος, ὃς στηρίξει ὑμᾶς καὶ φυλάξει ἀπὸ τοῦ πονηροῦ.'' None | sup>
3.3 But the Lord is faithful, who will establish you, and guard you from the evil one. '' None |
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82. New Testament, Acts, 15.29 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Animals, Dietary Regulations • Birds, Dietary Regulations • Community Rule ( • Golden Rule
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 227; Stuckenbruck (2007), 1 Enoch 91-108, 367
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15.29 ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. Ἔρρωσθε.'' None | sup>
15.29 that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell."'' None |
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83. New Testament, Ephesians, 5.21, 5.21-6.9, 5.22, 5.23, 5.24, 6.12, 6.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Rule of the Master, scriptural exercises • Rule/Ruler, This world, of • Ruler • World, Ruler of this • regula, rule
Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 143; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 184; Levison (2023), The Greek Life of Adam and Eve. 487; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 203; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 184; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 184
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5.21 ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ.
5.22 Αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὡς τῷ κυρίῳ,
5.23 ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος.
5.24 ἀλλὰ ὡς ἡ ἐκκλησία ὑποτάσσεται τῷ χριστῷ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν παντί.
6.12 ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις.
6.16 ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι·' ' None | sup>
5.21 subjecting yourselves one to another in the fear of Christ.
5.22 Wives, be subject to your own husbands, as to the Lord.
5.23 For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body.
5.24 But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. ' "
6.12 For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. " 6.16 above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. ' ' None |
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84. New Testament, Romans, 1.25, 1.32, 8.29 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God, Lord of heaven and earth, ruler • Regulations, ceremonial • Rule/Ruler • Rule/Ruler, Beasts, of • Rule/Ruler, Human • rulers of the present aeon
Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 96; Levison (2023), The Greek Life of Adam and Eve. 144, 145, 411, 428, 429; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 379
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1.25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν.
1.32 οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν.
8.29 ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·' ' None | sup>
1.25 who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.
1.32 who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them.
8.29 For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. ' ' None |
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85. New Testament, Titus, 1.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Rule/Ruler • rule
Found in books: Levison (2023), The Greek Life of Adam and Eve. 903; Osborne (2001), Irenaeus of Lyons, 147
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1.7 δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ,'' None | sup>
1.7 For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; "" None |
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86. New Testament, John, 12.31, 14.30, 16.11, 17.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Rule/Ruler, Adam, of • Rule/Ruler, This world, of • Ruler of the world • World, Ruler of this
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 184; Levison (2023), The Greek Life of Adam and Eve. 487, 503, 946; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 117
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12.31 νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω·
14.30 οὐκέτι πολλὰ λαλήσω μεθʼ ὑμῶν, ἔρχεται γὰρ ὁ τοῦ κόσμου ἄρχων· καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν,
16.11 περὶ δὲ κρίσεως, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται.
17.15 οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου ἀλλʼ ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ.'' None | sup>
12.31 Now is the judgment of this world. Now the prince of this world will be cast out.
14.30 I will no more speak much with you, for the prince of the world comes, and he has nothing in me.
16.11 about judgment, because the prince of this world has been judged.
17.15 I pray not that you would take them from the world, but that you would keep them from the evil one. '' None |
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87. New Testament, Mark, 1.21-1.28, 2.23-2.28, 3.1-3.6, 3.22, 3.28-3.30 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Judaea, region of,Sabbath, rules of • Roman rule • Rule/Ruler, This world, of • ruler cults
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 250, 255; Levison (2023), The Greek Life of Adam and Eve. 487; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 114; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 119, 197
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1.21 Καὶ εἰσπορεύονται εἰς Καφαρναούμ. Καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν. 1.22 καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς. 1.23 καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν 1.24 λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1.25 καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. 1.26 καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν ἅπαντες, 1.27 ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. 1.28 Καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην την περίχωρον τῆς Γαλιλαίας.
2.23 Καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν διαπορεύεσθαι διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας. 2.24 καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ Ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν; 2.25 καὶ λέγει αὐτοῖς Οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυεὶδ ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετʼ αὐτοῦ; 2.26 πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιάθαρ ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοὺς ἱερεῖς, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν; 2.27 καὶ ἔλεγεν αὐτοῖς Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον· 2.28 ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου.
3.1 Καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα· 3.2 καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ. 3.3 καὶ λέγει τῷ ἀνθρώπῳ τῷ τὴν χεῖρα ἔχοντι ξηράν Ἔγειρε εἰς τὸ μέσον. 3.4 καὶ λέγει αὐτοῖς Ἔξεστιν τοῖς σάββασιν ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων. 3.5 καὶ περιβλεψάμενος αὐτοὺς μετʼ ὀργῆς, συνλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ Ἔκτεινον τὴν χεῖρά σου· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. 3.6 Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.
3.22 καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἰεροσολύμων καταβάντες ἔλεγον ὅτι Βεεζεβοὺλ ἔχει, καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.
3.28 Ἀμὴν λέγω ὑμῖν ὅτι πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων, τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι ὅσα ἐὰν βλασφημήσωσιν· 3.29 ὃς δʼ ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα, ἀλλὰ ἔνοχός ἐστιν αἰωνίου ἁμαρτήματος. 3.30 ὅτι ἔλεγον Πνεῦμα ἀκάθαρτον ἔχει.'' None | sup>
1.21 They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22 They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23 Immediately there was in their synagogue a man with an unclean spirit, and he cried out, 1.24 saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" 1.25 Jesus rebuked him, saying, "Be quiet, and come out of him!" 1.26 The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27 They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!" 1.28 The report of him went out immediately everywhere into all the region of Galilee and its surrounding area.
2.23 It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.24 The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day?" 2.25 He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with him? 2.26 How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him?" 2.27 He said to them, "The Sabbath was made for man, not man for the Sabbath. 2.28 Therefore the Son of Man is lord even of the Sabbath."
3.1 He entered again into the synagogue, and there was a man there who had his hand withered. 3.2 They watched him, whether he would heal him on the Sabbath day, that they might accuse him. 3.3 He said to the man who had his hand withered, "Stand up." 3.4 He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 3.5 When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.6 The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him.
3.22 The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons."' "
3.28 Most assuredly I tell you, all of the sons of men's sins will be forgiven them, including their blasphemies with which they may blaspheme; " '3.29 but whoever may blaspheme against the Holy Spirit never has forgiveness, but is guilty of an eternal sin" 3.30 -- because they said, "He has an unclean spirit."'' None |
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88. New Testament, Matthew, 5.16, 5.19, 5.21-5.48, 6.7, 7.7-7.8, 7.12, 13.19, 15.19, 22.36-22.40, 23.23, 24.29, 25.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Antiochus IV Epiphanes (Seleucid ruler) • Basil of Caesarea, Short Rules • Dead Sea Scrolls, Community Rule • Genesis, legitimation of Herods rule in • God, Lord of heaven and earth, ruler • Golden Rule • Golden rule • Rule of faith • Rule/Ruler, This world, of • Short Rules (Basil of Caesarea) • World, Ruler of this • disarmament rule • rule • rule of truth
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 232, 245, 246; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 241, 255; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 351; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 104; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 92; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 402; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121, 123, 133, 169, 184; Levison (2023), The Greek Life of Adam and Eve. 487; Osborne (2001), Irenaeus of Lyons, 146; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 112; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 185
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5.16 οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς.
5.19 ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δʼ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.
5.21 Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 5.22 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 5.23 ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24 ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 5.25 ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 5.26 ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. 5.27 Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29 εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν· 5.30 καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ. 5.31 Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται. 5.33 Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.34 Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.35 μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἰεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως· 5.36 μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 5.37 ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. 5.38 Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.39 Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα σου, στρέψον αὐτῷ καὶ τὴν ἄλλην· 5.40 καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· 5.41 καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 5.42 τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. 5.43 Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44 Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45 ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.46 ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 5.47 καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 5.48 Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.
6.7 Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται·
7.7 Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 7.8 πᾶς γὰρ ὁ αἰτῶν λαμβάνει καὶ ὁ ζητῶν εὑρίσκει καὶ τῷ κρούοντι ἀνοιγήσεται.
7.12 Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται.
13.19 Παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρὸς καὶ ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ· οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς.
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5.19 ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι.
22.36 Διδάσκαλε, ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ; 22.37 ὁ δὲ ἔφη αὐτῷ Ἀγαπήσεις Κύριον τὸν θεόν σου ἐν ὅλῃ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου· 22.38 αὕτη ἐστὶν ἡ μεγάλη καὶ πρώτη ἐντολή. 22.39 δευτέρα ὁμοία αὕτη Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 22.40 ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ οἱ προφῆται.
23.23 Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν· ταῦτα δὲ ἔδει ποιῆσαι κἀκεῖνα μὴ ἀφεῖναι.
24.29 Εὐθέως δὲ μετὰ τὴν θλίψιν τῶν ἡμερῶν ἐκείνων ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται.
25.13 Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν.'' None | sup>
5.16 Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.
5.19 Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven.
5.21 "You have heard that it was said to the ancient ones, \'You shall not murder;\' and \'Whoever shall murder shall be in danger of the judgment.\ "5.22 But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. " '5.23 "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24 leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25 Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26 Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27 "You have heard that it was said, \'You shall not commit adultery;\ '5.28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29 If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30 If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31 "It was also said, \'Whoever shall put away his wife, let him give her a writing of divorce,\ '5.32 but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33 "Again you have heard that it was said to them of old time, \'You shall not make false vows, but shall perform to the Lord your vows,\ "5.34 but I tell you, don't swear at all: neither by heaven, for it is the throne of God; " '5.35 nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. ' "5.36 Neither shall you swear by your head, for you can't make one hair white or black. " "5.37 But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. " '5.38 "You have heard that it was said, \'An eye for an eye, and a tooth for a tooth.\ "5.39 But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. " '5.40 If anyone sues you to take away your coat, let him have your cloak also. 5.41 Whoever compels you to go one mile, go with him two. ' "5.42 Give to him who asks you, and don't turn away him who desires to borrow from you. " '5.43 "You have heard that it was said, \'You shall love your neighbor, and hate your enemy.\ '5.44 But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45 that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. ' "5.46 For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? " "5.47 If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? " '5.48 Therefore you shall be perfect, just as your Father in heaven is perfect. ' "
6.7 In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. " 7.7 "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 7.8 For everyone who asks receives. He who seeks finds. To him who knocks it will be opened.
7.12 Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. ' "
13.19 When anyone hears the word of the kingdom, and doesn't understand it, the evil one comes, and snatches away that which has been sown in his heart. This is what was sown by the roadside. " 1
5.19 For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies.
22.36 "Teacher, which is the greatest commandment in the law?" 22.37 Jesus said to him, "\'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.\ '22.38 This is the first and great commandment. ' "22.39 A second likewise is this, 'You shall love your neighbor as yourself.' " '22.40 The whole law and the prophets depend on these two commandments."
23.23 "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone.
24.29 But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; ' "
25.13 Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. "' None |
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89. Plutarch, Demetrius, 23.2, 30.5, 41.6 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hellenistic ruler cult • Hellenistic ruler cults • ruler cult, political religion • youth/young (rulers)
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 222, 240; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 177, 207; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 272; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 475
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23.2 ἐπανιὼν δὲ τοὺς ἐντὸς Πυλῶν Ἕλληνας ἠλευθέρου, καὶ Βοιωτοὺς ἐποιήσατο συμμάχους, When Strabo wrote, during the reign of Augustus, the painting was still at Rhodes, where it had been seen and admired by Cicero ( Orat. 2, 5); when the elder Pliny wrote, καὶ Κεγχρέας εἷλε· καὶ Φυλὴν καὶ Πάνακτον, ἐπιτειχίς ματα τῆς Ἀττικῆς ὑπὸ Κασάνδρου φρουρούμενα, καταστρεψάμενος ἀπέδωκε τοῖς Ἀθηναίοις. οἱ δὲ καίπερ ἐκκεχυμένοι πρότερον εἰς αὐτὸν καὶ κατακεχρημένοι πᾶσαν φιλοτιμίαν, ἐξεῦρον ὅμως καὶ τότε πρόσφατοι καὶ καινοὶ ταῖς κολακείαις φανῆναι.
30.5 διόπερ οἱ νοῦν ἔχοντες οὐκ εἰς ἀνδριάντας οὐδὲ γραφὰς οὐδὲ ἀποθεώσεις, ἀλλὰ μᾶλλον εἰς τὰ ἔργα καὶ τὰς πράξεις τὰς ἑαυτῶν ἀποβλέποντες ἢ πιστεύουσιν, ὡς τιμαῖς, ἢ ἀπιστοῦσιν, ὡς ἀνάγκαις· ὡς οἵ γε δῆμοι πολλάκις ἐν αὐταῖς μάλιστα ταῖς τιμαῖς μισοῦσι τοὺς ἀμέτρως καὶ ὑπερόγκως καὶ παρʼ ἀκόντων λαμβάνοντας.' ' None | sup>
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30.5 ' ' None |
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90. Suetonius, Domitianus, 13.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ruler • youth/young (rulers)
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 228; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 222; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 222
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13.2 \xa0With no less arrogance he began as follows in issuing a circular letter in the name of his procurators, "Our Master and our God bids that this be done." And so the custom arose of henceforth addressing him in no other way even in writing or in conversation. He suffered no statues to be set up in his honour in the Capitol, except of gold and silver and of a fixed weight. He erected so many and such huge vaulted passage-ways and arches in the various regions of the city, adorned with chariots and triumphal emblems, that on one of them someone wrote in Greek: "It is enough."'' None |
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91. Tacitus, Annals, 1.5, 1.11, 11.24, 14.3, 14.11, 14.52-14.53, 14.55-14.56 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus, accommodation to rule of • Nile, rulers and philosophers • Rome, duty to rule of • Seneca, and one-man rule • Tacitus, on imperial rule • Tiberius, and one-man rule • imperial rule, and integration • old (rulers) • one-man rule, and Seneca • one-man rule, and Tiberius • one-man rule, and domus Augusta • one-man rule, fragility of • youth/young (rulers)
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 199, 209, 251; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 145; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 54, 155, 156; Isaac (2004), The invention of racism in classical antiquity, 419; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 107, 109, 110, 268; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 244
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1.5 Haec atque talia agitantibus gravescere valetudo Augusti, et quidam scelus uxoris suspectabant. quippe rumor incesserat paucos ante mensis Augustum, electis consciis et comite uno Fabio Maximo, Planasiam vectum ad visendum Agrippam; multas illic utrimque lacrimas et signa caritatis spemque ex eo fore ut iuvenis penatibus avi redderetur: quod Maximum uxori Marciae aperuisse, illam Liviae. gnarum id Caesari; neque multo post extincto Maximo, dubium an quaesita morte, auditos in funere eius Marciae gemitus semet incusantis quod causa exitii marito fuisset. utcumque se ea res habuit, vixdum ingressus Illyricum Tiberius properis matris litteris accitur; neque satis conpertum est spirantem adhuc Augustum apud urbem Nolam an exanimem reppererit. acribus namque custodiis domum et vias saepserat Livia, laetique interdum nuntii vulgabantur, donec provisis quae tempus monebat simul excessisse Augustum et rerum potiri Neronem fama eadem tulit.
1.5 Laeti neque procul Germani agitabant, dum iustitio ob amissum Augustum, post discordiis attinemur. at Romanus agmine propero silvam Caesiam limitemque a Tiberio coeptum scindit, castra in limite locat, frontem ac tergum vallo, latera concaedibus munitus. inde saltus obscuros permeat consultatque ex duobus itineribus breve et solitum sequatur an inpeditius et intemptatum eoque hostibus incautum. delecta longiore via cetera adcelerantur: etenim attulerant exploratores festam eam Germanis noctem ac sollemnibus epulis ludicram. Caecina cum expeditis cohortibus praeire et obstantia silvarum amoliri iubetur: legiones modico intervallo sequuntur. iuvit nox sideribus inlustris, ventumque ad vicos Marsorum et circumdatae stationes stratis etiam tum per cubilia propterque mensas, nullo metu, non antepositis vigiliis: adeo cuncta incuria disiecta erant neque belli timor, ac ne pax quidem nisi languida et soluta inter temulentos.
1.11 Versae inde ad Tiberium preces. et ille varie disserebat de magnitudine imperii sua modestia. solam divi Augusti mentem tantae molis capacem: se in partem curarum ab illo vocatum experiendo didicisse quam arduum, quam subiectum fortunae regendi cuncta onus. proinde in civitate tot inlustribus viris subnixa non ad unum omnia deferrent: plures facilius munia rei publicae sociatis laboribus exsecuturos. plus in oratione tali dignitatis quam fidei erat; Tiberioque etiam in rebus quas non occuleret, seu natura sive adsuetudine, suspensa semper et obscura verba: tunc vero nitenti ut sensus suos penitus abderet, in incertum et ambiguum magis implicabantur. at patres, quibus unus metus si intellegere viderentur, in questus lacrimas vota effundi; ad deos, ad effigiem Augusti, ad genua ipsius manus tendere, cum proferri libellum recitarique iussit. opes publicae continebantur, quantum civium sociorumque in armis, quot classes, regna, provinciae, tributa aut vectigalia, et necessitates ac largitiones. quae cuncta sua manu perscripserat Augustus addideratque consilium coercendi intra terminos imperii, incertum metu an per invidiam.' "
11.24 His atque talibus haud permotus princeps et statim contra disseruit et vocato senatu ita exorsus est: 'maiores mei, quorum antiquissimus Clausus origine Sabina simul in civitatem Romanam et in familias patriciorum adscitus est, hortantur uti paribus consiliis in re publica capessenda, transferendo huc quod usquam egregium fuerit. neque enim ignoro Iulios Alba, Coruncanios Camerio, Porcios Tusculo, et ne vetera scrutemur, Etruria Lucaniaque et omni Italia in senatum accitos, postremo ipsam ad Alpis promotam ut non modo singuli viritim, sed terrae, gentes in nomen nostrum coalescerent. tunc solida domi quies et adversus externa floruimus, cum Transpadani in civitatem recepti, cum specie deductarum per orbem terrae legionum additis provincialium validissimis fesso imperio subventum est. num paenitet Balbos ex Hispania nec minus insignis viros e Gallia Narbonensi transivisse? manent posteri eorum nec amore in hanc patriam nobis concedunt. quid aliud exitio Lacedaemoniis et Atheniensibus fuit, quamquam armis pollerent, nisi quod victos pro alienigenis arcebant? at conditor nostri Romulus tantum sapientia valuit ut plerosque populos eodem die hostis, dein civis habuerit. advenae in nos regnaverunt: libertinorum filiis magistratus mandare non, ut plerique falluntur, repens, sed priori populo factitatum est. at cum Senonibus pugnavimus: scilicet Vulsci et Aequi numquam adversam nobis aciem instruxere. capti a Gallis sumus: sed et Tuscis obsides dedimus et Samnitium iugum subiimus. ac tamen, si cuncta bella recenseas, nullum breviore spatio quam adversus Gallos confectum: continua inde ac fida pax. iam moribus artibus adfinitatibus nostris mixti aurum et opes suas inferant potius quam separati habeant. omnia, patres conscripti, quae nunc vetustissima creduntur, nova fuere: plebeii magistratus post patricios, Latini post plebeios, ceterarum Italiae gentium post Latinos. inveterascet hoc quoque, et quod hodie exemplis tuemur, inter exempla erit.'" 14.3 Igitur Nero vitare secretos eius congressus, abscedentem in hortos aut Tusculanum vel Antiatem in agrum laudare quod otium capesseret. postremo, ubicumque haberetur, praegravem ratus interficere constituit, hactenus consultans, veneno an ferro vel qua alia vi. placuitque primo venenum. sed inter epulas principis si daretur, referri ad casum non poterat tali iam Britannici exitio; et ministros temptare arduum videbatur mulieris usu scelerum adversus insidias intentae; atque ipsa praesumendo remedia munierat corpus. ferrum et caedes quonam modo occultaretur nemo reperiebat; et ne quis illi tanto facinori delectus iussa sperneret metuebat. obtulit ingenium Anicetus libertus, classi apud Misenum praefectus et pueritiae Neronis educator ac mutuis odiis Agrippinae invisus. ergo navem posse componi docet cuius pars ipso in mari per artem soluta effunderet ignaram: nihil tam capax fortuitorum quam mare; et si naufragio intercepta sit, quem adeo iniquum ut sceleri adsignet quod venti et fluctus deliquerint? additurum principem defunctae templum et aras et cetera ostentandae pietati.
14.3 Stabat pro litore diversa acies, densa armis virisque, intercursantibus feminis; in modum Furiarum veste ferali, crinibus deiectis faces praeferebant; Druidaeque circum, preces diras sublatis ad caelum manibus fundentes, novitate aspectus perculere militem ut quasi haerentibus membris immobile corpus vulneribus praeberent. dein cohortationibus ducis et se ipsi stimulantes ne muliebre et fanaticum agmen pavescerent, inferunt signa sternuntque obvios et igni suo involvunt. praesidium posthac impositum victis excisique luci saevis superstitionibus sacri: nam cruore captivo adolere aras et hominum fibris consulere deos fas habebant. haec agenti Suetonio repentina defectio provinciae nuntiatur.
14.11 Adiciebat crimina longius repetita, quod consortium imperii iuraturasque in feminae verba praetorias cohortis idemque dedecus senatus et populi speravisset, ac postquam frustra habita sit, infensa militi patribusque et plebi dissuasisset donativum et congiarium periculaque viris inlustribus struxisset. quanto suo labore perpetratum ne inrumperet curiam, ne gentibus externis responsa daret. temporum quoque Claudianorum obliqua insectatione cuncta eius dominationis flagitia in matrem transtulit, publica fortuna extinctam referens. namque et naufragium narrabat: quod fortuitum fuisse quis adeo hebes inveniretur ut crederet? aut a muliere naufraga missum cum telo unum qui cohortis et classis imperatoris perfringeret? ergo non iam Nero, cuius immanitas omnium questus antibat, sed Seneca adverso rumore erat quod oratione tali confessionem scripsisset.' "14.53 At Seneca crimitium non ignarus, prodentibus iis quibus aliqua honesti cura et familiaritatem eius magis asperte Caesare, tempus sermoni orat et accepto ita incipit: 'quartus decimus annus est, Caesar, ex quo spei tuae admotus sum, octavus ut imperium obtines: medio temporis tantum honorum atque opum in me cumulasti ut nihil felicitati meae desit nisi moderatio eius. utar magnis exemplis nec meae fortunae sed tuae. abavus tuus Augustus Marco Agrippae Mytilenense secretum, C. Maecenati urbe in ipsa velut peregrinum otium permisit; quorum alter bellorum socius, alter Romae pluribus laboribus iactatus ampla quidem sed pro ingentibus meritis praemia acceperant. ego quid aliud munificentiae tuae adhibere potui quam studia, ut sic dixerim, in umbra educata, et quibus claritudo venit, quod iuventae tuae rudimentis adfuisse videor, grande huius rei pretium. at tu gratiam immensam, innumeram pecuniam circumdedisti adeo ut plerumque intra me ipse volvam: egone equestri et provinciali loco ortus proceribus civitatis adnumeror? inter nobilis et longa decora praeferentis novitas mea enituit? ubi est animus ille modicis contentus? talis hortos extruit et per haec suburbana incedit et tantis agrorum spatiis, tam lato faenore exuberat? una defensio occurrit quod muneribus tuis obniti non debui." "
14.55 Ad quae Nero sic ferme respondit: 'quod meditatae orationi tuae statim occurram id primum tui muneris habeo, qui me non tantum praevisa sed subita expedire docuisti. abavus meus Augustus Agrippae et Maecenati usurpare otium post labores concessit, sed in ea ipse aetate cuius auctoritas tueretur quidquid illud et qualecumque tribuisset; ac tamen neutrum datis a se praemiis exuit. bello et periculis meruerant; in iis enim iuventa Augusti versata est: nec mihi tela et manus tuae defuissent in armis agenti; sed quod praesens condicio poscebat, ratione consilio praeceptis pueritiam, dein iuventam meam fovisti. et tua quidem erga me munera, dum vita suppetet, aeterna erunt: quae a me habes, horti et faenus et villae, casibus obnoxia sunt. ac licet multa videantur, plerique haudquaquam artibus tuis pares plura tenuerunt. pudet referre libertinos qui ditiores spectantur: unde etiam mihi rubori est quod praecipuus caritate nondum omnis fortuna antecellis." "14.56 Verum et tibi valida aetas rebusque et fructui rerum sufficiens, et nos prima imperii spatia ingredimur, nisi forte aut te Vitellio ter consuli aut me Claudio postponis et quantum Volusio longa parsimonia quaesivit, tantum in te mea liberalitas explere non potest. quin, si qua in parte lubricum adulescentiae nostrae declinat, revocas ornatumque robur subsidio impensius regis? non tua moderatio, si reddideris pecuniam, nec quies, si reliqueris principem, sed mea avaritia, meae crudelitatis metus in ore omnium versabitur. quod si maxime continentia tua laudetur, non tamen sapienti viro decorum fuerit unde amico infamiam paret inde gloriam sibi recipere.' his adicit complexum et oscula, factus natura et consuetudine exercitus velare odium fallacibus blanditiis. Seneca, qui finis omnium cum domite sermonum, grates agit: sed instituta prioris potentiae commutat, prohibet coetus salutantium, vitat comitantis, rarus per urbem, quasi valetudine infensa aut sapientiae studiis domi attineretur." ' None | sup>
1.5 \xa0While these topics and the like were under discussion, the malady of Augustus began to take a graver turn; and some suspected foul play on the part of his wife. For a rumour had gone the round that, a\xa0few months earlier, the emperor, confiding in a chosen few, and attended only by Fabius Maximus, had sailed for Planasia on a visit to Agrippa. "There tears and signs of affection on both sides had been plentiful enough to raise a hope that the youth might yet be restored to the house of his grandfather. Maximus had disclosed the incident to his wife Marcia; Marcia, to Livia. It had come to the Caesar\'s knowledge; and after the death of Maximus, which followed shortly, possibly by his own hand, Marcia had been heard at the funeral, sobbing and reproaching herself as the cause of her husband\'s destruction." Whatever the truth of the affair, Tiberius had hardly set foot in Illyricum, when he was recalled by an urgent letter from his mother; and it is not certainly known whether on reaching the town of Nola, he found Augustus still breathing or lifeless. For house and street were jealously guarded by Livia\'s ring of pickets, while sanguine notices were issued at intervals, until the measures dictated by the crisis had been taken: then one report announced simultaneously that Augustus had passed away and that Nero was master of the empire. <
1.11 \xa0Then all prayers were directed towards Tiberius; who delivered a variety of reflections on the greatness of the empire and his own diffidence:â\x80\x94 "Only the mind of the deified Augustus was equal to such a burden: he himself had found, when called by the sovereign to share his anxieties, how arduous, how dependent upon fortune, was the task of ruling a world! He thought, then, that, in a state which had the support of so many eminent men, they ought not to devolve the entire duties on any one person; the business of government would be more easily carried out by the joint efforts of a\xa0number." A\xa0speech in this tenor was more dignified than convincing. Besides, the diction of Tiberius, by habit or by nature, was always indirect and obscure, even when he had no wish to conceal his thought; and now, in the effort to bury every trace of his sentiments, it became more intricate, uncertain, and equivocal than ever. But the Fathers, whose one dread was that they might seem to comprehend him, melted in plaints, tears, and prayers. They were stretching their hands to heaven, to the effigy of Augustus, to his own knees, when he gave orders for a document to be produced and read. It contained a statement of the national resources â\x80\x94 the strength of the burghers and allies under arms; the number of the fleets, protectorates, and provinces; the taxes direct and indirect; the needful disbursements and customary bounties catalogued by Augustus in his own hand, with a final clause (due to fear or jealousy?) advising the restriction of the empire within its present frontiers. <
11.24 \xa0Unconvinced by these and similar arguments, the emperor not only stated his objections there and then, but, after convening the senate, addressed it as follows: â\x80\x94 "In my own ancestors, the eldest of whom, Clausus, a Sabine by extraction, was made simultaneously a citizen and the head of a patrician house, I\xa0find encouragement to employ the same policy in my administration, by transferring hither all true excellence, let it be found where it will. For I\xa0am not unaware that the Julii came to us from Alba, the Coruncanii from Camerium, the Porcii from Tusculum; that â\x80\x94\xa0not to scrutinize antiquity â\x80\x94 members were drafted into the senate from Etruria, from Lucania, from the whole of Italy; and that finally Italy itself was extended to the Alps, in order that not individuals merely but countries and nationalities should form one body under the name of Romans. The day of stable peace at home and victory abroad came when the districts beyond the\xa0Po were admitted to citizenship, and, availing ourselves of the fact that our legions were settled throughout the globe, we added to them the stoutest of the provincials, and succoured a weary empire. Is it regretted that the Balbi crossed over from Spain and families equally distinguished from Narbonese Gaul? Their descendants remain; nor do they yield to ourselves in love for this native land of theirs. What else proved fatal to Lacedaemon and Athens, in spite of their power in arms, but their policy of holding the conquered aloof as alien-born? But the sagacity of our own founder Romulus was such that several times he fought and naturalized a people in the course of the same day! Strangers have been kings over us: the conferment of magistracies on the sons of freedmen is not the novelty which it is commonly and mistakenly thought, but a frequent practice of the old commonwealth. â\x80\x94 \'But we fought with the Senones.\' â\x80\x94 Then, presumably, the Volscians and Aequians never drew up a line of battle against us. â\x80\x94 \'We were taken by the Gauls.\' â\x80\x94 But we also gave hostages to the Tuscans and underwent the yoke of the Samnites. â\x80\x94 And yet, if you survey the whole of our wars, not one was finished within a shorter period than that against the Gauls: thenceforward there has been a continuous and loyal peace. Now that customs, culture, and the ties of marriage have blended them with ourselves, let them bring among us their gold and their riches instead of retaining them beyond the pale! All, Conscript Fathers, that is now believed supremely old has been new: plebeian magistrates followed the patrician; Latin, the plebeian; magistrates from the other races of Italy, the Latin. Our innovation, too, will be parcel of the past, and what toâ\x80\x91day we defend by precedents will rank among precedents." <
14.3 \xa0Nero, therefore, began to avoid private meetings with her; when she left for her gardens or the estates at Tusculum and Antium, he commended her intention of resting; finally, convinced that, wherever she might be kept, she was still an incubus, he decided to kill her, debating only whether by poison, the dagger, or some other form of violence. The first choice fell on poison. But, if it was to be given at the imperial table, then the death could not be referred to chance, since Britannicus had already met a similar fate. At the same time, it seemed an arduous task to tamper with the domestics of a woman whose experience of crime had made her vigilant for foul play; and, besides, she had herself fortified her system by taking antidotes in advance. Cold steel and bloodshed no one could devise a method of concealing: moreover, there was the risk that the agent chosen for such an atrocity might spurn his orders. Mother wit came to the rescue in the person of Anicetus the freedman, preceptor of Nero\'s boyish years, and detested by Agrippina with a vigour which was reciprocated. Accordingly, he pointed out that it was possible to construct a ship, part of which could be artificially detached, well out at sea, and throw the unsuspecting passenger overboard:â\x80\x94 "Nowhere had accident such scope as on salt water; and, if the lady should be cut off by shipwreck, who so captious as to read murder into the delinquency of wind and wave? The sovereign, naturally, would assign the deceased a temple and the other displays of filial piety." <
14.11 \xa0He appended a list of charges drawn from the remoter past:â\x80\x94 "She had hoped for a partnership in the empire; for the praetorian cohorts to swear allegiance to a woman; for the senate and people to submit to a like ignominy. Then, her ambition foiled, she had turned against the soldiers, the Fathers and the commons; had opposed the donative and the largess, and had worked for the ruin of eminent citizens. At what cost of labour had he succeeded in preventing her from forcing the door of the senate and delivering her answers to foreign nations!" He made an indirect attack on the Claudian period also, transferring every scandal of the reign to the account of his mother, whose removal he ascribed to the fortunate star of the nation. For even the wreck was narrated: though where was the folly which could believe it accidental, or that a ship-wrecked woman had despatched a solitary man with a weapon to cut his way through the guards and navies of the emperor? The object, therefore, of popular censure was no longer Nero â\x80\x94 whose barbarity transcended all protest â\x80\x94 but Seneca, who in composing such a plea had penned a confession. < 14.53 \xa0Seneca was aware of his maligners: they were revealed from the quarters where there was some little regard for honour, and the Caesar\'s avoidance of his intimacy was becoming marked. He therefore asked to have a time fixed for an interview; it was granted, and he began as follows:â\x80\x94 "It is the fourteenth year, Caesar, since I\xa0was associated with your hopeful youth, the eighth that you have held the empire: in the time between, you have heaped upon me so much of honour and of wealth that all that is lacking to complete my happiness is discretion in its use. I\xa0shall appeal to great precedents, and I\xa0shall draw them not from my rank but from yours. Augustus, the grandfather of your grandfather, conceded to Marcus Agrippa the privacy of Mytilene, and to Gaius Maecenas, within the capital itself, something tantamount to retirement abroad. One had been the partner of his wars, the other had been harassed by more numerous labours at Rome, and each had received his reward â\x80\x94 a\xa0magnificent reward, it is true, but proportioned to immense deserts. For myself, what incentive to your generosity have\xa0I been able to apply except some bookish acquirements, cultivated, I\xa0might say, in the shadows of the cloister? Acquirements to which fame has come because I\xa0am thought to have lent a helping hand in your own first youthful efforts â\x80\x94 a\xa0wage that overpays the service! But you have invested me with measureless influence, with countless riches; so that often I\xa0put the question to myself:â\x80\x94 \'Is it\xa0I, born in the station of a simple knight and a provincial, who am numbered with the magnates of the realm? Among these nobles, wearing their long-descended glories, has my novel name swum into ken? Where is that spirit which found contentment in mediocrity? Building these terraced gardens? â\x80\x94 Pacing these suburban mansions? â\x80\x94 Luxuriating in these broad acres, these world-wide investments?\' â\x80\x94 A\xa0single defence suggests itself â\x80\x94 that I\xa0had not the right to obstruct your bounty. <
14.55 \xa0Nero\'s reply, in effect, was this:â\x80\x94 "If I\xa0am able to meet your studied eloquence with an immediate answer, that is the first part of my debt to you, who have taught me how to express my thought not merely after premeditation but on the spur of the moment. Augustus, the grandfather of my grandfather, allowed Agrippa and Maecenas to rest after their labours, but had himself reached an age, the authority of which could justify whatever boon, and of whatever character, he had bestowed upon them. And even so he stripped neither of the rewards conferred by himself. It was in battle and jeopardy they had earned them, for such were the scenes in which the youth of Augustus moved; and, had my own days been spent in arms, your weapons and your hand would not have failed me; but you did what the actual case demanded, and fostered first my boyhood, then my youth, with reason, advice, and precept. And your gifts to me will be imperishable, so long as life may last; but mine to you â\x80\x94 gardens, capital, and villas â\x80\x94 are vulnerable to accident. They may appear many; but numbers of men, not comparable to you in character have held more. Shame forbids me to mention the freedmen who flaunt a wealth greater than yours! And hence I\xa0even blush that you, who have the first place in my love, do not as yet excel all in fortune. Or is it, by chance, the case that you deem either Seneca lower than Vitellius, who held his three consulates, or Nero lower than Claudius, and that the wealth which years of parsimony won for Volusius is incapable of being attained by my own generosity to you? < 14.56 \xa0"On the contrary, not only is yours a vigorous age, adequate to affairs and to their rewards, but I\xa0myself am but entering the first stages of my sovereignty. Why not recall the uncertain steps of my youth, if here and there they slip, and even more zealously guide and support the manhood which owes its pride to you. Not your moderation, if you give back your riches; not your retirement, if you abandon your prince; by my avarice, and the terrors of my cruelty, will be upon all men\'s lips. And, however much your abnegation may be praised, it will still be unworthy of a sage to derive credit from an act which sullies the fair fame of a friend." He followed his words with an embrace and kisses â\x80\x94 nature had fashioned him and use had trained him to veil his hatred under insidious caresses. Seneca â\x80\x94 such is the end of all dialogues with an autocrat â\x80\x94 expressed his gratitude: but he changed the established routine of his former power, banished the crowds from his antechambers, shunned his attendants, and appeared in the city with a rareness ascribed to his detention at home by adverse health or philosophic studies. <' ' None |
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92. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Seneca, rulers and ruled in • Seneca, rulers in • one-man rule • sovereignty, individual, of the tyrant / ruler
Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 337; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 13
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93. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Seneca, rulers and ruled in • prostitution, regulation • rulers and ruled, in Petronius • youth/young (rulers)
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 224; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 145, 147; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 101
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94. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Seneca, rulers and ruled in • fear, as principle of government or ruling device • rulers, and stability
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 24, 39; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 91, 92
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95. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • rule, Bibliotheca Traiani • rule, Rome, city of • youth/young (rulers)
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 301; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 210
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96. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Aesopus, and absolute rulers • rule, Rome, city of • youth/young (rulers)
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 359; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 199; Pinheiro et al. (2015), Philosophy and the Ancient Novel, 72
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97. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Rule/Ruler • Ruler of the world • world in Paul, under Satans rule
Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 95; Levison (2023), The Greek Life of Adam and Eve. 411; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 117
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98. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ruler
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 184; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 184
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99. Irenaeus, Refutation of All Heresies, 1.8.1, 1.9.4, 1.10.1-1.10.3, 1.22.1, 2.9.1, 2.25.1, 2.27.1-2.27.2, 2.28.1, 2.28.3-2.28.4, 3.3.1, 3.3.3, 3.4.2, 4.35.4, 5.8.3, 5.20.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria, kanon termonology and rule of truth • Irenaeus of Lyons, on the rule of truth • Irenaeus of Lyons, on the rule of truth,, Christian authors’ concepts of • Irenaeus of Lyons, on the rule of truth,, Philo and • Irenaeus of Lyons, on the rule of truth,, in Adversus haereses • Irenaeus of Lyons, on the rule of truth,, in Demonstration • Irenaeus of Lyons, on the rule of truth,, in non-Christian philosophical discourse • Irenaeus of Lyons, on the rule of truth,, kanon language in early church • Irenaeus of Lyons, on the rule of truth,, rule of faith and • Irenaeus of Lyons, on the rule of truth,, theology shaped by • Justin Martyr, rule of truth and • Origen, rule of truth and • Philo of Alexandria, on rule of truth • Preaching, rule of Truth • Rule of faith • Rules • Tertullian, on rule of truth • dietary regulations • faith, rule of • philosophy/philosophical schools, on rule of truth • rule • rule of faith • rule of faith (regula fidei), and linguistic intuition • rule of faith and the scriptures • rule of truth
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 147, 148, 149, 150, 153, 158, 160, 161, 162; Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96, 241; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 128, 130, 131, 139, 145, 179; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 264; Osborne (2001), Irenaeus of Lyons, 41, 145, 146, 147, 148, 149, 162, 163, 173, 190; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 10
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1.8.1 Such, then, is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge. They gather their views from other sources than the Scriptures; and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth. By transferring passages, and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions. Their manner of acting is just as if one, when a beautiful image of a king has been constructed by some skilful artist out of precious jewels, should then take this likeness of the man all to pieces, should rearrange the gems, and so fit them together as to make them into the form of a dog or of a fox, and even that but poorly executed; and should then maintain and declare that this was the beautiful image of the king which the skilful artist constructed, pointing to the jewels which had been admirably fitted together by the first artist to form the image of the king, but have been with bad effect transferred by the latter one to the shape of a dog, and by thus exhibiting the jewels, should deceive the ignorant who had no conception what a king's form was like, and persuade them that that miserable likeness of the fox was, in fact, the beautiful image of the king. In like manner do these persons patch together old wives' fables, and then endeavour, by violently drawing away from their proper connection, words, expressions, and parables whenever found, to adapt the oracles of God to their baseless fictions. We have already stated how far they proceed in this way with respect to the interior of the Pleroma." 1.9.4 Then, again, collecting a set of expressions and names scattered here and there in Scripture, they twist them, as we have already said, from a natural to a non-natural sense. In so doing, they act like those who bring forward any kind of hypothesis they fancy, and then endeavour to support them out of the poems of Homer, so that the ignorant imagine that Homer actually composed the verses bearing upon that hypothesis, which has, in fact, been but newly constructed; and many others are led so far by the regularly-formed sequence of the verses, as to doubt whether Homer may not have composed them. of this kind is the following passage, where one, describing Hercules as having been sent by Eurystheus to the dog in the infernal regions, does so by means of these Homeric verses,-- for there can be no objection to our citing these by way of illustration, since the same sort of attempt appears in both:-- "Thus saying, there sent forth from his house deeply groaning."-- Od., x. 76. "The hero Hercules conversant with mighty deeds."--Od., xxi. 26. Eurystheus, the son of Sthenelus, descended from Perseus."--Il., 19. 123. "That he might bring from Erebus the dog of gloomy Pluto."--Il., viii. 368. "And he advanced like a mountain-bred lion confident of strength."--Od., vi. 130. "Rapidly through the city, while all his friends followed."--Il., x14. 327. "Both maidens, and youths, and much-enduring old men."--Od., xi. 38. "Mourning for him bitterly as one going forward to death."--Il., x14. 328. "But Mercury and the blue-eyed Minerva conducted him."--Od., xi. 626. "For she knew the mind of her brother, how it laboured with grief."--Il., ii. 409. Now, what simple-minded man, I ask, would not be led away by such verses as these to think that Homer actually framed them so with reference to the subject indicated? But he who is acquainted with the Homeric writings will recognise the verses indeed, but not the subject to which they are applied, as knowing that some of them were spoken of Ulysses, others of Hercules himself, others still of Priam, and others again of Menelaus and Agamemnon. But if he takes them and restores each of them to its proper position, he at once destroys the narrative in question. In like manner he also who retains unchangeable in his heart the rule of the truth which he received by means of baptism, will doubtless recognise the names, the expressions, and the parables taken from the Scriptures, but will by no means acknowledge the blasphemous use which these men make of them. For, though he will acknowledge the gems, he will certainly not receive the fox instead of the likeness of the king. But when he has restored every one of the expressions quoted to its proper position, and has fitted it to the body of the truth, he will lay bare, and prove to be without any foundation, the figment of these heretics.
1.10.1 The Church, though dispersed through our the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: She believes in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His future manifestation from heaven in the glory of the Father "to gather all things in one," and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, "every knee should bow, of things in heaven,, and things in earth, and things under the earth, and that every tongue should confess" to Him, and that He should execute just judgment towards all; that He may send "spiritual wickednesses," and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning of their Christian course, and others from the date of their repentance, and may surround them with everlasting glory. 1.10.2 As I have already observed, the Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully preserves it. She also believes these points of doctrine just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world. But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shineth everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Nor will any one of the rulers in the Churches, however highly gifted he may be in point of eloquence, teach doctrines different from these (for no one is greater than the Master); nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little diminish it. 1.10.3 It does not follow because men are endowed with greater and less degrees of intelligence, that they should therefore change the subject-matter of the faith itself, and should conceive of some other God besides Him who is the Framer, Maker, and Preserver of this universe, (as if He were not sufficient for them), or of another Christ, or another Only-begotten. But the fact referred to simply implies this, that one may more accurately than another bring out the meaning of those things which have been spoken in parables, and accommodate them to the general scheme of the faith; and explain with special clearness the operation and dispensation of God connected with human salvation; and show that God manifested longsuffering in regard to the apostasy of the angels who transgressed, as also with respect to the disobedience of men; and set forth why it is that one and the same God has made some things temporal and some eternal, some heavenly and others earthly; and understand for what reason God, though invisible, manifested Himself to the prophets not under one form, but differently to different individuals; and show why it was that more covets than one were given to mankind; and teach what was the special character of each of these covets; and search out for what reason "God hath concluded every man in unbelief, that He may have mercy upon all;" and gratefully describe on what account the Word of God became flesh and suffered; and relate why the advent of the Son of God took place in these last times, that is, in the end, rather than in the beginning of the world; and unfold what is contained in the Scriptures concerning the end itself, and things to come; and not be silent as to how it is that God has made the Gentiles, whose salvation was despaired of, fellow-heirs, and of the same body, and partakers with the saints; and discourse how it is that "this mortal body shall put on immortality, and this corruptible shall put on incorruption;" and proclaim in what sense God says, "\'That is a people who was not a people; and she is beloved who was not beloved;" and in what sense He says that "more are the children of her that was desolate, than of her who possessed a husband." For in reference to these points, and others of a like nature, the apostle exclaims: "Oh! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past finding out!" But the superior skill spoken of is not found in this, that any one should, beyond the Creator and Framer of the world, conceive of the Enthymesis of an erring AEon, their mother and his, and should thus proceed to such a pitch of blasphemy; nor does it consist in this, that he should again falsely imagine, as being above this fancied being, a Pleroma at one time supposed to contain thirty, and at another time an innumerable tribe of AEons, as these teachers who are destitute of truly divine wisdom maintain; while the Catholic Church possesses one and the same faith throughout the whole world, as we have already said.
1.22.1 The rule of truth which we hold, is, that there is one God Almighty, who made all things by His Word, and fashioned and formed, out of that which had no existence, all things which exist. Thus saith the Scripture, to that effect "By the Word of the Lord were the heavens established, and all the might of them, by the spirit of His mouth." And again, "All things were made by Him, and without Him was nothing made." There is no exception or deduction stated; but the Father made all things by Him, whether visible or invisible, objects of sense or of intelligence, temporal, on account of a certain character given them, or eternal; and these eternal things He did not make by angels, or by any powers separated from His Ennoea. For God needs none of all these things, but is He who, by His Word and Spirit, makes, and disposes, and governs all things, and commands all things into existence,--He who formed the world (for the world is of all),--He who fashioned man,--He who is the God of Abraham, and the God of Isaac, and the God of Jacob, above whom there is no other God, nor initial principle, nor power, nor pleroma,--He is the Father of our Lord Jesus Christ, as we shall prove. Holding, therefore, this rule, we shall easily show, notwithstanding the great variety and multitude of their opinions, that these men have deviated from the truth; for almost all the different sects of heretics admit that there is one God; but then, by their pernicious doctrines, they change this truth into error, even as the Gentiles do through idolatry,--thus proving themselves ungrateful to Him that created them. Moreover, they despise the workmanship of God, speaking against their own salvation, becoming their own bitterest accusers, and being false witnesses against themselves. Yet, reluctant as they may be, these men shall one day rise again in the flesh, to confess the power of Him who raises them from the dead; but they shall not be numbered among the righteous on account of their unbelief.
2.9.1 That God is the Creator of the world is accepted even by those very persons who in many ways speak against Him, and yet acknowledge Him, styling Him the Creator, and an angel, not to mention that all the Scriptures call out to the same effect, and the Lord teaches us of this Father who is in heaven, and no other, as I shall show in the sequel of this work. For the present, however, that proof which is derived from those who allege doctrines opposite to ours, is of itself sufficient,--all men, in fact, consenting to this truth: the ancients on their part preserving with special care, from the tradition of the first-formed man, this persuasion, while they celebrate the praises of one God, the Maker of heaven and earth; others, again, after them, being reminded of this fact by the prophets of God, while the very heathen learned it from creation itself. For even creation reveals Him who formed it, and the very work made suggests Him who made it, and the world manifests Him who ordered it. The Universal Church, moreover, through the whole world, has received this tradition from the apostles.
2.25.1 If any one, however, say in reply to these things, What then? Is it a meaningless and accidental thing, that the positions of names, and the election of the apostles, and the working of the Lord, and the arrangement of created things, are what they are?--we answer them: Certainly not; but with great wisdom and diligence, all things have clearly been made by God, fitted and prepared for their special purposes; and His word formed both things ancient and those belonging to the latest times; and men ought not to connect those things with the number thirty, but to harmonize them with what actually exists, or with fight reason. Nor should they seek to prosecute inquiries respecting God by means of numbers, syllables, and letters. For this is an uncertain mode of proceeding, on account of their varied and diverse systems, and because every sort of hypothesis may at the present day be, in like manner, devised by any one; so that they can derive arguments against the truth from these very theories, inasmuch as they may be turned in many different directions. But, on the contrary, they ought to adapt the numbers themselves, and those things which have been formed, to the true theory lying before them. For system does not spring out of numbers, but numbers from a system; nor does God derive His being from things made, but things made from God. For all things originate from one and the same God.
2.27.1 A sound mind, and one which does not expose its possessor to danger, and is devoted to piety and the love of truth, will eagerly meditate upon those things which God has placed within the power of mankind, and has subjected to our knowledge, and will make advancement in acquaintance with them, rendering the knowledge of them easy to him by means of daily study. These things are such as fall plainly under our observation, and are clearly and unambiguously in express terms set forth in the Sacred Scriptures. And therefore the parables ought not to be adapted to ambiguous expressions. For, if this be not done, both he who explains them will do so without danger, and the parables will receive a like interpretation from all, and the body of truth remains entire, with a harmonious adaptation of its members, and without any collision of its several parts. But to apply expressions which are not clear or evident to interpretations of the parables, such as every one discovers for himself as inclination leads him, is absurd. For in this way no one will possess the rule of truth; but in accordance with the number of persons who explain the parables will be found the various systems of truth, in mutual opposition to each other, and setting forth antagonistic doctrines, like the questions current among the Gentile philosophers. 2.27.2 According to this course of procedure, therefore, man would always be inquiring but never finding, because he has rejected the very method of discovery. And when the Bridegroom comes, he who has his lamp untrimmed, and not burning with the brightness of a steady light, is classed among those who obscure the interpretations of the parables, forsaking Him who by His plain announcements freely imparts gifts to all who come to Him, and is excluded from His marriage-chamber. Since, therefore, the entire Scriptures, the prophets, and the Gospels, can be clearly, unambiguously, and harmoniously understood by all, although all do not believe them; and since they proclaim that one only God, to the exclusion of all others, formed all things by His word, whether visible or invisible, heavenly or earthly, in the water or under the earth, as I have shown from the very words of Scripture; and since the very system of creation to which we belong testifies, by what falls under our notice, that one Being made and governs it,--those persons will seem truly foolish who blind their eyes to such a clear demonstration, and will not behold the light of the announcement made to them; but they put fetters upon themselves, and every one of them imagines, by means of their obscure interpretations of the parables, that he has found out a God of his own. For that there is nothing whatever openly, expressly, and without controversy said in any part of Scripture respecting the Father conceived of by those who hold a contrary opinion, they themselves testify, when they maintain that the Saviour privately taught these same things not to all, but to certain only of His disciples who could comprehend them, and who understood what was intended by Him through means of arguments, enigmas, and parables. They come, in fine, to this, that they maintain there is one Being who is proclaimed as God, and another as Father, He who is set forth as such through means of parables and enigmas.
2.28.1 Having therefore the truth itself as our rule and the testimony concerning God set clearly before us, we ought not, by running after numerous and diverse answers to questions, to cast away the firm and true knowledge of God. But it is much more suitable that we, directing our inquiries after this fashion, should exercise ourselves in the investigation of the mystery and administration of the living God, and should increase in the love of Him who has done, and still does, so great things for us; but never should fall from the belief by which it is most clearly proclaimed that this Being alone is truly God and Father, who both formed this world, fashioned man, and bestowed the faculty of increase on His own creation, and called him upwards from lesser things to those greater ones which are in His own presence, just as He brings an infant which has been conceived in the womb into the light of the sun, and lays up wheat in the barn after He has given it full strength on the stalk. But it is one and the same Creator who both fashioned the womb and created the sun;and one and the same Lord who both reared the stalk of corn, increased and multiplied the wheat, and prepared the barn.
2.28.3 If, therefore, even with respect to creation, there are some things the knowledge of Which belongs only to God, and others which come with in the range of our own knowledge, what ground is there for complaint, if, in regard to those things which we investigate in the Scriptures (which are throughout spiritual), we are able by the grace of God to explain some of them, while we must leave others in the hands of God, and that not only in the present world, but also in that which is to come, so that God should for ever teach, and man should for ever learn the things taught him by God? As the apostle has said on this point, that, when other things have been done away, then these three, "faith, hope, and charity, shall endure." For faith, which has respect to our Master, endures unchangeably, assuring us that there is but one true God, and that we should truly love Him for ever, seeing that He alone is our Father; while we hope ever to be receiving more and more from God, and to learn from Him, because He is good, and possesses boundless riches, a kingdom without end, and instruction that can never be exhausted. If, therefore, according to the rule which I have stated, we leave some questions in the hands of God, we shall both preserve our faith uninjured, and shall continue without danger; and all Scripture, which has been given to us by God, shall be found by us perfectly consistent; and the parables shall harmonize with those passages which are perfectly plain; and those statements the meaning of which is clear, shall serve to explain the parables; and through the many diversified utterances of Scripture there shall be heard one harmonious melody in us, praising in hymns that God who created all things. If, for instance, any one asks, "What was God doing before He made the world?" we reply that the answer to such a question lies with God Himself. For that this world was formed perfect by God, receiving a beginning in time, the Scriptures teach us; but no Scripture reveals to us what God was employed about before this event. The answer therefore to that question remains with God, and it is not proper for us to aim at bringing forward foolish, rash, and blasphemous suppositions in reply to it; so, as by one\'s imagining that he has discovered the origin of matter, he should in reality set aside God Himself who made all things. 2.28.4 For consider, all ye who invent such opinions, since the Father Himself is alone called God, who has a real existence, but whom ye style the Demiurge; since, moreover, the Scriptures acknowledge Him alone as God; and yet again, since the Lord confesses Him alone as His own Father, and knows no other, as I shall show from His very words,-- when ye style this very Being the fruit of defect, and the offspring of ignorance, and describe Him as being ignorant of those things which are above Him, with the various other allegations which you make regarding Him,--consider the terrible blasphemy ye are thus guilty of against Him who truly is God. Ye seem to affirm gravely and honestly enough that ye believe in God; but then, as ye are utterly unable to reveal any other God, ye declare this very Being in whom ye profess to believe, the fruit of defect and the offspring of ignorance. Now this blindness and foolish talking flow to you from the fact that ye reserve nothing for God, but ye wish to proclaim the nativity and production both of God Himself, of His Ennoea, of His Logos, and Life, and Christ; and ye form the idea of these from no other than a mere human experience; not understanding, as I said before, that it is possible, in the case of man, who is a compound being, to speak in this way of the mind of man and the thought of man; and to say that thought (ennoea) springs from mind (sensus), intention (enthymesis) again from thought, and word (logos) from intention (but which logos? for there is among the Greeks one logos which is the principle that thinks, and another which is the instrument by means of which thought is expressed); and to say that a man sometimes is at rest and silent, while at other times he speaks and is active. But since God is all mind, all reason, all active spirit, all light, and always exists one and the same, as it is both beneficial for us to think of God, and as we learn regarding Him from the Scriptures, such feelings and divisions of operation cannot fittingly be ascribed to Him. For our tongue, as being carnal, is not sufficient to minister to the rapidity of the human mind, inasmuch as that is of a spiritual nature, for which reason our word is restrained within us, and is not at once expressed as it has been conceived by the mind, but is uttered by successive efforts, just as the tongue is able to serve it.
3.3.1 It is within the power of all, therefore, in every Church, who may wish to see the truth, to contemplate clearly the tradition of the apostles manifested throughout the whole world; and we are in a position to reckon up those who were by the apostles instituted bishops in the Churches, and to demonstrate the succession of these men to our own times; those who neither taught nor knew of anything like what these heretics rave about. For if the apostles had known hidden mysteries, which they were in the habit of imparting to "the perfect" apart and privily from the rest, they would have delivered them especially to those to whom they were also committing the Churches themselves. For they were desirous that these men should be very perfect and blameless in all things, whom also they were leaving behind as their successors, delivering up their own place of government to these men; which men, if they discharged their functions honestly, would be a great boon to the Church, but if they should fall away, the direst calamity.
3.3.3 The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing in his ears, and their traditions before his eyes. Nor was he alone in this, for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome despatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spake with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolical tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Sorer having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth.
3.4.2 To which course many nations of those barbarians who believe in Christ do assent, having salvation written in their hearts by the Spirit, without paper or ink, and, carefully preserving the ancient tradition, believing in one God, the Creator of heaven and earth, and all things therein, by means of Christ Jesus, the Son of God; who, because of His surpassing love towards His creation, condescended to be born of the virgin, He Himself uniting man through Himself to God, and having suffered under Pontius Pilate, and rising again, and having been received up in splendour, shall come in glory, the Saviour of those who are saved, and the Judge of those who are judged, and sending into eternal fire those who transform the truth, and despise His Father and His advent. Those who, in the absence of written documents, have believed this faith, are barbarians, so far as regards our language; but as regards doctrine, manner, and tenor of life, they are, because of faith, very wise indeed; and they do please God, ordering their conversation in all righteousness, chastity, and wisdom. If any one were to preach to these men the inventions of the heretics, speaking to them in their own language, they would at once stop their ears, and flee as far off as possible, not enduring even to listen to the blasphemous address. Thus, by means of that ancient tradition of the apostles, they do not suffer their mind to conceive anything of the doctrines suggested by the portentous language of these teachers, among whom neither Church nor doctrine has ever been established.
4.35.4 They affirm that certain things still, besides these, were spoken from the Pleroma, but are confuted by those which are referred to in the Scriptures as beating on the advent of Christ. But what these are that are spoken from the Pleroma they are not agreed, but give different answers regarding them. For if any one, wishing to test them, do question one by one with regard to any passage those who are their leading men, he shall find one of them referring the passage in question to the Propator--that is, to Bythus; another attributing it to Arche--that is, to the Only- begotten; another to the Father of all--that is, to the Word; while another, again, will say that it was spoken of that one iron who was formed from the joint contributions of the Aeons in the Pleroma; others will regard the passage as referring to Christ, while another will refer it to the Saviour. One, again, more skilled than these, after a long protracted silence, declares that it was spoken of Horos; another that it signifies the Sophia which is within the Pleroma; another that it announces the mother outside the Pleroma; while another will mention the God who made the world (the Demiurge). Such are the variations existing among them with regard to one passage, holding discordant opinions as to the same Scriptures; and when the same identical passage is read out, they all begin to purse up their eyebrows, and to shake their heads, and they say that they might indeed utter a discourse transcendently lofty, but that all cannot comprehend the greatness of that thought which is implied in it; and that, therefore, among the wise the chief thing is silence. For that Sige (silence) which is above must be typified by that silence which they preserve. Thus do they, as many as they are, all depart from each other, holding so many opinions as to one thing, and bearing about their clever notions in secret within themselves. When, therefore, they shall have agreed among themselves as to the things predicted in the Scriptures, then also shall they be confuted by us. For, though holding wrong opinions, they do in the meanwhile, however, convict themselves, since they are not of one mind with regard to the same words. But as we follow for our teacher the one and only true God, and possess His words as the rule of truth, we do all speak alike with regard to the same things, knowing but one God, the Creator of this universe, who sent the prophets, who led forth the people from the land of Egypt, who in these last times manifested His own Son, that He might put the unbelievers to confusion, and search out the fruit of righteousness.
5.8.3 For the same reason, too, do the prophets compare them to irrational animals, on account of the irrationality of their conduct, saying, "They have become as horses raging for the females; each one of them neighing after his neighbour\'s wife." And again, "Man, when he was in honour, was made like unto cattle." This denotes that, for his own fault, he is likened to cattle, by rivalling their irrational life. And we also, as the custom is, do designate men of this stamp as cattle and irrational beasts.
5.20.1 Now all these heretics are of much later date than the bishops to whom the apostles committed the Churches; which fact I have in the third book taken all pains to demonstrate. It follows, then, as a matter of course, that these heretics aforementioned, since they are blind to the truth, and deviate from the right way, will walk in various roads; and therefore the footsteps of their doctrine are scattered here and there without agreement or connection. But the path of those belonging to the Church circumscribes the whole world, as possessing the sure tradition from the apostles, and gives unto us to see that the faith of all is one and the same, since all receive one and the same God the Father, and believe in the same dispensation regarding the incarnation of the Son of God, and are cognizant of the same gift of the Spirit, and are conversant with the same commandments, and preserve the same form of ecclesiastical constitution, and expect the same advent of the Lord, and await the same salvation of the complete man, that is, of the soul and body. And undoubtedly the preaching of the Church is true and stedfast, in which one and the same way of salvation is shown throughout the whole world. For to her is entrusted the light of God; and therefore the "wisdom" of God, by means of which she saves all men, "is declared in its going forth; it uttereth its voice faithfully in the streets, is preached on the tops of the walls, and speaks continually in the gates of the city." For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.' " None |
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100. Pausanias, Description of Greece, 1.4.4, 1.8.6, 2.33.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Amphiktyony, Delphic, contested rule • Hellenistic kings and rulers • Hellenistic ruler cult • Hellenistic ruler cults • boundary conflicts, regulated through cult • cult, ruler cults • sexual relations in the cultic regulations
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 24; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 431; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 184; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 149, 200; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 91
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1.4.4 οὗτοι μὲν δὴ τοὺς Ἕλληνας τρόπον τὸν εἰρημένον ἔσωζον, οἱ δὲ Γαλάται Πυλῶν τε ἐντὸς ἦσαν καὶ τὰ πολίσματα ἑλεῖν ἐν οὐδενὶ τὰ λοιπὰ ποιησάμενοι Δελφοὺς καὶ τὰ χρήματα. τοῦ θεοῦ διαρπάσαι μάλιστα εἶχον σπουδήν. καί σφισιν αὐτοί τε Δελφοὶ καὶ Φωκέων ἀντετάχθησαν οἱ τὰς πόλεις περὶ τὸν Παρνασσὸν οἰκοῦντες, ἀφίκετο δὲ καὶ δύναμις Αἰτωλῶν· τὸ γὰρ Αἰτωλικὸν προεῖχεν ἀκμῇ νεότητος τὸν χρόνον τοῦτον. ὡς δὲ ἐς χεῖρας συνῄεσαν, ἐνταῦθα κεραυνοί τε ἐφέροντο ἐς τοὺς Γαλάτας καὶ ἀπορραγεῖσαι πέτραι τοῦ Παρνασσοῦ, δείματά τε ἄνδρες ἐφίσταντο ὁπλῖται τοῖς βαρβάροις· τούτων τοὺς μὲν ἐξ Ὑπερβορέων λέγουσιν ἐλθεῖν, Ὑπέροχον καὶ Ἀμάδοκον, τὸν δὲ τρίτον Πύρρον εἶναι τὸν Ἀχιλλέως· ἐναγίζουσι δὲ ἀπὸ ταύτης Δελφοὶ τῆς συμμαχίας Πύρρῳ, πρότερον ἔχοντες ἅτε ἀνδρὸς πολεμίου καὶ τὸ μνῆμα ἐν ἀτιμίᾳ.
1.8.6 τοῦ θεάτρου δὲ ὃ καλοῦσιν Ὠιδεῖον ἀνδριάντες πρὸ τῆς ἐσόδου βασιλέων εἰσὶν Αἰγυπτίων. ὀνόματα μὲν δὴ κατὰ τὰ αὐτὰ Πτολεμαῖοί σφισιν, ἄλλη δὲ ἐπίκλησις ἄλλῳ· καὶ γὰρ Φιλομήτορα καλοῦσι καὶ Φιλάδελφον ἕτερον, τὸν δὲ τοῦ Λάγου Σωτῆρα παραδόντων Ῥοδίων τὸ ὄνομα. τῶν δὲ ἄλλων ὁ μὲν Φιλάδελφός ἐστιν οὗ καὶ πρότερον μνήμην ἐν τοῖς ἐπωνύμοις ἐποιησάμην, πλησίον δέ οἱ καὶ Ἀρσινόης τῆς ἀδελφῆς ἐστιν εἰκών.
2.33.2 Καλαύρειαν δὲ Ἀπόλλωνος ἱερὰν τὸ ἀρχαῖον εἶναι λέγουσιν, ὅτε περ ἦσαν καὶ οἱ Δελφοὶ Ποσειδῶνος· λέγεται δὲ καὶ τοῦτο, ἀντιδοῦναι τὰ χωρία σφᾶς ἀλλήλοις. φασὶ δὲ ἔτι καὶ λόγιον μνημονεύουσιν· ἶσόν τοι Δῆλόν τε Καλαύρειάν τε νέμεσθαι Πυθώ τʼ ἠγαθέην καὶ Ταίναρον ἠνεμόεσσαν. Unknown ἔστι δʼ οὖν Ποσειδῶνος ἱερὸν ἐνταῦθα ἅγιον, ἱερᾶται δὲ αὐτῷ παρθένος, ἔστʼ ἂν ἐς ὥραν προέλθῃ γάμου.'' None | sup>
1.4.4 So they tried to save Greece in the way described, but the Gauls, now south of the Gates, cared not at all to capture the other towns, but were very eager to sack Delphi and the treasures of the god. They were opposed by the Delphians themselves and the Phocians of the cities around Parnassus ; a force of Aetolians also joined the defenders, for the Aetolians at this time were pre-eminent for their vigorous activity. When the forces engaged, not only were thunderbolts and rocks broken off from Parnassus hurled against the Gauls, but terrible shapes as armed warriors haunted the foreigners. They say that two of them, Hyperochus and Amadocus, came from the Hyperboreans, and that the third was Pyrrhus son of Achilles. Because of this help in battle the Delphians sacrifice to Pyrrhus as to a hero, although formerly they held even his tomb in dishonor, as being that of an enemy.
1.8.6 Before the entrance of the theater which they call the Odeum (Music Hall) are statues of Egyptian kings. They are all alike called Ptolemy, but each has his own surname. For they call one Philometor, and another Philadelphus, while the son of Lagus is called Soter, a name given him by the Rhodians. of these, Philadelphus is he whom I have mentioned before among the eponymoi, and near him is a statue of his sister Arsinoe .
2.33.2 Calaurea, they say, was sacred to Apollo of old, at the time when Delphi was sacred to Poseidon. Legend adds that the two gods exchanged the two places. They still say this, and quote an oracle:— Delos and Calaurea alike thou lovest to dwell in, Pytho, too, the holy, and Taenarum swept by the high winds. Unknown . At any rate, there is a holy sanctuary of Poseidon here, and it is served by a maiden priestess until she reaches an age fit for marriage.'' None |
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101. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Legal regulations on associations, Roman • faith/the faith, rule of
Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 160; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 147
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102. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Isis, winds ruled by • rule, Rome, city of
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 165; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
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103. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Caracalla (Roman emperor), legitimization of rule • Elagabalus (Roman emperor), legitimization of rule • Julia Domna, stability of rule, contribution to • Macrinus (Roman emperor), legitimization of rule • Septimius Severus, L. (Roman emperor), legitimization of rule • censors, regulate consumption • luxury, its regulation • old (rulers) • youth/young (rulers)
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 73, 101, 106, 112, 137, 200, 203, 209, 210, 240, 287; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 69; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 137, 183, 184, 189, 193, 194, 195
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104. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • cathartic regulations, inscriptional • sacred regulations (inscriptional) • sexual relations in the cultic regulations
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 21; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 10, 17
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105. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Temple, Regulations • rules, in Greek religious practice
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 496; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 234
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106. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Septimius Severus, L. (Roman emperor), legitimization of rule • old (rulers) • youth/young (rulers)
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 34; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 115
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107. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Alexandria, kanon termonology and rule of truth • Irenaeus of Lyons, on the rule of truth • Irenaeus of Lyons, on the rule of truth,, Christian authors’ concepts of • Irenaeus of Lyons, on the rule of truth,, as creed • Irenaeus of Lyons, on the rule of truth,, in Demonstration • Irenaeus of Lyons, on the rule of truth,, kanon language in early church • Irenaeus of Lyons, on the rule of truth,, rule of faith and • Preaching, rule of Truth • faith, rule of • rule of faith
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 106, 151, 155; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 129
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108. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Temple, Regulations • cathartic regulations, inscriptional • sacred regulations (inscriptional) • sanctuaries, purity rules for entry • sexual relations in the cultic regulations
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 358, 366; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 22; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 18; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 281
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109. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Ruler
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 222; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 222
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110. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Rule of the Community, halakhah research • hermeneutic, rule, a phrase to raise an objection
Found in books: Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 218; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 155
35a מתני׳ | 35a How does one recite a blessing over fruits? Over different fruits that grow on a tree one recites: Who creates fruit of the tree, with the exception of wine. Although wine is produced from fruit of the tree, due to its significance, its blessing differs from other fruits of the tree. Over wine one recites: Who creates fruit of the vine. Over fruits that grow from the earth, one recites: Who creates fruit of the ground, with the exception of bread. Bread, too, is significant and its blessing differs from other fruits of the ground, as over bread one recites: Who brings forth bread from the earth. Over herbs and leafy vegetables one recites: Who creates fruit of the ground. Rabbi Yehuda says that there is room to distinguish between fruits that grow from the earth, herbs, and leafy vegetables. Although they are all fruit of the ground, since they have different qualities, the blessing on the latter is: Who creates various kinds of herbs.,From where are these matters, the obligation to recite a blessing before eating, derived? The Gemara answers: As the Sages taught in the Sifra: With regard to saplings, it is stated that in their fourth year their fruit will be: “…sanctified for praises before the Lord” (Leviticus 19:24). This verse teaches that they require praise of God in the form of a blessing both beforehand and thereafter, as the verse says praises in the plural. From here, Rabbi Akiva said: A person is forbidden to taste anything before he recites a blessing, as without reciting praise over food, it has the status of a consecrated item, from which one is forbidden to derive pleasure.,The Gemara asks: And did this verse: “Sanctified for praises,” come for that purpose? This verse is necessary to derive other matters. One being that the Merciful One said: Redeem it and then eat it. This midrash interprets hillul, praise, as ḥillul, redemption. And the other matter derived from this verse is: An object which is offered upon the altar and requires a song of praise when it is offered, as is the case with the libation of wine, requires redemption. And that which does not require a song of praise, all other fruits, does not require redemption. And this is in accordance with the opinion that Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said, as Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: From where is it derived that one only recites a song of praise in the Temple over the libation of wine on the altar? As it is stated: “And the vine replied: Should I leave my wine, which gladdens God and man, and go and wave above the trees?” (Judges 9:13). If wine gladdens people, in what way does it gladden God? Rather, derive from here that one only recites a song of praise over wine, as wine gladdens God when offered as part of the service in the Temple.In any case, other halakhot have been derived from this verse. From where, then, is the requirement to recite blessings derived?,Indeed, this works out well according to the one who taught, as a rule: A fourth-year sapling in the mishnayot dealing with the prohibition to eat fruits produced during the first three years of a tree’s existence and the sanctity of the fruit produced in its fourth year; as, in his opinion, fourth-year fruits that grow on all trees must be redeemed. However, according to the one who taught, as a rule: A fourth-year grapevine, what can be said? Indeed, he derives the halakha that only wine that is accompanied by a song of praise requires redemption, from the interpretation of hillul as ḥillul. As it was stated: Rabbi Ḥiyya and Rabbi Shimon, son of Rabbi Yehuda HaNasi, one taught these mishnayot using the term: A fourth-year grapevine, and one taught using the term: A fourth-year sapling.,And according to the one who taught: A fourth year grapevine, this works out well if he derives this matter from a verbal analogy gezera shava, and therefore need not derive this halakha from the term hillulim. As it was taught in a baraita that Rabbi Yehuda HaNasi said: It is stated here with regard to the laws of the prohibition of fruit for the tree’s first three years: “But in the fifth year you may eat its fruit, so that it may increase your produce tevuato; I am the Lord your God” (Leviticus 19:25). And it is stated below, with regard to the laws of diverse kinds: “You shall not sow your vineyard with two kinds of seed, lest the growth of the seed that you have sown be forfeited with the produce utevuat of the vineyard” (Deuteronomy 22:9). Based on a verbal analogy, it can be derived: Just as below, with regard to the laws of diverse kinds, the produce is that which grows in vineyards; so too, here, with regard to the halakhot of the fruits of a sapling, the produce is that which grows in vineyards. Consequently, according to the one who holds this verbal analogy, one extra hillul remains from which to derive the blessing. Since he derives that the laws of fourth-year saplings apply only to grapes from the verbal analogy, he can derive the requirement to recite blessings before partaking of food from the word hillulim.,And if he does not derive this halakha by means of a verbal analogy, he must derive this halakha from the term hillulim, in which case, from where does he derive the mitzva to recite a blessing before partaking of food? And even if he derives this halakha by means of a verbal analogy, we found a source for the obligation to recite a blessing after eating, similar to the obligation stated in the verse: “And you will eat and be satisfied and then you shall bless.” However, from where is it derived that there is an obligation to recite a blessing beforehand? From one hillul, the fundamental halakha of redemption of fourth-year saplings is derived.,The Gemara answers this: This is not difficult, as it may be derived by means of an a fortiori inference: If when he is satiated, after eating, he is obligated to recite a blessing over food, when he is hungry, before eating, all the more so that he is obligated to recite a blessing over food.,The Gemara comments: In that way, we found a source for the obligation to recite a blessing over the produce of vineyards, but from where is it derived with regard to other types of produce?,The Gemara responds: It is derived by means of the hermeneutic principle: What do we find, from the produce of a vineyard: Just as the fruit of the vineyard is an item from which one derives benefit and it requires a blessing, so too, any item from which one derives benefit, requires a blessing.,The Gemara rejects this proof: This derivation can be refuted, as a vineyard is unique: What is unique about a vineyard, that it is obligated in the mitzva requiring to give small, incomplete clusters of grapes olelot to the poor? That is a stringency that does not apply to other fruits. Perhaps the blessing is also a stringency that applies only to grapes.,The Gemara answers: In that case, standing grain can prove that the halakha of olelot is not a factor in the obligation to recite a blessing. One is obligated by Torah law to recite a blessing after eating bread, even though the halakha of olelot does not apply to grain. The Gemara rejects this proof: What is unique about ripe grain, that it is obligated in the mitzva of separating ḥalla from the dough? That is a stringency that does not apply to other foods. Perhaps the blessing is also a stringency that applies only to grain.,The Gemara responds: In that regard, vineyards can prove that the halakha of ḥalla is not a factor in the obligation to recite a blessing. In summary: And the derivation has reverted to its starting point. However, at this point the halakha is derived from a combination of the two sources: The aspect of this is not like the aspect of that, and the aspect of that is not like the aspect of this; the common denominator is: Both are items from which one derives benefit and each requires a blessing. A general principle may be derived: So too, any item from which one derives benefit, requires a blessing.,Again, the Gemara objects: What is unique about the common denominator between grapes and grain that prevents utilizing it as a paradigm for other food items? Grapes and grain have an aspect of being offered upon the altar, and perhaps that is the reason that they require blessings. Based on that reasoning, although all other food items cannot be derived from the common denominator, an olive may also be derived as it too has an aspect of being offered upon the altar, as olive oil is one of the components of a meal offering.,The Gemara questions this point: Is an olive derived from the fact that it has an aspect of being offered upon the altar? Isn’t it written explicitly with regard to the olive listed that the orchard in which it grows is called kerem; as it is written: “And burnt up from the shocks and the standing grain and the olive yards kerem zayit” (Judges 15:5)? Just as the orchard in which grapes grow is called kerem, and grapes require a blessing, the olive also grows in a kerem and should require a blessing. Rav Pappa said: Nevertheless, an analogy may not be drawn between the two; where the olive grows is called kerem zayit, it is not called kerem unmodified, which is a term reserved for grapevines.,The Gemara returns to the issue at hand, noting that in any case, it is difficult: What is unique about the common denominator between grapes and grain? That they possess an aspect of being offered upon the altar. Rather, it is derived from the obligation to recite a blessing upon the seven species. After the verse speaks of the seven species, it states: “And you will eat and be satisfied and then you shall bless.” This is a paradigm for all other foods, that they too require a blessing: Just as the seven species are items from which one derives benefit and require a blessing, any item from which one derives benefit, requires a blessing.,Again, the Gemara rejects this: What is unique about the seven species? That one is obligated in the mitzva of first fruits. However, other produce with regard to which one is not obligated in the mitzva of first fruits, from where is it derived that they require a blessing? Furthermore, even if the seven species can serve as a paradigm, this works out well with regard to the blessing thereafter; but from where is the obligation to recite a blessing beforehand derived?,The Gemara responds to the question: This is not difficult, as it may be derived by means of an a fortiori inference: If when he is satiated, after eating, he is obligated to recite a blessing over food, when he is hungry, before eating, all the more so he is obligated to recite a blessing over food.,In any case, this is not an absolute proof. Furthermore, even according to the one who taught: A fourth-year sapling in all the relevant mishnayot, it works out well with regard to everything that can be planted, that one is obligated to recite a blessing. However, with regard to items that cannot be planted, such as meat, eggs, and fish, from where does he derive the halakha that one is obligated to recite a blessing? Rather, all previous attempts at deriving this halakha are rejected. The fundamental obligation to recite a blessing over food is founded on reason: One is forbidden to derive benefit from this world without a blessing.,The Sages taught in a Tosefta: One is forbidden to derive benefit from this world, which is the property of God, without reciting a blessing beforehand. And anyone who derives benefit from this world without a blessing, it is as if he is guilty of misuse of a consecrated object. The Gemara adds: What is his remedy? He should go to a Sage.,The Gemara is puzzled: He should go to a Sage; what will he do to him? How can the Sage help after he has already violated a prohibition? Rather, Rava said, this is how it should be understood: He should go to a Sage initially, in his youth, and the Sage will teach him blessings, so that he will not come to be guilty of this type of misuse of a consecrated object in the future.,Similarly, Rav Yehuda said that Shmuel said: One who derives benefit from this world without a blessing, it is as if he enjoyed objects consecrated to the heavens, as it is stated: “The earth and all it contains is the Lord’s, the world and all those who live in it” (Psalms 24:1). Rabbi Levi expressed this concept differently. Rabbi Levi raised a contradiction: It is written: “The earth and all it contains is the Lord’s,” and it is written elsewhere: “The heavens are the Lord’s and the earth He has given over to mankind” (Psalms 115:16). There is clearly a contradiction with regard to whom the earth belongs. He himself resolves the contradiction: This is not difficult. Here, the verse that says that the earth is the Lord’s refers to the situation before a blessing is recited,'' None | |
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111. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Hasmonean ruler • Palestine, under Byzantine rule
Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 88; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 145
110b אבל לא מעיר לכרך ולא מכרך לעיר,מוציאין מנוה הרעה לנוה היפה אבל לא מנוה היפה לנוה הרעה רשב"ג אומר אף לא מנוה רעה לנוה יפה מפני שהנוה היפה בודק:,| 110b However, even within the same land one may not force his wife to move from a town to a city, nor from a city to a town.,The mishna adds: One may remove his wife from a noxious residence to a pleasant residence, even if it is in another land. However, one may not compel his wife to move from a pleasant residence to a noxious residence. Rabban Shimon ben Gamliel says: One may also not remove her from a noxious residence to a pleasant residence, because a pleasant residence tests the individual, i.e., one accustomed to certain environments can suffer even in more comfortable living quarters.,Granted, one may not remove her from a city to a town, as all items are readily available in a city, whereas in a town all items are not as available, and therefore the wife can argue that living in a town is inconvenient for her. However, what is the reason that the husband cannot compel her to move from a town to the city?,The Gemara answers: This supports the opinion of Rabbi Yosei bar Ḥanina, as Rabbi Yosei bar Ḥanina said: From where is it derived that dwelling in cities is difficult? As it is stated: “And the people blessed all the men who willingly offered themselves to dwell in Jerusalem” (Nehemiah 11:2). This shows that living in a city is difficult, due to the noise and the general hubbub of an urban area.,§ The mishna taught: Rabban Shimon ben Gamliel says that a pleasant residence tests the individual. The Gemara asks: What is the meaning of the term tests in this context? The Gemara explains: This is in accordance with the opinion of Shmuel, as Shmuel said: A change in one’s eating habits veset or in one’s place of residence is the start of intestinal disease. Similarly, it is written in Sefer Ben Sira: All the days of the poor are terrible. And yet there are Shabbatot and Festivals, when even the poor eat well. Once again, the Gemara answers: This is in accordance with the opinion of Shmuel, as Shmuel said: A change in one’s eating habits or in one’s place of residence is the start of intestinal disease, and as a result the poor suffer even from a change for the better.,Since the Gemara quoted from Sefer Ben Sira, it cites the rest of the passage concerning the terrible days of the poor. Ben Sira says: Even the nights of the poor are bad. His roof is at the low point of the roofs, i.e., his residence is at the lowest point in the city, and his vineyard is at the mountain peaks, at the highest point of the slope, which means that the rain of roofs washes down to his roof, and the soil of his vineyard to other vineyards, i.e., the rain washes away the soil in his vineyard and carries it away to the vineyards below.,All may force their family to ascend to Eretz Yisrael, i.e., one may compel his family and household to immigrate to Eretz Yisrael, but all may not remove others from Eretz Yisrael, as one may not coerce one’s family to leave. Likewise, all may force their family to ascend to Jerusalem, and all may not, i.e., no one may, remove them from Jerusalem. Both men and women may force the other spouse to immigrate to Eretz Yisrael or to move to Jerusalem.,The mishna lists other halakhic distinctions between various geographic locations: If one married a woman in Eretz Yisrael and divorced her in Eretz Yisrael, and the currency of the sum in the marriage contract was not specified, he gives her the sum of her marriage contract in the currency of Eretz Yisrael. If one married a woman in Eretz Yisrael and divorced her in Cappadocia, where the currency holds greater value, he gives her the currency of Eretz Yisrael. If one married a woman in Cappadocia and divorced her in Eretz Yisrael, he likewise gives her the currency of Eretz Yisrael. Rabban Shimon ben Gamliel says: He gives her the currency of Cappadocia. Everyone agrees that if one married a woman in Cappadocia and divorced her in Cappadocia, he gives her the currency of Cappadocia.,All can force the members of their family to ascend. The Gemara asks: This inclusive phrase serves to include what case? The Gemara answers: It comes to include slaves, i.e., Hebrew slaves as well may be coerced to immigrate to Eretz Yisrael with their master’s family against their will.,The Gemara asks: And according to the one whose text of the mishna expressly teaches the case of slaves, this phrase comes to include what case? As stated later in the Gemara, there are some editions of the mishna that state that this halakha applies equally to men, women, and slaves. The Gemara answers: It comes to include one who moves from a pleasant residence to a noxious residence, i.e., one may coerce his family to ascend to Eretz Yisrael even from a good residence abroad to an inferior one in Eretz Yisrael.,§ The mishna further taught: But all may not remove others. Once again the Gemara asks: This phrase comes to include what case? The Gemara answers: It comes to include a Canaanite slave who ran away from his master and came from outside Eretz Yisrael to Eretz Yisrael, as we say to the master: Sell your slave here, in Eretz Yisrael, and then you may go and return abroad, but you may not take the slave abroad with you, due to the mitzva of settling Eretz Yisrael.,§ The mishna taught: All may force others to ascend to Jerusalem. The Gemara asks once again: This phrase comes to include what case? The Gemara answers: It comes to include a move from a pleasant residence elsewhere in Eretz Yisrael to a noxious residence in Jerusalem.,§ The mishna taught: And all may not remove them from Jerusalem. The Gemara asks: This phrase comes to include what case? The Gemara answers: It comes to include even a move from a noxious residence to a pleasant residence. The Gemara adds: And since the tanna of the mishna taught: But one may not remove, in the first clause, he also taught: But one may not remove, in the latter clause, despite the fact that this halakha could have been inferred from the first clause.,§ The Sages taught: If the husband says that he wishes to ascend, i.e., to immigrate to Eretz Yisrael, and his wife says that she does not wish to ascend, one forces her to ascend. And if she will not do so, as she resists all attempts to force her to make the move, she is divorced without receiving her marriage contract, i.e., she forfeits her rights to the benefits outlined in the marriage contract. If she says that she wishes to ascend to Eretz Yisrael and he says that he does not wish to ascend, one forces him to ascend. And if he does not wish to immigrate, he must divorce her and give her the marriage contract.,If she says that she wishes to leave Eretz Yisrael, and he says that he does not wish to leave, one forces her not to leave. And if she does not wish to stay in Eretz Yisrael and resists all attempts to force her to stay, she is divorced without receiving her marriage contract. If he says that he wishes to leave Eretz Yisrael and she says that she does not wish to leave, one forces him not to leave. And if he does not wish to stay in Eretz Yisrael, he must divorce her and give her the marriage contract.,§ The mishna taught that if one married a woman in Eretz Yisrael and divorced her in Cappadocia, he must pay her the marriage contract in the currency of Eretz Yisrael. The same is true if he married her in Cappadocia and divorced her in Eretz Yisrael. The Gemara asks: This matter itself is difficult, i.e., there is an internal contradiction in the rulings provided by the mishna.,The Gemara elaborates: The mishna first teaches that if one married a woman in Eretz Yisrael and divorced her in Cappadocia, he gives her the currency of Eretz Yisrael. Apparently, one follows the customs of the place of the lien, i.e., he pays with the currency of the location of the wedding, where the obligation came into force. Now, say the latter clause of the mishna: If one married a woman in Cappadocia and divorced her in Eretz Yisrael, he likewise gives her currency of Eretz Yisrael. Apparently, one follows the place of the collection of the money.,Rabba said: The Sages taught here one of the leniencies that apply to a marriage contract. The leniency is that the husband pays with the less valuable currency of Eretz Yisrael in both cases, whether the wedding or the divorce occurred there. This is because the tanna of this mishna holds that a marriage contract applies by rabbinic law.,§ The mishna taught that Rabban Shimon ben Gamliel says that if one married a woman in Cappadocia and divorced her in Eretz Yisrael, he pays her the marriage contract in the currency of Cappadocia. The Gemara explains that Rabban Shimon ben Gamliel holds that a marriage contract applies by Torah law, which means that its debt must be paid according to its highest possible value. Consequently, one follows the place in which the obligation was formed, which is the halakha for all deeds and contracts, and there is no room for leniency in this matter.,§ The Sages taught: With regard to one who produces a promissory note against another, if Babylonia is written in it, he pays it with the currency of Babylonia; if Eretz Yisrael is written in it, he pays it with currency of Eretz Yisrael. In a case where it is written without specification as to where the document was written, if he produced it in Babylonia he pays it with the currency of Babylonia and if he produced it in Eretz Yisrael he pays it with currency of Eretz Yisrael. If the note mentions money without specification of what type of coins are to be used, the borrower may pay it with any type of coin he likes, even the smallest denomination available. However, this is not the case with regard to a marriage contract.,The Gemara asks: With regard to this last statement, that this is not the case with regard to a marriage contract: To which part of the baraita is this referring? Rav Mesharshiyya said: It is referring back to the first clause, that if the promissory note mentions Babylonia one pays with Babylonian currency. This indicates that one invariably pays based on the place where the document was written. The tanna adds that this principle does not apply to a marriage contract, as one pays based on the place where a marriage contract was written only if this would lead to a leniency, as explained above (Rid). This ruling comes to exclude the opinion of Rabban Shimon ben Gamliel, who said that that a marriage contract applies by Torah law and must always be paid in the currency of the place in which the obligation was first formed.,§ The Gemara continues to analyze the baraita, which teaches: If the note mentions money kesef without specification, the borrower may pay it with any type of coin he likes. The Gemara asks: But can’t one say that perhaps the document was not speaking of coins but of silver kesef strips? Rabbi Elazar said: The baraita is referring to a case in which it is written in the document: Coins, although it does not specify which ones. The Gemara further asks: And can’t one say that one may pay off the debt with perutot, a small denomination? Rav Pappa said: People do not ordinarily mint perutot of silver, as they reserve silver for larger denominations.,§ In relation to the basic point raised by the mishna concerning living in Eretz Yisrael, the Sages taught: A person should always reside in Eretz Yisrael, even in a city that is mostly populated by gentiles, and he should not reside outside of Eretz Yisrael, even in a city that is mostly populated by Jews. The reason is that anyone who resides in Eretz Yisrael is considered as one who has a God, and anyone who resides outside of Eretz Yisrael is considered as one who does not have a God. As it is stated: “To give to you the land of Canaan, to be your God” (Leviticus 25:38).,The Gemara expresses surprise: And can it really be said that anyone who resides outside of Eretz Yisrael has no God? Rather, this comes to tell you that anyone who resides outside of Eretz Yisrael is considered as though he is engaged in idol worship. And so it says with regard to David: “For they have driven me out this day that I should not cleave to the inheritance of the Lord, saying: Go, serve other gods” (I\xa0Samuel 26:19). But who said to David: Go, serve other gods? Rather, this comes to tell you that anyone who resides outside of Eretz Yisrael is considered as though he is engaged in idol worship.,§ The Gemara relates: Rabbi Zeira was avoiding being seen by his teacher, Rav Yehuda, as Rabbi Zeira sought to ascend to Eretz Yisrael and his teacher disapproved. As Rav Yehuda said: Anyone who ascends from Babylonia to Eretz Yisrael transgresses a positive mitzva, as it is stated:'' None | |
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112. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Hasmonean Rule/Rulers • Roman rule of Palestine • Rules
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 131, 168; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 329; Gera (2014), Judith, 361
| 19b נפנה לימינו כבשו פניהם בקרקע נפנה לשמאלו וכבשו פניהם בקרקע אמר להן שמעון בן שטח בעלי מחשבות אתם יבא בעל מחשבות ויפרע מכם מיד בא גבריאל וחבטן בקרקע ומתו באותה שעה אמרו מלך לא דן ולא דנין אותו לא מעיד ולא מעידין אותו:,לא חולץ ולא חולצין וכו\': איני והאמר רב אשי אפילו למאן דאמר נשיא שמחל על כבודו כבודו מחול מלך שמחל על כבודו אין כבודו מחול שנאמר (דברים יז, טו) שום תשים עליך מלך שתהא אימתו עליך מצוה שאני:,ואין נושאין כו\': תניא אמרו לו לר\' יהודה נשים הראויות לו מבית המלך ומאי נינהו מירב ומיכל,שאלו תלמידיו את ר\' יוסי היאך נשא דוד שתי אחיות בחייהן אמר להן מיכל אחר מיתת מירב נשאה ר\' יהושע בן קרחה אומר קידושי טעות היו לו במירב שנאמר (שמואל ב ג, יד) תנה את אשתי את מיכל אשר ארסתי לי במאה ערלות פלשתים,מאי תלמודא אמר רב פפא מיכל אשתי ולא מירב אשתי,מאי קידושי טעות דכתיב (שמואל א יז, כה) והיה האיש אשר יכנו יעשרנו המלך עושר גדול וגו\' אזל קטליה אמר לו מלוה אית לך גבאי והמקדש במלוה אינה מקודשת,אזל יהבה לעדריאל דכתיב (שמואל א יח, יט) ויהי בעת תת את מירב בת שאול לדוד וגו\' א"ל אי בעית דאתן לך מיכל זיל אייתי לי מאה ערלות פלשתים אזל אייתי ליה א"ל מלוה ופרוטה אית לך גבאי,שאול סבר מלוה ופרוטה דעתיה אמלוה ודוד סבר מלוה ופרוטה דעתיה אפרוטה,ואיבעית אימא דכולי עלמא מלוה ופרוטה דעתיה אפרוטה שאול סבר לא חזו ולא מידי ודוד סבר חזו לכלבי ושונרי,ור\' יוסי האי תנה את אשתי את מיכל מאי דריש ביה ר\' יוסי לטעמיה דתניא רבי יוסי היה דורש מקראות מעורבין,כתיב (שמואל ב כא, ח) ויקח המלך את שני בני רצפה בת איה אשר ילדה לשאול את אדמוני ואת מפיבושת ואת חמשת בני מיכל אשר ילדה לעדריאל המחולתי וגו\' וכי לעדריאל נתנה והלא לפלטי בן ליש נתנה דכתיב (שמואל א כה, מד) ושאול נתן את מיכל בתו אשת דוד לפלטי בן ליש וגו\',אלא מקיש קידושי מירב לעדריאל לקידושי מיכל לפלטי מה קידושי מיכל לפלטי בעבירה אף קידושי מירב לעדריאל בעבירה,ור\' יהושע בן קרחה נמי הכתיב את חמשת בני מיכל בת שאול אמר לך רבי יהושע וכי מיכל ילדה והלא מירב ילדה מירב ילדה ומיכל גידלה לפיכך נקראו על שמה ללמדך שכל המגדל יתום בתוך ביתו מעלה עליו הכתוב כאילו ילדו:,(חנינא קרא יוחנן ואשתו אלעזר וגאולה ושמואל בלימודי סימן): רבי חנינא אומר מהכא (רות ד, יז) ותקראנה לו השכנות שם לאמר יולד בן לנעמי וכי נעמי ילדה והלא רות ילדה אלא רות ילדה ונעמי גידלה לפיכך נקרא על שמה,רבי יוחנן אמר מהכא (דברי הימים א ד, יח) ואשתו היהודית ילדה את ירד אביגדור וגו\' אלה בני בתיה בת פרעה אשר לקח (לו) מרד מרד זה כלב ולמה נקרא שמו מרד שמרד בעצת מרגלים וכי בתיה ילדה והלא יוכבד ילדה אלא יוכבד ילדה ובתיה גידלה לפיכך נקרא על שמה,רבי אלעזר אמר מהכא (תהלים עז, טז) גאלת בזרוע עמך בני יעקב ויוסף סלה וכי יוסף ילד והלא יעקב ילד אלא יעקב ילד ויוסף כילכל לפיכך נקראו על שמו,אמר רבי שמואל בר נחמני א"ר יונתן כל המלמד בן חבירו תורה מעלה עליו הכתוב כאילו ילדו שנאמר (במדבר ג, א) ואלה תולדות אהרן ומשה וכתיב ואלה שמות בני אהרן לומר לך אהרן ילד ומשה לימד לפיכך נקראו על שמו,(ישעיהו כט, כב) לכן כה אמר ה\' אל בית יעקב אשר פדה את אברהם וכי היכן מצינו ביעקב שפדאו לאברהם אמר רב יהודה שפדאו מצער גידול בנים והיינו דכתיב (ישעיהו כט, כב) לא עתה יבוש יעקב וגו\' לא עתה יבוש יעקב מאביו ולא עתה פניו יחוורו מאבי אביו,כתיב פלטי וכתיב פלטיאל אמר ר\' יוחנן פלטי שמו ולמה נקרא שמו פלטיאל שפלטו אל מן העבירה מה עשה נעץ חרב בינו לבינה אמר כל העוסק בדבר זה ידקר בחרב זה,והכתיב (שמואל ב ג, טז) וילך אתה אישה שנעשה לה כאישה והכתיב (שמואל ב ג, טז) הלך ובכה על המצוה דאזיל מיניה עד בחורים שנעשו שניהם כבחורים שלא טעמו טעם ביאה,אמר רבי יוחנן תוקפו של יוסף ענוותנותו של בועז תוקפו של בועז ענוותנותו של פלטי בן ליש תוקפו של יוסף ענוותנותו של בועז דכתיב (רות ג, ח) ויהי בחצי הלילה ויחרד האיש וילפת מאי וילפת אמר רב שנעשה בשרו כראשי לפתות'74a רב פפא אמר במפותה ודברי הכל,אביי אמר ביכול להציל באחד מאבריו ורבי יונתן בן שאול היא דתניא רבי יונתן בן שאול אומר רודף שהיה רודף אחר חבירו להורגו ויכול להצילו באחד מאבריו ולא הציל נהרג עליו,מאי טעמא דרבי יונתן בן שאול דכתיב (שמות כא, כב) וכי ינצו אנשים (יחדו) וגו\' וא"ר אלעזר במצות שבמיתה הכתוב מדבר דכתיב (שמות כא, כג) ואם אסון יהיה ונתתה נפש תחת נפש ואפ"ה אמר רחמנא ולא יהיה אסון ענוש יענש,אי אמרת בשלמא יכול להציל באחד מאבריו לא ניתן להצילו בנפשו היינו דמשכחת לה דיענש כגון שיכול להציל באחד מאבריו,אלא אי אמרת יכול להציל באחד מאבריו נמי ניתן להצילו בנפשו היכי משכחת לה דיענש,דילמא שאני הכא דמיתה לזה ותשלומין לזה,לא שנא דאמר רבא רודף שהיה רודף אחר חבירו ושיבר את הכלים בין של נרדף ובין של כל אדם פטור מאי טעמא מתחייב בנפשו הוא,ונרדף ששיבר את הכלים של רודף פטור של כל אדם חייב של רודף פטור שלא יהא ממונו חביב עליו מגופו של כל אדם חייב שמציל עצמו בממון חבירו,ורודף שהיה רודף אחר רודף להצילו ושיבר את הכלים בין של רודף בין של נרדף בין של כל אדם פטור ולא מן הדין שאם אי אתה אומר כן נמצא אין לך כל אדם שמציל את חבירו מיד הרודף:,אבל הרודף אחר בהמה: תניא רשב"י אומר העובד עבודת כוכבים ניתן להצילו בנפשו מק"ו ומה פגם הדיוט ניתן להצילו בנפשו פגם גבוה לא כל שכן וכי עונשין מן הדין קא סבר עונשין מן הדין,תניא רבי אלעזר ברבי שמעון אומר המחלל את השבת ניתן להצילו בנפשו סבר לה כאבוה דאמר עונשין מן הדין ואתיא שבת בחילול חילול מעבודת כוכבים,א"ר יוחנן משום ר"ש בן יהוצדק נימנו וגמרו בעליית בית נתזה בלוד כל עבירות שבתורה אם אומרין לאדם עבור ואל תהרג יעבור ואל יהרג חוץ מעבודת כוכבים וגילוי עריות ושפיכות דמים,ועבודת כוכבים לא והא תניא א"ר ישמעאל מנין שאם אמרו לו לאדם עבוד עבודת כוכבים ואל תהרג מנין שיעבוד ואל יהרג ת"ל (ויקרא יח, ה) וחי בהם ולא שימות בהם,יכול אפילו בפרהסיא תלמוד לומר (ויקרא כב, לב) ולא תחללו את שם קדשי ונקדשתי,אינהו דאמור כר"א דתניא ר"א אומר (דברים ו, ה) ואהבת את ה\' אלהיך בכל לבבך ובכל נפשך ובכל מאדך אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך,אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך,גילוי עריות ושפיכות דמים כדרבי דתניא רבי אומר (דברים כב, כו) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה וכי מה למדנו מרוצח,מעתה הרי זה בא ללמד ונמצא למד מקיש רוצח לנערה המאורסה מה נערה המאורסה ניתן להצילו בנפשו אף רוצח ניתן להצילו בנפשו,ומקיש נערה המאורסה לרוצח מה רוצח יהרג ואל יעבור אף נערה המאורסה תהרג ואל תעבור,רוצח גופיה מנא לן סברא הוא דההוא דאתא לקמיה דרבה ואמר ליה אמר לי מרי דוראי זיל קטליה לפלניא ואי לא קטלינא לך אמר ליה לקטלוך ולא תיקטול מי יימר דדמא דידך סומק טפי דילמא דמא דהוא גברא סומק טפי,כי אתא רב דימי א"ר יוחנן לא שנו אלא שלא בשעת גזרת המלכות) אבל בשעת גזרת המלכות אפי\' מצוה קלה יהרג ואל יעבור,כי אתא רבין א"ר יוחנן אפי\' שלא בשעת גזרת מלכות לא אמרו אלא בצינעא אבל בפרהסיא אפי\' מצוה קלה יהרג ואל יעבור,מאי מצוה קלה אמר רבא בר רב יצחק אמר רב ' None | 19b Shimon ben Shataḥ turned to his right. The judges forced their faces to the ground out of fear and said nothing. He turned to his left, and they forced their faces to the ground and said nothing. Shimon ben Shataḥ said to them: You are masters of thoughts, enjoying your private thoughts, and not speaking. May the Master of thoughts, God, come and punish you. Immediately, the angel Gabriel came and struck those judges to the ground, and they died. At that moment, when they saw that the Sanhedrin does not have power to force the king to heed its instructions, the Sages said: A king does not judge others and others do not judge him, and he does not testify and others do not testify concerning him, due to the danger of the matter.,The mishna teaches that the king does not perform ḥalitza with his brother’s widow and his brother does not perform ḥalitza with his wife, and Rabbi Yehuda says that he may do so if he wishes. The Gemara challenges Rabbi Yehuda’s opinion: Is that so? But doesn’t Rav Ashi say: Even according to the one who says that with regard to a Nasi who relinquished the honor due him, his honor is relinquished, nevertheless, with regard to a king who relinquished the honor due him, his honor is not relinquished, as it is stated: “You shall set a king over you” (Deuteronomy 17:15), meaning that his fear should be upon you. The preservation of a king’s honor is mandated by the Torah. How could Rabbi Yehuda allow him to waive it? The Gemara answers: A mitzva is different; a king is not disgraced if he relinquishes his honor to perform a mitzva.,The mishna teaches: And no one may marry the king’s widow, and Rabbi Yehuda says that a king may marry another king’s widow, as proven by King David, who was promised with regard to King Saul after his death: “And I have given you the house of your master and the wives of your master” (II\xa0Samuel 12:8). It is taught in a baraita: The Sages said to Rabbi Yehuda: The meaning of the verse is not that David married Saul’s widows, but that he married women appropriate for him from the house of the king. And who are they? Merab and Michal, the daughters of Saul.,The Gemara relates a discussion about David’s marriage to Merab and Michal from a baraita (Tosefta, Sota 11:9): Rabbi Yosei’s students asked him: How did David marry two sisters while they were both alive? Rabbi Yosei said to them: He married Michal only after the death of Merab, which is permitted. Rabbi Yehoshua ben Korḥa says a different explanation: His betrothal to Merab was in error and therefore void from the outset, and so Michal was permitted to him. This is as it is stated in the words of King David to Saul’s son Ish-bosheth: “Deliver me my wife Michal, whom I betrothed to me for one hundred foreskins of the Philistines” (II\xa0Samuel 3:14).,The Gemara asks: What is the biblical derivation here? How does Rabbi Yehoshua ben Korḥa learn from this verse that King David’s betrothal to Merab was in error? Rav Pappa says: In the verse, David indicates: Michal is my wife but Merab is not my wife.,The Gemara asks: What caused the betrothal between David and Merab to be a mistaken betrothal? The Gemara responds: As it is written about Israel’s war against the Philistines and Goliath: “And it shall be that the man who kills him, the king will enrich him with great riches and will give him his daughter, and make his father’s house free in Israel” (I\xa0Samuel 17:25). David went and killed Goliath. King Saul said to him: You have a loan in my possession, as I owe you the great wealth that I promised, though David had not given him an actual monetary loan. And the halakha is that with regard to one who betroths a woman by forgiving a loan, she is not betrothed, and therefore David’s betrothal of Merab did not take effect.,Saul went and gave Merab to Adriel, as it is written: “But it came to pass at the time when Merab, Saul’s daughter, should have been given to David, that she was given to Adriel the Meholathite as a wife” (I\xa0Samuel 18:19). Saul said to David: If you want me to give you Michal, go bring me one hundred foreskins of the Philistines (see I\xa0Samuel 18:25–27). David went and brought Saul two hundred foreskins. Saul said to him: Even though you brought the foreskins, the betrothal is not valid, as you, David, have a loan and one peruta in my possession, i.e., the wealth Saul owed him for slaying Goliath as well as the item of lesser monetary value, the foreskins of the Philistines.,Saul and David had a halakhic dispute on this point: Saul reasoned that in the case of one who betroths a woman by forgiving a loan and giving her one peruta, his mind is focused on the loan and not on the additional peruta, and therefore the betrothal is not valid. And David reasoned that in the case of one who betroths a woman by forgiving a loan and giving her one peruta, his mind is focused on the peruta and therefore the betrothal is valid.,And if you wish, say instead: Everyone reasons that in the case of one who betroths a woman by forgiving a loan and giving her one peruta, his mind is focused on the peruta. Saul reasoned that foreskins of Philistines are not fit for any purpose and as such are worth not even one peruta, and that consequently the betrothal did not take effect. And David reasoned that they are fit for dogs and cats as food and as such are worth at least one peruta, and therefore the betrothal takes effect.,The Gemara asks: And according to Rabbi Yosei, who explains that David married Michal after the death of Merab, with regard to this verse: “Deliver me my wife Michal” (II\xa0Samuel 3:14), what does he derive from it? The Gemara answers: Rabbi Yosei conforms to his standard line of reasoning, as it is taught in a baraita (Tosefta, Sota 11:8): Rabbi Yosei would derive meaning from mixed verses that seem contradictory.,The Tosefta continues. It is written: “But the king took the two sons of Rizpah, daughter of Aiah, whom she bore unto Saul, Armoni and Mephibosheth, and the five sons of Michal, daughter of Saul, whom she bore to Adriel, son of Barzillai the Meholathite” (II\xa0Samuel 21:8). But did Saul give Michal to Adriel? But didn’t he give her to Palti, son of Laish, as it is written: “Now Saul had given Michal his daughter, David’s wife, to Palti, son of Laish” (I\xa0Samuel 25:44)?,The Tosefta continues: The first verse does not mean, then, that Michal married Adriel. Rather, the verse compares Merab’s betrothal to Adriel to Michal’s betrothal to Palti: Just as Michal’s betrothal to Palti was effected in transgression, according to all opinions, since she was already married to David, so, too, Merab’s betrothal to Adriel was effected in transgression, since according to halakha she was betrothed to David.,The Gemara asks: And according to Rabbi Yehoshua ben Korḥa as well, isn’t it written: “And the five sons of Michal, daughter of Saul, whom she bore to Adriel” (II\xa0Samuel 21:8). Rabbi Yehoshua ben Korḥa could have said to you to understand it this way: And did Michal give birth to these children? But didn’t Merab give birth to them for Adriel? Rather, Merab gave birth to them and died, and Michal raised them in her house. Therefore, the children were called by her name, to teach you that with regard to anyone who raises an orphan in his house, the verse ascribes him credit as if he gave birth to him.,The Gemara presents a mnemonic for the following discussion: Ḥanina called; Yoḥa and his wife; Elazar and redemption; and Shmuel in my studies. Rabbi Ḥanina says: Proof for the aforementioned statement can be derived from here: “And the neighbors gave him a name, saying: There is a son born to Naomi” (Ruth 4:17). And did Naomi give birth to the son? But didn’t Ruth give birth to him? Rather, Ruth gave birth and Naomi raised him. Therefore, he was called by her name: “A son born to Naomi.”,Rabbi Yoḥa says: Proof for the aforementioned statement can be derived from here: “And his wife Hajehudijah gave birth to Jered the father of Gedor, and Heber the father of Soco, and Jekuthiel the father of Zanoah, and these are the sons of Bithiah, daughter of Pharaoh, whom Mered took” (I\xa0Chronicles 4:18). Mered is Caleb, and why was his name called Mered? Because he rebelled marad against the counsel of the spies. And according to the midrash, Jered, Heber, and Jekuthiel all refer to Moses our teacher. And did Bithiah give birth to Moses? But didn’t Jochebed give birth to him? Rather, Jochebed gave birth to him and Bithiah raised him. Therefore, he was called by her name as though she had given birth to him.,Rabbi Elazar says: Proof for the aforementioned statement can be derived from here: “You have with Your arm redeemed your people, the children of Jacob and Joseph, Selah” (Psalms 77:16). And did Joseph sire all of the children of Israel? But didn’t Jacob sire them? Rather, Jacob sired them and Joseph sustained them ficially. Therefore, they were called by his name; all of Israel were called the children of Joseph.,Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: Anyone who teaches another person’s son Torah, the verse ascribes him credit as if he sired him, as it is stated: “Now these are the generations of Aaron and Moses” (Numbers 3:1), and it is written immediately afterward: “And these are the names of the sons of Aaron: Nadav the firstborn and Avihu, Eleazar, and Ithamar” (Numbers 3:2), but it does not mention the names of Moses’ children. This serves to say to you that Aaron sired his children, but Moses taught them Torah. Therefore, the children were also called by his name.,The Gemara cites another derivation connected to child-rearing: “Therefore, so says the Lord to the house of Jacob, who redeemed Abraham; Jacob shall not now be ashamed, neither shall his face now wax pale” (Isaiah 29:22). But where have we found any indication about Jacob that he redeemed Abraham? Rav Yehuda says: It means that he redeemed him from the suffering of raising children, in that Abraham did not have twelve tribes and the resultant hardships involved in raising them, as Jacob did, as Jacob assumed the burden of raising the tribes of Israel. And this is as it is written: “Jacob shall not now be ashamed, neither shall his face now wax pale,” meaning: “Jacob shall not now be ashamed” before his father, and “neither shall his face now wax pale” before his father’s father, since he took upon himself the role that they bore as well.,The Gemara cites a tradition with regard to Palti, son of Laish: It is written in one place “Palti” (I\xa0Samuel 25:44), and it is written in another place “Paltiel” (II\xa0Samuel 3:15). Rabbi Yoḥa says: Palti was his real name, and why was his name called Paltiel? To teach that God El saved pelato him from the sin, by giving him the insight that he may not touch Michal, understanding that she was still David’s wife and therefore forbidden to him. What did he do? He embedded a sword in the bed between him and her, and said: Anyone who engages in this matter, i.e., sexual intercourse, should be stabbed by this sword.,The Gemara challenges this: But isn’t it written: “And her husband went with her, weeping as he went, and followed her to Bahurim” (II\xa0Samuel 3:16), referring to Palti as Michal’s husband? The Gemara responds: This means that he became like a husband for her through his affection and concern for her. The Gemara counters: But isn’t it written in that very verse: “weeping as he went”? If from the outset he thought that she was David’s wife, why was he crying? The Gemara responds: He was weeping about the mitzva that left him, as from now on, he would receive no reward for restraining his desire. The end of the verse says that they went “to Bahurim,” meaning that they both became like young men baḥurim in that they did not taste sexual intercourse at all.,Rabbi Yoḥa says: Joseph’s power is the humility of Boaz, as Joseph is praised for showing strength with regard to an accomplishment that was insignificant for Boaz (see Genesis, chapter 39). Likewise, Boaz’s power is the humility of Palti, son of Laish, as Palti’s capacity for restraint was greater still. Joseph’s power is the humility of Boaz, as it is written about Boaz: “And it came to pass at midnight that the man was startled and turned himself, and behold, a woman lay at his feet” (Ruth 3:8). What is the meaning of “and turned himself vayyilafet”? Rav says: The meaning is that his flesh became like the heads of turnips lefatot, his sexual organ hardening out of arousal, but even though Ruth was not married he refrained from engaging in intercourse with her; while Joseph had to exert more effort, despite the fact that Potiphar’s wife was married.'74a Rav Pappa says: The ruling of the mishna, which lists his sister among those for whom he must pay a fine, is stated with regard to a young woman who was seduced, and in the case of seduction all agree that the woman is not saved at the cost of the seducer’s life, as the intercourse was consensual.,Abaye says: The ruling of the mishna is stated with regard to a young woman who was raped in a case where one was able to save her by injuring the pursuer in one of his limbs, so that it was not necessary to kill him in order to achieve her rescue, and it is in accordance with the opinion of Rabbi Yonatan ben Shaul. As it is taught in a baraita: Rabbi Yonatan ben Shaul says: If a pursuer was pursuing another to kill him, and one was able to save the pursued party without killing the pursuer, but instead by injuring him in one of his limbs, but he did not save him in this manner and rather chose to kill him, he is executed on his account as a murderer.,The Gemara explains: What is the reason of Rabbi Yonatan ben Shaul? As it is written: “If men strive and strike a woman with child, so that her fruit departs, and yet no further harm ensues, he shall be punished, according to the demands that the woman’s husband makes on him; and he shall pay it as the judges determine” (Exodus 21:22). And concerning this Rabbi Elazar says: The verse is speaking of striving to kill, where each man was trying to kill the other. The proof is that it is written: “But if any harm ensues, then you shall give life for life” (Exodus 21:23), and if there was no intention to kill, why should he be executed? And even so, the Merciful One states: “And yet no further harm ensues, he shall be punished,” teaching that he must pay the monetary value of the fetus to the woman’s husband.,Granted, if you say that in a case where one is able to save the pursued party by injuring the pursuer in one of his limbs, he may not save the pursued party at the cost of the pursuer’s life, and if he killed the pursuer rather than injure him he is liable to receive the death penalty, that is how you find the possibility that the one who ultimately struck the woman would be punished. This would be in a case where it was possible to save the man under attack, i.e., one of the men who were fighting, by injuring the pursuer, i.e., the other man, who ultimately struck the woman, in one of his limbs. In this case, the one who ultimately struck the woman was not subject to being killed. Therefore, he is subject to pay a fine.,But if you say that even if one is able to save the pursued party by injuring the pursuer in one of his limbs, he can also save him at the cost of the pursuer’s life, how can you find the possibility that the one who ultimately struck the woman would be punished? When he was going to strike the other man, he was at risk of being killed, as anybody could have killed him at that time, and the halakha is that anybody who commits an act warranting death exempts himself from any monetary obligation ensuing from that act.,The Gemara tries to refute this reasoning: Perhaps it is different here because his two liabilities are not on account of the same person; rather, his liability to be put to death is on account of this person, the man with whom he fought, while his liability to give payment is on account of that person, the woman he ultimately struck. Consequently, he is liable to receive both punishments.,The Gemara rejects this distinction: There is no difference. As Rava says: If a pursuer was pursuing another to kill him, and during the course of the chase the pursuer broke vessels belonging either to the person being pursued or to anyone else, he is exempt from paying for the broken vessels. What is the reason for this? The reason is that he is liable to be killed, since everyone is entitled to kill him in order to save the victim’s life, and one who commits an act rendering himself liable to be killed is exempt from any monetary obligation arising from that act, even if the payment were to be made to a person not connected to the act for which he is liable to be killed.,Rava continues: And if the pursued party broke vessels while fleeing from the pursuer, if those vessels belonged to the pursuer, the pursued party is exempt. But if they belonged to anyone else, he is liable to pay for them. The Gemara explains: If the vessels belonged to the pursuer, he is exempt. The reason for this is so that the pursuer’s property should not be more precious to the pursuer than his own body. Were the one being pursued to cause the pursuer bodily harm, he would be exempt; all the more so when the pursued one breaks the pursuer’s vessels. And if the vessels belonged to anyone else, he is liable, as he saved himself at the expense of another’s property, and that other person should not have to suffer a loss on his account.,Rava continues: But if one pursuer was pursuing another pursuer in order to save him, i.e., if he was trying to save the person being pursued by killing the pursuer, and while doing so he broke vessels belonging either to the pursuer or to the one being pursued, or to anyone else, he is exempt from paying for them. The Gemara comments: This is not by strict law, as if one who saves himself at another’s expense is liable to pay for the damage, certainly one who saves another at the expense of a third party should bear similar liability. Rather, it is an ordice instituted by the Sages. This is because if you do not say that he is exempt, it will be found that no person will save another from a pursuer, as everyone will be afraid of becoming liable to pay for damage caused in the course of saving the pursued party.,§ The mishna teaches: But with regard to one who pursues an animal to sodomize it, or one who seeks to desecrate Shabbat, or one who is going to engage in idol worship, they are not saved at the cost of their lives. It is taught in a baraita: Rabbi Shimon ben Yoḥai says: One who seeks to worship idols may be saved from transgressing at the cost of his life. This is derived through an a fortiori inference: If to avoid the degradation of an ordinary person, such as in the case of a rapist who degrades his victim, he can be saved even at the cost of his life, all the more so is it not clear that one may kill the transgressor to avoid the degrading of the honor of God through the worship of idols? The Gemara asks: But does the court administer punishment based on an a fortiori inference? The Gemara answers: Rabbi Shimon ben Yoḥai maintains that the court administers punishment based on an a fortiori inference.,It is taught in a baraita: Rabbi Elazar, son of Rabbi Shimon, says: One who seeks to desecrate Shabbat may be saved from transgressing even at the cost of his life. The Gemara explains that Rabbi Elazar holds in accordance with the opinion of his father, Rabbi Shimon, who says: The court administers punishment based on an a fortiori inference, and the halakha with regard to one who desecrates Shabbat is derived from the halakha with regard to idol worship by way of a verbal analogy between the word “desecration” mentioned in the context of Shabbat and the word “desecration” mentioned in the context of idol worship.,§ The Gemara now considers which prohibitions are permitted in times of mortal danger. Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: The Sages who discussed this issue counted the votes of those assembled and concluded in the upper story of the house of Nitza in the city of Lod: With regard to all other transgressions in the Torah, if a person is told: Transgress this prohibition and you will not be killed, he may transgress that prohibition and not be killed, because the preserving of his own life overrides all of the Torah’s prohibitions. This is the halakha concerning all prohibitions except for those of idol worship, forbidden sexual relations, and bloodshed. Concerning those prohibitions, one must allow himself to be killed rather than transgress them.,The Gemara asks: And should one not transgress the prohibition of idol worship to save his life? But isn’t it taught in a baraita: Rabbi Yishmael said: From where is it derived that if a person is told: Worship idols and you will not be killed, from where is it derived that he should worship the idol and not be killed? The verse states: “You shall keep My statutes and My judgments, which a person shall do, and he shall live by them” (Leviticus 18:5), thereby teaching that the mitzvot were given to provide life, but they were not given so that one will die due to their observance.,The baraita continues: One might have thought that it is permitted to worship the idol in this circumstance even in public, i.e., in the presence of many people. Therefore, the verse states: “Neither shall you profane My holy name; but I will be hallowed among the children of Israel: I am the Lord Who sanctifies you” (Leviticus 22:32). Evidently, one is not required to allow himself to be killed so as not to transgress the prohibition of idol worship when in private; but in public he must allow himself to be killed rather than transgress.,The Gemara answers: Those in the upper story of the house of Nitza stated their opinion in accordance with the opinion of Rabbi Eliezer. As it is taught in a baraita that Rabbi Eliezer says: It is stated: “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” (Deuteronomy 6:5). If it is stated: “With all your soul,” why is it also stated: “With all your might,” which indicates with all your material possessions? And if it is stated: “With all your might,” why is it also stated: “With all your soul”? One of these clauses seems to be superfluous.,Rather, this serves to teach that if you have a person whose body is more precious to him than his property, it is therefore stated: “With all your soul.” That person must be willing to sacrifice even his life to sanctify God’s name. And if you have a person whose property is more precious to him than his body, it is therefore stated: “With all your might.” That person must even be prepared to sacrifice all his property for the love of God. According to the opinion of Rabbi Eliezer, one must allow himself to be killed rather than worship an idol.,From where is it derived that one must allow himself to be killed rather than transgress the prohibition of forbidden sexual relations and the prohibition of bloodshed? This is in accordance with the opinion of Rabbi Yehuda HaNasi. As it is taught in a baraita: Rabbi Yehuda HaNasi says: With regard to the rape of a betrothed young woman it is written: “But you shall do nothing to the young woman; the young woman has committed no sin worthy of death; for as when a man rises against his neighbor, and slays him, so too with this matter” (Deuteronomy 22:26). But why would the verse mention murder in this context? But what do we learn here from a murderer?,Now, the mention of murder came in order to teach a halakha about the betrothed young woman, and it turns out that, in addition, it derives a halakha from that case. The Torah juxtaposes the case of a murderer to the case of a betrothed young woman to indicate that just as in the case of a betrothed young woman one may save her at the cost of the rapist’s life, so too, in the case of a murderer, one may save the potential victim at the cost of the murderer’s life.,And conversely, the Torah juxtaposes a betrothed young woman to a murderer to indicate that just as with regard to a potential murderer, the halakha is that if one was ordered to murder another, he must be killed and not transgress the prohibition of bloodshed, so too, with regard to a betrothed young woman, if she is faced with rape, she must be killed and not transgress the prohibition of forbidden sexual relations.,The Gemara asks: From where do we derive this halakha with regard to a murderer himself, that one must allow himself to be killed rather than commit murder? The Gemara answers: It is based on logical reasoning that one life is not preferable to another, and therefore there is no need for a verse to teach this halakha. The Gemara relates an incident to demonstrate this: As when a certain person came before Rabba and said to him: The lord of my place, a local official, said to me: Go kill so-and-so, and if not I will kill you, what shall I do? Rabba said to him: It is preferable that he should kill you and you should not kill. Who is to say that your blood is redder than his, that your life is worth more than the one he wants you to kill? Perhaps that man’s blood is redder. This logical reasoning is the basis for the halakha that one may not save his own life by killing another.,§ When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥa said: The Sages taught that one is permitted to transgress prohibitions in the face of mortal danger only when it is not a time of religious persecution. But in a time of religious persecution, when the gentile authorities are trying to force Jews to violate their religion, even if they issued a decree about a minor mitzva, one must be killed and not transgress.,When Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥa said: Even when it is not a time of religious persecution, the Sages said that one is permitted to transgress a prohibition in the face of mortal danger only when he was ordered to do so in private. But if he was ordered to commit a transgression in public, even if they threaten him with death if he does not transgress a minor mitzva, he must be killed and not transgress.,The Gemara asks: What is a minor mitzva for this purpose? Rava bar Yitzḥak says that Rav says: ' None |
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113. Diogenes Laertius, Lives of The Philosophers, 10.18, 10.27 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hellenistic ruler cult • Irenaeus of Lyons, on the rule of truth • Irenaeus of Lyons, on the rule of truth,, in non-Christian philosophical discourse • Solon, laws of Solon regulating funerary practices • philosophy/philosophical schools, on rule of truth • rule
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 156; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104; Osborne (2001), Irenaeus of Lyons, 144; Xinyue (2022), Politics and Divinization in Augustan Poetry, 47
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10.18 And from the revenues made over by me to Amynomachus and Timocrates let them to the best of their power in consultation with Hermarchus make separate provision (1) for the funeral offerings to my father, mother, and brothers, and (2) for the customary celebration of my birthday on the tenth day of Gamelion in each year, and for the meeting of all my School held every month on the twentieth day to commemorate Metrodorus and myself according to the rules now in force. Let them also join in celebrating the day in Poseideon which commemorates my brothers, and likewise the day in Metageitnion which commemorates Polyaenus, as I have done hitherto.
10.27 hence he has frequently repeated himself and set down the first thought that occurred to him, and in his haste has left things unrevised, and he has so many citations that they alone fill his books: nor is this unexampled in Zeno and Aristotle. Such, then, in number and character are the writings of Epicurus, the best of which are the following:of Nature, thirty-seven books.of Atoms and Void.of Love.Epitome of Objections to the Physicists.Against the Megarians.Problems.Sovran Maxims.of Choice and Avoidance.of the End.of the Standard, a work entitled Canon.Chaeredemus.of the Gods.of Piety.'' None |
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114. Eusebius of Caesarea, Ecclesiastical History, 5.24.6 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Irenaeus of Lyons, on the rule of truth • Irenaeus of Lyons, on the rule of truth,, kanon language in early church • Irenaeus of Lyons, on the rule of truth,, rule of faith and • Preaching, rule of Truth • faith, rule of • rule of faith
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 146; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 129
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5.24.6 All these observed the fourteenth day of the passover according to the Gospel, deviating in no respect, but following the rule of faith. And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops; and I am the eighth. And my relatives always observed the day when the people put away the leaven.'' None |
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115. Eusebius of Caesarea, Life of Constantine, 2.65 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Greco-Roman political theory, philosopher-ruler, ideal of • faith/the faith, rule of
Found in books: Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 121, 122; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 311
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2.65 My design then was, first, to bring the diverse judgments formed by all nations respecting the Deity to a condition, as it were, of settled uniformity; and, secondly, to restore to health the system of the world, then suffering under the maligt power of a grievous distemper. Keeping these objects in view, I sought to accomplish the one by the secret eye of thought, while the other I tried to rectify by the power of military authority. For I was aware that, if I should succeed in establishing, according to my hopes, a common harmony of sentiment among all the servants of God, the general course of affairs would also experience a change correspondent to the pious desires of them all. '' None |
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116. Porphyry, On Abstinence, 2.9, 2.19.5 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Athens, sacred regulations • Mysteries, regulations concerning • Religion (Egyptian and Greco-Egyptian), dietary and purity rules for sanctuaries beyond Egypt • sacrifice (thysia), rules and prescriptions • sexual relations in the cultic regulations
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 21; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 471; Hitch (2017), Animal sacrifice in the ancient Greek world, 147; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 17; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 211
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2.9 9.The sacrifice, therefore, through animals is posterior and most recent, and originated from a cause which is not of a pleasing nature, like that of the sacrifice from fruits, but received its commencement either from famine, or some other unfortunate circumstance. The causes, indeed, of the peculiar mactations among the Athenians, had their beginning, either in ignorance, or anger, or fear. For the slaughter of swine is attributed to an involuntary error of Clymene, who, by unintentionally striking, slew the animal. Hence her husband, being terrified as if he had perpetrated an illegal deed, consulted the oracle of the Pythian God about it. But as the God did not condemn what had happened, the slaughter of animals was afterwards considered as a thing of an indifferent nature. The inspector, however, of sacred rites, who was the offspring of prophets, wishing to make an offering of first-fruits from sheep, was permitted to do so, it is said, by an oracle, but with much caution and fear. For the oracle was as follows:--- "offspring of prophets, sheep by force to slay, The Gods permit not thee: but with wash'd hands For thee 'tis lawful any sheep to kill, That dies a voluntary death."
2.19.5 19.But those who have written concerning sacred operations and sacrifices, admonish us to be accurate in preserving what pertains to the popana, because these are more acceptable to the Gods than the sacrifice which is performed through the mactation of animals. Sophocles also, in describing a sacrifice which is pleasing to divinity, says in his Polyidus: The skins of sheep in sacrifice were used, Libations too of wine, grapes well preserved, And fruits collected in a heap of every kind; The olive's pinguid juice, and waxen work Most variegated, of the yellow bee. Formerly, also, there were venerable monuments in Delos of those who came from the Hyperboreans, bearing handfuls of fruits. It is necessary, therefore, that, being purified in our manners, we should make oblations, offering to the Gods those sacrifices which are pleasing to them, and not such as are attended with great expense. Now, however, if a man's body is not pure and invested with a splendid garment, he does not think it is qualified for the sanctity of sacrifice. But when he has rendered his body splendid, together with his garment, though his soul at the same time is not, purified from vice, yet he betakes himself to sacrifice, and thinks that it is a thing of no consequence; as if divinity did not especially rejoice in that which is most divine in our nature, when it is in a pure condition, as being allied to his essence. In Epidaurus, therefore, there was the following inscription on the doors of the temple: Into an odorous temple, he who goes Should pure and holy be; but to be wise In what to sanctity pertains, is to be pure. |
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117. Augustine, On Christian Doctrine, 3.33.46 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Tyconius, Donatist exegete, Book of Rules • regula, rule
Found in books: Esler (2000), The Early Christian World, 969; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 199
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3.33.46 46. The third rule relates to the promises and the law, and may be designated in other terms as relating to the spirit and the letter, which is the name I made use of when writing a book on this subject. It may be also named, of grace and the law. This, however, seems to me to be a great question in itself, rather than a rule to be applied to the solution of other questions. It was the want of clear views on this question that originated, or at least greatly aggravated, the Pelagian heresy. And the efforts of Tichonius to clear up this point were good, but not complete. For, in discussing the question about faith and works, he said that works were given us by God as the reward of faith, but that faith itself was so far our own that it did not come to us from God; not keeping in mind the saying of the apostle: Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Ephesians 6:23 But he had not come into contact with this heresy, which has arisen in our time, and has given us much labor and trouble in defending against it the grace of God which is through our Lord Jesus Christ, and which (according to the saying of the apostle, There must be also heresies among you, that they which are approved may be made manifest among you 1 Corinthians 11:19) has made us much more watchful and diligent to discover in Scripture what escaped Tichonius, who, having no enemy to guard against, was less attentive and anxious on this point, namely, that even faith itself is the gift of Him who has dealt to every man the measure of faith. Romans 12:3 Whence it is said to certain believers: Unto you it is given, in the behalf of Christ, not only to believe in Him, but also to suffer for His sake. Philippians 1:29 Who, then, can doubt that each of these is the gift of God, when he learns from this passage, and believes, that each of them is given? There are many other testimonies besides which prove this. But I am not now treating of this doctrine. I have, however, dealt with it, one place or another, very frequently. '' None |
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118. Augustine, The City of God, 14.23, 19.21 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • imperium (ruling power) • rule
Found in books: Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 181; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 113, 114, 117, 118, 119, 121, 122
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14.23 But he who says that there should have been neither copulation nor generation but for sin, virtually says that man's sin was necessary to complete the number of the saints. For if these two by not sinning should have continued to live alone, because, as is supposed, they could not have begotten children had they not sinned, then certainly sin was necessary in order that there might be not only two but many righteous men. And if this cannot be maintained without absurdity, we must rather believe that the number of the saints fit to complete this most blessed city would have been as great though no one had sinned, as it is now that the grace of God gathers its citizens out of the multitude of sinners, so long as the children of this world generate and are generated. Luke 20:34 And therefore that marriage, worthy of the happiness of Paradise, should have had desirable fruit without the shame of lust, had there been no sin. But how that could be, there is now no example to teach us. Nevertheless, it ought not to seem incredible that one member might serve the will without lust then, since so many serve it now. Do we now move our feet and hands when we will to do the things we would by means of these members? Do we meet with no resistance in them, but perceive that they are ready servants of the will, both in our own case and in that of others, and especially of artisans employed in mechanical operations, by which the weakness and clumsiness of nature become, through industrious exercise, wonderfully dexterous? And shall we not believe that, like as all those members obediently serve the will, so also should the members have discharged the function of generation, though lust, the award of disobedience, had been awanting? Did not Cicero, in discussing the difference of governments in his De Republica, adopt a simile from human nature, and say that we command our bodily members as children, they are so obedient; but that the vicious parts of the soul must be treated as slaves, and be coerced with a more stringent authority? And no doubt, in the order of nature, the soul is more excellent than the body; and yet the soul commands the body more easily than itself. Nevertheless this lust, of which we at present speak, is the more shameful on this account, because the soul is therein neither master of itself, so as not to lust at all, nor of the body, so as to keep the members under the control of the will; for if they were thus ruled, there should be no shame. But now the soul is ashamed that the body, which by nature is inferior and subject to it, should resist its authority. For in the resistance experienced by the soul in the other emotions there is less shame, because the resistance is from itself, and thus, when it is conquered by itself, itself is the conqueror, although the conquest is inordinate and vicious, because accomplished by those parts of the soul which ought to be subject to reason, yet, being accomplished by its own parts and energies, the conquest is, as I say, its own. For when the soul conquers itself to a due subordination, so that its unreasonable motions are controlled by reason, while it again is subject to God, this is a conquest virtuous and praiseworthy. Yet there is less shame when the soul is resisted by its own vicious parts than when its will and order are resisted by the body, which is distinct from and inferior to it, and dependent on it for life itself. But so long as the will retains under its authority the other members, without which the members excited by lust to resist the will cannot accomplish what they seek, chastity is preserved, and the delight of sin foregone. And certainly, had not culpable disobedience been visited with penal disobedience, the marriage of Paradise should have been ignorant of this struggle and rebellion, this quarrel between will and lust, that the will may be satisfied and lust restrained, but those members, like all the rest, should have obeyed the will. The field of generation should have been sown by the organ created for this purpose, as the earth is sown by the hand. And whereas now, as we essay to investigate this subject more exactly, modesty hinders us, and compels us to ask pardon of chaste ears, there would have been no cause to do so, but we could have discoursed freely, and without fear of seeming obscene, upon all those points which occur to one who meditates on the subject. There would not have been even words which could be called obscene, but all that might be said of these members would have been as pure as what is said of the other parts of the body. Whoever, then, comes to the perusal of these pages with unchaste mind, let him blame his disposition, not his nature; let him brand the actings of his own impurity, not the words which necessity forces us to use, and for which every pure and pious reader or hearer will very readily pardon me, while I expose the folly of that scepticism which argues solely on the ground of its own experience, and has no faith in anything beyond. He who is not scandalized at the apostle's censure of the horrible wickedness of the women who changed the natural use into that which is against nature, Romans 1:26 will read all this without being shocked, especially as we are not, like Paul, citing and censuring a damnable uncleanness, but are explaining, so far as we can, human generation, while with Paul we avoid all obscenity of language. " " None |
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119. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • constitutive rules • ontology, and rules • ruler cult, political religion
Found in books: Mackey (2022), Belief and Cult: Rethinking Roman Religion, 191; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 473
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120. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Tomb regulations • religious authority, regulations • work, regulation
Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 21, 24; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 48
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121. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Tyconius, Donatist exegete, Book of Rules • regula, rule
Found in books: Esler (2000), The Early Christian World, 967; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 199
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122. None, None, nan (5th cent. CE - 6th cent. CE)
Tagged with subjects: • Agrippa II, ruler in Galilee and Peraia • rebellions against Roman rule
Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 291; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 392
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123. Aeschines, Or., 3.18
Tagged with subjects: • Cultic regulations
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 45; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 45
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3.18 I will first cite cases where this would be least expected. For example, the law directs that priests and priestesses be subject to audit, all collectively, and each severally and individually—persons who receive perquisites only, and whose occupation is to pray to heaven for you; and they are made accountable not only separately, but whole priestly, families together, the Eumolpidae, the Ceryces, and all the rest.'' None |
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124. Anon., Letter of Aristeas, 15-16, 191, 202, 207
Tagged with subjects: • Community Rule ( • Golden Rule • Golden rule • Hellenistic Kings/Rulers, Ptolemy I • Hellenistic Kings/Rulers, Ptolemy II Philadelphus • civic, ruler cult • ruler cult
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 227; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 29; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 112; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 226; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 402
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15 our deeds to give the lie to our words. Since the law which we wish not only to transcribe but also to translate belongs to the whole Jewish race, what justification shall we be able to find for our embassy while such vast numbers of them remain in a state of slavery in your kingdom? In the perfection and wealth of your clemency release those who are held in such miserable bondage, since as I have been at pains to discover, the God who gave them their law is the God who maintains your kingdom. They worship the same God - the Lord and Creator of the Universe, as all other men, as we ourselves, O king, though we call him by different names, such as Zeus or'16 Dis. This name was very appropriately bestowed upon him by our first ancestors, in order to signify that He through whom all things are endowed with life and come into being, is necessarily the ruler and lord of the Universe. Set all mankind an example of magimity by releasing those who are held in bondage.'" "
191 human race, providing for them health and food and all other things in due season.' After expressing his agreement with the reply, the king asked the next guest, How in giving audiences and passing judgments he could gain the praise even of those who failed to win their suit? And he said, 'If you are fair in speech to all alike and never act insolently nor tyrannically in your treatment of" "
202 that all power and beauty of speech proceed from God.' When the king had nodded his assent to this sentiment, the speaking ceased and they proceeded to enjoy themselves. When evening came on, the banquet ended." "
207 The king received the answer with great delight and looking at another said, 'What is the teaching of wisdom?' And the other replied, 'As you wish that no evil should befall you, but to be a partaker of all good things, so you should act on the same principle towards your subjects and offenders, and you should mildly admonish the noble and good. For God draws all men to himself by his benignity.'" '" None |
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125. Demosthenes, Orations, 21.175, 22.26-22.27
Tagged with subjects: • Cultic regulations • Rule of law. • Temple, Regulations • rules/rituals of (violent) interaction • rules/rituals of representation
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 368; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 220, 221; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 39, 49; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 39, 49; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 19, 99
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21.175 Now I propose, men of Athens, to name those who have been condemned by you, after an adverse vote of the Assembly, for violating the festival, and to explain what some of them had done to incur your anger, so that you may compare their guilt with that of Meidias. First of all then, to begin with the most recent condemnation, the Assembly gave its verdict against Euandrus of Thespiae for profanation of the Mysteries on the charge of Menippus, a fellow from Caria . The law concerning the Mysteries is identical with that concerning the Dionysia, and it was enacted later.
22.26 But he thought that no one should be debarred from obtaining redress in whatever way he can best do so. How then will this be ensured? By granting many modes of legal procedure to the injured parties. Take a case of theft. Are you a strong man, confident in yourself? Arrest the thief; only you are risking a thousand drachmas. Are you rather weak? Guide the Archons to him, and they will do the rest. Are you afraid even to do this? Bring a written indictment. 22.27 Do you distrust yourself, and are you a poor man, unable to find the thousand drachmas? Sue him for theft before a public arbitrator, and you will risk nothing. In the same way for impiety you can arrest, or indict, or sue before the Eumolpidae, or give information to the King-Archon. And in the same way, or nearly so, for every other offence.' ' None |
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126. Strabo, Geography, 13.4.2
Tagged with subjects: • Hellenistic ruler cults • Lysias, local ruler
Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 200; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 214
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13.4.2 He had two brothers, the elder of whom was Eumenes, the younger Attalus. Eumenes had a son of the same name, who succeeded to the rule of Pergamum, and was by this time sovereign of the places round about, so that he even joined battle with Antiochus the son of Seleucus near Sardeis and conquered him. He died after a reign of twenty-two years. Attalus, the son of Attalus and Antiochis, daughter of Achaeus, succeeded to the throne and was the first to be proclaimed king, after conquering the Galatians in a great battle. Attalus not only became a friend of the Romans but also fought on their side against Philip along with the fleet of the Rhodians. He died in old age, having reigned as king forty-three years; and he left four sons by Apollonis, a woman from Cyzicus, Eumenes, Attalus, Philetaerus, and Athenaeus. Now the two younger sons remained private citizens, but Eumenes, the elder of the other two, reigned as king. Eumenes fought on the side of the Romans against Antiochus the Great and against Perseus, and he received from the Romans all the country this side the Taurus that had been subject to Antiochus. But before that time the territory of Pergamum did not include many places that extended as far as the sea at the Elaitic and Adramyttene Gulfs. He built up the city and planted Nicephorium with a grove, and the other elder brother, from love of splendor, added sacred buildings and libraries and raised the settlement of Pergamum to what it now is. After a reign of forty-nine years Eumenes left his empire to Attalus, his son by Stratonice, the daughter of Ariathres, king of the Cappadocians. He appointed his brother Attalus as guardian both of his son, who was extremely young, and of the empire. After a reign of twenty-one years, his brother died an old man, having won success in many undertakings; for example, he helped Demetrius, the son of Seleucus, to defeat in war Alexander, the son of Antiochus, and he fought on the side of the Romans against the Pseudo-Philip, and in an expedition against Thrace he defeated Diegylis the king of the Caeni, and he slew Prusias, having incited his son Nicomedes against him, and he left his empire, under a guardian, to Attalus. Attalus, surnamed Philometor, reigned five years, died of disease, and left the Romans his heirs. The Romans proclaimed the country a province, calling it Asia, by the same name as the continent. The Caicus flows past Pergamum, through the Caicus Plain, as it is called, traversing land that is very fertile and about the best in Mysia.'' None |
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127. Valerius Maximus, Memorable Deeds And Sayings, 1.3.3
Tagged with subjects: • Regulation of Religious Rites • Tomb regulations • horoscopes, for rulers
Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 10; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 601, 602, 603, 605, 606; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 306
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1.3.3 C. Cornelius Hispallus, a praetor of foreigners, in the time when M. Popilius Laenas and L. Calpurnius were consuls, by edict commanded the Chaldeans to depart out of Italy, who by their false interpretations of the stars cast a profitable mist before the eyes of shallow and foolish characters. The same person banished those who with a counterfeit worship of Jupiter Sabazius sought to corrupt Roman customs.'' None |
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128. Vergil, Aeneis, 1.296, 1.590-1.591, 9.621-9.631, 9.633-9.637
Tagged with subjects: • Dracontius, divinity of mortal rulers, attitude towards • Hellenistic ruler cult • Jupiter, and Roman rulers • Rome, duty to rule of • youth/young (rulers)
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 224; Fielding (2017), Transformations of Ovid in Late Antiquity. 114; Jenkyns (2013), God, Space, and City in the Roman Imagination, 328; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 244; Xinyue (2022), Politics and Divinization in Augustan Poetry, 175, 176
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1.296 post tergum nodis, fremet horridus ore cruento.
1.590 caesariem nato genetrix lumenque iuventae 1.591 purpureum et laetos oculis adflarat honores: 9.622 non tulit Ascanius nervoque obversus equino 9.623 contendit telum diversaque bracchia ducens 9.624 constitit, ante Iovem supplex per vota precatus: 9.625 Iuppiter omnipotens, audacibus adnue coeptis.' '9.630 Audiit et caeli Genitor de parte serena 9.631 intonuit laevum, sonat una fatifer arcus:
9.633 perque caput Remuli venit et cava tempora ferro 9.634 traicit. I, verbis virtutem inlude superbis! 9.636 Hoc tantum Ascanius. Teucri clamore sequuntur 9.637 laetitiaque fremunt animosque ad sidera tollunt.'' None | sup>
1.296 Orontes brave and fallen Amycus,
1.590 a wall or citadel, from far below 1.591 lifting the ponderous stone; or with due care 9.622 The Rutules seized the spoils of victory, 9.623 and slowly to their camp, with wail and cry, ' "9.624 bore Volscens' corse; and in the eamp they made " '9.625 like wailing over Rhamnes lifeless found, ' "9.626 o'er Numa and Serranus, and a throng " '9.627 of princes dead. The gazing people pressed 9.628 around the slain, the dying, where the earth 9.629 ran red with slaughter and full many a stream 9.630 of trickling gore; nor did they fail to know ' "9.631 Messapus' glittering helm, his baldric fair, " "
9.633 Now, from Tithonus' saffron couch set free, " '9.634 Aurora over many a land outpoured ' "9.635 the rising morn; the sun's advancing beam " '9.636 unveiled the world; and Turnus to his host 9.637 gave signal to stand forth, while he arrayed ' ' None |
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129. Vergil, Eclogues, 1.40-1.45
Tagged with subjects: • Hellenistic ruler cult
Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 125, 126; Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48
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1.40 I serve but Amaryllis: for I will own, 1.41 while Galatea reigned over me, I had 1.42 no hope of freedom, and no thought to save. 1.43 Though many a victim from my folds went forth, 1.44 or rich cheese pressed for the unthankful town, 1.45 never with laden hands returned I home. MELIBOEUS' ' None |
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130. None, None, nan
Tagged with subjects: • Legal regulations on associations, Roman • place, associations involvement in and regulation of, • ruler-cult, sacrifice
Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 107; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 118; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 181
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131. None, None, nan
Tagged with subjects: • casuistic, regulations, • sexual relations in the cultic regulations
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 22; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 95
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132. None, None, nan
Tagged with subjects: • Non-oracular sacred regulations • cathartic regulations, inscriptional • sacred regulations (inscriptional)
Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 64, 117, 286, 287, 288; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 176
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133. None, None, nan
Tagged with subjects: • euergetism, regulations in • regulation, of Athenian grain supply
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 245; Parkins and Smith (1998), Trade, Traders and the Ancient City, 122
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134. None, None, nan
Tagged with subjects: • Cultic regulations
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 53, 55; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 53, 55
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135. None, None, nan
Tagged with subjects: • Cult regulations • Cult regulations, inscription • Cult regulations, on ritual purity • Cult regulations, written form • Mysteries, regulations concerning • Non-oracular sacred regulations • Oracular sacred regulations, formal and contextual characteristics • altar, regulating sacrifice and • cathartic regulations, inscriptional • cult regulation • dream, regulations revealed in • priesthoods, comprehensive regulations • publication of regulations • publication of regulations, specific regulations • publication of regulations, types of • ruler cult • ruler cult, corpus of sacred law and • sacred regulations (inscriptional) • sexual relations in the cultic regulations
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 22; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 214; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 8, 17, 42, 43, 89; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 20, 21; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 281, 282, 283, 284, 285, 288; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 149, 175, 213, 235
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136. None, None, nan
Tagged with subjects: • Andania, regulations • Cult regulations, on behaviour during festivals • Mysteries, regulations concerning • altar, regulating sacrifice and • cathartic regulations, inscriptional • dream, regulations revealed in • priesthoods, comprehensive regulations • publication of regulations • publication of regulations, specific regulations • publication of regulations, types of • sacred regulations (inscriptional) • sanctuaries, purity rules for entry • sexual relations in the cultic regulations
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 21, 22, 24; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 13, 16, 17, 18, 42, 44, 45, 89, 355, 356; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 34, 181, 286, 287, 288; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 232
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137. None, None, nan
Tagged with subjects: • Cult regulations, collections • Cult regulations, on cult hymns • Metrical sacred regulations • Metrical sacred regulations, types of • Mysteries, regulations concerning • casuistic, regulations, • cathartic regulations, inscriptional • sacred regulations (inscriptional) • sacrifice, regulations for • sanctuaries, purity rules for entry • sexual relations in the cultic regulations
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 21, 22, 24; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 95; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 17, 18, 55; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 25, 34, 59, 64, 181, 281, 284, 285, 286, 287, 288; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 154, 163
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138. None, None, nan
Tagged with subjects: • Legal regulations on associations, Roman • Ruler cult • enforcement, associations regulations’, • validity, regulations’,
Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 29, 134; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 218, 226, 228, 234
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139. None, None, nan
Tagged with subjects: • Hellenistic ruler cults • Religion (Egyptian and Greco-Egyptian), dietary and purity rules for sanctuaries beyond Egypt • cult, for rulers • gift-exchange, rules of
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 47; Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 65; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 194; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 210, 212
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140. None, None, nan
Tagged with subjects: • Cult regulations • Cult regulations, on behaviour during festivals • casuistic, regulations, • enforcement, associations regulations’, • validity, regulations’,
Found in books: Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 10, 110, 114, 153, 218; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 232, 234
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141. None, None, nan
Tagged with subjects: • Andania, regulations • Cultic regulations • Mysteries, regulations concerning • cathartic regulations, inscriptional • sacred regulations (inscriptional) • sanctuaries, purity rules for entry
Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 16, 17, 18, 26; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 43, 45; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 43, 45; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 34, 59, 286, 287, 288
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142. None, None, nan
Tagged with subjects: • Cultic regulations • Rule of law. • rules/rituals of (violent) interaction • rules/rituals of representation
Found in books: Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 226, 227; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 49, 53, 55; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 49, 53, 55; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 19, 81
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143. None, None, nan
Tagged with subjects: • Pachomian monasticism, Pachomius Rules • Pachomius, rule of
Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 317; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 346
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