1. Hebrew Bible, Genesis, 10.12, 17.28-17.29, 19.17, 19.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 45; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 491| 10.12. וְאֶת־רֶסֶן בֵּין נִינְוֵה וּבֵין כָּלַח הִוא הָעִיר הַגְּדֹלָה׃ 19.17. וַיְהִי כְהוֹצִיאָם אֹתָם הַחוּצָה וַיֹּאמֶר הִמָּלֵט עַל־נַפְשֶׁךָ אַל־תַּבִּיט אַחֲרֶיךָ וְאַל־תַּעֲמֹד בְּכָל־הַכִּכָּר הָהָרָה הִמָּלֵט פֶּן־תִּסָּפֶה׃ 19.26. וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶלַח׃ | 10.12. and Resen between Nineveh and Calah—the same is the great city. 19.17. And it came to pass, when they had brought them forth abroad, that he said: ‘Escape for thy life; look not behind thee, neither stay thou in all the Plain; escape to the mountain, lest thou be swept away.’ 19.26. But his wife looked back from behind him, and she became a pillar of salt. 6. And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female.,The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.,A light shalt thou make to the ark, and to a cubit shalt thou finish it upward; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it.,These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.,And I, behold, I do bring the flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; every thing that is in the earth shall perish.,And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.,that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.,And this is how thou shalt make it: the length of the ark three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.,And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,,And Noah begot three sons, Shem, Ham, and Japheth.,of the fowl after their kind, and of the cattle after their kind, of every creeping thing of the ground after its kind, two of every sort shall come unto thee, to keep them alive.,And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’,But Noah found grace in the eyes of the LORD.,Make thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch it within and without with pitch.,And God said unto Noah: ‘The end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.,Thus did Noah; according to all that God commanded him, so did he.,And it repented the LORD that He had made man on the earth, and it grieved Him at His heart.,And the earth was corrupt before God, and the earth was filled with violence.,And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. .,And take thou unto thee of all food that is eaten, and gather it to thee; and it shall be for food for thee, and for them.’,But I will establish My covet with thee; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’wives with thee.,And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ |
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2. Hebrew Bible, Deuteronomy, 4.19, 6.4-6.5, 17.3, 24.1-24.4, 30.11-30.14, 32.35, 33.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tertullian, on martyrdom •martyr and martyrdom, x–xi, tertullian on •tertullian, on new testament citation of old testament •anti-marcionite rhetoric, in tertullian •tertullian, temple, destruction of Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 133; Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198, 199, 200; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 501; Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 127| 4.19. וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃ 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 17.3. וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ אוֹ לְכָל־צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא־צִוִּיתִי׃ 24.1. כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃ 24.1. כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃ 24.2. וְיָצְאָה מִבֵּיתוֹ וְהָלְכָה וְהָיְתָה לְאִישׁ־אַחֵר׃ 24.2. כִּי תַחְבֹּט זֵיתְךָ לֹא תְפָאֵר אַחֲרֶיךָ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה׃ 24.3. וּשְׂנֵאָהּ הָאִישׁ הָאַחֲרוֹן וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ אוֹ כִי יָמוּת הָאִישׁ הָאַחֲרוֹן אֲשֶׁר־לְקָחָהּ לוֹ לְאִשָּׁה׃ 24.4. לֹא־יוּכַל בַּעְלָהּ הָרִאשׁוֹן אֲשֶׁר־שִׁלְּחָהּ לָשׁוּב לְקַחְתָּהּ לִהְיוֹת לוֹ לְאִשָּׁה אַחֲרֵי אֲשֶׁר הֻטַּמָּאָה כִּי־תוֹעֵבָה הִוא לִפְנֵי יְהוָה וְלֹא תַחֲטִיא אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃ 30.11. כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 32.35. לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃ 33.7. וְזֹאת לִיהוּדָה וַיֹּאמַר שְׁמַע יְהוָה קוֹל יְהוּדָה וְאֶל־עַמּוֹ תְּבִיאֶנּוּ יָדָיו רָב לוֹ וְעֵזֶר מִצָּרָיו תִּהְיֶה׃ | 4.19. and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven. 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 17.3. and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have commanded not; 24.1. When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house, 24.2. and she departeth out of his house, and goeth and becometh another man’s wife, 24.3. and the latter husband hateth her, and writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, who took her to be his wife; 24.4. her former husband, who sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD; and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance. 30.11. For this commandment which I command thee this day, it is not too hard for thee, neither is it far off. 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’ 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’ 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. 32.35. Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste. 33.7. And this for Judah, and he said: Hear, LORD, the voice of Judah, And bring him in unto his people; His hands shall contend for him, And Thou shalt be a help against his adversaries. |
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3. Hebrew Bible, Exodus, 15.3, 20.5, 32.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 3, 199| 15.3. יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 32.8. סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיִּשְׁתַּחֲווּ־לוֹ וַיִּזְבְּחוּ־לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ | 15.3. The LORD is a man of war, The LORD is His name. 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me; 32.8. they have turned aside quickly out of the way which I commanded them; they have made them a molten calf, and have worshipped it, and have sacrificed unto it, and said: This is thy god, O Israel, which brought thee up out of the land of Egypt.’ |
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| 4. Hebrew Bible, Job, 17.17-17.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tertullian, on new testament citation of old testament Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 501 |
5. Hebrew Bible, Leviticus, 25.2-25.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 199| 25.2. וְכִי תֹאמְרוּ מַה־נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת הֵן לֹא נִזְרָע וְלֹא נֶאֱסֹף אֶת־תְּבוּאָתֵנוּ׃ 25.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל־הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַיהוָה׃ 25.3. שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ וְאָסַפְתָּ אֶת־תְּבוּאָתָהּ׃ 25.3. וְאִם לֹא־יִגָּאֵל עַד־מְלֹאת לוֹ שָׁנָה תְמִימָה וְקָם הַבַּיִת אֲשֶׁר־בָּעִיר אֲשֶׁר־לא [לוֹ] חֹמָה לַצְּמִיתֻת לַקֹּנֶה אֹתוֹ לְדֹרֹתָיו לֹא יֵצֵא בַּיֹּבֵל׃ | 25.2. Speak unto the children of Israel, and say unto them: When ye come into the land which I give you, then shall the land keep a sabbath unto the LORD. 25.3. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the produce thereof. |
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6. Hebrew Bible, Micah, 4.3, 5.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tertullian, on new testament citation of old testament Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 501| 4.3. וְשָׁפַט בֵּין עַמִּים רַבִּים וְהוֹכִיחַ לְגוֹיִם עֲצֻמִים עַד־רָחוֹק וְכִתְּתוּ חַרְבֹתֵיהֶם לְאִתִּים וַחֲנִיתֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשְׂאוּ גּוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּן עוֹד מִלְחָמָה׃ 5.2. לָכֵן יִתְּנֵם עַד־עֵת יוֹלֵדָה יָלָדָה וְיֶתֶר אֶחָיו יְשׁוּבוּן עַל־בְּנֵי יִשְׂרָאֵל׃ | 4.3. And He shall judge between many peoples, And shall decide concerning mighty nations afar off; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more. 5.2. Therefore will He give them up, Until the time that she who travaileth hath brought forth; Then the residue of his brethren shall return with the children of Israel. |
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| 7. Hebrew Bible, Joel, 3.9-3.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tertullian, on new testament citation of old testament Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 501 |
8. Hebrew Bible, Proverbs, 9.2, 20.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •martyr and martyrdom, x–xi, tertullian on •anti-marcionite rhetoric, in tertullian Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 185; Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 125| 9.2. טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃ | 9.2. She hath prepared her meat, she hath mingled her wine; she hath also furnished her table. |
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9. Hebrew Bible, Psalms, 115.3, 41, 116.15, 1.2, 7.3a, 2, 18, 144, 144.3, 23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198, 199| 115.3. וֵאלֹהֵינוּ בַשָּׁמָיִם כֹּל אֲשֶׁר־חָפֵץ עָשָׂה׃ | 115.3. But our God is in the heavens; Whatsoever pleased Him He hath done. |
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10. Hebrew Bible, Numbers, 12.8, 22.15, 25.2-25.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tertullian, on martyrdom •martyr and martyrdom, x–xi, tertullian on •tertullian, temple, destruction of Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 133; Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 199, 202| 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 25.2. וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן וַיֹּאכַל הָעָם וַיִּשְׁתַּחֲוּוּ לֵאלֹהֵיהֶן׃ 25.3. וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל׃ | 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’ 25.2. And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods. 25.3. And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel. |
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11. Hebrew Bible, Isaiah, a b c d\n0 53.12 53.12 53 12\n1 19.20 19.20 19 20\n2 54.1 54.1 54 1\n3 7 7 7 None\n4 . . \n5 5 5 5 None\n6 - None\n7 3 3 3 None\n8 2.4 2.4 2 4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 136| 53.12. לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃ | 53.12. Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors. |
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12. Hebrew Bible, 2 Kings, 4.29 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •tertullian, on new testament citation of old testament Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 501| 4.29. וַיֹּאמֶר לְגֵיחֲזִי חֲגֹר מָתְנֶיךָ וְקַח מִשְׁעַנְתִּי בְיָדְךָ וָלֵךְ כִּי־תִמְצָא אִישׁ לֹא תְבָרְכֶנּוּ וְכִי־יְבָרֶכְךָ אִישׁ לֹא תַעֲנֶנּוּ וְשַׂמְתָּ מִשְׁעַנְתִּי עַל־פְּנֵי הַנָּעַר׃ | 4.29. Then he said to Gehazi: ‘Gird up thy loins, and take my staff in thy hand, and go thy way; if thou meet any man, salute him not; and if any salute thee, answer him not; and lay my staff upon the face of the child.’ 1. And Elijah answered and said to the captain of fifty: ‘If I be a man of God, let fire come down from heaven, and consume thee and thy fifty.’ And there came down fire from heaven, and consumed him and his fifty.,Now therefore thus saith the LORD: Thou shalt not come down from the bed whither thou art gone up, but shalt surely die.’ And Elijah departed.,AND Moab rebelled against Israel after the death of Ahab.,Behold, there came fire down from heaven, and consumed the two former captains of fifty with their fifties; but now let my life be precious in thy sight’,And they said unto him: ‘There came up a man to meet us, and said unto us: Go, return unto the king that sent you, and say unto him: Thus saith the LORD: Is it because there is no God in Israel, that thou sendest to inquire of Baal-zebub the god of Ekron? therefore thou shalt not come down from the bed whither thou art gone up, but shalt surely die.’,And he said unto him: ‘Thus saith the LORD: Forasmuch as thou hast sent messengers to inquire of Baal-zebub the god of Ekron, is it because there is no God in Israel to inquire of His word? therefore thou shalt not come down from the bed whether thou art gone up, but shalt surely die.’,And Elijah answered and said unto them: ‘If I be a man of God, let fire come down from heaven, and consume thee and thy fifty.’ And the fire of God came down from heaven, and consumed him and his fifty.,But an angel of the LORD said to Elijah the Tishbite: ‘Arise, go up to meet the messengers of the king of Samaria, and say unto them: Is it because there is no God in Israel, that ye go to inquire of Baal-zebub the god of Ekron?,And again he sent unto him another captain of fifty with his fifty. And he answered and said unto him: ‘O man of God, thus hath the king said: Come down quickly.’,And the messengers returned unto him, and he said unto them: ‘Why is it that ye are returned?’,And he said unto them: ‘What manner of man was he that came up to meet you, and told you these words?’,And Ahaziah fell down through the lattice in his upper chamber that was in Samaria, and was sick; and he sent messengers, and said unto them: ‘Go, inquire of Baal-zebub the god of Ekron whether I shall recover of this sickness.’,And they answered him: ‘He was a hairy man, and girt with a girdle of leather about his loins.’ And he said: ‘It is Elijah the Tishbite.’,Then the king sent unto him a captain of fifty with his fifty. And he went up to him; and, behold, he sat on the top of the hill. And he spoke unto him: ‘O man of God, the king hath said: Come down.’,And again he sent the captain of a third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him: ‘O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight.,So he died according to the word of the LORD which Elijah had spoken. And Jehoram began to reign in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah; because he had no son.,And the angel of the LORD said unto Elijah: ‘Go down with him; be not afraid of him.’ And he arose, and went down with him unto the king.,Now the rest of the acts of Ahaziah which he did, are they not written in the book of the chronicles of the kings of Israel? |
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| 13. Simonides, Fragments, 51.2 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •tertullian, on ascension Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 61 |
14. Hebrew Bible, Ezekiel, 40-42, 44-48, 43 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 501 | 43. Seven days shall they make atonement for the altar and cleanse it; so shall they consecrate it.,And He said unto me: ‘Son of man, this is the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the children of Israel for ever; and the house of Israel shall no more defile My holy name, neither they, nor their kings, by their harlotry, and by the carcasses of their kings in their high places;,Seven days shalt thou prepare every day a goat for a sin-offering; they shall also prepare a young bullock, and a ram out of the flock, without blemish.,Now let them put away their harlotry, and the carcasses of their kings, far from Me, and I will dwell in the midst of them for ever.,And the settle shall be fourteen cubits long by fourteen broad in the four sides thereof; and the border about it shall be half a cubit; and the bottom thereof shall be a cubit about; and the steps thereof shall look toward the east.’,And if they be ashamed of all that they have done, make known unto them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordices thereof, and all the forms thereof, and all the laws thereof, and write it in their sight; that they may keep the whole form thereof, and all the ordices thereof, and do them.,When thou hast made an end of purifying it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish.,Thou, son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure accurately.,And when they have accomplished the days, it shall be that upon the eighth day, and forward, the priests shall make your burnt-offerings upon the altar, and your peace-offerings; and I will accept you, saith the Lord GOD.’,And He said unto me: ‘Son of man, thus saith the Lord GOD: These are the ordices of the altar in the day when they shall make it, to offer burnt-offerings thereon, and to dash blood against it.,And I heard one speaking unto me out of the house; and a man stood by me.,and, behold, the glory of the God of Israel came from the way of the east; and His voice was like the sound of many waters; and the earth did shine with His glory.,And the appearance of the vision which I saw was like the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the river Chebar; and I fell upon my face.,in their setting of their threshold by My threshold, and their door-post beside My door-post, and there was but the wall between Me and them; and they have defiled My holy name by their abominations which they have committed; wherefore I have consumed them in Mine anger.,And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east.,And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about; thus shalt thou purify it and make atonement for it.,And on the second day thou shalt offer a he-goat without blemish for a sin-offering; and they shall purify the altar, as they did purify it with the bullock.,Afterward he brought me to the gate, even the gate that looketh toward the east;,And thou shalt present them before the LORD, and the priests shall cast salt upon them, and they shall offer them up for a burnt-offering unto the LORD.,Thou shalt give to the priests the Levites that are of the seed of Zadok, who are near unto Me, to minister unto Me, saith the Lord GOD, a young bullock for a sin-offering.,Thou shalt also take the bullock of the sin-offering, and it shall be burnt in the appointed place of the house, without the sanctuary.,And from the bottom upon the ground to the lower settle shall be two cubits, and the breadth one cubit; and from the lesser settle to the greater settle shall be four cubits, and the breadth a cubit.,And the hearth shall be twelve cubits long by twelve broad, square in the four sides thereof.,And these are the measures of the altar by cubits—the cubit is a cubit and a handbreadth: the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about a span; and this shall be the base of the altar.,And the hearth shall be four cubits; and from the hearth and upward there shall be four horns.,And a spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house.,This is the law of the house: upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house. |
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| 15. Aeschylus, Prometheus Bound, 2.86-2.87, 3.8, 4.77-4.78, 10.48, 16.29, 18.29 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •tertullian, on blood and water from christs side •tertullian, on ascension •tertullian, on christians as pisciculi •tertullian, on wilderness miracles •tertullian, on red sea crossing Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 33, 61, 166, 167, 175 |
| 16. Isocrates, Orations, 35.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •tertullian, on ethiopian eunuch Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 97 |
| 17. Plato, Timaeus, 45b, 45c, 45d, '27D (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 668 |
18. Herodotus, Histories, 5.8-5.10 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •tertullian, on heracles Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 668| 5.8. ταφαὶ δὲ τοῖσι εὐδαίμοσι αὐτῶν εἰσὶ αἵδε· τρεῖς μὲν ἡμέρας προτιθεῖσι τὸν νεκρόν, καὶ παντοῖα σφάξαντες ἱρήια εὐωχέονται, προκλαύσαντες πρῶτον· ἔπειτα δὲ θάπτουσι κατακαύσαντες ἢ ἄλλως γῇ κρύψαντες, χῶμα δὲ χέαντες ἀγῶνα τιθεῖσι παντοῖον, ἐν τῷ τὰ μέγιστα ἄεθλα τίθεται κατὰ λόγον μουνομαχίης. ταφαὶ μὲν δὴ Θρηίκων εἰσὶ αἵδε. 5.9. τὸ δὲ πρὸς βορέω τῆς χώρης ἔτι ταύτης οὐδεὶς ἔχει φράσαι τὸ ἀτρεκὲς οἵτινες εἰσὶ ἄνθρωποι οἰκέοντες αὐτήν, ἀλλὰ τὰ πέρην ἤδη τοῦ Ἴστρου ἔρημος χώρη φαίνεται ἐοῦσα καὶ ἄπειρος. μούνους δὲ δύναμαι πυθέσθαι οἰκέοντας πέρην τοῦ Ἴστρου ἀνθρώπους τοῖσι οὔνομα εἶναι Σιγύννας, ἐσθῆτι δὲ χρεωμένους Μηδικῇ· τοὺς δὲ ἵππους αὐτῶν εἶναι λασίους ἅπαν τὸ σῶμα ἐπὶ πέντε δακτύλους τὸ βάθος τῶν τριχῶν, μικροὺς δὲ καὶ σιμοὺς καὶ ἀδυνάτους ἄνδρας φέρειν, ζευγνυμένους δὲ ὑπʼ ἅρματα εἶναι ὀξυτάτους· ἁρματηλατέειν δὲ πρὸς ταῦτα τοὺς ἐπιχωρίους. κατήκειν δὲ τούτων τοὺς οὔρους ἀγχοῦ Ἐνετῶν τῶν ἐν τῷ Ἀδρίῃ. εἶναι δὲ Μήδων σφέας ἀποίκους λέγουσι. ὅκως δὲ οὗτοι Μήδων ἄποικοι γεγόνασι, ἐγὼ μὲν οὐκ ἔχω ἐπιφράσασθαι, γένοιτο δʼ ἂν πᾶν ἐν τῷ μακρῷ χρόνῳ. Σιγύννας δʼ ὦν καλέουσι Δίγυες οἱ ἄνω ὑπὲρ Μασσαλίης οἰκέοντες τοὺς καπήλους, Κύπριοι δὲ τὰ δόρατα. | 5.8. The wealthy have the following funeral practices. First they lay out the dead for three days, and after killing all kinds of victims and making lamentation, they feast. After that they do away with the body either by fire or else by burial in the earth, and when they have built a barrow, they initiate all kinds of contests, in which the greatest prizes are offered for the hardest type of single combat. Such are the Thracian funeral rites. 5.9. As for the region which lies north of this country, none can tell with certainty what men dwell there, but what lies beyond the Ister is a desolate and infinitely large tract of land. I can learn of no men dwelling beyond the Ister save certain that are called Sigynnae and wear Median dress. ,Their horses are said to be covered all over with shaggy hair five fingers' breadth long, and to be small, blunt-nosed, and unable to bear men on their backs, but very swift when yoked to chariots. It is for this reason that driving chariots is the usage of the country. These men's borders, it is said, reach almost as far as the Eneti on the Adriatic Sea. ,They call themselves colonists from Media. How this has come about I myself cannot understand, but all is possible in the long passage of time. However that may be, we know that the Ligyes who dwell inland of Massalia use the word “sigynnae” for hucksters, and the Cyprians use it for spears. |
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| 19. Aristophanes, The Rich Man, a b c d\n0 '4.25 '4.25 '4 25\n1 '4.35 '4.35 '4 35\n2 '4.26 '4.26 '4 26 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 668 |
| 20. Philochorus, Fragments, 1.1 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tertullian, on roman games Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 72 |
| 21. Callimachus, Fragments, 253.1a-1 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tertullian, de corona Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 101 |
| 22. Theocritus, Idylls, 17.20-17.33 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 669 |
| 23. Aristotle, Problems, 15.6.911b.19-21 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •tertullian of carthage, illusions •tertullian of carthage, sensory perception •tertullian of carthage, theories of vision •perception, tertullian Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 48 |
| 24. Aristotle, Heavens, i 25, 16.305 a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 51 |
| 25. Aristotle, Politics, 8.7.1341b.9-14 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •tertullian, on social status of musicians Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 176 |
26. Anon., 1 Enoch, 48.9, 56.8 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 66 | 56.8. In those days Sheol shall open its jaws, And they shall be swallowed up thereinAnd their destruction shall be at an end; Sheol shall devour the sinners in the presence of the elect.' 59. [In those days mine eyes saw the secrets of the lightnings, and of the lights, and the judgements they execute (lit. ' their judgement '): and they lighten for a blessing or a curse as the Lord of,Spirits willeth. And there I saw the secrets of the thunder, and how when it resounds above in the heaven, the sound thereof is heard, and he caused me to see the judgements executed on the earth, whether they be for well-being and blessing, or for a curse according to the word of the Lord of Spirits.,And after that all the secrets of the lights and lightnings were shown to me, and they lighten for blessing and for satisfying.] |
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27. Cicero, Tusculan Disputations, 1.93, 2.41 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •tertullian, de corona •tertullian, on roman games Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 101; Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 46| 1.93. Pellantur ergo istae ineptiae paene aniles, ante tempus mori miserum esse. quod tandem tempus? naturaene? at ad X at V c ea ea V (eam Gr.) quidem dedit usuram vitae tamquam pecuniae nulla praestituta die. quid est igitur quod querare, si repetit, cum volt? ea enim condicione conditione GKV acceperas. Idem, si puer parvus occidit, aequo animo ferendum putant, si vero in cunis, ne querendum quaerendum GRV quidem. atqui ab ab extra v. add. K 1 hoc acerbius exegit natura quod dederat. nondum gustaverat, inquit, vitae suavitatem; hic autem iam sperabat magna, quibus frui coeuperat. at at ad GKR id id ipsum q. V rec s quidem in ceteris ceteris certis V (ert in r. V c ) rebus melius putatur, aliquam partem quam nullam attingere: cur in vita secus? (quamquam non male ait agit KV Callimachus Call. fr. 363 multo saepius lacrimasse Priamum quam Troilum). eorum autem, autem add. G 1 qui exacta ex acta V et acta GKR aetate challimachus multi moriuntur K ( add. c et... fort. 2 ) in mg. multo sepius... 24 etate K c moriuntur, fortuna laudatur. 2.41. sed quid hos, quibus quibus add. G 1 Olympiorum victoria consulatus consolatus X ( ss. R rec ) ille antiquus videtur? gladiatores, aut perditi homines aut barbari, quas plagas perferunt! quo modo illi, qui bene instituti sunt, accipere plagam plaga G malunt quam turpiter vitare! quam saepe apparet nihil eos malle quam vel domino satis facere vel populo! mittunt etiam volneribus confecti ad dominos, qui quaerant quid velint: si satis is factum sit, se velle decumbere. decŏmbere R 1 quis mediocris gladiator gradiator X ( corr. RK 1? K 2 V rec ) ingemuit, quis vultum mutavit umquam? quis non modo stetit, verum etiam decubuit turpiter? quis, cum decubuisset, decubisset R 1 ferrum recipere iussus collum contraxit? tantum exercitatio meditatio consuetudo valet. ergo hoc poterit poterit V Samnis, spurcus homo, vita illa dignus locoque Lucil. 150 ; vir natus ad gloriam ullam partem animi tam mollem habebit, quam non meditatione et ratione conroboret? crudele gladiatorum spectaculum et inhumanum non nullis videri solet, et haud haud V (ha in r. et d ex c 1 autc ) adhuc (adhoc K)X scio an ita sit, ut nunc fit; cum vero sontes ferro depugnabant, auribus fortasse multae, oculis quidem nulla poterat porter it G 1 esse fortior contra dolorem et mortem disciplina. | |
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28. Polybius, Histories, 4.20.8-4.20.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •tertullian, on the soul Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 9| 4.20.8. ταῦτα γὰρ πᾶσίν ἐστι γνώριμα καὶ συνήθη, διότι σχεδὸν παρὰ μόνοις Ἀρκάσι πρῶτον μὲν οἱ παῖδες ἐκ νηπίων ᾄδειν ἐθίζονται κατὰ νόμους τοὺς ὕμνους καὶ παιᾶνας, οἷς ἕκαστοι κατὰ τὰ πάτρια τοὺς ἐπιχωρίους ἥρωας καὶ θεοὺς ὑμνοῦσι· 4.20.9. μετὰ δὲ ταῦτα τοὺς Φιλοξένου καὶ Τιμοθέου νόμους μανθάνοντες πολλῇ φιλοτιμίᾳ χορεύουσι κατʼ ἐνιαυτὸν τοῖς Διονυσιακοῖς αὐληταῖς ἐν τοῖς θεάτροις, οἱ μὲν παῖδες τοὺς παιδικοὺς ἀγῶνας, οἱ δὲ νεανίσκοι τοὺς τῶν ἀνδρῶν λεγομένους. 4.20.10. ὁμοίως γε μὴν καὶ παρʼ ὅλον τὸν βίον τὰς ἀγωγὰς τὰς ἐν ταῖς συνουσίαις οὐχ οὕτως ποιοῦνται διὰ τῶν ἐπεισάκτων ἀκροαμάτων ὡς διʼ αὑτῶν, ἀνὰ μέρος ᾄδειν ἀλλήλοις προστάττοντες. | 4.20.8. For it is a well-known fact, familiar to all, that it is hardly known except in Arcadia, that in the first place the boys from their earliest childhood are trained to sing in measure the hymns and paeans in which by traditional usage they celebrated the heroes and gods of each particular place: later they learn the measures of Philoxenus and Timotheus, and every year in the theatre they compete keenly in choral singing to the accompaniment of professional flute-players, the boys in the contest proper to them and the young men in what is called the men's contest. < 4.20.10. And not only this, but through their whole life they entertain themselves at banquets not by listening to hired musicians but by their own efforts, calling for a song from each in turn. < |
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29. Cicero, On Divination, 2.124-2.150 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •tertullian, on dreams Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 776| 2.124. Sed haec quoque in promptu fuerint; nunc interiora videamus. Aut enim divina vis quaedam consulens nobis somniorum significationes facit, aut coniectores ex quadam convenientia et coniunctione naturae, quam vocant sumpa/qeian, quid cuique rei conveniat ex somniis, et quid quamque rem sequatur, intellegunt, aut eorum neutrum est, sed quaedam observatio constans atque diuturna est, cum quid visum secundum quietem sit, quid evenire et quid sequi soleat. Primum igitur intellegendum est nullam vim esse divinam effectricem somniorum. Atque illud quidem perspicuum est, nulla visa somniorum proficisci a numine deorum; nostra enim causa di id facerent, ut providere futura possemus. 2.125. Quotus igitur est quisque, qui somniis pareat, qui intellegat, qui meminerit? quam multi vero, qui contemt eamque superstitionem inbecilli animi atque anilis putent! Quid est igitur, cur his hominibus consulens deus somniis moneat eos, qui illa non modo cura, sed ne memoria quidem digna ducant? Nec enim ignorare deus potest, qua mente quisque sit, nec frustra ac sine causa quid facere dignum deo est, quod abhorret etiam ab hominis constantia. Ita, si pleraque somnia aut ignorantur aut negleguntur, aut nescit hoc deus aut frustra somniorum significatione utitur; et horum neutrum in deum cadit; nihil igitur a deo somniis significari fatendum est. 2.126. Illud etiam requiro, cur, si deus ista visa nobis providendi causa dat, non vigilantibus potius det quam dormientibus. Sive enim externus et adventicius pulsus animos dormientium commovet, sive per se ipsi animi moventur, sive quae causa alia est, cur secundum quietem aliquid videre, audire, agere videamur, eadem causa vigilantibus esse poterat; idque si nostra causa di secundum quietem facerent, vigilantibus idem facerent, praesertim cum Chrysippus Academicos refellens permulto clariora et certiora esse dicat, quae vigilantibus videantur, quam quae somniantibus. Fuit igitur divina beneficentia dignius, cum consulerent nobis, clariora visa dare vigilanti quam obscuriora per somnum. Quod quoniam non fit, somnia divina putanda non sunt. 2.127. Iam vero quid opus est circumitione et anfractu, ut sit utendum interpretibus somniorum potius, quam derecto deus, siquidem nobis consulebat, Hoc facito, hoc ne feceris diceret idque visum vigilanti potius quam dormienti daret? Iam vero quis dicere audeat vera omnia esse somnia? Aliquot somnia vera, inquit Ennius, sed omnia noenum necesse est . Quae est tandem ista distinctio? quae vera, quae falsa habet? et, si vera a deo mittuntur, falsa unde nascuntur? nam si ea quoque divina, quid inconstantius deo? quid inscitius autem est quam mentes mortalium falsis et mendacibus visis concitare? sin vera visa divina sunt, falsa autem et iia humana, quae est ista desigdi licentia, ut hoc deus, hoc natura fecerit potius quam aut omnia deus, quod negatis, aut omnia natura? quodquoniam illud negatis, hoc necessario confitendum est. 2.128. Naturam autem eam dico, qua numquam animus insistens agitatione et motu esse vacuus potest. Is cum languore corporis nec membris uti nec sensibus potest, incidit in visa varia et incerta ex reliquiis, ut ait Aristoteles, inhaerentibus earum rerum, quas vigilans gesserit aut cogitaverit; quarum perturbatione mirabiles interdum existunt species somniorum; quae si alia falsa, alia vera, qua nota internoscantur, scire sane velim. Si nulla est, quid istos interpretes audiamus? sin quaepiam est, aveo audire, quae sit; sed haerebunt. 2.129. Venit enim iam in contentionem, utrum sit probabilius, deosne inmortalis, rerum omnium praestantia excellentis, concursare circum omnium mortalium, qui ubique sunt, non modo lectos, verum etiam grabatos et, cum stertentem aliquem viderint, obicere iis visa quaedam tortuosa et obscura, quae illi exterriti somno ad coniectorem mane deferant, an natura fieri, ut mobiliter animus agitatus, quod vigilans viderit, dormiens videre videatur. Utrum philosophia dignius, sagarum superstitione ista interpretari an explicatione naturae? ut, si iam fieri possit vera coniectura somniorum, tamen isti, qui profitentur, eam facere non possint; ex levissimo enim et indoctissimo genere constant. Stoici autem tui negant quemquam nisi sapientem divinum esse posse. 2.130. Chrysippus quidem divinationem definit his verbis: vim cognoscentem et videntem et explicantem signa, quae a dis hominibus portendantur; officium autem esse eius praenoscere, dei erga homines mente qua sint quidque significent, quem ad modumque ea procurentur atque expientur. Idemque somniorum coniectionem definit hoc modo: esse vim cernentem et explatem, quae a dis hominibus significentur in somnis. Quid ergo? ad haec mediocri opus est prudentia an et ingenio praestanti et eruditione perfecta? Talem autem cognovimus neminem. 2.131. Vide igitur, ne, etiamsi divinationem tibi esse concessero, quod numquam faciam, neminem tamen divinum reperire possimus. Qualis autem ista mens est deorum, si neque ea nobis significant in somnis, quae ipsi per nos intellegamus, neque ea, quorum interpretes habere possimus? similes enim sunt dei, si ea nobis obiciunt, quorum nec scientiam neque explanatorem habeamus, tamquam si Poeni aut Hispani in senatu nostro loquerentur sine interprete. 2.132. Iam vero quo pertinent obscuritates et aenigmata somniorum? intellegi enim a nobis di velle debebant ea, quae nostra causa nos monerent. Quid? poe+ta nemo, nemo physicus obscurus? 2.133. Ille vero nimis etiam obscurus Euphorion; at non Homerus. Uter igitur melior? Valde Heraclitus obscurus, minime Democritus. Num igitur conferendi? Mea causa me mones, quod non intellegam? Quid me igitur mones? ut si quis medicus aegroto imperet, ut sumat Terrigenam, herbigradam, domiportam, sanguine cassam, potius quam hominum more cocleam diceret. Nam Pacuvianus Amphio Quadrupés tardigrada, agréstis, humilis, áspera, Capité brevi, cervice ánguina, aspectú truci, Evíscerata, inánima, cum animalí sono cum dixisset obscurius, tum Attici respondent: Non íntellegimus, nísi si aperte díxeris. At ille uno verbo: Testudo. Non potueras hoc igitur a principio, citharista, dicere? 2.134. Defert ad coniectorem quidam somniasse se ovum pendere ex fascea lecti sui cubicularis (est hoc in Chrysippi libro somnium); respondit coniector thensaurum defossum esse sub lecto. Fodit, invenit auri aliquantum, idque circumdatum argento, misit coniectori, quantulum visum est de argento. Tum ille: Nihilne, inquit, de vitello? id enim ei ex ovo videbatur aurum declarasse, reliquum argentum. Nemone igitur umquam alius ovum somniavit? cur ergo hic nescio qui thensaurum solus invenit? quam multi inopes digni praesidio deorum nullo somnio ad thensaurum reperiendum admonentur! Quam autem ob causam tam est obscure admonitus, ut ex ovo nasceretur thensauri similitudo, potius quam aperte thensaurum quaerere iuberetur, sicut aperte Simonides vetitus est navigare? 2.135. Ergo obscura somnia minime consentanea maiestati deorum. Ad aperta et clara veniamus, quale est de illo interfecto a caupone Megaris, quale de Simonide, qui ab eo, quem humarat, vetitus est navigare, quale etiam de Alexandro, quod a te praeteritum esse miror, Quinte. Cum Ptolomaeus, familiaris eius, in proelio telo venenato ictus esset eoque vulnere summo cum dolore moreretur, Alexander adsidens somno est consopitus. Tum secundum quietem visus ei dicitur draco is, quem mater Olympias alebat, radiculam ore ferre et simul dicere, quo illa loci nasceretur (neque is longe aberat ab eo loco), eius autem esse vim tantam, ut Ptolomaeum facile sanaret. Cum Alexander experrectus narrasset amicis somnium, emissi sunt, qui illam radiculam quaererent; qua inventa et Ptolomaeus sanatus dicitur et multi milites, qui erant eodem genere teli vulnerati. 2.136. Multa etiam sunt a te ex historiis prolata somnia, matris Phalaridis, Cyri superioris, matris Dionysii, Poeni Hamilcaris, Hannibalis, P. Decii; pervulgatum iam illud de praesule, C. Gracchi etiam et recens Caeciliae, Baliarici filiae, somnium. Sed haec externa ob eamque causam ignota nobis sunt, non nulla etiam ficta fortasse. Quis enim auctor istorum? De nostris somniis quid habemus dicere? tu de emerso me et equo ad ripam, ego de Mario cum fascibus laureatis me in suum deduci iubente monumentum. Omnium somniorum, Quinte, una ratio est; quae, per deos inmortalis! videamus ne nostra superstitione et depravatione superetur. 2.137. Quem enim tu Marium visum a me putas? Speciem, credo, eius et imaginem, ut Democrito videtur. Unde profectam imaginem? a corporibus enim solidis et a certis figuris vult fluere imagines; quod igitur Marii corpus erat? Ex eo, inquit, quod fuerat. Ista igitur me imago Marii in campum Atinatem persequebatur?—Plena sunt imaginum omnia; nulla enim species cogitari potest nisi pulsu imaginum. 2.138. —Quid ergo? istae imagines ita nobis dicto audientes sunt, ut, simul atque velimus, accurrant? etiamne earum rerum, quae nullae sunt? quae est enim forma tam invisitata, tam nulla, quam non sibi ipse fingere animus possit? ut, quae numquam vidimus, ea tamen informata habeamus, oppidorum situs, hominum figuras. 2.139. Num igitur, cum aut muros Babylonis aut Homeri faciem cogito, imago illorum me aliqua pellit? Omnia igitur, quae volumus, nota nobis esse possunt; nihil est enim, de quo cogitare nequeamus; nullae ergo imagines obrepunt in animos dormientium extrinsecus, nec omnino fluunt ullae, nec cognovi quemquam, qui maiore auctoritate nihil diceret. Animorum est ea vis eaque natura, ut vigeant vigilantes nullo adventicio pulsu, sed suo motu incredibili quadam celeritate. Hi cum sustinentur membris et corpore et sensibus, omnia certiora cernunt, cogitant, sentiunt. Cum autem haec subtracta sunt desertusque animus languore corporis, tum agitatur ipse per sese. Itaque in eo et formae versantur et actiones, et multa audiri, multa dici videntur. 2.140. Haec scilicet in inbecillo remissoque animo multa omnibus modis confusa et variata versantur, maxumeque reliquiae rerum earum moventur in animis et agitantur, de quibus vigilantes aut cogitavimus aut egimus, ut mihi temporibus illis multum in animo Marius versabatur recordanti, quam ille gravem suum casum magno animo, quam constanti tulisset. Hanc credo causam de illo somniandi fuisse. Tibi autem de me cum sollicitudine cogitanti subito sum visus emersus e flumine. Inerant enim in utriusque nostrum animis vigilantium cogitationum vestigia. At quaedam adiuncta sunt, ut mihi de monumento Marii, tibi, quod equus, in quo ego vehebar, mecum una demersus rursus apparuit. 2.141. An tu censes ullam anum tam deliram futuram fuisse, ut somniis crederet, nisi ista casu non numquam forte temere concurrerent? Alexandro draco loqui visus est. Potest omnino hoc esse falsum, potest verum; sed utrum est, non est mirabile; non enim audivit ille draconem loquentem, sed est visus audire, et quidem, quo maius sit, cum radicem ore teneret, locutus est. Sed nihil est magnum somnianti. Quaero autem, cur Alexandro tam inlustre somnium, tam certum, nec huic eidem alias, nec multa ceteris; mihi quidem praeter hoc Marianum nihil sane, quod meminerim. Frustra igitur consumptae tot noctes tam longa in aetate. 2.142. Nunc quidem propter intermissionem forensis operae et lucubrationes detraxi et meridiationes addidi, quibus uti antea non solebam, nec tam multum dormiens ullo somnio sum admonitus, tantis praesertim de rebus, nec mihi magis umquam videor, quam cum aut in foro magistratus aut in curia senatum video, somniare. Etenim (ex divisione hoc secundum est) quae est continuatio coniunctioque naturae, quam, ut dixi, vocant sumpa/qeian, eius modi, ut thensaurus ex ovo intellegi debeat? Nam medici ex quibusdam rebus et advenientis et crescentis morbos intellegunt, non nullas etiam valetudinis significationes, ut hoc ipsum, pleni enectine simus, ex quodam genere somniorum intellegi posse dicunt. Thensaurus vero et hereditas et honos et victoria et multa generis eiusdem qua cum somniis naturali cognatione iunguntur? 2.143. Dicitur quidam, cum in somnis complexu Venerio iungeretur, calculos eiecisse. Video sympathian; visum est enim tale obiectum dormienti, ut id, quod evenit, naturae vis, non opinio erroris effecerit. Quae igitur natura obtulit illam speciem Simonidi, a qua vetaretur navigare? aut quid naturae copulatum habuit Alcibiadis quod scribitur somnium? qui paulo ante interitum visus est in somnis amicae esse amictus amiculo. Is cum esset proiectus inhumatus ab omnibusque desertus iaceret, amica corpus eius texit suo pallio. Ergo hoc inerat in rebus futuris et causas naturalis habebat, an, et ut videretur et ut eveniret, casus effecit? 2.144. Quid? ipsorum interpretum coniecturae nonne magis ingenia declarant eorum quam vim consensumque naturae? Cursor ad Olympia proficisci cogitans visus est in somnis curru quadrigarum vehi. Mane ad coniectorem. At ille: Vinces, inquit; id enim celeritas significat et vis equorum. Post idem ad Antiphontem. Is autem: Vincare, inquit, necesse est; an non intellegis quattuor ante te cucurrisse? Ecce alius cursor (atque horum somniorum et talium plenus est Chrysippi liber, plenus Antipatri) —sed ad cursorem redeo: Ad interpretem detulit aquilam se in somnis visum esse factum. At ille: Vicisti; ista enim avi volat nulla vehementius. Huic eidem Antipho: Baro, inquit, victum te esse non vides? ista enim avis insectans alias avis et agitans semper ipsa postrema est . 2.145. Parere quaedam matrona cupiens dubitans, essetne praegs, visa est in quiete obsignatam habere naturam. Rettulit. Negavit eam, quoniam obsignata fuisset, concipere potuisse. At alter praegtem esse dixit; nam ie obsignari nihil solere. Quae est ars coniectoris eludentis ingenio? an ea, quae dixi, et innumerabilia, quae conlecta habent Stoici, quicquam significant nisi acumen hominum ex similitudine aliqua coniecturam modo huc, modo illuc ducentium? Medici signa quaedam habent ex venis et spiritu aegroti multisque ex aliis futura praesentiunt; gubernatores cum exsultantis lolligines viderunt aut delphinos se in portum conicientes, tempestatem significari putant. Haec ratione explicari et ad naturam revocari facile possunt, ea vero, quae paulo ante dixi, nullo modo. 2.146. At enim observatio diuturna (haec enim pars una restat) notandis rebus fecit artem. Ain tandem? somnia observari possunt? quonam modo? sunt enim innumerabiles varietates. Nihil tam praepostere, tam incondite, tam monstruose cogitari potest, quod non possimus somniare; quo modo igitur haec infinita et semper nova aut memoria conplecti aut observando notare possumus? Astrologi motus errantium stellarum notaverunt; inventus est enim ordo in iis stellis, qui non putabatur. Cedo tandem, qui sit ordo aut quae concursatio somniorum; quo modo autem distingui possunt vera somnia a falsis? cum eadem et aliis aliter evadant et isdem non semper eodem modo; ut mihi mirum videatur, cum mendaci homini ne verum quidem dicenti credere soleamus, quo modo isti, si somnium verum evasit aliquod, non ex multis potius uni fidem derogent quam ex uno innumerabilia confirment. 2.147. Si igitur neque deus est effector somniorum neque naturae societas ulla cum somniis neque observatione inveniri potuit scientia, effectum est, ut nihil prorsus somniis tribuendum sit, praesertim cum illi ipsi, qui ea vident, nihil divinent, ii, qui interpretantur, coniecturam adhibeant, non naturam, casus autem innumerabilibus paene saeculis in omnibus plura mirabilia quam in somniorum visis effecerit, neque coniectura, quae in varias partis duci possit, non numquam etiam in contrarias, quicquam sit incertius. 2.148. Explodatur igitur haec quoque somniorum divinatio pariter cum ceteris. Nam, ut vere loquamur, superstitio fusa per gentis oppressit omnium fere animos atque hominum inbecillitatem occupavit. Quod et in iis libris dictum est, qui sunt de natura deorum, et hac disputatione id maxume egimus. Multum enim et nobismet ipsis et nostris profuturi videbamur, si eam funditus sustulissemus. Nec vero (id enim diligenter intellegi volo) superstitione tollenda religio tollitur. Nam et maiorum instituta tueri sacris caerimoniisque retinendis sapientis est, et esse praestantem aliquam aeternamque naturam, et eam suspiciendam admirandamque hominum generi pulchritudo mundi ordoque rerum caelestium cogit confiteri. 2.149. Quam ob rem, ut religio propaganda etiam est, quae est iuncta cum cognitione naturae, sic superstitionis stirpes omnes eligendae. Instat enim et urget et, quo te cumque verteris, persequitur, sive tu vatem sive tu omen audieris, sive immolaris sive avem aspexeris, si Chaldaeum, si haruspicem videris, si fulserit, si tonuerit, si tactum aliquid erit de caelo, si ostenti simile natum factumve quippiam; quorum necesse est plerumque aliquid eveniat, ut numquam liceat quieta mente consistere. 2.150. Perfugium videtur omnium laborum et sollicitudinum esse somnus. At ex eo ipso plurumae curae metusque nascuntur; qui quidem ipsi per se minus valerent et magis contemnerentur, nisi somniorum patrocinium philosophi suscepissent, nec ii quidem contemptissimi, sed in primis acuti et consequentia et repugtia videntes, qui prope iam absoluti et perfecti putantur. Quorum licentiae nisi Carneades restitisset, haud scio an soli iam philosophi iudicarentur. Cum quibus omnis fere nobis disceptatio contentioque est, non quod eos maxume contemnamus, sed quod videntur acutissime sententias suas prudentissimeque defendere. Cum autem proprium sit Academiae iudicium suum nullum interponere, ea probare, quae simillima veri videantur, conferre causas et, quid in quamque sententiam dici possit, expromere, nulla adhibita sua auctoritate iudicium audientium relinquere integrum ac liberum, tenebimus hanc consuetudinem a Socrate traditam eaque inter nos, si tibi, Quinte frater, placebit, quam saepissime utemur. Mihi vero, inquit ille, nihil potest esse iucundius. Quae cum essent dicta, surreximus. | 2.124. But, though the conclusion just stated is obvious, let us now look deeper into the question. Surely you must assume, either that there is a Divine Power which, in planning for our good, gives us information by means of dreams; or that, because of some natural connexion and association — the Greeks call it συμπάθεια — interpreters of dreams know what sort of a dream is required to fit any situation and what sort of a result will follow any dream; or that neither of these suppositions is true, but that the usual result or consequence of every dream is known by a consistent system of rules based on long-continued observation. In the first place, then, it must be understood that there is no divine power which creates dreams. And indeed it is perfectly clear that none of the visions seen in dreams have their origin in the will of the gods; for the gods, for our sakes, would so interpose that we might be able to foresee the future. 2.125. But how often, pray, do you find anyone who pays any attention to dreams or who understands or remembers them? On the other hand, how many treat them with disdain, and regard a belief in them as the superstition of a weak and effeminate mind! Moreover, why does God, in planning for the good of the human race, convey his warnings by means of dreams which men consider unworthy not only of worrying about, but even of remembering? For it is impossible that God does not know how people generally regard dreams; and to do anything needlessly and without a cause is unworthy of a god and is inconsistent even with the habits of right-thinking men. And hence, if most dreams are unnoticed and disregarded, either God is ignorant of that fact, or he does a vain thing in conveying information by means of dreams; but neither supposition accords with the nature of a god, therefore, it must be admitted that God conveys no information by means of dreams. [61] 2.126. I also ask, if God gives us these visions as forewarnings, why does he not give them to us when we are awake rather than when we are asleep? For, whether our souls in sleep are impelled by some external and foreign force; or whether they are self-moved; or whether there is some other cause why, during sleep, we imagine ourselves seeing or hearing, or doing certain things — whatever the cause, it would apply just as well when we are awake. If the gods did send us warnings in our sleep and for our good they would do the same for us when we are awake, especially since, as Chrysippus says in replying to the Academicians, appearances seen when we are awake are much more distinct and trustworthy than those seen in dreams. It would, therefore, have been more in keeping with the beneficence of gods, in consulting for our good, to send us clear visions in our waking moments rather than unintelligible ones in our dreams. But since that is not the case, dreams ought not to be held divine. 2.127. And further, what is the need of a method which, instead of being direct, is so circuitous and roundabout that we have to employ men to interpret our dreams? And if it be true that God consults for our advantage he would say: Do this, Dont do that, and not give us visions when we are awake rather than when we are asleep.[62] And further, would anybody dare to say that all dreams are true? Some dreams are true, says Ennius, but not necessarily all. Pray how do you distinguish between the two? What mark have the false and what the true? And if God sends the true, whence come the false? Surely if God sends the false ones too what is more untrustworthy than God? Besides what is more stupid than to excite the souls of mortals with false and lying visions? But if true visions are divine while the false and meaningless ones are from nature, what sort of caprice decided that God made the one and nature made the other, rather than that God made them all, which your school denies, or that nature made them all? Since you deny that God made them all you must admit that nature made them all. 2.128. By nature, in this connexion, I mean that force because of which the soul can never be stationary and free from motion and activity. And when, because of the weariness of the body, the soul can use neither the limbs nor the senses, it lapses into varied and untrustworthy visions, which emanate from what Aristotle terms the clinging remts of the souls waking acts and thoughts. These remts, when aroused, sometimes produce strange types of dreams. Now if some of these dreams are true and others false, I should like very much to know by what mark they may be distinguished. If there is none, why should we listen to your interpreters? But if there is one, I am eager for them to tell me what it is, but they will grow confused when I ask and will not answer. [63] 2.129. The question now arises as to which is the more probable: do the immortal gods, who are of surpassing excellence in all things, constantly flit about, not only the beds, but even the lowly pallets of mortals, wherever they may be, and when they find someone snoring, throw at him dark and twisted visions, which scare him from his sleep and which he carries in the morning to a dream-expert to unravel? or does nature bring it to pass that the ever-active soul sees in sleep phantoms of what it saw when the body was awake? Which is more consot with philosophy: to explain these apparitions by the superstitious theories of fortune-telling hags, or by an explanation based on natural causes? But even if it were possible to draw trustworthy inferences from dreams, it could not be done by those who profess to have that power; for their fraternity is composed of the most shallow and the most ignorant of men. Yet your Stoics assert that no one can be a diviner unless he is a wise man. 2.131. Therefore, even if I granted your contention as to the existence of divination — and this I will never do — still, you must realize that it would be impossible for us to find a diviner. Then what do the gods mean by sending us in our dreams visions which we cannot understand ourselves and which we cannot find anybody to interpret for us? If the gods send us these unintelligible and inexplicable dream-messages they are acting as Carthaginians and Spaniards would if they were to address our Senate in their own vernacular without the aid of an interpreter. 2.132. Beside, what purpose is served by dark and enigmatic dreams? Surely the gods ought to want us to understand the advice they give us for our good. Oh! but you retort, Are poets and natural philosophers never obscure? Indeed they are: Euphorion is even too obscure; but Homer is not. 2.133. Which of them, pray, is the better poet? Heraclitus is very obscure; Democritus is not so in the least: then are they to be compared? But you give me advice and for my good in words that I cannot understand. Then why do you advise me at all? Thats like a doctor ordering a patient to takeA bloodless, earth-engendered thing that crawlsAnd bears its habitation on its back,instead of saying in common, every-day speech, a snail. Amphion, in a play by Pacuvius, speaks to the Athenians of a creature asFour-footed, of stature short; rough, shy, and slow;Fierce-eyed, with tiny head and serpents neck;When disembowelled and deprived of life,It lives for ever in melodious song.His meaning being too obscure the Athenians replied:Speak plainer, else we cannot understand.Whereupon he described it in a single word — a tortoise. Couldnt you have said so at first, you cithara-player? [65] 2.134. A diviner was consulted by a man who had dreamed that he saw an egg hanging from the bed-cords of the bed in his sleeping-room — the story is from Chrysippus On Dreams — and the diviner answered, A treasure is buried under your bed. The man dug, found a quantity of gold surrounded with silver and sent the diviner as much of the silver as he thought fit. The diviner then inquired, Do I get none of the yolk? For, in his view, the yolk meant gold, the white of the egg, silver. Now, did no one else ever dream of an egg? If so, then why did this fellow, whoever he was, alone find a treasure by dreaming of an egg? What a lot of poor devils there are, deserving of divine assistance, who never were instructed by a dream how to find a treasure! Furthermore, why was this man given so obscure an intimation as that contained in the fancied resemblance between an egg and a treasure, instead of being as plainly directed as Simonides was when he was bidden not to go on board the ship? 2.135. My conclusion is that obscure messages by means of dreams are utterly inconsistent with the dignity of gods.[66] Let us now consider dreams that are clear and direct, like the dream of the man who was killed by the innkeeper at Megara; or like that of Simonides who was warned by the man he had buried not to sail; and also like Alexanders dream, which, to my surprise, my dear Quintus, you passed by without notice: Alexanders intimate friend, Ptolemaeus, had been struck in battle by a poisoned arrow and was at the point of death from his wound and suffering the most excruciating agony. Alexander, while sitting by the bedside of his friend, fell fast asleep. Thereupon, so the story goes, he dreamed that the pet serpent of his mother Olympias appeared to him carrying a root in its mouth and, at the same time, gave him the name of a place close by where it said the root grew. This root, the serpent told him, was of such great virtue that it would effect the speedy cure of Ptolemaeus. As soon as Alexander awoke he related his dream to his friends and men were sent to find the root. It is said that when the root was found it worked the cure not only of Ptolemaeus, but also of many soldiers who had been wounded by the same kind of arrow. 2.136. You, too, have drawn on history for dreams, a number of which you told. You spoke, for example, of the dreams of the mother of Phalaris, of Cyrus the Elder, of the mother of Dionysius, of the Carthaginians Hamilcar and Hannibal, and of Publius Decius. You mentioned that much-spoken-of dream about the slave who opened the votive games, also the dream of Gaius Gracchus and the recent one of Caecilia, the daughter of Balearicus. But these are other peoples dreams and hence we know nothing about them and some of them are fabrications perhaps. For who stands sponsor for them? And what have we to say of our own dreams? of your dream of me and of my horse emerging from the river and appearing on the bank? and of my dream of Marius, attended by his laurelled fasces, ordering me to be conducted to his monument?[67] All dreams, my dear Quintus, have one explanation and, in heavens name, let us see that it is not set at naught by superstition and perversity. 2.137. Now what Marius do you think it was I saw? His likeness or phantom, I suppose — at least that is what Democritus thinks. Whence did the phantom come? He would have it that phantoms emanate from material bodies and from actual forms. Then, it was the body of Marius from which my phantom came? No, says Democritus, but from his body that was. So that phantom of Marius was pursuing me to the plains of Atina? Oh, but the universe is full of phantoms; no picture of anything can be formed in the mind except as the result of the impact of phantoms. 2.138. Then are these phantoms of yours so obedient to our beck and call that they come the instant we summon them? And is this true even of the phantoms of things that do not exist? For what is there so unreal and unheard of that we cannot form a mental picture of it? We even shape things which we have never seen — as the sites of towns and the faces of men. 2.139. Then, by your theory, when I think of the walls of Babylon or of the face of Homer, some phantom of what I have in mind strikes upon my brain! Hence it is possible for us to know everything we wish to know, since there is nothing of which we cannot think. Therefore no phantoms from the outside steal in upon our souls in sleep; nor do phantoms stream forth at all. In fact I never knew anybody who could say nothing with more ponderous gravity than Democritus.The soul is of such a force and nature that, when we are awake, it is active, not because of any extraneous impulse, but because of its own inherent power of self-motion and a certain incredible swiftness. When the soul is supported by the bodily members and by the five senses its powers of perception, thought, and apprehension are more trustworthy. But when these physical aids are removed and the body is inert in sleep, the soul then moves of itself. And so, in that state, visions flit about it, actions occur and it seems to hear and say many things. 2.141. But do you suppose that there ever would have been any old woman crazy enough to believe in dreams, if by some lucky accident or chance they had not come true sometimes? But let us consider Alexanders dream of the talking serpent. The story may be true and it may be wholly false. In either case it is no miracle; for he did not hear the serpent speak, but thought he heard it and, strangest thing of all, he thought it spoke while it held the root in its mouth! But nothing seems strange to a man when he is dreaming. Now, if Alexander ever had such a vivid and trustworthy dream as this, I want to ask why he never had another one like it and why other men have not had many of the same kind? As for me, except for that dream about Marius, I really never had one that I can recall. Think then how many nights in my long life I have spent in vain! 2.142. Moreover, at the present time, owing to the interruption of my public labours, I have ceased my nocturnal studies, and (contrary to my former practice) I have added afternoon naps. Yet despite all this time spent in sleep I have not received a single prophecy in a dream, certainly not one about the great events now going on. Indeed, I never seem to be dreaming more than when I see the magistrates in the forum and the Senate in its chamber.[69] Coming now to the second branch of the present topic, is there some such natural connecting link, which, as I said before, the Greeks call συμπάθεια, that the finding of a treasure must be deduced from dreaming of an egg? of course physicians, from certain symptoms, know the incipiency and progress of a disease; and it is claimed that from some kinds of dreams they even can gather certain indications as to a patients health, as whether the internal humours of the body are excessive or deficient. But what natural bond of union is there between dreams, on the one hand, and treasures, legacies, public office, victory and many other things of the same kind, on the other? 2.143. A person, it is said, while dreaming of coition, ejected gravel. In this case I can see a relation between the dream and the result; for the vision presented to the sleeper was such as to make it clear that what happened was due to natural causes and not to the delusion. But by what law of nature did Simonides receive that vision which forbade him to sail? or what was the connexion between the laws of nature and the dream of Alcibiades in which according to history, shortly before his death, he seemed to be enveloped in the cloak of his mistress? Later, when his body had been cast out and was lying unburied and universally neglected, his mistress covered it with her mantle. Then do you say that this dream was united by some natural tie with the fate that befell Alcibiades, or did chance cause both the apparition and the subsequent event? [70] 2.144. Furthermore, is it not a fact that the conjectures of the interpreters of dreams give evidence of their authors sagacity rather than afford any proof of a relation between dreams and the laws of nature? For example, a runner, who was planning to set out for the Olympic games, dreamed that he was riding in a chariot drawn by four horses. In the morning he went to consult an interpreter, who said to him, You will win, for that is implied in the speed and strength of horses. Later the runner went to Antipho, who said, You are bound to lose, for do you not see that four ran ahead of you? And behold another runner! — for the books of Chrysippus and Antipater are full of such dreams — but to return to the runner: he reported to an interpreter that he had dreamed of having been changed into an eagle. The interpreter said to him, You are the victor, for no bird flies faster than the eagle. This runner also consulted Antipho. Simpleton, said the latter, dont you see that you are beaten? For that bird is always pursuing and driving other birds before it and itself is always last. 2.145. A married woman who was desirous of a child and was in doubt whether she was pregt or not, dreamed that her womb had been sealed. She referred the dream to an interpreter. He told her that since her womb was sealed conception was impossible. But another interpreter said, You are pregt, for it is not customary to seal that which is empty. Then what is the dream-interpreters art other than a means of using ones wits to deceive? And those incidents which I have given and the numberless ones collected by the Stoics prove nothing whatever except the shrewdness of men who employ slight analogies in order to draw now one inference and now another. There are certain indications from the condition of the pulse and breath and from many other symptoms in sickness by means of which physicians foretell the course of a disease. When pilots see cuttle-fish leaping or dolphins betaking themselves to a haven they believe that a storm is at hand. In such cases signs are given which are traceable to natural causes and explicable by reason, but that is far from true of the dreams spoken of a little while ago. [71] 2.146. In our consideration of dreams we come now to the remaining point left for discussion, which is your contention that by long-continued observation of dreams and by recording the results an art has been evolved. Really? Then, it is possible, I suppose, to observe dreams? If so, how? For they are of infinite variety and there is no imaginable thing too absurd, too involved, or too abnormal for us to dream about it. How, then, is it possible for us either to remember this countless and ever-changing mass of visions or to observe and record the subsequent results? Astronomers have recorded the movements of the planets and thereby have discovered an orderly course of the stars, not thought of before. But tell me, if you can, what is the orderly course of dreams and what is the harmonious relation between them and subsequent events? And by what means can the true be distinguished from the false, in view of the fact that the same dreams have certain consequences for one person and different consequences for another and seeing also that even for the same individual the same dream is not always followed by the same result? As a rule we do not believe a liar even when he tells the truth, but, to my surprise, if one dream turns out to be true, your Stoics do not withdraw their belief in the prophetic value of that one though it is only one out of many; rather, from the character of the one true dream, they establish the character of countless others that are false. 2.147. Therefore, if God is not the creator of dreams; if there is no connexion between them and the laws of nature; and finally, if, by means of observation no art of divining can be found in them, it follows that absolutely no reliance can be placed in dreams. This becomes especially evident when we consider that those who have the dreams deduce no prophecies from them; that those who interpret them depend upon conjecture and not upon nature; that in the course of the almost countless ages, chance has worked more miracles through all other agencies than through the agency of dreams; and, finally, that nothing is more uncertain than conjecture, which may be led not only into varying, but sometimes even into contradictory, conclusions. [72] 2.148. Then let dreams, as a means of divination, be rejected along with the rest. Speaking frankly, superstition, which is widespread among the nations, has taken advantage of human weakness to cast its spell over the mind of almost every man. This same view was stated in my treatise On the Nature of the Gods; and to prove the correctness of that view has been the chief aim of the present discussion. For I thought that I should be rendering a great service both to myself and to my countrymen if I could tear this superstition up by the roots. But I want it distinctly understood that the destruction of superstition does not mean the destruction of religion. For I consider it the part of wisdom to preserve the institutions of our forefathers by retaining their sacred rites and ceremonies. Furthermore, the celestial order and the beauty of the universe compel me to confess that there is some excellent and eternal Being, who deserves the respect and homage of men. 2.149. Wherefore, just as it is a duty to extend the influence of true religion, which is closely associated with the knowledge of nature, so it is a duty to weed out every root of superstition. For superstition is ever at your heels to urge you on; it follows you at every turn. It is with you when you listen to a prophet, or an omen; when you offer sacrifices or watch the flight of birds; when you consult an astrologer or a soothsayer; when it thunders or lightens or there is a bolt from on high; or when some so‑called prodigy is born or is made. And since necessarily some of these signs are nearly always being given, no one who believes in them can ever remain in a tranquil state of mind. |
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| 30. Cicero, On Invention, 2.52 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •martyr and martyrdom, x–xi, tertullian on Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 185 |
31. Horace, Sermones, 1.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •tertullian, on seneca Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 584 | 1.1. 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. 1.1. but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; 1.1. but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother; |
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| 32. Philo of Alexandria, Allegorical Interpretation, 95 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •tertullian, de corona Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 101 |
33. Philo of Alexandria, On Husbandry, 80-82, 79 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 118, 119 | 79. But the divine army is the body of virtues, the champions of the souls that love God, whom it becomes, when they see the adversary defeated, to sing a most beautiful and becoming hymn to the God who giveth the victory and the glorious triumph; and two choruses, the one proceeding from the conclave of the men, and the other from the company of the women, will stand up and sing in alternate songs a melody responsive to one another's voices. |
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| 34. Socrates Rhodius, Fragments, f1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •tertullian, on social status of musicians Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 176 |
| 35. Cleomedes, On The Circular Motions of The Celestial Bodies, 1.3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •tertullian, on red sea crossing Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 159 |
36. Lucretius Carus, On The Nature of Things, 1.304, 5.22-5.54 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •tertullian of carthage, illusions •tertullian of carthage, medium in illusions •tertullian of carthage, theories of vision •sensory perception, tertullian •tertullian, on heracles Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 50, 51; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 668| 1.304. tangere enim et tangi, nisi corpus, nulla potest res. 5.22. Herculis antistare autem si facta putabis, 5.23. longius a vera multo ratione ferere. 5.24. quid Nemeaeus enim nobis nunc magnus hiatus 5.25. ille leonis obesset et horrens Arcadius sus, 5.26. tanto opere officerent nobis Stymphala colentes? 5.27. denique quid Cretae taurus Lernaeaque pestis 5.28. hydra venenatis posset vallata colubris? 5.29. quidve tripectora tergemini vis Geryonai 5.30. et Diomedis equi spirantes naribus ignem 5.31. Thracia Bistoniasque plagas atque Ismara propter 5.32. aureaque Hesperidum servans fulgentia mala, 5.33. asper, acerba tuens, immani corpore serpens 5.34. arboris amplexus stirpes? quid denique obesset 5.35. propter Atlanteum litus pelagique severa, 5.36. quo neque noster adit quisquam nec barbarus audet? 5.37. cetera de genere hoc quae sunt portenta perempta, 5.38. si non victa forent, quid tandem viva nocerent? 5.39. nil, ut opinor: ita ad satiatem terra ferarum 5.40. nunc etiam scatit et trepido terrore repleta est 5.41. per nemora ac montes magnos silvasque profundas; 5.42. quae loca vitandi plerumque est nostra potestas. 5.43. at nisi purgatumst pectus, quae proelia nobis 5.44. atque pericula tumst ingratis insinuandum! 5.45. quantae tum scindunt hominem cuppedinis acres 5.46. sollicitum curae quantique perinde timores! 5.47. quidve superbia spurcitia ac petulantia? quantas 5.48. efficiunt clades! quid luxus desidiaeque? 5.49. haec igitur qui cuncta subegerit ex animoque 5.50. expulerit dictis, non armis, nonne decebit 5.51. hunc hominem numero divom dignarier esse? 5.52. cum bene praesertim multa ac divinitus ipsis 5.53. iam mortalibus e divis dare dicta suerit 5.54. atque omnem rerum naturam pandere dictis. | |
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37. Anon., Sibylline Oracles, 2 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •tertullian, on roman games Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 59 | 2. Now while I much entreated God restrained,My wise song, also in my breast again,He put the charming voice of words divine.,In my whole body terror-stricken these,5 I follow; for I know not that I speak,,But God impels me to proclaim each thing.,But when on earth come shocks, fierce thunderbolts,,Thunders and lightnings, storms, and evil blight,,And rage of jackals and of wolves, manslaughter,,10 Destruction of men and of lowing kine,,Four-footed cattle and laborious mules,,And goats and sheep, then shall the ample field,Be barren from neglect, and fruits shall fail,,And there shall be a selling of their freedom,15 Among most men, and robbery of temples.,And then shall, after these, appear of men,The tenth race, when the earth-shaking Lightener,Shall break the zeal for idols and shall shake,The people of seven-hilled Rome, and riches great,20 Shall perish, burned by Vulcan's fiery flame.,And then shall bloody signs from heaven descend–,. . . . . But yet the whole world of unnumbered men,Enraged shall kill each other, and in tumult,Shall God send famines, plagues, and thunderbolts,25 On men who, without justice, judge of rights.,And lack of men shall be in all the world,,So that if anyone beheld a trace,of man on earth, he would be wonderstruck.,And then shall the great God who dwells in heaven,30 Saviour of pious men in all things prove.,And then shall there be peace and wisdom deep,,And the fruit-bearing land shall yield again,Abundant fruits, divided not in parts,Nor yet enslaved. And every harbor then,,35 And every haven, shall be free to men,As formerly, and shamelessness shall perish.,And then will God show mortals a great sign:,For like a lustrous crown shall shine a star,,Bright, all-resplendent, from the radiant heaven,40 Days not a few; and then will he display,From heaven a crown for contest unto men,Who wrestle. And then there shall be again,A mighty contest of triumphal march,Into the heavenly sky, and it shall be,45 For all men in the world, and have the fame,of immortality. And every people,Shall then in the immortal contests strive,For splendid victory. For no one there,Can shamelessly with silver buy a crown.,50 For unto them will the pure Christ adjudge,That which is due, and crown the ones approved,,And give his martyrs an immortal prize,Who carry on the contest unto death.,And unto chaste men who run their race well,55 Will he the incorruptible reward,of the prize give, and to all men allot,That which is due, and also to strange nations,That live a holy life and know one God.,And those who have regard for marriages,60 And keep themselves far from adulteries,,To them rich gifts, eternal hope, he'll give.,For every human soul is God's free gift,,And 'tis not right men stain it with vile deeds.,[Do not be rich unrighteously, but lead,65 A life of probity. Be satisfied,With what thou hast and keep thyself from that,Which is another's. Speak not what is false,,But have a care for all things that are true.,Revere not idols vainly; but the God,40 Imperishable honor always first,,And next thy parents. Render all things due,,And into unjust judgment come thou not.,Do not cast out the poor unrighteously,,Nor judge by outward show; if wickedly,75 Thou judgest, God hereafter will judge thee.,Avoid false testimony; tell the truth.,Maintain thy virgin purity, and guard,Love among all. Deal measures that are just;,For beautiful is measure full to all.,80 Strike not the scales oneside, but draw them equal.,Forswear not ignorantly nor willingly;,God hates the perjured man in that he swore.,A gift proceeding out of unjust deeds,Never receive in hand. Do not steal seed;,85 Accursed through many generations he,Who took it unto scattering of life.,Indulge not vile lusts, slander not, nor kill.,Give the toilworn his hire; do not afflict,The poor man. Unto orphans help afford,90 And to widows and the needy. Talk with sense;,Hold fast in heart a secret. Be unwilling,To act unjustly nor yet tolerate,Unrighteous men. Give to the poor at once,And say not, “Come to-morrow.” of thy grain,95 Give to the needy with perspiring hand.,He who gives alms knows how to lend to God.,Mercy redeems from death when judgment comes.,Not sacrifice, but mercy God desires,Rather than sacrifice. The naked clothe,,100 Share thy bread with the hungry, in thy house,Receive the shelterless and lead the blind.,Pity the shipwrecked; for the voyage is,Uncertain. To the fallen give a hand;,And save the man that stands without defense.,105 Common to all is suffering, life's a wheel,,Riches unstable. Having wealth, reach out,To the poor thy hand. of what God gave to thee,Bestow thou also on the needy one.,Common is the whole life of mortal men;,110 But it comes out unequal. When thou seest,A poor man never banter him with words,,Nor harshly accost a man who may be blamed.,One's life in death is proven; if one did,The unlawful or just, it shall be decided,115 When he to judgment comes. Disable not,Thy mind with wine nor drink excessively.,Eat not blood, and abstain from things,offered to idols. Gird not on the sword,For slaughter, but defense; and would thou might,120 It neither lawlessly nor justly use:,For if thou kill an enemy thy hand,Thou dost defile. Keep from thy neighbor's field,,Nor trespass on it; just is every landmark,,And trespass painful. Useful is possession,125 of lawful wealth, but of unrighteous gains,'Tis worthless. Harm not any growing fruit,of the field. And let strangers be esteemed,In equal honor with the citizens;,For much-enduring hospitality,130 Shall all experience as each other's guests;,But let there not be anyone a stranger,Among you, since, ye mortals, all of you,Are of one 'blood, and no land has for men,Any sure place. Wish not nor pray for wealth;,135 But pray to live from few things and possess,Nothing at all unjust. The love of gain,Is mother of all evil. Do not long,For gold or silver; in them there will be,A double-edged and soul-destroying iron.,140 A snare to men continually are gold,And silver. Gold, of evils source, of life,Destructive, troubling all things, would that thou,Wert, not to mortals such a longed-for bane!,For wars, because of thee, and pillaging,145 And murders come, and children hate their sires,,And brothers and sisters those of their own blood.,Plot no deceit, and do not arm thy heart,Against a friend. Keep not concealed within,A different thought from what thou speakest forth;,150 Nor, like rock-clinging polyp, change with place.,But with all be frank, and things from the soul,Speak thou forth. Whosoever willfully,Commits a wrong, an evil man is he;,But he that does it under force, the end,155 I tell not; but let each man's will be right.,Pride not thyself in wisdom, power, or wealth;,God only is the wise and mighty one,And full of riches. Do not vex thy heart,With evils that are past; for what is done,160 Can never be undone. Let not thy hand,Be hasty, but ferocious passion curb;,For many times has one in striking done,Murder without design. Let suffering,Be common, neither great nor overmuch.,165 Excessive good has not brought forth to men,That which is helpful. And much luxury,Leads to immoderate lusts. Much wealth is prowl,,And makes one grow to wanton violence.,Passionate feeling, creeping in, effects,170 Destructive madness. Anger is a lust,,And when it is excessive it is wrath.,The zeal of good men is a noble thing,,But of the base is base. of wicked men,The boldness is destructive, but renown,175 Follows that of the good. To be revered,Is virtuous love, but that of Cypris works,Increase of shame. A silly man is called,Very agreeable among his fellows.,With moderation eat, drink, and converse;,180 of all things moderation is the best;,But trespass of its limit brings to grief.,Be not thou envious, faithless, or abusive,,Or evil-minded, or a false deceiver.,Be prudent and abstain from shameless deeds.,185 Imitate not what's evil, but leave thou,Vengeance to justice; for persuasion is,A useful thing, but strife engenders strife.,Trust not too quickly ere thou see the end.],This is the contest, these are the rewards;,190 These are the prizes; this the gate of life,And entrance into immortality,,Which God in heaven unto most righteous men,Appointed a reward for victory;,And through this gate shall gloriously pass,195 Those who shall then receive the victor's crown.,But when this sign shall everywhere appear–,Children with gray hair on their temples born–,And human sufferings, famines, plagues, and wars,,And change of times, and many a tearful wail,,200 Ah! of how many parents in the lands,Will children mourn and piteously weep,,And with shrouds bury flesh and limbs in earth,,Mother of peoples, with the blood and dust,Themselves defiling. O ye wretched men,205 of the last generation, evil doers,,Terrible, childish, not perceiving this,,That when the tribes of women do not bear,The harvest time of mortal men is come.,Near is the ruin when impostors come,210 Instead of prophets speaking on the earth.,And Beliar shall come and many signs,Perform for men. And then of holy men,,Elect and faithful, there shall be confusion,,And pillaging of them and of the Hebrews.,215 And there shall be upon them fearful wrath,When from the east a people of twelve tribes,Shall come in search of kindred Hebrew people,Whom Assyrian shoot destroyed; and over these,Shall nations perish. But they afterwards,220 Shall over men exceeding mighty rule,,Elect and faithful Hebrews, and enslave,Them as before, since their power ne'er shall fail.,He that is highest of all, the all-surveying,,Dwelling in heaven, will scatter sleep on men,,225 Covering the eyelids o'er. O blessed servants,Whom when the Master comes he finds awake!,And they all watch at all times and expect,With sleepless eyes. For it will be at dawn,Or eve or midday; but he sure shall come,,230 And it shall be as I say, it shall be,,To them that sleep, that from the starry heaven,The stars at midday will to all appear,With the two lights as the time hastens on.,And then the Tishbite, urging from the heaven,235 His chariot celestial, and on earth,Arriving, shall to all the world display,Three evil signs of life to be destroyed.,Alas for all the women in that day,Who shall be found with burden in the womb!,240 Alas for all who suckle tender babes!,Alas for all who shall dwell on the waves!,Alas for women who shall see that day!,For a dark mist shall hide the boundless world,,East, west, and south, and north. And then shall flow,245 A mighty stream of burning fire from heaven,And every place consume, earth, ocean vast,,And gleaming sea, and lakes and rivers, springs,,And cruel Hades and the heavenly sky.,And heavenly lights shall break up into one,250 And into outward form all-desolate.,For stars from heaven shall fall into all seas.,And all the souls of men shall gnash their teeth,Burned both by sulphur stream and force of fire,In ravenous soil, and ashes hide all things.,255 And then of the world all the elements,Shall be bereft, air, earth, sea, light, sky, days,,Nights; and no longer in the air shall fly,Birds without number, nor shall living things,That swim the sea swim any more at all,,260 Nor freighted vessel o'er the billows pass,,Nor kine straight-guiding plow the field, nor sound,of furious winds; but he shall fuse all things,Together, and shall pick out what is pure.,But when the immortal God's eternal angels,265 Arakiel, Ramiel, Uriel, Samiel,,And Azael, they that know how many evils,Anyone did before, shall from dark gloom,Then lead to judgment all the souls of men,Before the judgment-seat of the great God,270 Immortal; for imperishable is,One only, himself the almighty, One,,Who shall be judge of mortals; and to them,That dwell beneath will then the heavenly One,Give souls and spirit and voice, and also bones,275 Fitted with joints unto all kinds of flesh,,And both the flesh and sinews, veins and skin,About the body, and hair as before;,Divinely fashioned and with breathing moved,Shall bodies of those on earth one day be raised.,280 And then shall Uriel, mighty angel, break,The bolts of stern and lasting adamant,Which, monstrous, bold the brazen gates of Hades,,Straight cast them down, and unto judgment lead,All forms that have endured much suffering,,285 Chiefly the shapes of Titans born of old,,And giants, and all whom the deluge whelmed,,And all that perished in the billowy seas,,And all that furnished banquet for the beasts,And creeping things and fowls, these in a mass,290 Shall (Uriel) summon to the judgment-seat;,And also those whom flesh-devouring fire,Destroyed in flame, even these shall he collect,And place before the judgment-seat of God.,And when the high-thundering Lord of Sabaoth,295 Making an end of fate shall raise the dead,,Sit on his heavenly throne, and firmly fix,The mighty pillar, then amid the clouds,Christ, who himself is incorruptible,,Shall come unto the Incorruptible,300 In glory with pure angels, and shall sit,At the right hand on the great judgment-seat,To judge the life of pious and the way,of impious men. And Moses, the great friend,of the Most High, shall come enrobed in flesh,305 Also great Abraham himself shall come,,Isaac and Jacob, Joshua, Daniel,,Elijah, Habakkuk and Jonah, and,Those whom the Hebrews slew. But he'll destroy,The Hebrews after Jeremiah, all,310 Who are to be judged at the judgment-seat,,That worthy recompense they may receive,And pay for all each did in mortal life.,And then shall all pass through the burning stream,of flame unquenchable; but all the just,315 Shall be saved; and the godless furthermore,Shall to all ages perish, all who did,Evils aforetime, and committed murders,,And all who are accomplices therein,,Liars and thieves, and ruiners of home,,320 Crafty and terrible, and parasites,,And marriage-breakers pouring forth vile words,,Dread, wanton, lawless, and idolaters;,And all who left the great immortal God,,Became blasphemers did the pious harm,,325 Destroying faith and killing righteous men,And all that with a shamelessness deceitful,And double-faced rush in as presbyters,And reverend ministers, who knowingly,Give unjust judgments, yielding to false words,330 More hurtful than the leopards and the wolves,And more vile; and ill that are grossly proud,And usurers, who gains on gains amass,And damage orphans and widows in each thing;,And all that give to widows and to orphans,335 The fruit of unjust deeds, and all that cast,Reproach in giving from their own hard toils;,And all that left their parents in old age,,Not paying them at all, nor offering,To parents filial duty, and all who,340 Were disobedient and against their sires,Spoke a harsh word; and all that pledges took,And then denied them; and the servants all,Who were against their masters, and again,Those who licentiously defiled the flesh;,345 And all who loosed the girdle of the maid,For secret intercourse, and all who caused,Abortions, and all who their offspring cast,Unlawfully away; and sorcerers,And sorceresses with them, and these wrath,350 of the heavenly and immortal God shall drive,Against a pillar where shall all around,In a circle flow a restless stream of fire;,And deathless angels of the immortal God,,Who ever is, shall bind with lasting bonds,355 In chains of flaming fire and from above,Punish them all by scourge most terribly;,And in Gehenna, in the gloom of night,,Shall they be cast 'neath many horrid beasts,of Tartarus, where darkness is immense.,360 But when there shall be many punishments,Enforced on all who had an evil heart,,Yet afterward shall there a fiery wheel,From a great river circle them around,,Because they had a care for wicked deeds.,365 And then one here, another there, shall sires,,Young children, mothers, nursing babes, in tears,Wail their most piteous fate. No fill of tears,Shall be for them, nor piteous voice be heard,of them that moan, one here, another there,,370 But long worn under dark, dank Tartarus,Aloud shall they cry; and they shall repay,In cursed places thrice as much as all,The evil work they did, burned with much fire;,And all of them, consumed by raging thirst,375 And hunger, shall in anguish gnash their teeth,And call death beautiful, and death shall flee,Away from them. For neither death nor night,Shall ever give them rest. And many things in vain,Will they ask of the God that rules on high,,380 And then will he his face turn openly,Away from them. For he to erring men,Gave, in seven ages for repentance, signs,By the hands of a virgin undefiled.,But the others, all to whom right and fair works,385 And piety and thoughts most just were dear,,Shall angels, bearing through the burning stream,,Lead unto light and life exempt from care,,Where comes the immortal way of the great God,And fountains three–of honey, wine, and milk.,390 And equal land for all, divided not,By walls or fences, more abundant fruits,Spontaneous shall then bear, and the course,of life be common and wealth unapportioned.,For there no longer will be poor nor rich,,395 Tyrant nor slave, nor any great nor small,,Nor kings nor leaders; all alike in common.,No more at all will one say, “night has come,”,Nor “morrow comes,” nor “yesterday has been;,Nor shall there many days of anxious care,,400 Nor spring, nor winter, nor the summer-heat,,Nor autumn be [nor marriage, nor yet death,,Nor sales, nor purchases], nor set of sun,Nor rising; for a long day will God make.,And to the pious will the almighty God,405 Imperishable grant another thing,,When they shall ask the imperishable God:,That he will suffer men from raging fire,And endless gnawing anguish to be saved;,And this will he do. For hereafter he,410 Will pluck them from the restless flame, elsewhere,Remove them, and for his own people's sake,Send them to other and eternal life,With the immortals, in Elysian field,,Where move far-stretching billows of the lake,415 of ever-flowing Acheron profound.,Ah, miserable woman that I am!,What shall I be in that day? for I sinned–,Being busy foolishly about all things,,Caring for neither marriage-bond nor reason;,420 But even in my wealthy husband's house,I shut the needy out; and formerly,I knowingly performed unlawful things.,But, Saviour, though I shameless things performed,,Do thou from my tormentors rescue me,,425 A shameless woman. And I pray thee now,Make me to rest a little from my song,,Holy Giver of manna, King of the great realm. |
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| 38. Horace, Letters, 1.14.22-1.14.26 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •tertullian, on taverns Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 237 |
39. Philo of Alexandria, On The Contemplative Life, 13 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •tertullians prohibition of womens religious practices Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 118, 119 | 13. Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds. |
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40. New Testament, 1 Peter, 2.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, on martyrdom •martyr and martyrdom, x–xi, tertullian on Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198| 2.9. ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς· | 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: |
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41. Quintilian, Institutes of Oratory, 3.6.6, 4.1.17-4.1.18, 5.7.8, 5.12.11, 7.5-7.9, 7.6.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, scriptural interpretation, overview •literal interpretation, tertullian’s use of •old testament, tertullian’s interpretation of •tertullian, ad nationes •tertullian, de testimonio animae •tertullian, scriptural interpretation against nonchristians Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 92, 94 | 7.6. Lawyers frequently raise the question of the letter and the intention of the law, in fact a large proportion of legal disputes turn on these points. We need not therefore be surprised that such questions occur in the schools as well, where they are often invented with this special purpose. One form of this kind of question is found in cases where the enquiry turns both on the letter and the spirit of a law., Such questions arise when the law presents some obscurity. Under these circumstances both parties will seek to establish their own interpretation of the passage and to overthrow that advanced by their opponent. Take for example the following case. "A thief shall refund four times the amount of his theft. Two thieves have jointly stolen 10,000 sesterces. 40,000 are claimed from each. They claim that they are liable only to pay 20,000 each." The accuser will urge that the sum which he claims is fourfold the amount stolen; the accused will urge that the sum which they offer to pay is fourfold. The intention of the law will be pleaded by both parties., On the other hand, the dispute may turn on a passage of the law which is clear in one sense and doubtful in another. "The son of a harlot shall not address the people. A woman who had a son became a prostitute. The youth is forbidden to address the people." Here there is no doubt about the son of one who was a prostitute before his birth, but it is doubtful whether the law applies to the case of one born before his mother became a prostitute., Another question which is not infrequently raised is as to the interpretation of the law forbidding an action to be brought twice on the same dispute, the problem being whether the word twice refers to the prosecutor or the prosecution. Such are the points raising out of the obscurity of the law. A second form of question turns on some passage where the meaning is clear. Those who have given exclusive attention to this class of question call it the basis concerned with the obvious expression of the law and its intention. In such circumstances one party will rest their case on the letter, the other on the intention of the law., There are three different methods in which we may combat the letter. The first comes into play where it is clear that it is impossible always to observe the letter of the law. "Children shall support their parents under penalty of imprisonment." It is clear, in the first place, that this cannot apply to an infant. At this point we shall turn to other possible exceptions and distinguish as follows. "Does this apply to everyone who refuses to support his parent? Has this particular individual incurred the penalty by this particular act?", The second arises in scholastic themes where no argument can be drawn from the particular law, but the question is concerned solely with the subject of the dispute. "A foreigner who goes up on to the wall should be liable to capital punishment. The enemy had scaled the wall and were driven back by a foreigner. His punishment is demanded.", In this case we shall not have two separate questions, namely, whether every foreigner who goes up on the wall is liable to the penalty, and whether this particular foreigner is liable, since no more forcible argument can be brought against the application of the letter of the law than the fact in dispute, but the only question to be raised will be whether a foreigner may not go on to the wall even for the purpose of saving the city. Therefore we shall rest our case on equity and the intention of the law. It is, however, sometimes possible to draw examples from other laws to show that we cannot always stand by the letter, as Cicero did in his defence of Caecina., The third method becomes operative when we find something in the actual words of the law which enables us to prove that the intention of the legislator was different. The following theme will provide an example. "Anyone who is caught at night with steel in his hands shall be thrown into prison. A man is found wearing a steel ring, and is imprisoned by the magistrate." In this case the use of the word caught is sufficient proof that the word steel was only intended by the law in the sense of a weapon of offence., But just as the advocate who rests his case on the intention of the law must wherever possible impugn the letter of the law, so he who defends the letter of the law must also seek to gain support from the intention. Again, in cases concerned with wills it sometimes happens that the intention of the testator is clear, though it has not been expressed in writing: an example of this occurs in the trial of Curius, which gave rise to the well-known argument between Lucius Crassus and Scaevola., A second heir had been appointed in the event of a posthumous son dying while a minor. No posthumous son was born. The next of kin claimed the property. Who could doubt that the intention of the testator was that the same man should inherit in the event of the son not being born who would have inherited in the event of his death? But he had not written this in his will., Again, the opposite case, that is to say, when what is written is obviously contrary to the intention of the writer, occurred quite recently. A man who had made a bequest of 5000 sesterces, on altering his will erased the word sesterces and inserted pounds of silver. But it was clear that he had meant not 5000 but 5 pounds of silver, because the weight of silver mentioned in the bequest was unparalleled and incredible., The same basis includes such general questions as to whether we should stand by the letter or the intention of the document, and what was the purpose of the writer, while for the treatment of such questions we must have recourse to quality or conjecture, with which I think I have dealt in sufficient detail. 7.6.9. But just as the advocate who rests his case on the intention of the law must wherever possible impugn the letter of the law, so he who defends the letter of the law must also seek to gain support from the intention. Again, in cases concerned with wills it sometimes happens that the intention of the testator is clear, though it has not been expressed in writing: an example of this occurs in the trial of Curius, which gave rise to the well-known argument between Lucius Crassus and Scaevola. 7.7. The next subject which comes up for discussion is that of contrary laws. For all writers of text-books are agreed that in such cases there are two bases involving the letter and the intention of the law respectively. This view is justified by the fact that, when one law contradicts another, both parties attack the letter and raise the question of intention, while the point in dispute, as regards each law, is whether we should be guided by it at all., But it is clear to everybody that one law cannot contradict another in principle (since if there were two different principles, one law would cancel the other), and that the laws in question are brought into collision purely by the accidents of chance. When two laws clash, they may be of a similar nature, as for instance if we have to compare two cases in which a tyrannicide and a brave man are given the choice of their reward, both being granted the privilege of choosing whatever they desire. In such a case we compare the deserts of the claimants, the occasions of the respective acts and the nature of the rewards claimed., Or the same law may be in conflict with itself, as in the case where we have two brave men, two tyrannicides or two ravished women, when the question must turn either on time (that is, whose claim has priority) or on quality (that is, whose claim is the more just). Again, we may have a conflict between diverse, similar or dissimilar laws., Diverse laws are those against which arguments may be brought without reference to any contradictory law. The following theme will provide an example. "A magistrate shall not quit the citadel. One who has rendered heroic service to his country may choose what reward he pleases. A magistrate who left his post and saved his country, demands an amnesty for his conduct." In this case, even though there be no other law covering the case, we may raise the question whether a hero ought to be granted anything he chooses to claim. Again, many conclusive arguments may be brought against the letter of the law restricting the movements of the magistrate: for example, a fire may have broken out in the citadel, or a sally against the enemy may have been necessary., Laws are styled similar when nothing can be opposed to one except the other. "Tyrannicides shall have their statues set up in the gymnasium. A statue of a woman shall not be set up in the gymnasium. A woman killed a tyrant." Here are two conflicting laws: for a woman's statue cannot under any other circumstances be erected in the gymnasium, while there is no other circumstance which can bar the erection of the statue of a tyrannicide in the gymnasium., Laws are styled dissimilar when many arguments can be urged against one, while the only point which can be urged against the other is the actual subject of the dispute. An example is provided by the case in which a brave man demands the pardon of a deserter as his reward. For there are many arguments, as I have shown above, which can be urged against the law permitting a hero to choose whatever reward he will, but the letter of the law dealing with the crime of desertion cannot be overthrown under any circumstances save the choice of rewards to which I have just referred., Again, the point of law is either admitted by both parties or disputed. If it be admitted, the questions which are raised will as a rule be such as the following. Which of the two laws is the most stringent? Does it concern gods or men, the state or private individuals, reward or punishment, great things or small? Does it permit, forbid or command?, Another common question is which of the two laws is the oldest; but the most important question is which of the two laws will suffer less by its contravention, as for example in the case of the hero and the deserter just mentioned, in which case, if the deserter is not put to death, the whole law is ignored, whereas, if he be put to death, the hero will still have another choice left open to him. It is, however, of the utmost importance to consider which course is best from the point of view of morality and justice, a problem for the solution of which no general rules can be laid down, as it will depend on the special circumstances of the case., If, on the other hand, the point of law is disputed, either one party or both in turn will argue the point. Take the following case as an example. "A father shall be empowered to arrest his son, and a patron to arrest his freedman. Freedmen shall be transferred to their patron's heir. A certain man appointed the son of a freedman as his heir. The son of the freedman and the freedman himself both claim the right to arrest the other." Here the father claims his right over the son, while the son, in virtue of his new position as patron, denies that his father possessed the rights of a father, because he was in the power of his patron., Laws containing two provisions may conflict with themselves in exactly the same way as two laws may conflict. The following will serve as an illustration. "The bastard born before a legitimate son shall rank as legitimate, the bastard born after the legitimate son shall only rank as a citizen." All that I have said about laws will also apply to decrees of the senate. If decrees of the senate conflict with one another or with the laws, the basis will be the same as if laws only were concerned. 7.8. The syllogistic basis has some resemblance to the basis concerned with the letter and intention of the law, since whenever it comes into play, one party rests his case on the letter: there is, however, this difference between the two bases, that in the latter we argue against the letter, in the present beyond the letter, while in the latter the party defending the letter aims at securing that in any case the letter may be carried into effect, whereas in the present his aim will be to prevent anything except the letter being carried into effect. The syllogism is sometimes employed in conjunction with definition: for often if the definition be weak it takes refuge in the syllogism., Assume a law to run as follows: "A woman who is a poisoner shall be liable to capital punishment. A wife gave her husband a love-potion to cure him of his habit of beating her. She also divorced him. On being asked by her relatives to return to him, she refused. The husband hung himself. The woman is accused of poisoning." The strongest line for the accuser to take will be to assert that the love-potion was a poison. This involves definition. If it proves weak, we shall have recourse to the syllogism, to which we shall proceed after virtually dropping our previous argument, and which we shall employ to decide the question whether she does not deserve to be punished for administering the love-potion no less than if she had caused her husband's death by poison., The syllogistic basis, then, deduces from the letter of the law that which is uncertain; and since this conclusion is arrived at by reason, the basis is called ratiocinative. It may be subdivided into the following species of question. If it is right to do a thing once, is it right to do it often? Example: "A priestess found guilty of unchastity is thrown from the Tarpeian rock and survives. It is demanded that she shall be thrown down again." If the law grants a privilege with reference to one thing, does it grant it with reference to a number? Example: "A man kills two tyrants together and claims two rewards.", If a thing is legal before a certain occurrence, is it legal after it? Example: "The ravisher took refuge in flight. His victim married. The ravisher returned and the woman demands to be allowed her choice." Is that which is lawful with regard to the whole, lawful with regard to a part? Example: "It is forbidden to accept a plough as security. He accepted a ploughshare." Is that which is lawful with regard to a part, lawful with regard to the whole? Example: "It is forbidden to export wool from Tarentum: he exported sheep.", In all these cases the syllogism rests on the letter of the law as well: for the accuser urges that the provisions of the law are precise. He will say, "I demand that the priestess who has broken her vows be cast down: it is the law," or "The ravished woman demands the exercise of the choice permitted her by law," or "Wool grows on sheep," and so on., But to this we may reply, "The law does not prescribe that the condemned woman should be thrown down twice, that the ravished woman should exercise her choice under all circumstances, that the tyrannicide should receive two rewards, while it makes no mention of ploughshares or of sheep." Thus we infer what is doubtful from what is certain. It is a more difficult task to deduce from the letter of the law that which is not actually prescribed by the letter, and to argue because that is the case, so also is this. Take the following problems. "The man who kills his father shall be sewn up in a sack. He killed his mother," or "It is illegal to drag a man from his own house into the court. He dragged him from his tent.", Under this heading come questions such as the following: if there is not a special law applicable to the case, ought we to have recourse to an analogous law? is the point in question similar to what is contained in the letter of the law? Now it should be noted that what is similar may be greater, equal or less. In the first case we enquire whether the provisions of the law are sufficient, or, if they are insufficient, whether we should have recourse to this other law. In both cases it is a question of the intention of the legislator. But the most effective form of treatment in such cases will be to appeal to equity. 7.9. I turn to the discussion of ambiguity, which will be found to have countless species: indeed, in the opinion of certain philosophers, there is not a single word which has not a diversity of meanings. There are, however, very few genera, since ambiguity must occur either in a single word or in a group of words., Single words give rise to error, when the same noun applies to a number of things or persons (the Greeks call this homonymy): for example, it is uncertain with regard to the word gallus whether it means a cock or a Gaul or a proper name or an emasculated priest of Cybele; while Ajax may refer either to the son of Telamon or the son of Oileus. Again, verbs likewise may have different meanings, as, for example, cerno., This ambiguity crops up in many ways, and gives rise to disputes, more especially in connexion with wills, when two men of the same name claim their freedom or, it may be, an inheritance, or again, when the enquiry turns on the precise nature of the bequest., There is another form of ambiguity where a word has one meaning when entire and another when divided, as, for example, ingenua, armamentum or Corvinum. The disputes arising from such ambiguities are no more than childish quibbles, but nevertheless the Greeks are in the habit of making them the subject for controversial themes, as, for example, in the notorious case of the αá½Î»Î·ÏÏίÏ, when the question is whether it is a hall which has fallen down three times (αá½Î»Î· ÏÏίÏ) or a flute-player who fell down that is to be sold., A third form of ambiguity is caused by the use of compound words; for example, if a man orders his body to be buried in a cultivated spot, and should direct, as is often done, a considerable space of land surrounding his tomb to be taken from the land left to his heirs with a view to preserving his ashes from outrage, an occasion for dispute may be afforded by the question whether the words mean "in a cultivated place" (in culto loco) or "in an uncultivated place" (inculto loco)., Thus arises the Greek theme about Leon and Pantaleon, who go to law because the handwriting of a will makes it uncertain whether the testator has left all his property to Leon or his property to Pantaleon. Groups of words give rise to more serious ambiguity. Such ambiguity may arise from doubt as to a case, as in the following passage: â "I say that you, O prince of Aeacus' line, Rome can o'erthrow.", Or it may arise from the arrangement of the words, which makes it doubtful what the exact reference of some word or words may be, more especially when there is a word in the middle of the sentence which may be referred either to what precedes or what follows, as in the line of Virgil which describes Troilus as lora tenens tamen, where it may be disputed whether the poet means that he is still holding the reins, or that, although he holds the reins, he is still dragged along., The controversial theme, "A certain man in his will ordered his heirs to erect 'statuam auream hastam tenentem,' " turns on a similar ambiguity; for it raises the question whether it is the statue holding the spear which is to be of gold, or whether the spear should be of gold and the statue of some other material. The same result is even more frequently produced by a mistaken inflexion of the voice, as in the line: quinquaginta ubi erant centum inde occidit Achilles., It is also often doubtful to which of two antecedents a phrase is to be referred. Here we get such controversial themes as, "My heir shall be bound to give my wife a hundred pounds of silver according to choice," where it is left uncertain which of the two is to make the choice. But in these examples of ambiguity, the first may be remedied by a change of case, the second by separating the words or altering their position, the third by some addition., Ambiguity resulting from the use of two accusatives may be removed by the substitution of the ablative: for example, Lachetem audivi percussisse Demeam (I heard that Demea struck Laches, or that L. struck D.) may be rendered clear by writing a Lachete percussum demeam (that D. was struck by L.). There is, however, a natural ambiguity in the ablative case itself, as I pointed out in the first book. For example, caelo decurrit aperto leaves it doubtful whether the poet means he hastened down "through the open sky," or "when the sky was opened for him to pass.", Words may be separated by a breathing space or pause. We may, for instance, say statuam, and then, after a slight pause, add auream hastam, or the pause may come between statuam auream and hastam. The addition referred to above would take the form quod elegerit ipse, where ipse will show that the reference to the heir, or quod elegerit ipsa, making the reference to the wife. In cases where the ambiguity is caused by the addition of a word, the difficulty may be eliminated by the removal of a word, as in the sentence nos flentes illos deprehendimus., Where it is doubtful to what a word or phrase refers, and the word or phrase itself is ambiguous, we shall have to alter several words, as, for example, in the sentence, "My heir shall be bound to give him all his own property," where "his own" is ambiguous. Cicero commits the same fault when he says of Gaius Fannius, "He following the instructions of his father-inâlaw, for whom, because he had not been elected to the college of augurs, he had no great affection, especially as he had given Quintus Scaevola, the younger of his sons-inâlaw, the preference over himself . . ." For over himself may refer either to his father-inâlaw or to Fannius., Again, another source of ambiguity arises from leaving it doubtful in a written document whether a syllable is long or short. Cato, for example, means one thing in the nominative when its second syllable is short, and another in the dative or ablative when the same syllable is long. There are also a number of other forms of ambiguity which it is unnecessary for me to describe at length., Further, it is quite unimportant how ambiguity arises or how it is remedied. For it is clear in all cases that two interpretations are possible, and as far as the written or spoken word is concerned, it is equally important for both parties. It is therefore a perfectly futile rule which directs us to endeavour, in connexion with this basis, to turn the word in question to suit our own purpose, since, if this is feasible, there is no ambiguity., In cases of ambiguity the only questions which confront us will be, sometimes which of the two interpretations is most natural, and always which interpretation is most equitable, and what was the intention of the person who wrote or uttered the words. I have, however, given sufficient instructions in the course of my remarks on conjecture and quality, as to the method of treating such questions, whether by the prosecution or the defence. |
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42. New Testament, 1 Timothy, 2.2, 3.6, 4.7-4.8, 6.3, 6.5-6.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, on martyrdom •martyr and martyrdom, x–xi, tertullian on Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198| 2.2. ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. 3.6. μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου. 4.7. τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν· 4.8. ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος, ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης. 6.3. Ταῦτα δίδασκε καὶ παρακάλει. εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, 6.5. διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. 6.6. ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας· | 2.2. for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence. 3.6. not a new convert, lest being puffed up he fall into the same condemnation as the devil. 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 4.8. For bodily exercise has some value, but godliness has value for all things, having the promise of the life which is now, and of that which is to come. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.6. But godliness with contentment is great gain. |
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43. New Testament, 2 Peter, 1.3, 1.6, 2.1-2.18, 3.11, 3.15-3.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, on martyrdom •martyr and martyrdom, x–xi, tertullian on •tertullian, on canon of new testament Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 396, 397| 1.3. ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς διὰ δόξης καὶ ἀρετῆς, 1.6. ἐν δὲ τῇ γνώσει τὴν ἐγκράτειαν, ἐν δὲ τῇ ἐγκρατείᾳ τὴν ὑπομονήν, ἐν δὲ τῇ ὑπομονῇ τὴν εὐσέβειαν, 2.1. Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ, ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν· 2.2. καὶ πολλοὶ ἐξακολουθήσουσιν αὐτῶν ταῖς ἀσελγείαις, διʼ οὓς ἡ ὁδὸς τῆς ἀληθείας βλασφημηθήσεται· 2.3. καὶ ἐν πλεονεξίᾳ πλαστοῖς λόγοις ὑμᾶς ἐμπορεύσονται· οἷς τὸ κρίμα ἔκπαλαι οὐκ ἀργεῖ, καὶ ἡ ἀπώλεια αὐτῶν οὐ νυστάζει. 2.4. εἰ γὰρ ὁ θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, ἀλλὰ σειροῖς ζόφου ταρταρώσας παρέδωκεν εἰς κρίσιν τηρουμένους, 2.5. καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλὰ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν, κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας, 2.6. καὶ πόλεις Σοδόμων καὶ Γομόρρας τεφρώσας κατέκρινεν, ὑπόδειγμα μελλόντων ἀσεβέσιν τεθεικώς, 2.7. καὶ δίκαιον Λὼτ καταπονούμενον ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς ἐρύσατο,— 2.8. βλέμματι γὰρ καὶ ἀκοῇ δίκαιος ἐνκατοικῶν ἐν αὐτοῖς ἡμέραν ἐξ ἡμέρας ψυχὴν δικαίαν ἀνόμοις ἔργοις ἐβασάνιζεν,— 2.9. οἶδεν Κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι, ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν, 2.10. μάλιστα δὲ τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίᾳ μιασμοῦ πορευομένους καὶ κυριότητος καταφρονοῦντας. τολμηταί, αὐθάδεις, δόξας οὐ τρέμουσιν, βλασφημοῦντες, 2.11. ὅπου ἄγγελοι ἰσχύϊ καὶ δυνάμει μείζονες ὄντες οὐ φέρουσιν κατʼ αὐτῶν [παρὰ Κυρίῳ] βλάσφημον κρίσιν. 2.12. οὗτοι δέ, ὡς ἄλογα ζῷα γεγεννημένα φυσικὰ εἰς ἅλωσιν καὶ φθοράν, ἐν οἷς ἀγνοοῦσιν βλασφημοῦντες, ἐν τῇ φθορᾷ αὐτῶν καὶ φθαρήσονται, ἀδικούμενοι μισθὸν ἀδικίας· 2.13. ἡδονὴν ἡγούμενοι τὴν ἐν ἡμέρᾳ τρυφήν, σπίλοι καὶ μῶμοι ἐντρυφῶντες ἐν ταῖςἀπάταις αὐτῶν συνευωχούμενοι ὑμῖν, 2.14. ὀφθαλμοὺς ἔχοντες μεστοὺς μοιχαλίδος καὶ ἀκαταπάστους ἁμαρτίας, δελεάζοντες ψυχὰς ἀστηρίκτους, καρδίαν γεγυμνασμένην πλεονεξίας ἔχοντες, κατάρας τέκνα, 2.15. καταλείποντες εὐθεῖαν ὁδὸν ἐπλανήθησαν, ἐξακολουθήσαντες τῇ ὁδῷ τοῦ Βαλαὰμ τοῦ Βεὼρ ὃς μισθὸν ἀδικίας ἠγάπησεν 2.16. ἔλεγξιν δὲ ἔσχεν ἰδίας παρανομίας· ὑποζύγιον ἄφωνον ἐν ἀνθρώπου φωνῇ φθεγξάμενον ἐκώλυσεν τὴν τοῦ προφήτου παραφρονίαν. 2.17. οὗτοί εἰσιν πηγαὶ ἄνυδροι καὶ ὁμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, οἷς ὁ ζόφος τοῦ σκότους τετήρηται. 2.18. ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὀλίγως ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους, 3.11. Τούτων οὕτως πάντων λυομένων ποταποὺς δεῖ ὑπάρχειν [ὑμᾶς] ἐν ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις, 3.15. καὶ τὴν τοῦ κυρίου ἡμῶν μακροθυμίαν σωτηρίαν ἡγεῖσθε, καθὼς καὶ ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς Παῦλος κατὰ τὴν δοθεῖσαν αὐτῷ σοφίαν ἔγραψεν ὑμῖν, 3.16. ὡς καὶ ἐν πάσαις ἐπιστολαῖς λαλῶν ἐν αὐταῖς περὶ τούτων, ἐν αἷς ἐστὶν δυσνόητά τινα, ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι στρεβλοῦσιν ὡς καὶ τὰς λοιπὰς γραφὰς πρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν. | 1.3. seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue; 1.6. and in knowledge, self-control; and in self-control patience; and in patience godliness; 2.1. But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction. 2.2. Many will follow their destructive ways, and as a result, the way of the truth will be maligned. 2.3. In covetousness they will exploit you with deceptive words: whose sentence now from of old doesn't linger, and their destruction will not slumber. 2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment; 2.5. and didn't spare the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood on the world of the ungodly; 2.6. and turning the cities of Sodom and Gomorrah into ashes, condemned them to destruction, having made them an example to those who would live ungodly; 2.7. and delivered righteous Lot, who was very distressed by the lustful life of the wicked 2.8. (for that righteous man dwelling among them, was tormented in his righteous soul from day to day with seeing and hearing lawless deeds): 2.9. the Lord knows how to deliver the godly out of temptation and to keep the unrighteous under punishment for the day of judgment; 2.10. but chiefly those who walk after the flesh in the lust of defilement, and despise authority. Daring, self-willed, they are not afraid to speak evil of dignitaries; 2.11. whereas angels, though greater in might and power, don't bring a railing judgment against them before the Lord. 2.12. But these, as unreasoning creatures, born natural animals to be taken and destroyed, speaking evil in matters about which they are ignorant, will in their destroying surely be destroyed, 2.13. receiving the wages of unrighteousness; people who count it pleasure to revel in the day-time, spots and blemishes, reveling in their deceit while they feast with you; 2.14. having eyes full of adultery, and who can't cease from sin; enticing unsettled souls; having a heart trained in greed; children of cursing; 2.15. forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrong-doing; 2.16. but he was rebuked for his own disobedience. A mute donkey spoke with man's voice and stopped the madness of the prophet. 2.17. These are wells without water, clouds driven by a storm; for whom the blackness of darkness has been reserved forever. 2.18. For, uttering great swelling words of emptiness, they entice in the lusts of the flesh, by licentiousness, those who are indeed escaping from those who live in error; 3.11. Therefore since all these things are thus to be destroyed, what manner of persons ought you to be in holy living and godliness, 3.15. Regard the patience of our Lord as salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote to you; 3.16. as also in all of his letters, speaking in them of these things. In those are some things hard to be understood, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction. |
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44. New Testament, 2 Corinthians, 10.13-10.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, on canon of new testament Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 390| 10.13. ἡμεῖς δὲ οὐκ εἰς τὰ ἄμετρα καυχησόμεθα, ἀλλὰ κατὰ τὸ μέτρον τοῦ κανόνος οὗ ἐμέρισεν ἡμῖν ὁ θεὸς μέτρου, ἐφικέσθαι ἄχρι καὶ ὑμῶν·— 10.14. οὐ γὰρ ὡς μὴ ἐφικνούμενοι εἰς ὑμᾶς ὑπερεκτείνομεν ἑαυτούς, ἄχρι γὰρ καὶ ὑμῶν ἐφθάσαμεν ἐν τῷ εὐαγγελίῳ τοῦ χριστοῦ·— 10.15. οὐκ εἰς τὰ ἄμετρα καυχώμενοι ἐν ἀλλοτρίοις κόποις, ἐλπίδα δὲ ἔχοντες αὐξανομένης τῆς πίστεως ὑμῶν ἐν ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν, 10.16. εἰς τὰ ὑπερέκεινα ὑμῶν εὐαγγελίσασθαι, οὐκ ἐν ἀλλοτρίῳ κανόνι εἰς τὰ ἕτοιμα καυχήσασθαι. | |
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45. New Testament, 2 Timothy, 3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, on martyrdom •martyr and martyrdom, x–xi, tertullian on Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198| 3.5. ἔχοντες μόρφωσιν εὐσεβείας τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι· καὶ τούτους ἀποτρέπου. | 3.5. holding a form of godliness, but having denied the power thereof. Turn away from these, also. |
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46. New Testament, Acts, 1.1-1.11, 3.12, 5.1-5.20, 5.41, 7.6, 8.26-8.40, 9.1-9.19, 9.32-9.35, 11.1-11.18, 13.16-13.43 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, on ascension •tertullian, on canon of new testament •tertullian, on martyrdom •martyr and martyrdom, x–xi, tertullian on •tertullian, on roman games •tertullian, on enemy love •tertullian, on ethiopian eunuch •bultmann, on tertullian •tertullian, auerbach on •tertullian of carthage, vision •tertullian, on bethesda paralytic •tertullian, on christians as pisciculi •tertullian, defends emphasis on water in de bapt. •tertullian, on red sea crossing •tertullian, on blood and water from christs side •tertullian, on wilderness miracles Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 47, 138, 198; Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 397; Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 107, 249; Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 33, 61, 96, 97, 135, 157, 158, 159, 166, 167, 172, 175 1.1. τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ἤρξατο Ἰησοῦς ποιεῖν τε καὶ διδάσκειν 1.2. ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ πνεύματος ἁγίου οὓς ἐξελέξατο ἀνελήμφθη· 1.3. οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα μετὰ τὸ παθεῖν αὐτὸν ἐν πολλοῖς τεκμηρίοις, διʼ ἡμερῶν τεσσεράκοντα ὀπτανόμενος αὐτοῖς καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ θεοῦ. 1.4. καὶ συναλιζόμενος παρήγγειλεν αὐτοῖς ἀπὸ Ἰεροσολύμων μὴ χωρίζεσθαι, ἀλλὰ περιμένειν τὴν ἐπαγγελίαν τοῦ πατρὸς ἣν ἠκούσατέ μου· 1.5. ὅτι Ἰωάνης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ ἐν πνεύματι βαπτισθήσεσθε ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας. 1.6. οἱ μὲν οὖν συνελθόντες ἠρώτων αὐτὸν λέγοντες Κύριε, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῷ Ἰσραήλ; 1.7. εἶπεν πρὸς αὐτούς Οὐχ ὑμῶν ἐστὶν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ, 1.8. ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφʼ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ [ἐν] πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρίᾳ καὶ ἕως ἐσχάτου τῆς γῆς. 1.9. καὶ ταῦτα εἰπὼν βλεπόντων αὐτῶν ἐπήρθη, καὶ νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν. 1.10. καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παριστήκεισαν αὐτοῖς ἐν | 1.1. The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach, 1.2. until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen. 1.3. To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. 1.4. Being assembled together with them, he charged them, "Don't depart from Jerusalem, but wait for the promise of the Father, which you heard from me. 1.5. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now." 1.6. Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel?" 1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth." 1.9. When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. 1.10. While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing, 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky." 3.12. When Peter saw it, he answered to the people, "You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk? 5.1. But a certain man named Aias, with Sapphira, his wife, sold a possession, 5.2. and kept back part of the price, his wife also being aware of it, and brought a certain part, and laid it at the apostles' feet. 5.3. But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4. While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God." 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 5.6. The young men arose and wrapped him up, and they carried him out and buried him. 5.7. About three hours later, his wife, not knowing what had happened, came in. 5.8. Peter answered her, "Tell me whether you sold the land for so much."She said, "Yes, for so much." 5.9. But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out." 5.10. She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband. 5.11. Great fear came on the whole assembly, and on all who heard these things. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.13. None of the rest dared to join them, however the people honored them. 5.14. More believers were added to the Lord, multitudes of both men and women. 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 5.16. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed. 5.17. But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy, 5.18. and laid hands on the apostles, and put them in public custody. 5.19. But an angel of the Lord opened the prison doors by night, and brought them out, and said, 5.20. "Go stand and speak in the temple to the people all the words of this life." 5.41. They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus' name. 7.6. God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. 8.26. But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert." 8.27. He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28. He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29. The Spirit said to Philip, "Go near, and join yourself to this chariot." 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" 8.31. He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth." 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?" 8.35. Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 8.36. As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?" 8.37. 8.38. He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. 8.39. When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. 8.40. But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea. 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest, 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?" 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do." 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank. 9.10. Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it's me, Lord." 9.11. The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying, 9.12. and in a vision he has seen a man named Aias coming in, and laying his hands on him, that he might receive his sight." 9.13. But Aias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. 9.14. Here he has authority from the chief priests to bind all who call on your name." 9.15. But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 9.16. For I will show him how many things he must suffer for my name's sake." 9.17. Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit." 9.18. Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. 9.19. He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus. 9.32. It happened, as Peter went throughout all those parts, he came down also to the saints who lived at Lydda. 9.33. There he found a certain man named Aeneas, who had been bedridden for eight years, because he was paralyzed. 9.34. Peter said to him, "Aeneas, Jesus Christ heals you. Get up and make your bed!" Immediately he arose. 9.35. All who lived at Lydda and in Sharon saw him, and they turned to the Lord. 11.1. Now the apostles and the brothers who were in Judea heard that the Gentiles had also received the word of God. 11.2. When Peter had come up to Jerusalem, those who were of the circumcision contended with him, 11.3. saying, "You went in to uncircumcised men, and ate with them!" 11.4. But Peter began, and explained to them in order, saying, 11.5. "I was in the city of Joppa praying, and in a trance I saw a vision: a certain container descending, like it was a great sheet let down from heaven by four corners. It came as far as me, 11.6. on which, when I had looked intently, I considered, and saw the four-footed animals of the earth, wild animals, creeping things, and birds of the sky. 11.7. I also heard a voice saying to me, 'Rise, Peter, kill and eat!' 11.8. But I said, 'Not so, Lord, for nothing unholy or unclean has ever entered into my mouth.' 11.9. But a voice answered me the second time out of heaven, 'What God has cleansed, don't you make unholy.' 11.10. This was done three times, and all were drawn up again into heaven. 11.11. Behold, immediately three men stood before the house where I was, having been sent from Caesarea to me. 11.12. The Spirit told me to go with them, without discriminating. These six brothers also accompanied me, and we entered into the man's house. 11.13. He told us how he had seen the angel standing in his house, and saying to him, 'Send to Joppa, and get Simon, whose surname is Peter, 11.14. who will speak to you words by which you will be saved, you and all your house.' 11.15. As I began to speak, the Holy Spirit fell on them, even as on us at the beginning. 11.16. I remembered the word of the Lord, how he said, 'John indeed baptized in water, but you will be baptized in the Holy Spirit.' 11.17. If then God gave to them the same gift as us, when we believed in the Lord Jesus Christ, who was I, that I could withstand God?" 11.18. When they heard these things, they held their peace, and glorified God, saying, "Then God has also granted to the Gentiles repentance to life!" 13.16. Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.17. The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.18. For about the time of forty years he put up with them in the wilderness. 13.19. When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20. After these things he gave them judges until Samuel the prophet. 13.21. Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 13.23. From this man's seed, God has brought salvation to Israel according to his promise, 13.24. before his coming, when John had first preached the baptism of repentance to all the people of Israel. 13.25. As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' 13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.28. Though they found no cause for death, they still asked Pilate to have him killed. 13.29. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30. But God raised him from the dead, 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32. We bring you good news of the promise made to the fathers, 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. "Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins, 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 13.41. 'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.'" 13.42. So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. 13.43. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God. | |
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47. New Testament, Apocalypse, 2.23, 21.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 72; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 501| 2.23. καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ· καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁἐραυνῶν νεφροὺς καὶ καρδίας,καὶδώσωὑμῖνἑκάστῳ κατὰ τὰ ἔργαὑμῶν. 21.22. Καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ,ὁγὰρκύριος, ὁ θεός, ὁ παντοκράτωρ,ναὸς αὐτῆς ἐστίν, καὶ τὸ ἀρνίον. | 2.23. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. 21.22. I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple. |
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| 48. New Testament, Jude, 10-16, 5-9, 4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 397 |
49. New Testament, 1 Thessalonians, 1.9-1.10, 5.9-5.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, on seneca Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 584| 1.9. αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ, 1.10. καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ [τῶν] νεκρῶν, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης. 5.9. ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ [Χριστοῦ], 5.10. τοῦ ἀποθανόντος περὶ ἡμῶν ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν. | 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God, 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 5.9. For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ, 5.10. who died for us, that, whether we wake or sleep, we should live together with him. |
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50. New Testament, Colossians, 4.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, de oratione Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 163| 4.2. Τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ, | 4.2. Continue steadfastly in prayer, watching therein with thanksgiving; |
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| 51. Plutarch, Placita Philosophorum (874D-911C), 3.7.50, 4.10.134 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, on ascension Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 61 |
| 52. Longinus, On The Sublime, 33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, de corona Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 101 |
| 53. Pliny The Elder, Natural History, 2.263 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mockery/irony/parody, by tertullian Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 213 |
| 54. Plutarch, Against Colotes, 1121b, 1121a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 48 |
| 55. Plutarch, Cato The Younger, 315c = r.45 p (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, de corona Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 101 |
| 56. Plutarch, Letter of Condolence To Apollonius, 113e = r.491 p, 115a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 101 |
57. Plutarch, On The Control of Anger, 455c, 455b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 101 | 455b. would lower his voice, cause a smile to spread over his face, and make the expression of his eyes more gentle, preserving himself from fault and defeat by setting up within himself an influence to counteract his passion. For the first way, my friend, to dethrone temper as you would a tyrant, is not to obey or hearken when it bids us cry aloud and look fierce and beat our breasts, but to keep quiet and not intensify the passion, as we would a disease, by tossing about and making a clamour. It is quite true that lovers' practices, such as serenading in concert or alone and crowning the beloved's door with garlands, do in some way or other bring an alleviation that is not without charm or grace: Icame, but did not shout your name or race; Imerely kissed the door. |
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| 58. Plutarch, On The Obsolescence of Oracles, '414E (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, on dreams Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 776 |
| 59. Plutarch, On Exilio, 602 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, de corona Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 101 |
| 60. Plutarch, Virtues of Women, 253 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, de corona Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 101 |
61. Plutarch, Numa Pompilius, 4.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, on sophocles Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 62| 4.8. εἰ δὲ λέγει τις ἄλλως, κατὰ Βακχυλίδην, πλατεῖα κέλευθος. οὐδὲ γὰρ ἅτερος λόγος ἔχει τι φαῦλον, ὃν περὶ Λυκούργου καὶ Νομᾶ καὶ τοιούτων ἄλλων ἀνδρῶν λέγουσιν, ὡς δυσκάθεκτα καὶ δυσάρεστα πλήθη χειρούμενοι καὶ μεγάλας ς ἐπιφέροντες ταῖς πολιτείαις καινοτομίας, προσεποιήσαντο τὴν ἀπὸ τοῦ θεοῦ δόξαν, αὐτοῖς ἐκείνοις πρὸς οὓς ἐσχηματίζοντο σωτήριον οὖσαν. | 4.8. However, if any one is otherwise minded, I say with Bacchylides, Broad is the way.Fragment 29 (Jebb, Bacchylides, p. 423). Indeed there is no absurdity in the other account which is given of Lycurgus and Numa and their like, namely, that since they were managing headstrong and captious multitudes, and introducing great innovations in modes of government, they pretended to get a sanction from the god, which sanction was the salvation of the very ones against whom it was contrived. 4.8. However, if any one is otherwise minded, I say with Bacchylides, Broad is the way. Fragment 29 (Jebb, Bacchylides, p. 423). Indeed there is no absurdity in the other account which is given of Lycurgus and Numa and their like, namely, that since they were managing headstrong and captious multitudes, and introducing great innovations in modes of government, they pretended to get a sanction from the god, which sanction was the salvation of the very ones against whom it was contrived. |
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62. Plutarch, Pericles, 1.4-1.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, on social status of musicians Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 176| 1.4. ταῦτα δὲ ἔστιν ἐν τοῖς ἀπʼ ἀρετῆς ἔργοις, ἃ καὶ ζῆλόν τινα καὶ προθυμίαν ἀγωγὸν εἰς μίμησιν ἐμποιεῖ τοῖς ἱστορήσασιν· ἱστορήσασιν Bekker, Fuhr, and Blass, with Reiske, after Amyot: ἱστορήμασιν ( researches ). ἐπεὶ τῶν γʼ ἄλλων οὐκ εὐθὺς ἀκολουθεῖ τῷ θαυμάσαι τὸ πραχθὲν ὁρμὴ πρὸς τὸ πρᾶξαι· πολλάκις δὲ καὶ τοὐναντίον χαίροντες τῷ ἔργῳ τοῦ δημιουργοῦ καταφρονοῦμεν, ὡς ἐπὶ τῶν μύρων καὶ τῶν ἁλουργῶν τούτοις μὲν ἡδόμεθα, τοὺς δὲ βαφεῖς καὶ μυρεψοὺς ἀνελευθέρους ἡγούμεθα καὶ βαναύσους. 1.5. διὸ καλῶς μὲν Ἀντισθένης ἀκούσας ὅτι σπουδαῖός ἐστιν αὐλητὴς Ἰσμηνίας, ἀλλʼ ἄνθρωπος, ἔφη, μοχθηρός· οὐ γὰρ ἂν οὕτω σπουδαῖος ἦν αὐλητής· ὁ δὲ Φίλιππος πρὸς τὸν υἱὸν ἐπιτερπῶς ἔν τινι πότῳ ψήλαντα καὶ τεχνικῶς εἶπεν· οὐκ αἰσχύνῃ καλῶς οὕτω ψάλλων; ἀρκεῖ γάρ, ἂν βασιλεὺς ἀκροᾶσθαι ψαλλόντων σχολάζῃ, καὶ πολὺ νέμει ταῖς Μούσαις ἑτέρων ἀγωνιζομένων τὰ τοιαῦτα θεατὴς γιγνόμενος. | 1.4. Such objects are to be found in virtuous deeds; these implant in those who search them out a great and zealous eagerness which leads to imitation. In other cases, admiration of the deed is not immediately accompanied by an impulse to do it. Nay, many times, on the contrary, while we delight in the work, we despise the workman, as, for instance, in the case of perfumes and dyes; we take a delight in them, but dyers and perfumers we regard as illiberal and vulgar folk. 1.5. Therefore it was a fine saying of Antisthenes, when he heard that Ismenias was an excellent piper: But he’s a worthless man, said he, otherwise he wouldn’t be so good a piper. And so Philip Philip of Macedon, to Alexander. once said to his son, who, as the wine went round, plucked the strings charmingly and skilfully, Art not ashamed to pluck the strings so well? It is enough, surely, if a king have leisure to hear others pluck the strings, and he pays great deference to the Muses if he be but a spectator of such contests. |
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63. New Testament, Galatians, 4.21-4.31, 6.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 132; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 390| 4.21. Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; 4.22. γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.23. ἀλλʼ ὁ [μὲν] ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. 4.24. ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 4.25. τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26. ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 4.27. ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 4.28. ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· 4.29. ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 4.30. ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.31. διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας. 6.16. καὶ ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν,εἰρήνηἐπʼ αὐτοὺς καὶ ἔλεος, καὶἐπὶ τον Ἰσραὴλτοῦ θεοῦ. | 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband." 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman. 6.16. As many as walk by this rule, peace and mercy be on them, and onGod's Israel. |
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| 64. Plutarch, Table Talk, 677a-b = r.59 p (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, de corona Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 101 |
| 65. Plutarch, How To Tell A Flatterer From A Friend, 54d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, de corona Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 101 |
66. Josephus Flavius, Jewish Antiquities, 15.268, 15.274-15.275 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, on roman games Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 49| 15.268. πρῶτον μὲν γὰρ ἀγῶνα πενταετηρικὸν ἀθλημάτων κατεστήσατο Καίσαρι καὶ θέατρον ἐν ̔Ιεροσολύμοις ᾠκοδόμησεν, αὖθίς τ' ἐν τῷ πεδίῳ μέγιστον ἀμφιθέατρον, περίοπτα μὲν ἄμφω τῇ πολυτελείᾳ, τοῦ δὲ κατὰ τοὺς ̓Ιουδαίους ἔθους ἀλλότρια: χρῆσίς τε γὰρ αὐτῶν καὶ θεαμάτων τοιούτων ἐπίδειξις οὐ παραδίδοται. 15.274. τούτων αὐτῶν τε πρὸς ἄλληλα συμπλοκαὶ καὶ μάχαι πρὸς αὐτὰ τῶν κατεγνωσμένων ἀνθρώπων ἐπετηδεύοντο, τοῖς μὲν ξένοις ἔκπληξις ὁμοῦ τῆς δαπάνης καὶ ψυχαγωγία τῶν περὶ τὴν θέαν κινδύνων, τοῖς δ' ἐπιχωρίοις φανερὰ κατάλυσις τῶν τιμωμένων παρ' αὐτοῖς ἐθῶν: 15.275. ἀσεβὲς μὲν γὰρ ἐκ προδήλου κατεφαίνετο θηρίοις ἀνθρώπους ὑπορρίπτειν ἐπὶ τέρψει τῆς ἀνθρώπων θέας, ἀσεβὲς δὲ ξενικοῖς ἐπιτηδεύμασιν ἐξαλλάττειν τοὺς ἐθισμούς. | 15.268. for, in the first place, he appointed solemn games to be celebrated every fifth year, in honor of Caesar, and built a theater at Jerusalem, as also a very great amphitheater in the plain. Both of them were indeed costly works, but opposite to the Jewish customs; for we have had no such shows delivered down to us as fit to be used or exhibited by us; 15.274. These were prepared either to fight with one another, or that men who were condemned to death were to fight with them. And truly foreigners were greatly surprised and delighted at the vastness of the expenses here exhibited, and at the great dangers that were here seen; but to natural Jews, this was no better than a dissolution of those customs for which they had so great a veneration. 15.275. It appeared also no better than an instance of barefaced impiety, to throw men to wild beasts, for the affording delight to the spectators; and it appeared an instance of no less impiety, to change their own laws for such foreign exercises: |
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| 67. Epictetus, Discourses, a b c d\n0 '3.23.16 '3.23.16 '3 23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, on seneca Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 584 |
68. Clement of Rome, 1 Clement, 1.3, 4.1, 7.2, 36.1-36.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, on canon of new testament Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 390, 398| 1.3. ἀπροσωπολήμπτως γὰρ πάντα ἐποιεῖτε καὶ ἐν τοῖς νομίμοις τοῦ θεοῦ ἐπορεύεσθε, ὑποτασσόμενοι τοῖς ἡγουμένοις ὑμῶν, καὶ τιμὴν τὴν καθήκουσαν ἀπονέμοντες τοῖς παῤ ὑμῖν πρεσβυτέροις: νέοις τε μέτρια καὶ σεμνὰ νοεῖν ἐπετρέπετε: γυναιξίν τε ἐν ἀμώμῳ καὶ σεμνῇ καὶ ἁγνῇ συνειδήσει πάντα ἐπιτελεῖν παρηγγέλλετε, στεργούσας καθηκόντως τοὺς ἄνδρας ἑαυτῶν: ἔν τε τῷ κανόνι τῆς ὑποταγῆς ὑπαρχούσας τὰ κατὰ τὸν οἶκον σεμνῶς οἰκουργεῖν ἐδιδάσκετε, πάνυ σωφρονούσας. 4.1. Γέγραπται γὰρ οὕτως: Καὶ ἐγένετο μεθ̓ ἡμέρας, ἤνεγκεν Κάϊν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ θεῷ, καὶ Ἄβελ ἤνεγκεν καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων καὶ ἀπὸ τῶν στεάτων αὐτῶν. 7.2. διὸ ἀπολίπωμεν τὰς κενὰς καὶ ματαίας φροντίδας, καὶ ἔλθωμεν ἐπὶ τὸν εὐκλεῆ καὶ σεμνὸν τῆς παραδόσεως ἡμῶν κανόνα, 36.1. Αὕτη ἡ ὁδός, ἀγαπητοί, ἐν ᾖ εὕρομεν τὸ Heb. 2, 16: 9, 1 σωτήριον ἡμῶν, Ἰησοῦν Χριστόν, τὸν ἀρχιερέα τῶν προσφορῶν ἡμῶν, τὸν προστάτην καὶ βοηθὸν τῆς ἀσθενείας ἡμῶν. 36.2. διὰ τούτου ἀτενίζομεν a)teni/twmen A "lat us fir our gaze." εἰς τὰ ὕψη τῶν οὐρανῶν, διὰ τούτου ἐνοπτριζόμεθα τὴν ἄμωμον καὶ ὑπερτάτην ὄψιν αὐτοῦ, διὰ τούτου ἠνεῴχθησαν ἡμῶν οἱ ὀφθαλμοὶ τῆς καρδίας, διὰ τούτου ἡ ἀσύνετος καὶ ἐσκοτωμένη διάνοια ἡμῶν ἀναθάλλει εἰς τὸ φῶς, διὰ τούτου ἠθέλησεν ὁ δεσπότης τῆς ἀθανάτου γνώσεως ἡμᾶς γεύσασθαι, ὃς Heb. 1, 3, 4 ὦν ἀπαύγασμα τῆς μεγαλωσύνης αὐτοῦ, τοσούτῳ μείζων ἐστὶν ἀγγέλων, ὅσῳ διαφορώτερον ὄνομα Heb. 1, 7; Pa 104, 4 κεκληρονόμηκεν. | |
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69. New Testament, Romans, 1.20, 1.25, 7.14, 10.6-10.8, 12.2, 12.17-12.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian of carthage, illusions •tertullian of carthage, sensory perception •tertullian of carthage, theories of vision •perception, tertullian •sensory perception, tertullian •tertullian, on martyrdom •martyr and martyrdom, x–xi, tertullian on •concupiscence, in tertullian •tertullian, on new testament citation of old testament •tertullian, on enemy love •anti-marcionite rhetoric, in tertullian Found in books: Beatrice, The Transmission of Sin: Augustine and the Pre-Augustinian Sources (2013) 232; Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 135, 200; Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 54; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 501; Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 125| 1.20. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.25. 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. 7.14. οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν· ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν. 10.6. ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγειΜὴ εἴπῃςἐν τῇ καρδίᾳ σουΤίς ἀναβήσεται εἰς τὸν οὐρανόν;τοῦτʼ ἔστιν Χριστὸν καταγαγεῖν· 10.7. ἤΤίς καταβήσεται εἰς τὴν ἄβυσσον;τοῦτʼ ἔστιν Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν. 10.8. ἀλλὰ τί λέγει;Ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου·τοῦτʼ ἔστιν τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν. 12.2. καὶ μὴ συνσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον. 12.17. μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες·προνοούμενοι καλὰ ἐνώπιονπάντωνἀνθρώπων· 12.18. εἰ δυνατόν, τὸ ἐξ ὑμῶν μετὰ πάντων ἀνθρώπων εἰρηνεύοντες· 12.19. μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοί, ἀλλὰ δότε τόπον τῇ ὀργῇ, γέγραπται γάρἘμοὶ ἐκδίκησις,ἐγὼἀνταποδώσω,λέγει Κύριος. 12.20. ἀλλὰ ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ. 12.21. μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν. | 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.)" 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. 12.17. Repay no one evil for evil. Respect what is honorable in the sight of all men. 12.18. If it is possible, as much as it is up to you, be at peace with all men. 12.19. Don't seek revenge yourselves, beloved, but give place to God's wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord." 12.20. Therefore "If your enemy is hungry, feed him. If he is thirsty, give him a drink. For in doing so, you will heap coals of fire on his head." 12.21. Don't be overcome by evil, but overcome evil with good. |
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70. New Testament, 1 Corinthians, 2.16, 11.3, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 33b (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198, 202; Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 44, 45, 62, 64| 2.16. τίςγὰρἔγνω νοῦν Κυρίου, ὃς συνβιβάσει αὐτόν;ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν. 11.3. Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ χριστοῦ ὁ θεός. 13.8. Ἡ ἀγάπη οὐδέποτε πίπτει. εἴτε δὲ προφητεῖαι, καταργηθήσονται· εἴτε γλῶσσαι, παύσονται· εἴτε γνῶσις, καταργηθήσεται. 13.9. ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν· 13.10. ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται. 13.11. ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος· ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου. 13.12. βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην. 13.13. νυνὶ δὲ μένει πίστις, ἐλπίς, ἀγάπη· τὰ τρία ταῦτα, μείζων δὲ τούτων ἡ ἀγάπη. | 2.16. "For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. 11.3. But I wouldhave you know that the head of every man is Christ, and the head of thewoman is the man, and the head of Christ is God. 13.8. Love never fails. But where there are prophecies,they will be done away with. Where there are various languages, theywill cease. Where there is knowledge, it will be done away with. 13.9. For we know in part, and we prophesy in part; 13.10. but when thatwhich is complete has come, then that which is partial will be doneaway with. 13.11. When I was a child, I spoke as a child, I felt as achild, I thought as a child. Now that I have become a man, I have putaway childish things. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. 13.13. But now faith, hope, and love remain-- these three. The greatest of these is love. |
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71. Suetonius, Nero, 16.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mockery/irony/parody, by tertullian Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 213 | 16.2. During his reign many abuses were severely punished and put down, and no fewer new laws were made: a limit was set to expenditures; the public banquets were confined to a distribution of food; the sale of any kind of cooked viands in the taverns was forbidden, with the exception of pulse and vegetables, whereas before every sort of dainty was exposed for sale. Punishment was inflicted on the Christians, a class of men given to a new and mischievous superstition. He put an end to the diversions of the chariot drivers, who from immunity of long standing claimed the right of ranging at large and amusing themselves by cheating and robbing the people. The pantomimic actors and their partisans were banished from the city. |
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72. Suetonius, Caligula, 27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, on roman games Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 59 | 27. The following are special instances of his innate brutality. When cattle to feed the wild beasts which he had provided for a gladiatorial show were rather costly, he selected criminals to be devoured, and reviewing the line of prisoners without examining the charges, but merely taking his place in the middle of a colonnade, he bade them be led away "from baldhead to baldhead.",A man who had made a vow to fight in the arena, if the emperor recovered, he compelled to keep his word, watched him as he fought sword in hand, and would not let him go until he was victorious, and then only after many entreaties. Another who had offered his life for the same reason, but delayed to kill himself, he turned over to his slaves, with orders to drive him through the streets decked with sacred boughs and fillets, calling for the fulfilment of his vow, and finally hurl him from the embankment.,Many men of honourable rank were first disfigured with the marks of branding-irons and then condemned to the mines, to work at building roads, or to be thrown to the wild beasts; or else he shut them up in cages on all fours, like animals, or had them sawn asunder. Not all these punishments were for serious offences, but merely for criticising one of his shows, or for never having sworn by his Genius.,He forced parents to attend the executions of their sons, sending a litter for one man who pleaded ill health, and inviting another to dinner immediately after witnessing the death, and trying to rouse him to gaiety and jesting by a great show of affability. He had the manager of his gladiatorial shows and beast-baitings beaten with chains in his presence for several successive days, and would not kill him until he was disgusted at the stench of his putrefied brain. He burned a writer of Atellan farces alive in the middle of the arena of the amphitheatre, because of a humorous line of double meaning. When a Roman knight on being thrown to the wild beasts loudly protested his innocence, he took him out, cut off his tongue, and put him back again. |
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73. Tosefta, Avodah Zarah, 2.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, on roman games Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 49| 2.2. אחד העובד כוכבים ואחד הכותי מוסרין להם שדות גזוזות תבואה קצורה ואילנות קצוצין ר' יהודה אומר שחת לגוז על מנת שתיגוז תבואה לקצור על מנת שתקצר אילנות לקוץ על מנת לקוצצן. העולה לסרטיאות של עובדי כוכבים אסור משום עבודת כוכבים דברי ר' מאיר וחכמים אומרים בזמן שמזבלין אסור משום עבודת כוכבים ואם אינם מזבלין אסור משום מושב לצים. ההולך לצטריונין ורואה את הנחשים ואת החברים מוליון סגילאדין סגילאדה אסור משום מושב לצים שנאמר (תהילים א׳:א׳) ובמושב לצים לא ישב אלה מדות שמביאין את האדם לידי בטול תלמוד תורה. העולה לתרטיאות של עובדי כוכבים אם צווח מפני צורך מותר ואם מתחשב ה\"ז אסור. היושב באסטרין הרי זה שופך דמים ר' נתן מתיר משום שני דברים מפני שצוח ומציל את הנפשות ומעיד על האשה שתנשא. הולכין לצטריונין מפני שצווח ומציל את הנפשות ולכרקמים מפני יישוב מדינה ואם מתחשב הרי זה אסור. | |
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| 74. Seneca The Younger, Letters, 106.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian of carthage, illusions •tertullian of carthage, medium in illusions •tertullian of carthage, theories of vision •sensory perception, tertullian Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 50, 51 |
75. New Testament, Matthew, 2.6, 5.1, 5.3, 5.12, 5.17-5.48, 6.22, 7.1, 8.23-8.27, 10.21, 10.34-10.37, 11.27, 13.41-13.42, 13.49-13.50, 18.23-18.35, 18.41, 22.13, 22.37, 26.17, 26.53 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, on new testament citation of old testament •tertullian, on martyrdom •martyr and martyrdom, x–xi, tertullian on •tertullian, on roman games •anti-marcionite rhetoric, in tertullian •tertullian of carthage, illusions •tertullian of carthage, sensory perception •perception, tertullian •tertullian, textual community, concept of •tertullian, against marcion Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 2; Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 3, 47, 72, 198, 199, 200; Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 49; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 488, 491, 501; Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 126; McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 241| 2.6. Καὶ σύ, Βηθλεὲμ γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ. 5.1. Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος· καὶ καθίσαντος αὐτοῦ προσῆλθαν [αὐτῷ] οἱ μαθηταὶ αὐτοῦ· 5.3. ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.12. χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν. 5.17. Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι· 5.18. ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κερέα οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου ἕως [ἂν] πάντα γένηται. 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. 5.20. λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν 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. 6.22. Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός. ἐὰν οὖν ᾖ ὁ ὀφθαλμός σου ἁπλοῦς, ὅλον τὸ σῶμά σου φωτινὸν ἔσται· 7.1. Μὴ κρίνετε, ἵνα μὴ κριθῆτε· 8.23. Καὶ ἐμβάντι αὐτῷ εἰς πλοῖον ἠκολούθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 8.24. καὶ ἰδοὺ σεισμὸς μέγας ἐγένετο ἐν τῇ θαλάσσῃ, ὥστε τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν κυμάτων· αὐτὸς δὲ ἐκάθευδεν. 8.25. καὶ προσελθόντες ἤγειραν αὐτὸν λέγοντες Κύριε, σῶσον, ἀπολλύμεθα. 8.26. καὶ λέγει αὐτοῖς Τί δειλοί ἐστε, ὀλιγόπιστοι; τότε ἐγερθεὶς ἐπετίμησεν τοῖς ἀνέμοις καὶ τῇ θαλάσσῃ, καὶ ἐγένετο γαλήνη μεγάλη. 8.27. Οἱ δὲ ἄνθρωποι ἐθαύμασαν λέγοντες Ποταπός ἐστιν οὗτος ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν; 10.21. παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς. 10.34. Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν. 10.35. ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς, 10.36. καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ. 10.37. Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος· καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος· 11.27. Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι. 13.41. ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν, 13.42. καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 13.49. οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος· ἐξελεύσονται οἱ ἄγγελοι καὶ ἀφοριοῦσιν τοὺς πονηροὺς ἐκ μέσου τῶν δικαίων 13.50. καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 18.23. Διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ· 18.24. ἀρξαμένου δὲ αὐτοῦ συναίρειν προσήχθη εἷς αὐτῷ ὀφειλέτης μυρίων ταλάντων. 18.25. μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν αὐτὸν ὁ κύριος πραθῆναι καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ πάντα ὅσα ἔχει καὶ ἀποδοθῆναι. 18.26. πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ πάντα ἀποδώσω σοι. 18.27. σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου [ἐκείνου] ἀπέλυσεν αὐτόν, καὶ τὸ δάνιον ἀφῆκεν αὐτῷ. 18.28. ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὗρεν ἕνα τῶν συνδούλων αὐτοῦ ὃς ὤφειλεν αὐτῷ ἑκατὸν δηνάρια, καὶ κρατήσας αὐτὸν ἔπνιγεν λέγων Ἀπόδος εἴ τι ὀφείλεις. 18.29. πεσὼν οὖν ὁ σύνδουλος αὐτοῦ παρεκάλει αὐτὸν λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ ἀποδώσω σοι. 18.30. ὁ δὲ οὐκ ἤθελεν, ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως ἀποδῷ τὸ ὀφειλόμενον. 18.31. ἰδόντες οὖν οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα ἐλυπήθησαν σφόδρα, καὶ ἐλθόντες διεσάφησαν τῷ κυρίῳ ἑαυτῶν πάντα τὰ γενόμενα. 18.32. τότε προσκαλεσάμενος αὐτὸν ὁ κύριος αὐτοῦ λέγει αὐτῷ Δοῦλε πονηρέ, πᾶσαν τὴν ὀφειλὴν ἐκείνην ἀφῆκά σοι, ἐπεὶ παρεκάλεσάς με· 18.33. οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλόν σου, ὡς κἀγὼ σὲ ἠλέησα; 18.34. καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως [οὗ] ἀποδῷ πᾶν τὸ ὀφειλόμενον. 18.35. Οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν. 22.13. τότε ὁ βασιλεὺς εἶπεν τοῖς διακόνοις Δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 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· 26.17. Τῇ δὲ πρώτῃ τῶν ἀζύμων προσῆλθον οἱ μαθηταὶ τῷ Ἰησοῦ λέγοντες Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ πάσχα; 26.53. ἢ δοκεῖς ὅτι οὐ δύναμαι παρακαλέσαι τὸν πατέρα μου, καὶ παραστήσει μοι ἄρτι πλείω δώδεκα λεγιῶνας ἀγγέλων; | 2.6. 'You Bethlehem, land of Judah, Are in no way least among the princes of Judah: For out of you shall come forth a governor, Who shall shepherd my people, Israel.'" 5.1. Seeing the multitudes, he went up onto the mountain. When he had sat down, his disciples came to him. 5.3. "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.12. Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. 5.17. "Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 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. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into 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. 6.22. "The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. 7.1. "Don't judge, so that you won't be judged. 8.23. When he got into a boat, his disciples followed him. 8.24. Behold, a great tempest arose in the sea, so much that the boat was covered with the waves, but he was asleep. 8.25. They came to him, and woke him up, saying, "Save us, Lord! We are dying!" 8.26. He said to them, "Why are you fearful, oh you of little faith?" Then he got up, rebuked the wind and the sea, and there was a great calm. 8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him?" 10.21. "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 10.34. "Don't think that I came to send peace on the earth. I didn't come to send peace, but a sword. 10.35. For I came to set a man at odds against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. 10.36. A man's foes will be those of his own household. 10.37. He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn't worthy of me. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 13.41. The Son of Man will send out his angels, and they will gather out of his kingdom all things that cause stumbling, and those who do iniquity, 13.42. and will cast them into the furnace of fire. There will be weeping and the gnashing of teeth. 13.49. So will it be in the end of the world. The angels will come forth, and separate the wicked from among the righteous, 13.50. and will cast them into the furnace of fire. There will be the weeping and the gnashing of teeth." 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.24. When he had begun to reconcile, one was brought to him who owed him ten thousand talents. 18.25. But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. 18.26. The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.' 18.27. The lord of that servant, being moved with compassion, released him, and forgave him the debt. 18.28. "But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, 'Pay me what you owe!' 18.29. "So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will repay you.' 18.30. He would not, but went and cast him into prison, until he should pay back that which was due. 18.31. So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done. 18.32. Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me. 18.33. Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?' 18.34. His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 18.35. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds." 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 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.' 26.17. Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, "Where do you want us to prepare for you to eat the Passover?" 26.53. Or do you think that I couldn't ask my Father, and he would even now send me more than twelve legions of angels? |
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| 76. Seneca The Younger, On Anger, 1.6.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, on roman games Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 46 |
77. New Testament, Mark, 4.35-4.41, 6.24, 6.39-6.44, 10.2-10.12, 10.18, 15.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, on new testament citation of old testament •tertullian, on martyrdom •martyr and martyrdom, x–xi, tertullian on Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 200; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 488, 501| 4.35. Καὶ λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης Διέλθωμεν εἰς τὸ πέραν. 4.36. καὶ ἀφέντες τὸν ὄχλον παραλαμβάνουσιν αὐτὸν ὡς ἦν ἐν τῷ πλοίῳ, καὶ ἄλλα πλοῖα ἦν μετʼ αὐτοῦ. 4.37. καὶ γίνεται λαῖλαψ μεγάλη ἀνέμου, καὶ τὰ κύματα ἐπέβαλλεν εἰς τὸ πλοῖον, ὥστε ἤδη γεμίζεσθαι τὸ πλοῖον. 4.38. καὶ αὐτὸς ἦν ἐν τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων· καὶ ἐγείρουσιν αὐτὸν καὶ λέγουσιν αὐτῷ Διδάσκαλε, οὐ μέλει σοι ὅτι ἀπολλύμεθα; 4.39. καὶ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ εἶπεν τῇ θαλάσσῃ Σιώπα, πεφίμωσο. καὶ ἐκόπασεν ὁ ἄνεμος, καὶ ἐγένετο γαλήνη μεγάλη. 4.40. καὶ εἶπεν αὐτοῖς Τί δειλοί ἐστε; οὔπω ἔχετε πίστιν; 4.41. καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους Τίς ἄρα οὗτός ἐστιν ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ; 6.24. καὶ ἐξελθοῦσα εἶπεν τῇ μητρὶ αὐτῆς Τί αἰτήσωμαι; ἡ δὲ εἶπεν Τὴν κεφαλὴν Ἰωάνου τοῦ βαπτίζοντος. 6.39. καὶ ἐπέταξεν αὐτοῖς ἀνακλιθῆναι πάντας συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ. 6.40. καὶ ἀνέπεσαν πρασιαὶ πρασιαὶ κατὰ ἑκατὸν καὶ κατὰ πεντήκοντα. 6.41. καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς ἵνα παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν. 6.42. καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν· 6.43. καὶ ἦραν κλάσματα δώδεκα κοφίνων πληρώματα καὶ ἀπὸ τῶν ἰχθύων. 6.44. καὶ ἦσαν οἱ φαγόντες τοὺς ἄρτους πεντακισχίλιοι ἄνδρες. 10.2. Καὶ [προσελθόντες Φαρισαῖοι] ἐπηρώτων αὐτὸν εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν. 10.3. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Τί ὑμῖν ἐνετείλατο Μωυσῆς; 10.4. οἱ δὲ εἶπαν Ἐπέτρεψεν Μωυσῆς βιβλίον ἀποστασίου γράψαι καὶ ἀπολῦσαι. 10.5. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην· 10.6. ἀπὸ δὲ ἀρχῆς κτίσεως ἄρσεν καὶ θῆλυ ἐποίησεν [αὐτούς]· 10.7. ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα, 10.8. καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ μία σάρξ· 10.9. ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 10.10. Καὶ εἰς τὴν οἰκίαν πάλιν οἱ μαθηταὶ περὶ τούτου ἐπηρώτων αὐτόν. 10.11. καὶ λέγει αὐτοῖς Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην μοιχᾶται ἐπʼ αὐτήν, 10.12. καὶ ἐὰν αὐτὴ ἀπολύσασα τὸν ἄνδρα αὐτῆς γαμήσῃ ἄλλον μοιχᾶται. 10.18. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. 15.17. καὶ ἐνδιδύσκουσιν αὐτὸν πορφύραν καὶ περιτιθέασιν αὐτῷ πλέξαντες ἀκάνθινον στέφανον· | 4.35. On that day, when evening had come, he said to them, "Let's go over to the other side." 4.36. Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. 4.37. There arose a great wind storm, and the waves beat into the boat, so much that the boat was already filled. 4.38. He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, don't you care that we are dying?" 4.39. He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm. 4.40. He said to them, "Why are you so afraid? How is it that you have no faith?" 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him?" 6.24. She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer." 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife?" 10.3. He answered, "What did Moses command you?" 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her." 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife, 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.9. What therefore God has joined together, let no man separate." 10.10. In the house, his disciples asked him again about the same matter. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery." 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 15.17. They clothed him with purple, and weaving a crown of thorns, they put it on him. |
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| 78. Seneca The Younger, De Consolatione Ad Polybium (Ad Polybium De Consolatione) (Dialogorum Liber Xi), 18.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, church father, hope of resurrection Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
79. New Testament, John, 1.18, 1.51, 14.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, on new testament citation of old testament Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 492| 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 1.51. καὶ λέγει αὐτῷ Ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου. 14.9. λέγει αὐτῷ [ὁ] Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα; | 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man." 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' |
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80. New Testament, Titus, 1.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, on martyrdom •martyr and martyrdom, x–xi, tertullian on Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198| 1.1. ΠΑΥΛΟΣ δοῦλος θεοῦ, ἀπόστολος δὲ Ἰησοῦ Χριστοῦ κατὰ πίστιν ἐκλεκτῶν θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατʼ εὐσέβειαν | 1.1. Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the knowledge of the truth which is according to godliness, |
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| 81. Seneca The Younger, De Consolatione Ad Marciam, 2.2, 3.4, 4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
82. Quintilian, Institutio Oratoria, 3.6.6, 4.1.17-4.1.18, 5.7.8, 5.12.11, 7.5-7.9, 7.6.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian, scriptural interpretation, overview •literal interpretation, tertullian’s use of •old testament, tertullian’s interpretation of •tertullian, ad nationes •tertullian, de testimonio animae •tertullian, scriptural interpretation against nonchristians Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 92, 94 | 7.6. Lawyers frequently raise the question of the letter and the intention of the law, in fact a large proportion of legal disputes turn on these points. We need not therefore be surprised that such questions occur in the schools as well, where they are often invented with this special purpose. One form of this kind of question is found in cases where the enquiry turns both on the letter and the spirit of a law., Such questions arise when the law presents some obscurity. Under these circumstances both parties will seek to establish their own interpretation of the passage and to overthrow that advanced by their opponent. Take for example the following case. "A thief shall refund four times the amount of his theft. Two thieves have jointly stolen 10,000 sesterces. 40,000 are claimed from each. They claim that they are liable only to pay 20,000 each." The accuser will urge that the sum which he claims is fourfold the amount stolen; the accused will urge that the sum which they offer to pay is fourfold. The intention of the law will be pleaded by both parties., On the other hand, the dispute may turn on a passage of the law which is clear in one sense and doubtful in another. "The son of a harlot shall not address the people. A woman who had a son became a prostitute. The youth is forbidden to address the people." Here there is no doubt about the son of one who was a prostitute before his birth, but it is doubtful whether the law applies to the case of one born before his mother became a prostitute., Another question which is not infrequently raised is as to the interpretation of the law forbidding an action to be brought twice on the same dispute, the problem being whether the word twice refers to the prosecutor or the prosecution. Such are the points raising out of the obscurity of the law. A second form of question turns on some passage where the meaning is clear. Those who have given exclusive attention to this class of question call it the basis concerned with the obvious expression of the law and its intention. In such circumstances one party will rest their case on the letter, the other on the intention of the law., There are three different methods in which we may combat the letter. The first comes into play where it is clear that it is impossible always to observe the letter of the law. "Children shall support their parents under penalty of imprisonment." It is clear, in the first place, that this cannot apply to an infant. At this point we shall turn to other possible exceptions and distinguish as follows. "Does this apply to everyone who refuses to support his parent? Has this particular individual incurred the penalty by this particular act?", The second arises in scholastic themes where no argument can be drawn from the particular law, but the question is concerned solely with the subject of the dispute. "A foreigner who goes up on to the wall should be liable to capital punishment. The enemy had scaled the wall and were driven back by a foreigner. His punishment is demanded.", In this case we shall not have two separate questions, namely, whether every foreigner who goes up on the wall is liable to the penalty, and whether this particular foreigner is liable, since no more forcible argument can be brought against the application of the letter of the law than the fact in dispute, but the only question to be raised will be whether a foreigner may not go on to the wall even for the purpose of saving the city. Therefore we shall rest our case on equity and the intention of the law. It is, however, sometimes possible to draw examples from other laws to show that we cannot always stand by the letter, as Cicero did in his defence of Caecina., The third method becomes operative when we find something in the actual words of the law which enables us to prove that the intention of the legislator was different. The following theme will provide an example. "Anyone who is caught at night with steel in his hands shall be thrown into prison. A man is found wearing a steel ring, and is imprisoned by the magistrate." In this case the use of the word caught is sufficient proof that the word steel was only intended by the law in the sense of a weapon of offence., But just as the advocate who rests his case on the intention of the law must wherever possible impugn the letter of the law, so he who defends the letter of the law must also seek to gain support from the intention. Again, in cases concerned with wills it sometimes happens that the intention of the testator is clear, though it has not been expressed in writing: an example of this occurs in the trial of Curius, which gave rise to the well-known argument between Lucius Crassus and Scaevola., A second heir had been appointed in the event of a posthumous son dying while a minor. No posthumous son was born. The next of kin claimed the property. Who could doubt that the intention of the testator was that the same man should inherit in the event of the son not being born who would have inherited in the event of his death? But he had not written this in his will., Again, the opposite case, that is to say, when what is written is obviously contrary to the intention of the writer, occurred quite recently. A man who had made a bequest of 5000 sesterces, on altering his will erased the word sesterces and inserted pounds of silver. But it was clear that he had meant not 5000 but 5 pounds of silver, because the weight of silver mentioned in the bequest was unparalleled and incredible., The same basis includes such general questions as to whether we should stand by the letter or the intention of the document, and what was the purpose of the writer, while for the treatment of such questions we must have recourse to quality or conjecture, with which I think I have dealt in sufficient detail. 7.7. The next subject which comes up for discussion is that of contrary laws. For all writers of text-books are agreed that in such cases there are two bases involving the letter and the intention of the law respectively. This view is justified by the fact that, when one law contradicts another, both parties attack the letter and raise the question of intention, while the point in dispute, as regards each law, is whether we should be guided by it at all., But it is clear to everybody that one law cannot contradict another in principle (since if there were two different principles, one law would cancel the other), and that the laws in question are brought into collision purely by the accidents of chance. When two laws clash, they may be of a similar nature, as for instance if we have to compare two cases in which a tyrannicide and a brave man are given the choice of their reward, both being granted the privilege of choosing whatever they desire. In such a case we compare the deserts of the claimants, the occasions of the respective acts and the nature of the rewards claimed., Or the same law may be in conflict with itself, as in the case where we have two brave men, two tyrannicides or two ravished women, when the question must turn either on time (that is, whose claim has priority) or on quality (that is, whose claim is the more just). Again, we may have a conflict between diverse, similar or dissimilar laws., Diverse laws are those against which arguments may be brought without reference to any contradictory law. The following theme will provide an example. "A magistrate shall not quit the citadel. One who has rendered heroic service to his country may choose what reward he pleases. A magistrate who left his post and saved his country, demands an amnesty for his conduct." In this case, even though there be no other law covering the case, we may raise the question whether a hero ought to be granted anything he chooses to claim. Again, many conclusive arguments may be brought against the letter of the law restricting the movements of the magistrate: for example, a fire may have broken out in the citadel, or a sally against the enemy may have been necessary., Laws are styled similar when nothing can be opposed to one except the other. "Tyrannicides shall have their statues set up in the gymnasium. A statue of a woman shall not be set up in the gymnasium. A woman killed a tyrant." Here are two conflicting laws: for a woman's statue cannot under any other circumstances be erected in the gymnasium, while there is no other circumstance which can bar the erection of the statue of a tyrannicide in the gymnasium., Laws are styled dissimilar when many arguments can be urged against one, while the only point which can be urged against the other is the actual subject of the dispute. An example is provided by the case in which a brave man demands the pardon of a deserter as his reward. For there are many arguments, as I have shown above, which can be urged against the law permitting a hero to choose whatever reward he will, but the letter of the law dealing with the crime of desertion cannot be overthrown under any circumstances save the choice of rewards to which I have just referred., Again, the point of law is either admitted by both parties or disputed. If it be admitted, the questions which are raised will as a rule be such as the following. Which of the two laws is the most stringent? Does it concern gods or men, the state or private individuals, reward or punishment, great things or small? Does it permit, forbid or command?, Another common question is which of the two laws is the oldest; but the most important question is which of the two laws will suffer less by its contravention, as for example in the case of the hero and the deserter just mentioned, in which case, if the deserter is not put to death, the whole law is ignored, whereas, if he be put to death, the hero will still have another choice left open to him. It is, however, of the utmost importance to consider which course is best from the point of view of morality and justice, a problem for the solution of which no general rules can be laid down, as it will depend on the special circumstances of the case., If, on the other hand, the point of law is disputed, either one party or both in turn will argue the point. Take the following case as an example. "A father shall be empowered to arrest his son, and a patron to arrest his freedman. Freedmen shall be transferred to their patron's heir. A certain man appointed the son of a freedman as his heir. The son of the freedman and the freedman himself both claim the right to arrest the other." Here the father claims his right over the son, while the son, in virtue of his new position as patron, denies that his father possessed the rights of a father, because he was in the power of his patron., Laws containing two provisions may conflict with themselves in exactly the same way as two laws may conflict. The following will serve as an illustration. "The bastard born before a legitimate son shall rank as legitimate, the bastard born after the legitimate son shall only rank as a citizen." All that I have said about laws will also apply to decrees of the senate. If decrees of the senate conflict with one another or with the laws, the basis will be the same as if laws only were concerned. 7.8. The syllogistic basis has some resemblance to the basis concerned with the letter and intention of the law, since whenever it comes into play, one party rests his case on the letter: there is, however, this difference between the two bases, that in the latter we argue against the letter, in the present beyond the letter, while in the latter the party defending the letter aims at securing that in any case the letter may be carried into effect, whereas in the present his aim will be to prevent anything except the letter being carried into effect. The syllogism is sometimes employed in conjunction with definition: for often if the definition be weak it takes refuge in the syllogism., Assume a law to run as follows: "A woman who is a poisoner shall be liable to capital punishment. A wife gave her husband a love-potion to cure him of his habit of beating her. She also divorced him. On being asked by her relatives to return to him, she refused. The husband hung himself. The woman is accused of poisoning." The strongest line for the accuser to take will be to assert that the love-potion was a poison. This involves definition. If it proves weak, we shall have recourse to the syllogism, to which we shall proceed after virtually dropping our previous argument, and which we shall employ to decide the question whether she does not deserve to be punished for administering the love-potion no less than if she had caused her husband's death by poison., The syllogistic basis, then, deduces from the letter of the law that which is uncertain; and since this conclusion is arrived at by reason, the basis is called ratiocinative. It may be subdivided into the following species of question. If it is right to do a thing once, is it right to do it often? Example: "A priestess found guilty of unchastity is thrown from the Tarpeian rock and survives. It is demanded that she shall be thrown down again." If the law grants a privilege with reference to one thing, does it grant it with reference to a number? Example: "A man kills two tyrants together and claims two rewards.", If a thing is legal before a certain occurrence, is it legal after it? Example: "The ravisher took refuge in flight. His victim married. The ravisher returned and the woman demands to be allowed her choice." Is that which is lawful with regard to the whole, lawful with regard to a part? Example: "It is forbidden to accept a plough as security. He accepted a ploughshare." Is that which is lawful with regard to a part, lawful with regard to the whole? Example: "It is forbidden to export wool from Tarentum: he exported sheep.", In all these cases the syllogism rests on the letter of the law as well: for the accuser urges that the provisions of the law are precise. He will say, "I demand that the priestess who has broken her vows be cast down: it is the law," or "The ravished woman demands the exercise of the choice permitted her by law," or "Wool grows on sheep," and so on., But to this we may reply, "The law does not prescribe that the condemned woman should be thrown down twice, that the ravished woman should exercise her choice under all circumstances, that the tyrannicide should receive two rewards, while it makes no mention of ploughshares or of sheep." Thus we infer what is doubtful from what is certain. It is a more difficult task to deduce from the letter of the law that which is not actually prescribed by the letter, and to argue because that is the case, so also is this. Take the following problems. "The man who kills his father shall be sewn up in a sack. He killed his mother," or "It is illegal to drag a man from his own house into the court. He dragged him from his tent.", Under this heading come questions such as the following: if there is not a special law applicable to the case, ought we to have recourse to an analogous law? is the point in question similar to what is contained in the letter of the law? Now it should be noted that what is similar may be greater, equal or less. In the first case we enquire whether the provisions of the law are sufficient, or, if they are insufficient, whether we should have recourse to this other law. In both cases it is a question of the intention of the legislator. But the most effective form of treatment in such cases will be to appeal to equity. 7.9. I turn to the discussion of ambiguity, which will be found to have countless species: indeed, in the opinion of certain philosophers, there is not a single word which has not a diversity of meanings. There are, however, very few genera, since ambiguity must occur either in a single word or in a group of words., Single words give rise to error, when the same noun applies to a number of things or persons (the Greeks call this homonymy): for example, it is uncertain with regard to the word gallus whether it means a cock or a Gaul or a proper name or an emasculated priest of Cybele; while Ajax may refer either to the son of Telamon or the son of Oileus. Again, verbs likewise may have different meanings, as, for example, cerno., This ambiguity crops up in many ways, and gives rise to disputes, more especially in connexion with wills, when two men of the same name claim their freedom or, it may be, an inheritance, or again, when the enquiry turns on the precise nature of the bequest., There is another form of ambiguity where a word has one meaning when entire and another when divided, as, for example, ingenua, armamentum or Corvinum. The disputes arising from such ambiguities are no more than childish quibbles, but nevertheless the Greeks are in the habit of making them the subject for controversial themes, as, for example, in the notorious case of the αá½Î»Î·ÏÏίÏ, when the question is whether it is a hall which has fallen down three times (αá½Î»Î· ÏÏίÏ) or a flute-player who fell down that is to be sold., A third form of ambiguity is caused by the use of compound words; for example, if a man orders his body to be buried in a cultivated spot, and should direct, as is often done, a considerable space of land surrounding his tomb to be taken from the land left to his heirs with a view to preserving his ashes from outrage, an occasion for dispute may be afforded by the question whether the words mean "in a cultivated place" (in culto loco) or "in an uncultivated place" (inculto loco)., Thus arises the Greek theme about Leon and Pantaleon, who go to law because the handwriting of a will makes it uncertain whether the testator has left all his property to Leon or his property to Pantaleon. Groups of words give rise to more serious ambiguity. Such ambiguity may arise from doubt as to a case, as in the following passage: â "I say that you, O prince of Aeacus' line, Rome can o'erthrow.", Or it may arise from the arrangement of the words, which makes it doubtful what the exact reference of some word or words may be, more especially when there is a word in the middle of the sentence which may be referred either to what precedes or what follows, as in the line of Virgil which describes Troilus as lora tenens tamen, where it may be disputed whether the poet means that he is still holding the reins, or that, although he holds the reins, he is still dragged along., The controversial theme, "A certain man in his will ordered his heirs to erect 'statuam auream hastam tenentem,' " turns on a similar ambiguity; for it raises the question whether it is the statue holding the spear which is to be of gold, or whether the spear should be of gold and the statue of some other material. The same result is even more frequently produced by a mistaken inflexion of the voice, as in the line: quinquaginta ubi erant centum inde occidit Achilles., It is also often doubtful to which of two antecedents a phrase is to be referred. Here we get such controversial themes as, "My heir shall be bound to give my wife a hundred pounds of silver according to choice," where it is left uncertain which of the two is to make the choice. But in these examples of ambiguity, the first may be remedied by a change of case, the second by separating the words or altering their position, the third by some addition., Ambiguity resulting from the use of two accusatives may be removed by the substitution of the ablative: for example, Lachetem audivi percussisse Demeam (I heard that Demea struck Laches, or that L. struck D.) may be rendered clear by writing a Lachete percussum demeam (that D. was struck by L.). There is, however, a natural ambiguity in the ablative case itself, as I pointed out in the first book. For example, caelo decurrit aperto leaves it doubtful whether the poet means he hastened down "through the open sky," or "when the sky was opened for him to pass.", Words may be separated by a breathing space or pause. We may, for instance, say statuam, and then, after a slight pause, add auream hastam, or the pause may come between statuam auream and hastam. The addition referred to above would take the form quod elegerit ipse, where ipse will show that the reference to the heir, or quod elegerit ipsa, making the reference to the wife. In cases where the ambiguity is caused by the addition of a word, the difficulty may be eliminated by the removal of a word, as in the sentence nos flentes illos deprehendimus., Where it is doubtful to what a word or phrase refers, and the word or phrase itself is ambiguous, we shall have to alter several words, as, for example, in the sentence, "My heir shall be bound to give him all his own property," where "his own" is ambiguous. Cicero commits the same fault when he says of Gaius Fannius, "He following the instructions of his father-inâlaw, for whom, because he had not been elected to the college of augurs, he had no great affection, especially as he had given Quintus Scaevola, the younger of his sons-inâlaw, the preference over himself . . ." For over himself may refer either to his father-inâlaw or to Fannius., Again, another source of ambiguity arises from leaving it doubtful in a written document whether a syllable is long or short. Cato, for example, means one thing in the nominative when its second syllable is short, and another in the dative or ablative when the same syllable is long. There are also a number of other forms of ambiguity which it is unnecessary for me to describe at length., Further, it is quite unimportant how ambiguity arises or how it is remedied. For it is clear in all cases that two interpretations are possible, and as far as the written or spoken word is concerned, it is equally important for both parties. It is therefore a perfectly futile rule which directs us to endeavour, in connexion with this basis, to turn the word in question to suit our own purpose, since, if this is feasible, there is no ambiguity., In cases of ambiguity the only questions which confront us will be, sometimes which of the two interpretations is most natural, and always which interpretation is most equitable, and what was the intention of the person who wrote or uttered the words. I have, however, given sufficient instructions in the course of my remarks on conjecture and quality, as to the method of treating such questions, whether by the prosecution or the defence. |
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83. New Testament, Luke, 9.23, 9.24, 9.25, 6.36, 6.35, 23.34, 24.43, 24.48, 24.49, 24.41, 24.46, 24.47, 24.44, 24.42, 24.45, 24.39, 24.40, 23.34a, 12.53, 12.51, 12.52, 22.18, 22.16, 8.25, 8.24, 8.23, 8.22, 9.54, 9.52, 9.51, 17.32, 17.31, 9.62, 9.61, 9.53, 16.16, 14.26, 9.55, 10.5, 9.56 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 47| 9.23. Ἔλεγεν δὲ πρὸς πάντας Εἴ τις θέλει ὀπίσω μου ἔρχεσθαι, ἀρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καθʼ ἡμέραν, καὶ ἀκολουθείτω μοι. | 9.23. He said to all, "If anyone desires to come after me, let him deny himself, take up his cross, and follow me. |
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| 84. Tertullian, On Flight In Persecution, 1.3, 1.5-1.6, 2.1-2.2, 2.7, 3.1, 5.1, 9.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, de fuga in persecutione •tertullian, moral vision, gender and sexuality •tertullian, moral vision, overview •morality, tertullian’s vision, overview •on flight in persecution (tertullian) Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 155; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 72, 101 |
| 85. Philostratus The Athenian, Life of Apollonius, 4.42 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •tertullian, on taverns Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 237 |
| 86. Tertullian, On The Flesh of Christ, 2.4-2.5, 3.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, adversus marcionem •tertullian, de resurrectione carnis •tertullian, scriptural interpretation against heretics •heretics see also donatists manichaeans, tertullian’s scriptural interpretation against Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 97 |
| 87. Tertullian, On The Crown, 3.3, 4.1, 6.3, 14.1-14.2, 15.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, on the military crown, eucharist •tertullian, on martyr feasts •tertullian, moral vision, gender and sexuality •tertullian, moral vision, use of scripture in •tertullian, and biblical canon •canon, in tertullian’s works •paul and pauline epistles, tertullian’s interpretation of •tertullian, de praescriptione haereticorum Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 321, 333; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 84, 87, 108, 115 |
| 88. Tertullian, On The Apparel of Women, 1.1-1.3, 1.1.1-1.1.3, 1.3.1-1.3.3, 2.1-2.2, 2.3.1, 2.10.3, 2.12.3, 2.13, 2.13.3, 2.26 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45, 56, 57, 60, 167; Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 118; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 84, 85, 86, 87, 102, 103, 108, 109 |
| 89. Tertullian, Exhortation To Chastity, 4.4, 7.1-7.3, 11.1, 12.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paul and pauline epistles, tertullian’s interpretation of •tertullian, moral vision, gender and sexuality •old testament, tertullian’s interpretation of •tertullian, moral vision, use of scripture in •tertullian, de praescriptione haereticorum •tertullian, and biblical canon •canon, in tertullian’s works Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 84, 107, 112 |
| 90. Tertullian, On Idolatry, 4.2, 11.1, 18.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 84, 85, 86 |
| 91. Athenagoras, Apology Or Embassy For The Christians, a b c d\n0 '19.2 '19.2 '19 2\n1 '29.1 '29.1 '29 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 668 |
| 92. Tertullian, On Monogamy, 4.5, 6.2, 6.4, 10.4, 11.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paul and pauline epistles, tertullian’s interpretation of •tertullian, moral vision, gender and sexuality •old testament, tertullian’s interpretation of •tertullian, moral vision, use of scripture in •tertullian, on martyr feasts •tertullian, marcion, reading of Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 333; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 91, 107, 112 |
| 93. Tertullian, On Prayer, 16.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, and biblical canon •canon, in tertullian’s works •tertullian, on “alleluia” Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 312; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 86 |
| 94. Tertullian, On Repentance, 6.3-6.24, 14.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •concupiscence, in tertullian •tertullian, and biblical canon •canon, in tertullian’s works Found in books: Beatrice, The Transmission of Sin: Augustine and the Pre-Augustinian Sources (2013) 232; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 86 |
| 95. Tertullian, On Patience, 9.3, 9.4 (CC 1, pp.309-10), 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
96. Anon., Marytrdom of Polycarp, 18 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, on martyr feasts Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 333 | 18. 1 When therefore the centurion saw the contentiousness caused by the Jews, he put the body in the midst, as was their custom, and burnt it. ,2 Thus we, at last, took up his bones, more precious than precious stones, and finer than gold, and put them where it was meet. ,3 There the Lord will permit us to come together according to our power in gladness and joy, and celebrate the birthday of his martyrdom, both in memory of those who have already contested, and for the practice and training of those whose fate it shall be. |
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| 97. Tertullian, On The Pallium, a b c d\n0 '4.3 '4.3 '4 3\n1 4.1.3 4.1.3 4 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 669 |
| 98. Tertullian, Prescription Against Heretics, 3.7, 7.9, 8.3-8.4, 13.1-13.6, 36.5, 44.14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 340; Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 118; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 84, 85, 86, 93, 95, 101 |
| 99. Tertullian, On Modesty, 2.7, 7.8-7.9, 9.16, 10.12, 20.1-20.5, 21.7, 22.9-22.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, moral vision, overview •morality, tertullian’s vision, overview •tertullian, moral vision, use of scripture in •tertullian, social context •old testament, tertullian’s interpretation of •tertullian, and biblical canon •canon, in tertullian’s works •tertullian of carthage, father and son •tertullian of carthage, sensory perception •tertullian, on blood and water from christs side Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 63; Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 172; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 86, 100, 103, 106, 107, 121 |
| 100. Tertullian, On Fasting, Against The Psychics, 3.4, 6.5-6.6, 7.8, 9.1-9.6, 14.1, 15.1, 17.6-17.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, moral vision, gender and sexuality •tertullian, moral vision, use of scripture in •paul and pauline epistles, tertullian’s interpretation of •tertullian, de praescriptione haereticorum •tertullian, and biblical canon •canon, in tertullian’s works •old testament, tertullian’s interpretation of •tertullian, against marcion •tertullian, de ieiunio contra psychicos •tertullian, moral vision, overview •morality, tertullian’s vision, overview Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 165; Rupke, Religious Deviance in the Roman World Superstition or Individuality? (2016) 101; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 84, 85, 102, 107, 108, 109 |
| 101. Gellius, Attic Nights, 15.15.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian of carthage, illusions •tertullian of carthage, medium in illusions •tertullian of carthage, theories of vision •sensory perception, tertullian Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 50, 51 |
| 102. Pausanias, Description of Greece, a b c d\n0 '9.27.7 '9.27.7 '9 27\n1 8.28.6 8.28.6 8 28\n2 8.28.5 8.28.5 8 28\n3 8.28.4 8.28.4 8 28 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 669 |
| 103. Tertullian, On Baptism, 1.1, 1.3, 3.6, 5.5, 5.7, 9.1, 9.3, 15.2, 17.5, 18.2, 18.5, 20.2-20.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 34; Beatrice, The Transmission of Sin: Augustine and the Pre-Augustinian Sources (2013) 232; Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 33, 96, 97, 135, 157, 158, 166, 167; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 142; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 84, 86, 87, 93, 103 |
| 104. Hippolytus, Apostolic Tradition, 25/29c.12-14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, on “alleluia” Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 312 |
| 105. Heliodorus, Ethiopian Story, 4.19.3 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, de corona Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 101 |
| 106. Sextus, Outlines of Pyrrhonism, 100-111, 113-117, 112 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 48 |
| 107. Tatian, Oration To The Greeks, '21 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, on heracles Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 669 |
| 108. Tertullian, To The Heathen, a b c d\n0 1.8.11 1.8.11 1 8\n1 1.8.12 1.8.12 1 8\n2 1.8.6 1.8.6 1 8\n3 1.8.5 1.8.5 1 8\n4 1.20.4 1.20.4 1 20\n5 1.8.4 1.8.4 1 8\n6 1.8.13 1.8.13 1 8\n7 1.8.8 1.8.8 1 8\n8 1.8.3 1.8.3 1 8\n9 1.8.2 1.8.2 1 8\n10 1.8.7 1.8.7 1 8\n11 1.8.1 1.8.1 1 8\n12 1.8.9 1.8.9 1 8\n13 1.8.10 1.8.10 1 8\n14 '2.10.14 '2.10.14 '2 10\n15 '2.14 '2.14 '2 14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 212, 213 |
| 109. Tertullian, To Scapula, 1.3, 2.3, 2.6, 4.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •old testament, tertullian’s interpretation of •tertullian, ad nationes •tertullian, de testimonio animae •tertullian, scriptural interpretation against nonchristians Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 94 |
| 110. Tertullian, Against Hermogenes, 6.1-6.2, 11.3, 34.1-34.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 96 |
| 111. Tertullian, Against The Jews, 2.7, 9.15-9.16, 14.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, de praescriptione haereticorum •tertullian, and biblical canon •canon, in tertullian’s works •tertullian, adversus marcionem •tertullian, scriptural interpretation, overview •tertullian, ad nationes •tertullian, de testimonio animae •tertullian, scriptural interpretation against nonchristians Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 84, 93, 302 |
| 112. Tertullian, Against Marcion, 1.1, 2.17-2.27, 2.18.1, 3.5.3, 4.1.3, 4.4, 4.7.3, 4.8.3, 4.15.3, 4.16.1, 4.16.3-4.16.4, 4.16.6-4.16.7, 4.17.9-4.17.11, 4.27.1, 4.29.12, 4.36, 4.39-4.40, 4.42.4, 4.43.9, 5.2-5.21, 5.4.8, 5.6.1, 5.11.11, 5.18.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 135; Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 127 |
| 113. Tertullian, Against Praxeas, 3.2, 14, 146 n24 8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sider, Christian and Pagan in the Roman Empire: The Witness of Tertullian (2001) 43; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 87 |
| 114. Anon., Genesis Rabba, 68.13 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, on new testament citation of old testament Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 492 |
115. Tertullian, On The Resurrection of The Flesh, 10.2-10.4, 20.1-20.9, 32.1, 44.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 93; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 72, 86, 92, 97 | 20. Now, to upset all conceits of this sort, let me dispel at once the preliminary idea on which they rest - their assertion that the prophets make all their announcements in figures of speech. Now, if this were the case, the figures themselves could not possibly have been distinguished, inasmuch as the verities would not have been declared, out of which the figurative language is stretched. And, indeed, if all are figures, where will be that of which they are the figures? How can you hold up a mirror for your face, if the face nowhere exists? But, in truth, all are not figures, but there are also literal statements; nor are all shadows, but there are bodies too: so that we have prophecies about the Lord Himself even, which are clearer than the day. For it was not figuratively that the Virgin conceived in her womb; nor in a trope did she bear Emmanuel, that is, Jesus, God with us. Even granting that He was figuratively to take the power of Damascus and the spoils of Samaria, Isaiah 8:4 still it was literally that He was to enter into judgment with the elders and princes of the people. Isaiah 3:13 For in the person of Pilate the heathen raged, and in the person of Israel the people imagined vain things; the kings of the earth in Herod, and the rulers in Annas and Caiaphas, were gathered together against the Lord, and against His anointed. He, again, was led as a sheep to the slaughter, and as a sheep before the shearer, that is, Herod, is dumb, so He opened not His mouth. Isaiah 53:7 He gave His back to scourges, and His cheeks to blows, not turning His face even from the shame of spitting. He was numbered with the transgressors; Isaiah 53:12 He was pierced in His hands and His feet; they cast lots for his raiment; they gave Him gall, and made Him drink vinegar; they shook their heads, and mocked Him; He was appraised by the traitor in thirty pieces of silver. Zechariah 11:12 What figures of speech does Isaiah here give us? What tropes does David? What allegories does Jeremiah? Not even of His mighty works have they used parabolic language. Or else, were not the eyes of the blind opened? Did not the tongue of the dumb recover speech? Isaiah 35:5 did not the relaxed hands and palsied knees become strong, and the lame leap as an hart? No doubt we are accustomed also to give a spiritual significance to these statements of prophecy, according to the analogy of the physical diseases which were healed by the Lord; but still they were all fulfilled literally: thus showing that the prophets foretold both senses, except that very many of their words can only be taken in a pure and simple signification, and free from all allegorical obscurity; as when we hear of the downfall of nations and cities, of Tyre and Egypt, and Babylon and Edom, and the navy of Carthage; also when they foretell Israel's own chastisements and pardons, its captivities, restorations, and at last its final dispersion. Who would prefer affixing a metaphorical interpretation to all these events, instead of accepting their literal truth? The realities are involved in the words, just as the words are read in the realities. Thus, then, (we find that) the allegorical style is not used in all parts of the prophetic record, although it occasionally occurs in certain portions of it. |
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| 116. Tertullian, Against The Valentinians, 5.1, 6.1-6.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, on justin martyr •tertullian, and biblical canon •canon, in tertullian’s works Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 50; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 87 |
117. Tertullian, Apology, 1.1, 21.16, 22.1-22.12, 23.5-23.6, 30.5, 31.1-31.3, 39.9-39.11, 39.15, 39.17-39.18, 45.7, 47.10, 48.11, 50.13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, on the military crown, eucharist •old testament, tertullian’s interpretation of •tertullian, ad nationes •tertullian, de testimonio animae •tertullian, scriptural interpretation against nonchristians •tertullian, on roman games •tertullian, diners reclining on couches •tertullian, on martyr feasts •tertullian, moral vision, overview •morality, tertullian’s vision, overview •tertullian, de praescriptione haereticorum •tertullian, and biblical canon •canon, in tertullian’s works •tertullian, moral vision, gender and sexuality •tertullian, on martyrdom •martyr and martyrdom, x–xi, tertullian on Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 45, 184; Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 321, 322, 333; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 84, 94, 100, 101| 1.1. 21.16. salutem, si credidissent, meritum fuit delictum eorum. Ipsi legunt ita scriptum mulctatos se sapientia et intellegentia et oculorum et aurium fruge. 22.1. bono. Omnes sciunt poetae; etiam vulgus indoctum in usum maledicti frequentat. Nam et Sata, principem huius mali generis, proinde de propria conscientia animae eadem execramenti voce pronuntiat. Angelos quoque etiam Plato non negavit. 22.2. 22.3. quomodo de angelis quibusdam sua sponte corruptis corruptior gens daemonum evaserit, damnata a deo cum generis auctoribus et cum eo quem diximus principe, apud litteras sanctas ordo cognoscitur. 22.4. et tenuitas sua. Multum spiritalibus viribus licet, ut invisibiles et insensibiles in effectu potius quam in actu suo appareant, si poma, si fruges nescio quod aurae latens vitium in flore praecipitat, in germine exanimat,in pubertate convulnerat, ac si caeca ratione temptatus aer pestilentes haustus suos offundit. 22.5. 22.6. sanguinis procuret simulacris imaginibus oblata. 22.7. cogitatu verae divinitatis avertat praestigiis falsis? Quas et ipsas quomodo operetur expediam. 22.8. volunt eorum quae adnuntiant. Et sunt plane malorum nonnunquam, bonorum tamen nunquam. Dispositiones etiam dei et tunc prophetis contiotibus exceperunt1 et nunc lectionibus resotibus carpunt. Ita et hinc sumentes quasdam temporum sortes aemulantur divinitatem, dum furantur divinationem. 22.9. 22.10. 22.11. desinunt laedere, et curasse creduntur. 22.12. edisseram? phantasmata Castorum, et aquam cribro gestatam, et navem cingulo promotam, et barbam tactu inrufatam, ut numina lapides crederentur, ut deus verus non quaereretur? 30.5. anima innocenti, de spiritu sancto profectam, non grana thuris unius assis, Arabicae arboris lacrimas, nec duas meri guttas, nec sanguinem reprobi bovis mori optantis, et post omnia inquinamenta etiam conscientiam spurcam: 31.2. benignitatis etiam pro inimicis deum orare et persecutoribus nostris bona precari. Qui magis inimici et persecutores Christianorum quam de quorum maiestate convenimur in crimen? Sed etiam nominatim atque manifeste, Orate, inquit, pro regibus et pro principibus et potestatibus, ut omnia tranquilla sint vobis. Cum enim concutitur imperium concussis etiam ceteris membris eius utique et nos, licet extranei a turbis aestimemur,1 in aliquo loco casus invenimur. 39.9. expaverint veritatis. Sed eo fortasse minus legitimi existimamur, quia nulla de nostra fraternitate tragoedia exclamat, vel quia ex substantia familiari fratres sumus, quae penes vos fere dirimit fraternitatem. 39.10. 39.11. 39.15. 39.17. pudicis utile est. Ita saturantur, ut qui meminerint etiam per noctem adorandum deum sibi esse; ita fabulantur, ut qui sciant dominum audire. Post aquam manualem et lumina, ut quisque de scripturis sanctis vel de proprio ingenio potest, provocatur in medium deo canere; hinc probatur quomodo biberit. 39.18. 45.7. 48.11. 50.13. | |
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| 118. Tertullian, On The Soul, a b c d\n0 55.4 55.4 55 4\n1 55.5 55.5 55 5\n2 43.10 43.10 43 10\n3 9 9 9 None\n4 '47.2 '47.2 '47 2\n5 43 43 43 None\n6 46.9 46.9 46 9\n7 39.4 39.4 39 4\n8 38.2 38.2 38 2\n9 9.4 9.4 9 4\n10 36.4 36.4 36 4\n11 47 47 47 None\n12 8 8 8 None\n13 17 17 17 None\n14 5.6 5.6 5 6\n15 36.2 36.2 36 2\n16 36.1 36.1 36 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 130 |
119. Irenaeus, Refutation of All Heresies, 3.12.13, 3.16.9, 3.18.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, on enemy love Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 138 | 3.12.13. But that both the apostles and their disciples thus taught as the Church preaches, and thus teaching were perfected, wherefore also they were called away to that which is perfect--Stephen, teaching these truths, when he was yet on earth, saw the glory of God, and Jesus on His right hand, and exclaimed, "Behold, I see the heavens opened, and the Son of man standing on the right hand of God." These words he said, and was stoned; and thus did he fulfil the perfect doctrine, copying in every respect the Leader of martyrdom, and praying for those who were slaying him, in these words: "Lord, lay not this sin to their charge." Thus were they perfected who knew one and the same God, who from beginning to end was present with mankind in the various dispensations; as the prophet Hosea declares: "I have filled up visions, and used similitudes by the hands of the prophets." Those, therefore, who delivered up their souls to death for Christ's Gospel--how could they have spoken to men in accordance with old-established opinion? If this had been the course adopted by them, they should not have suffered; but inasmuch as they did preach things contrary to those persons who did not assent to the truth, for that reason they suffered. It is evident, therefore, that they did not relinquish the truth, but with all boldness preached to the Jews and Greeks. To the Jews, indeed, [they proclaimed] that the Jesus who was crucified by them was the Son of God, the Judge of quick and dead, and that He has received from His Father an eternal kingdom in Israel, as I have pointed out; but to the Greeks they preached one God, who made all things, and Jesus Christ His Son. 3.16.9. Concurring with these statements, Paul, speaking to the Romans, declares: "Much more they who receive abundance of grace and righteousness for [eternal] life, shall reign by one, Christ Jesus." It follows from this, that he knew nothing of that Christ who flew away from Jesus; nor did he of the Saviour above, whom they hold to be impassible. For if, in truth, the one suffered, and the other remained incapable of suffering, and the one was born, but the other descended upon him who was born, and left him gain, it is not one, but two, that are shown forth. But that the apostle did know Him as one, both who was born and who suffered, namely Christ Jesus, he again says in the same Epistle: "Know ye not, that so many of us as were baptized in Christ Jesus were baptized in His death? that like as Christ rose from the dead, so should we also walk in newness of life." But again, showing that Christ did suffer, and was Himself the Son of God, who died for us, and redeemed us with His blood at the time appointed beforehand, he says: "For how is it, that Christ, when we were yet without strength, in due time died for the ungodly? But God commendeth His love towards us, in that, while we were yet sinners, Christ died for us. Much more, then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life." He declares in the plainest manner, that the same Being who was laid hold of, and underwent suffering, and shed His blood for us, was both Christ and the Son of God, who did also rise again, and was taken up into heaven, as he himself [Paul] says: "But at the same time, [it, is] Christ [that] died, yea rather, that is risen again, who is even at the fight hand of God." And again, "Knowing that Christ, rising from the dead, dieth no more:" for, as himself foreseeing, through the Spirit, the subdivisions of evil teachers [with regard to the Lord's person], and being desirous of cutting away from them all occasion of cavil, he says what has been already stated, [and also declares:] "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies." This he does not utter to those alone who wish to hear: Do not err, [he says to all:] Jesus Christ, the Son of God, is one and the same, who did by suffering reconcile us to God, and rose from the dead; who is at the right hand of the Father, and perfect in all things; "who, when He was buffeted, struck not in return; who, when He suffered, threatened not;" and when He underwent tyranny, He prayed His Father that He would forgive those who had crucified Him. For He did Himself truly bring in salvation: since He is Himself the Word of God, Himself the Only-begotten of the Father, Christ Jesus our Lord. 3.18.5. If, however, He was Himself not to suffer, but should fly away from Jesus, why did He exhort His disciples to take up the cross and follow Him,--that cross which these men represent Him as not having taken up, but [speak of Him] as having relinquished the dispensation of suffering? For that He did not say this with reference to the acknowledging of the Stauros (cross) above, as some among them venture to expound, but with respect to the suffering which He should Himself undergo, and that His disciples should endure, He implies when He says, "For whosoever will save his life, shall lose it; and whosoever will lose, shall find it. And that His disciples must suffer for His sake, He [implied when He] said to the Jews, "Behold, I send you prophets, and wise men, and scribes: and some of them ye shall kill and crucify." And to the disciples He was wont to say, "And ye shall stand before governors and kings for My sake; and they shall scourge some of you, and slay you, and persecute you from city to city." He knew, therefore, both those who should suffer persecution, and He knew those who should have to be scourged and slain because of Him; and He did not speak of any other cross, but of the suffering which He should Himself undergo first, and His disciples afterwards. For this purpose did He give them this exhortation: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him who is able to send both soul and body into hell;" [thus exhorting them] to hold fast those professions of faith which they had made in reference to Him. For He promised to confess before His Father those who should confess His name before men; but declared that He would deny those who should deny Him, and would be ashamed of those who should be ashamed to confess Him. And although these things are so, some of these men have proceeded to such a degree of temerity, that they even pour contempt upon the martyrs, and vituperate those who are slain on account of the confession of the Lord, and who suffer all things predicted by the Lord, and who in this respect strive to follow the footprints of the Lord's passion, having become martyrs of the suffering One; these we do also enrol with the martyrs themselves. For, when inquisition shall be made for their blood, and they shall attain to glory, then all shall be confounded by Christ, who have cast a slur upon their martyrdom. And from this fact, that He exclaimed upon the cross, "Father, forgive them, for they know not what they do," the long- suffering, patience, compassion, and goodness of Christ are exhibited, since He both suffered, and did Himself exculpate those who had maltreated Him. For the Word of God, who said to us, "Love your enemies, and pray for those that hate you," Himself did this very thing upon the cross; loving the human race to such a degree, that He even prayed for those putting Him to death. If, however, any one, going upon the supposition that there are two[Christs], forms a judgment in regard to them, that [Christ] shall be found much the better one, and more patient, and the truly good one, who, in the midst of His own wounds and stripes, and the other [cruelties] inflicted upon Him, was beneficent, and unmindful of the wrongs perpetrated upon Him, than he who flew away, and sustained neither injury nor insult. |
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| 120. Tertullian, Antidote For The Scorpion'S Sting, 1.5, 2.1, 5.3-6.10, 5.7, 7.1, 7.2, 7.5, 7.7, 10.10, 11, 12, 12.1, 13, 15.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 212 |
| 121. Tertullian, On The Games, 2.1, 3.1-3.5, 3.7-3.8, 20.2, 20.4-20.5, 27.3, 30.1-30.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 46, 71; Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 49, 55; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 100, 107, 108, 116, 301 |
| 122. Hippolytus, Refutation of All Heresies, a b c d\n0 5.26 5.26 5 26\n1 '10.15 '10.15 '10 15\n2 5.25 5.25 5 25 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 668 |
| 123. Clement of Alexandria, Christ The Educator, 1.6.28 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian of carthage, vision •tertullian, on baptism •tertullian, on taverns Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 34; Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 167; Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 237 |
| 124. Athenaeus, The Learned Banquet, 8.40-6 (347-52d), 8.18-19 (337b-38b), 4.29 (148b-c) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 9 |
| 125. Aelius Aristides, Orations, 29.30 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, on taverns Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 237 |
| 126. Minucius Felix, Octavius, a b c d\n0 10.5 10.5 10 5\n1 6.1 6.1 6 1\n2 5.1 5.1 5 1\n3 '23.5 '23.5 '23 5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 72 |
127. Apuleius, The Golden Ass, 3.19.4, 11.21, 11.29 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, de praescriptione haereticorum •tertullian, on dignatio Found in books: Rupke, Religious Deviance in the Roman World Superstition or Individuality? (2016) 101; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 60 | 11.21. From then on I became ever more solicitous in my constant attendance on the deity, believing that my present blessings were a guarantee of future good. Moreover, day by day, my desire for holy orders intensified, and time and again I entreated the high-priest to hasten my initiation into the mysteries of the sacred night. But he, being a grave man, remarkable for his close observance of the strictest religious discipline, restrained my insistence gently and kindly, as parents will restrain their children's unripe urges, calming my natural eagerness with a comforting expectation of good to come. He told me the proper day for a person's initiation is always marked by a sign from the Goddess, that the officiating priest was likewise indicated by her, and even the costs of the ceremony to be defrayed. He advised me to suffer the delay with reverence and patience, since over-eagerness and disobedience were faults to be guarded against assiduously, and neither to hang back when called nor advance myself when not. None of his order had been so wrong-minded, so determined on their own destruction, as to dare to take office rashly or sacrilegiously, and without the Goddess' direct command, and thereby to commit a deadly sin. The gates of the underworld and the guardianship of life are both in her hands, he said, and the rites of initiation are akin to a willing death and salvation through her grace. Indeed, those whose term of life was drawing to its close, who already stood on the last threshold of light, if the sect's unspoken mysteries could be safely entrusted to them, were often summoned by the power of the Goddess to be in a manner reborn through her grace and set again on a path of renewed life. I too, he suggested, should bow likewise to heavens' decree, even though I had been destined for and called long since to the blessed service of the Goddess by clear and evident signs of that great deity's favour. And I should, as the priests did, abstain from unholy and forbidden foods, so as to enter more deeply into the secret mysteries of the purest of faiths. 11.21. This done, I retired to the service of the goddess in hope of greater benefits. I considered that I had received a sign and token whereby my courage increased more and more each day to take up the orders and sacraments of the temple. Thus I often communed with the priest, desiring him greatly to give me the degree of the religion. But he, a man of gravity and well-renowned in the order of priesthood, deferred my desire from day to day. He comforted me and gave me better hope, just like as parents who commonly bridle the desires of their children when they attempt or endeavor any unprofitable thing. He said that the day when any one would be admitted into their order is appointed by the goddess. He said that the priest who would minister the sacrifice is chosen by her providence, and the necessary charges of the ceremonies is allotted by her command. Regarding all these things he urged me to attend with marvelous patience, and he told me that I should beware either of too much haste or too great slackness. He said that there was like danger if, being called, I should delay or, not being called. I should be hasty. Moreover he said that there were none in his company either of so desperate a mind or who were so rash and hardy that they would attempt anything without the command of the goddess. If anyone were to do so, he should commit a deadly offence, considering how it was in the power of the goddess to condemn and save all persons. And if anyone should be at the point of death and on the path to damnation, so that he might be capable of receiving the secrets of the goddess, it was in her power by divine providence to reduce him to the path of health, as though by a certain kind of regeneration. Finally he said that I must attend the celestial precept, although it was evident and plain that the goddess had already vouchsafed to call and appoint me to her ministry. He urged me to refrain from profane and unlawful foods just like those priests who had already been received. This was so that I might come more apt and clean to the knowledge of the secrets of religion. 11.29. Not long afterwards, I was again presented in a dream with the sudden and startling demand from the deities for a yet a third initiation. Greatly surprised and puzzled, I pondered their orders in my mind. What did the gods mean by this new and strange design? What was it that, despite my two previous initiations, still remained to be accomplished? Perhaps the priests had erred or omitted something in those ceremonies. I even began to hold misgivings as to their good faith. But while tossed on this stormy sea of speculation, anxious in the extreme, a kindly apparition, in a midnight visitation, instructed me as follows,: 'Fear nothing from this long train of ceremonies, for nothing previously was done in error. Rather be happy, rejoice that the deities think you worthy, and exult that you will experience thrice what others scarcely dream of undergoing once, and so consider yourself eternally blessed. Moreover in your case a third performance of the rites is essential, since the garments of the goddess you wore in the provinces are stored in her temple, and you lack them here in Rome to perform your worship on holy days, or don those sacred robes when commanded. Therefore to enjoy health, happiness and good fortune, delight in divine instruction and be initiated once more.' 11.29. Immediately afterwards I was called upon by the god Osiris and admonished to receive a third order of religion. Then I was greatly astonished, because I could not tell what this new vision signified or what the intent of the celestial god was. I began to suspect the former priests of having given me ill counsel, and I feared that they had not faithfully instructed me. While I was, as it were, incensed because of this, the god Osiris appeared to me the following night and gave me admonition, saying, “There is no reason why you should be afraid of these many orders of religion, or that something has been omitted. You should rather rejoice since as it has pleased the gods to call upon you three times, whereas most do not achieve the order even once. Wherefore you should think yourself happy because of our great benefits. And know that the initiation which you must now receive is most necessary if you mean to persevere in the worship of the goddess. You will be able to participate in solemnity on the festival day adorned in the blessed habit. This shall be a glory and source of renown for you. |
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| 128. Theophilus, To Autolycus, a b c d\n0 '2.7 '2.7 '2 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, on heracles Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 669 |
| 129. Hippolytus, On The Antichrist, 11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, on blood and water from christs side Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 172 |
| 130. Clement of Alexandria, Exhortation To The Greeks, 6.68.2-6.68.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 51 |
| 131. Novatianus, Treatise Concerning The Trinity, 27.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, scriptural interpretation, overview Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 300 |
| 132. Clement of Alexandria, Miscellanies, 5.11.67.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, on baptism Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 34 |
133. Justin, Second Apology, 5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, on roman games Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 45 | 5. But if this idea take possession of some one, that if we acknowledge God as our helper, we should not, as we say, be oppressed and persecuted by the wicked; this, too, I will solve. God, when He had made the whole world, and subjected things earthly to man, and arranged the heavenly elements for the increase of fruits and rotation of the seasons, and appointed this divine law - for these things also He evidently made for man - committed the care of men and of all things under heaven to angels whom He appointed over them. But the angels transgressed this appointment, and were captivated by love of women, and begot children who are those that are called demons; and besides, they afterwards subdued the human race to themselves, partly by magical writings, and partly by fears and the punishments they occasioned, and partly by teaching them to offer sacrifices, and incense, and libations, of which things they stood in need after they were enslaved by lustful passions; and among men they sowed murders, wars, adulteries, intemperate deeds, and all wickedness. Whence also the poets and mythologists, not knowing that it was the angels and those demons who had been begotten by them that did these things to men, and women, and cities, and nations, which they related, ascribed them to god himself, and to those who were accounted to be his very offspring, and to the offspring of those who were called his brothers, Neptune and Pluto, and to the children again of these their offspring. For whatever name each of the angels had given to himself and his children, by that name they called them. |
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134. Justin, Dialogue With Trypho, 119.4-119.5, 120.2, 123.6-123.9, 130.3, 134.6, 135.3, 138.2-138.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mockery/irony/parody, by tertullian Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 211| 119.4. Οὐκοῦν οὐκ εὐκαταφρόνητος δῆμός ἐσμεν οὐδὲ βάρβαρον φῦλον οὐδὲ ὁποῖα Καρῶν ἢ Φρυγῶν ἔθνη, ἀλλὰ καὶ ἡμᾶς ἐξελέξατο ὁ θεὸς [cf. Deut., XIV, 2] καὶ ἐμφανής ἐγενήθη τοῖς μὴ ἐπερωτῶσιν αὐτόν. Ἰδοὺ θεός εἰμι, φησί, τῷ ἔθνει, οἳ οὐκ ἐπεκαλέσαντο τὸ ὄνομά μου [cf. IS., LXV, 1]. Τοῦτο γάρ ἐστιν ἐκεῖνο τὸ ἔθνος, ὃ πάλαι τῷ. Ἀβραὰμ ὁ θεὸς ὑπέσχετο, καὶ πατέρα πολλῶν ἐθνῶν θήσειν ἐπηγγείλατο [cf. Gen., XII, 2], οὐκ Ἀρράβων οὐδ᾿ Αἰγυπτίων οὐδ᾿ Ἰδουμαίων λέγων· ἐπεὶ καὶ Ἰσμαὴλ μεγάλου πατὴρ ἔθνους ἐγένετο καὶ Ἠσοῦ, καὶ Ἀμμανιτῶν ἐστι νῦν πολὺ πλῆθος. Νῶε δὲ καὶ αὐτοῦ Ἀβραὰμ πατὴρ ἦν καὶ ἁπλῶς παντὸς ἀνθρώπων γένους, ἄλλοι δὲ ἄλλων πρόγονοι. 119.5. Τί οὖν πλέον ἐνθάδε ὁ Χριστὸς χαρίζεται τῷ Ἀβραάμ; Ὅτι διὰ τῆς ὁμοίας κλήσεως φωνῇ ἐκάλεσεν αὐτόν, εἰπὼν ἐξελθεῖν ἀπὸ τῆς γῆς ἐν ᾗ ᾤκει [cf. Gen., XII, 1]. Καὶ ἡμᾶς δὲ ἅπαντας δι᾿ ἐκείνης τῆς φωνῆς ἐκάλεσε, καὶ ἐξήλθομεν [fol. 172] ἤδη ἀπὸ τῆς πολιτείας, ἐν ᾗ ἐζῶμεν κατὰ τὰ κοινὰ τῶν ἄλλων τῆς γῆς οἰκητόρων κακῶς ζῶντες· καὶ σὺν τῷ Ἀβραὰμ τὴν ἁγίαν κληρονομήσομεν γῆν, εἰς τὸν ἀπέραντον αἰῶνα τὴν κληρονομίαν ληψόμενοι, τέκνα τοῦ Ἀβραὰμ διὰ τὴν ὁμοίαν πίστιν ὄντες [cf. Gal., III, 7]. 120.2. Εἴγε δὲ καὶ τὴν εὐλογίαν Ἰούδα [cf. Gen., XLIX, 10] καταμάθοις, ἴδοις ἄν ὃ λέγω. Μερίζεται γὰρ τὸ σπέρμα ἐξ Ἰακώβ, καὶ διὰ Ἰούδα καὶ Φαρὲς καὶ Ἰεσσαὶ [fol. 172] καὶ Δαυῒδ κατέρχεται. Ταῦτα δ᾿ ἦν σύμβολα ὅτι τινὲς τοῦ γένους ὑμῶν εὑρεθήσονται τέκνα Ἀβραάμ, καὶ ἐν μερίδι τοῦ Χριστοῦ εὑρισκόμενοι, ἄλλοι δὲ τέκνα μὲν τοῦ Ἀβραάμ., ὡς ἡ ἄμμος δὲ ἡ ἐπὶ τὸ χεῖλος τῆς θαλάσσης ὄντες [cf. Gen., XXI1, 17], ἥτις ἄγονός τε καὶ ἄκαρπος, πολλὴ μὲν καὶ ἀναρίθμητος ὑπάρχουσα, οὐδὲν δὲ ὅλως καρπογονοῦσα, ἀλλὰ μόνον τὸ ὕδωρ τῆς θαλάσσης πίνουσα· ὅπερ καὶ τὸ ἐν τῷ γένει ὑμῶν πολὺ πλῆθος ἐλέγχεται, πικρίας μὲν διδάγματα καὶ ἀθεότητος συμπίνοντες, τὸν δὲ τοῦ θεοῦ λόγον ἀποπτύοντες. 123.6. Εὐλογοῦντος οὖν τοῦ θεοῦ καὶ Ἰσραὴλ τοῦτον τὸν λαὸν καλοῦντος καὶ κληρονομίαν αὐτοῦ βοῶντος εἶναι, πῶς οὐ μετανοεῖτε ἐπί τε τῷ ἑαυτοὺς ἀπατᾶν, ὡς μόνοι Ἰσραὴλ ὄντες, καὶ ἐπὶ τῷ καταρᾶσθαι τὸν εὐλογημένον τοῦ θεοῦ λαόν; Καὶ γὰρ ὅτε πρὸς τὴν Ἱερουσαλὴμ καὶ τὰς πέριξ αὐτῆς ἔλεγε χώρας, οὕτω πάλιν ἐπεῖπε· Καὶ γεννήσω ἐφ᾿ ὑμᾶς ἀνθρώπους, τὸν λαόν μου Ἰσραήλ, καὶ κληρονομήσουσιν ὑμᾶς καὶ ἔσεσθε αὐτοῖς εἰς κατάσχεσιν, καὶ οὐ μὴ προστεθῆτε ἔτι ἀτεκνωθῆναι ἀπ᾿ αὐτῶν [Ez., XXXVI, 12]. 123.7. Τί οὖν; φησὶν ὁ Τρύφων. Ὑμεῖς Ἰσραήλ ἐστε, καὶ περὶ ὑμῶν λέγει ταῦτα; Εἰ μέν, ἔφην αὐτῷ, μὴ περὶ τούτων καὶ πολὺν λόγον πεποιήμεθα, κἂν ἀμφέβαλλον μή τι οὐ συνιῶν τοῦτο ἐρωτᾷς· ἐπειδὴ δὲ καὶ μετὰ ἀποδείξεως καὶ συγκαταθέσεως καὶ τοῦτο συνηγάγομεν τὸ ζήτημα, οὐ νομίζω σε ἀγνοεῖν μὲν τὰ προειρημένα οὐδὲ πάλιν φιλεριστεῖν, [fol. 176] ἀλλὰ προκαλεῖσθαί με καὶ τούτοις τὴν αὐτὴν ἀπόδειξιν ποιήσασθαι. 123.9. Ὡς οὖν ἀπὸ τοῦ ἑνὸς Ἰακὼβ ἐκείνου, τοῦ καὶ Ἰσραὴλ ἐπικληθέντος, τὸ πᾶν γένος ὑμῶν προσηγόρευτο Ἰακὼβ καὶ Ἰσραήλ, οὕτως καὶ ἡμεῖς ἀπὸ τοῦ γεννήσαντος ἡμᾶς εἰς θεὸν Χριστοῦ, ὡς καὶ Ἰακὼβ καὶ Ἰσραὴλ καὶ Ἰούδα καὶ Ἰωσὴφ καὶ Δαυΐδ, καὶ θεοῦ τέκνα ἀληθινὰ καλούμεθα καὶ ἐσμέν, οἱ τὰς ἐντολὰς τοῦ Χριστοῦ φυλάσσοντες [cf. JEAN, I, 12, et I JEAN, III, 1-3]. 130.3. Ἐπειπεῖν δὲ ὑμῖν βούλομαι καὶ πρὸς τούτοις, ὦ ἄνδρες, ἔφην, καὶ ἄλλους τινὰς λόγους ἀπ᾿ αὐτῶν τῶν Μωσέως λόγων [cf. Gen., XI, 6, et Deut., XXXII, 8], ἐξ ὧν καὶ νοῆσαι δύνασθε ὅτι ἄνωθεν μὲν πάντας τοὺς ἀνθρώπους ὁ θεὸς διεσκόρπισε καὶ τὰ γένη καὶ γλώσσας· ἐκ πάντων δὲ τῶν γενῶν γένος ἑαυτῷ λαβὼν τὸ ὑμέτερον, γένος ἄχρηστον καὶ ἀπειθὲς καὶ ἄπιστον [cf. OS., VIII, 8; Is., XXX, 9, et LXV, 2; Deut., XXXII, 20], δείξας τοὺς ἀπὸ παντὸς γένους αἱρουμένους πεπεῖσθαι αὐτοῦ τῇ βουλῇ διὰ τοῦ Χριστοῦ, ὅν καὶ Ἰακὼβ καλεῖ καὶ Ἰσραὴλ ὀνομάζει, τούτους καὶ Ἰακὼβ καὶ Ἰσραὴλ, ὡς προέφην ἐν πολλοῖς, εἶναι δεῖ. 134.6. Τὸν χρόνον πάντα ἐμισεῖτο ὑπὸ τοῦ ἀδελφοῦ ὁ Ἰακώβ· καὶ ἡμεῖς νῦν καὶ αὐτὸς ὁ κύριος ἡμῶν μισεῖται ὑφ᾿ ὑμῶν [fol. 187] καὶ ὑπὸ τῶν ἄλλων ἁπλῶς ἀνθρώπων, ὄντων πάντων τῇ φύσει ἀδελφῶν. Ἰσραὴλ ἐπεκλήθη Ἰακώβ· καὶ Ἰσραὴλ καὶ ὁ Χριστὸς ἀποδέδεικται, ὁ ὢν καὶ καλούμενος Ἰησοῦς. 135.3. Μήτι οὖν ἐπὶ τὸν Ἰακὼβ τὸν πατριάρχην οἱ απὸ τῶν ἐθνῶν ἐλπίζουσιν, ἀλλ᾿ οὐκ ἐπὶ τὸν Χριστόν, καὶ ὑμεῖς δὲ αὐτοί; Ὡς οὖν Ἰσραὴλ τὸν Χριστὸν καὶ Ἰακὼβ λέγει, οὕτως καὶ ἡμεῖς ἐκ τῆς κοιλίας τοῦ Χριστοῦ λατομηθέντες ἰσραηλιτικὸν τὸ ἀληθινόν ἐσμεν γένος. Αὐτῷ δὲ μᾶλλον τῷ ῥητῷ προσέχωμεν. 138.2. Ὁ γὰρ Χριστός, πρωτότοκος πάσης κτίσεως ὤν [Col., I, 15], καὶ ἀρχὴ πάλιν ἄλλου γένους γέγονε, τοῦ ἀναγεννηθέντος ὑπ᾿ αὐτοῦ δι᾿ ὕδατος καὶ πίστεως καὶ ξύλου, τοῦ τὸ μυστήριον τοῦ σταυροῦ ἔχοντος, ὃν τρόπον καὶ ὁ Νῶε ἐν ξύλῳ διεσώθη ἐποχούμενος τοῖς ὕδασι μετὰ τῶν ἰδίων. Ὅταν οὖν εἴπῃ ὁ προφήτης· Ἐπὶ Νῶε ἔσωσά σε, ὡς προέφην, τῷ ὁμοίως πιστῷ λαῷ πρὸς θεὸν ὄντι καὶ τὰ σύμβολα ταῦτα ἔχοντι λέγει. Καὶ γὰρ ῥάβδον ἔχων ὁ Μωσῆς μετὰ χεῖρα διὰ τῆς θαλάσσης διήγαγεν ὑμῶν τὸν λαόν. | |
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| 135. Apuleius, On The God of Socrates, 3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, de praescriptione haereticorum Found in books: Rupke, Religious Deviance in the Roman World Superstition or Individuality? (2016) 101 |
136. Tertullian, On The Veiling of Virgins, 1.1, 2.4, 4.1-4.2, 7.1, 8.1, 9.1, 9.3, 10.1, 12.1, 14.8, 15.2, 16.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paul and pauline epistles, tertullian’s interpretation of •tertullian, and biblical canon •tertullian, moral vision, gender and sexuality •canon, in tertullian’s works •tertullian of carthage, illusions •tertullian of carthage, medium in illusions •tertullian of carthage, penetration •tertullian of carthage, vision •tertullian, moral vision, overview •morality, tertullian’s vision, overview •tertullians prohibition of womens religious practices Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 59, 60, 61; Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 118; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 87, 100, 102, 113, 114, 115 | 9. Let us now see whether, as we have shown the arguments drawn from nature and the matter itself to be applicable to the virgin as well (as to other females), so likewise the precepts of ecclesiastical discipline concerning women have an eye to the virgin. It is not permitted to a woman to speak in the church; but neither (is it permitted her) to teach, nor to baptize, nor to offer, nor to claim to herself a lot in any manly function, not to say (in any) sacerdotal office. Let us inquire whether any of these be lawful to a virgin. If it is not lawful to a virgin, but she is subjected on the self-same terms (as the woman), and the necessity for humility is assigned her together with the woman, whence will this one thing be lawful to her which is not lawful to any and every female? If any is a virgin, and has proposed to sanctify her flesh, what prerogative does she (thereby) earn adverse to her own condition? Is the reason why it is granted her to dispense with the veil, that she may be notable and marked as she enters the church? That she may display the honour of sanctity in the liberty of her head? More worthy distinction could have been conferred on her by according her some prerogative of manly rank or office! I know plainly, that in a certain place a virgin of less than twenty years of age has been placed in the order of widows! Whereas if the bishop had been bound to accord her any relief, he might, of course, have done it in some other way without detriment to the respect due to discipline; that such a miracle, not to say monster, should not be pointed at in the church, a virgin-widow! the more portentous indeed, that not even as a widow did she veil her head; denying herself either way; both as virgin, in that she is counted a widow, and as widow, in that she is styled a virgin. But the authority which licenses her sitting in that seat uncovered is the same which allows her to sit there as a virgin: a seat to which (besides the sixty years not merely single-husbanded (women)- that is, married women- are at length elected, but mothers to boot, yes, and educators of children; in order, forsooth, that their experimental training in all the affections may, on the one hand, have rendered them capable of readily aiding all others with counsel and comfort, and that, on the other, they may none the less have travelled down the whole course of probation whereby a female can be tested. So true is it, that, on the ground of her position, nothing in the way of public honour is permitted to a virgin. |
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137. Anon., The Acts of John, 72 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, on martyr feasts Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 333 | 72. Now on the next day John came, accompanied by Andronicus and the brethren, to the sepulchre at dawn, it being now the third day from Drusiana's death, that we might break bread there. And first, when they set out, the keys were sought for and could not be found; but John said to Andronicus: It is quite right that they should be lost, for Drusiana is not in the sepulchre; nevertheless, let us go, that thou mayest not be neglectful, and the doors shall be opened of themselves, even as the Lord hath done for us many such things. |
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| 138. Aristides of Athens, Apology, a b c d\n0 '10.9 '10.9 '10 9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tertullian, on heracles Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 668 |
| 139. Pseudo-Cyprian, De Rebaptismate, 14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, on blood and water from christs side Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 172 |
| 140. Athanasius, Life of Anthony, 72-74, 76-80, 75 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 340 |
| 141. Victorinus, Commentary On Revelation, 1.2, 1.4, 1.7, 4.3, 8.2, 10.1, 11.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 301, 302 |
142. Origen, Against Celsus, 7.53-7.55, 8.41-8.42 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, on heracles Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 669 | 7.53. After these remarks of Celsus, which we have done our best to refute, he goes on to address us thus: Seeing you are so eager for some novelty, how much better it would have been if you had chosen as the object of your zealous homage some one of those who died a glorious death, and whose divinity might have received the support of some myth to perpetuate his memory! Why, if you were not satisfied with Hercules or Æsculapius, and other heroes of antiquity, you had Orpheus, who was confessedly a divinely inspired man, who died a violent death. But perhaps some others have taken him up before you. You may then take Anaxarchus, who, when cast into a mortar, and beaten most barbarously, showed a noble contempt for his suffering, and said, 'Beat, beat the shell of Anaxarchus, for himself you do not beat,'- a speech surely of a spirit truly divine. But others were before you in following his interpretation of the laws of nature. Might you not, then, take Epictetus, who, when his master was twisting his leg, said, smiling and. unmoved, 'You will break my leg;' and when it was broken, he added, 'Did I not tell you that you would break it?' What saying equal to these did your god utter under suffering? If you had said even of the Sibyl, whose authority some of you acknowledge, that she was a child of God, you would have said something more reasonable. But you have had the presumption to include in her writings many impious things, and set up as a god one who ended a most infamous life by a most miserable death. How much more suitable than he would have been Jonah in the whale's belly, or Daniel delivered from the wild beasts, or any of a still more portentous kind! 7.54. But since he sends us to Hercules, let him repeat to us any of his sayings, and let him justify his shameful subjection to Omphale. Let him show that divine honours should be paid to one who, like a highway robber, carries off a farmer's ox by force, and afterwards devours it, amusing himself meanwhile with the curses of the owner; in memory of which even to this day sacrifices offered to the demon of Hercules are accompanied with curses. Again he proposes Æsculapius to us, as if to oblige us to repeat what we have said already; but we forbear. In regard to Orpheus, what does he admire in him to make him assert that, by common consent, he was regarded as a divinely inspired man, and lived a noble life? I am greatly deceived if it is not the desire which Celsus has to oppose us and put down Jesus that leads him to sound forth the praises of Orpheus; and whether, when he made himself acquainted with his impious fables about the gods, he did not cast them aside as deserving, even more than the poems of Homer, to be excluded from a well-ordered state. For, indeed, Orpheus says much worse things than Homer of those whom they call gods. Noble, indeed, it was in Anaxarchus to say to Aristocreon, tyrant of Cyprus, Beat on, beat the shell of Anaxarchus, but it is the one admirable incident in the life of Anaxarchus known to the Greeks; and although, on the strength of that, some like Celsus might deservedly honour the man for his courage, yet to look up to Anaxarchus as a god is not consistent with reason. He also directs us to Epictetus, whose firmness is justly admired, although his saying when his leg was broken by his master is not to be compared with the marvellous acts and words of Jesus which Celsus refuses to believe; and these words were accompanied by such a divine power, that even to this day they convert not only some of the more ignorant and simple, but many also of the most enlightened of men. 7.55. When, to his enumeration of those to whom he would send us, he adds, What saying equal to these did your god utter under sufferings? we would reply, that the silence of Jesus under scourgings, and amidst all His sufferings, spoke more for His firmness and submission than all that was said by the Greeks when beset by calamity. Perhaps Celsus may believe what was recorded with all sincerity by trustworthy men, who, while giving a truthful account of all the wonders performed by Jesus, specify among these the silence which He preserved when subjected to scourgings; showing the same singular meekness under the insults which were heaped upon Him, when they put upon Him the purple robe, and set the crown of thorns upon His head, and when they put in His hand a reed in place of a sceptre: no unworthy or angry word escaped Him against those who subjected Him to such outrages. Since, then, He received the scourgings with silent firmness, and bore with meekness all the insults of those who outraged Him, it cannot be said, as is said by some, that it was in cowardly weakness that He uttered the words: Father, if it be possible, let this cup pass from Me: nevertheless, not as I will, but as You will. The prayer which seems to be contained in these words for the removal of what He calls the cup bears a sense which we have elsewhere examined and set forth at large. But taking it in its more obvious sense, consider if it be not a prayer offered to God with all piety. For no man naturally regards anything which may befall him as necessary and inevitable; though he may submit to what is not inevitable, if occasion requires. Besides, these words, nevertheless, not as I will, but as You will, are not the language of one who yielded to necessity, but of one who was contented with what was befalling Him, and who submitted with reverence to the arrangements of Providence. 8.41. He then goes on to rail against us after the manner of old wives. You, says he, mock and revile the statues of our gods; but if you had reviled Bacchus or Hercules in person, you would not perhaps have done so with impunity. But those who crucified your God when present among men, suffered nothing for it, either at the time or during the whole of their lives. And what new thing has there happened since then to make us believe that he was not an impostor, but the Son of God? And forsooth, he who sent his Son with certain instructions for mankind, allowed him to be thus cruelly treated, and his instructions to perish with him, without ever during all this long time showing the slightest concern. What father was ever so inhuman? Perhaps, indeed, you may say that he suffered so much, because it was his wish to bear what came to him. But it is open to those whom you maliciously revile, to adopt the same language, and say that they wish to be reviled, and therefore they bear it patiently; for it is best to deal equally with both sides - although these (gods) severely punish the scorner, so that he must either flee and hide himself, or be taken and perish. Now to these statements I would answer that we revile no one, for we believe that revilers will not inherit the kingdom of God. And we read, Bless them that curse you; bless, and curse not; also, Being reviled, we bless. And even although the abuse which we pour upon another may seem to have some excuse in the wrong which we have received from him, yet such abuse is not allowed by the word of God. And how much more ought we to abstain from reviling others, when we consider what a great folly it is! And it is equally foolish to apply abusive language to stone or gold or silver, turned into what is supposed to be the form of God by those who have no knowledge of God. Accordingly, we throw ridicule not upon lifeless images, but upon those only who worship them. Moreover, if certain demons reside in certain images, and one of them passes for Bacchus, another for Hercules, we do not vilify them: for, on the one hand, it would be useless; and, on the other, it does not become one who is meek, and peaceful, and gentle in spirit, and who has learned that no one among men or demons is to be reviled, however wicked he may be. |
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| 143. Pseudo-Justinus, Exhortation To The Greeks, '2 (3rd cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, on heracles Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 669 |
| 144. Athanasius, Oration I Against The Arians, 4.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, on taverns Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 237 |
145. Babylonian Talmud, Niddah, 31b, 31a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 118, 119| 31a. מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך | 31a. What is the verse from which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; You are He Who took me out [gozi] of my mother’s womb” (Psalms 71:6). From where may it be inferred that this word: “Gozi,” is a term of administering an oath? As it is written: “Cut off [gozi] your hair and cast it away” (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship.,And Rabbi Elazar says: To what is a fetus in its mother’s womb comparable? It is comparable to a nut placed in a basin full of water, floating on top of the water. If a person puts his finger on top of the nut, it sinks either in this direction or in that direction.,§ The Sages taught in a baraita: During the first three months of pregcy, the fetus resides in the lower compartment of the womb; in the middle three months, the fetus resides in the middle compartment; and during the last three months of pregcy the fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is what causes labor pains.,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: And this is the explanation for that which we learned in a baraita: The labor pains experienced by a woman who gives birth to a female are greater than those experienced by a woman who gives birth to a male. The Gemara will explain this below.,And Rabbi Elazar says: What is the verse from which it is derived that a fetus initially resides in the lower part of the womb? “When I was made in secret, and I was woven together in the lowest parts of the earth” (Psalms 139:15). Since it is not stated: I resided in the lowest parts of the earth, but rather: “I was woven together in the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: What is different about the labor pains experienced by a woman who gives birth to a female, that they are greater than those experienced by a woman who gives birth to a male? The Gemara answers: This one, a male fetus, emerges in the manner in which it engages in intercourse. Just as a male engages in intercourse facing downward, so too, it is born while facing down. And that one, a female fetus, emerges in the manner in which it engages in intercourse, i.e., facing upward. Consequently, that one, a female fetus, turns its face around before it is born, but this one, a male fetus, does not turn its face around before it is born.,§ The Sages taught in a baraita: During the first three months of pregcy, sexual intercourse is difficult and harmful for the woman and is also difficult for the offspring. During the middle three months, intercourse is difficult for the woman but is beneficial for the offspring. During the last three months, sexual intercourse is beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned.,The Sages taught in a baraita: With regard to one who engages in intercourse with his wife on the ninetieth day of her pregcy, it is as though he spills her blood. The Gemara asks: How does one know that it is the ninetieth day of her pregcy? Rather, Abaye says: One should go ahead and engage in intercourse with his wife even if it might be the ninetieth day, and rely on God to prevent any ensuing harm, as the verse states: “The Lord preserves the simple” (Psalms 116:6).,§ The Sages taught: There are three partners in the creation of a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which the following body parts are formed: The bones, the sinews, the nails, the brain that is in its head, and the white of the eye. His mother emits red seed, from which are formed the skin, the flesh, the hair, and the black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, his countece [ukelaster], eyesight, hearing of the ear, the capability of speech of the mouth, the capability of walking with the legs, understanding, and wisdom.,And when a person’s time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of the person’s father and mother before them. Rav Pappa said: This is in accordance with the adage that people say: Remove the salt from a piece of meat, and you may then toss the meat to a dog, as it has become worthless.,§ Rav Ḥina bar Pappa taught: What is the meaning of that which is written: “Who does great deeds beyond comprehension, wondrous deeds without number” (Job 9:10)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that if one puts an article in a flask, even if the flask is tied and its opening faces upward, it is uncertain whether the item is preserved from getting lost, and it is uncertain whether it is not preserved from being lost. But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening faces downward, and yet the fetus is preserved.,Another matter that demonstrates the difference between the attributes of God and the attributes of people is that when a person places his articles on a scale to be measured, the heavier the item is, the more it descends. But when the Holy One, Blessed be He, forms a fetus, the heavier the offspring gets, the more it ascends upward in the womb.,Rabbi Yosei HaGelili taught: What is the meaning of that which is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well” (Psalms 139:14)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that when a person plants seeds of different species in one garden bed, each and every one of the seeds emerges as a grown plant according to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all of the seeds, i.e., those of both the father and the mother, emerge when the offspring is formed as one sex.,Alternatively, when a dyer puts herbs in a cauldron [leyora], they all emerge as one color of dye, whereas the Holy One, Blessed be He, forms the fetus in a woman’s womb, and each and every one of the seeds emerges as its own type. In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above.,Rav Yosef taught: What is the meaning of that which is written: “And on that day you shall say: I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me” (Isaiah 12:1)? With regard to what matter is the verse speaking?,It is referring, for example, to two people who left their homes to go on a business trip. A thorn penetrated the body of one of them, and he was consequently unable to go with his colleague. He started blaspheming and cursing in frustration. After a period of time, he heard that the ship of the other person had sunk in the sea, and realized that the thorn had saved him from death. He then started thanking God and praising Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. Therefore, it is stated at the end of the verse: “Your anger is turned away, and You comfort me.”,And this statement is identical to that which Rabbi Elazar said: What is the meaning of that which is written: “Blessed be the Lord God, the God of Israel, Who does wondrous things alone; and blessed be His glorious name forever” (Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that even the one for whom the miracle was performed does not recognize the miracle that was performed for him.,Rabbi Ḥanina bar Pappa taught: What is the meaning of that which is written: “You measure [zerita] my going about [orḥi] and my lying down [riv’i], and are acquainted with all my ways” (Psalms 139:3)? This verse teaches that a person is not created from the entire drop of semen, but from its clear part. Zerita can mean to winnow, while orḥi and riv’i can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. The school of Rabbi Yishmael taught a parable: This matter is comparable to a person who winnows grain in the granary; he takes the food and leaves the waste.,This is in accordance with a statement of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written in one of King David’s psalms: “For You have girded me [vatazreni] with strength for battle” (II Samuel 22:40), without the letter alef in vatazreni; and it is written in another psalm: “Who girds me [hame’azreni] with strength” (Psalms 18:33), with an alef in hame’azreini. What is the difference between these two expressions? David said before the Holy One, Blessed be He: Master of the Universe, You selected me [zeiritani], i.e., You separated between the procreative part and the rest of the semen in order to create me, and You have girded me [zeraztani] with strength.,Rabbi Abbahu taught: What is the meaning of that which is written in Balaam’s blessing: “Who has counted the dust of Jacob, or numbered the stock [rova] of Israel” (Numbers 23:10)? The verse teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse [revi’iyyoteihem], anticipating the time when the drop from which the righteous person will be created will arrive.,And it was due to this matter that the eye of wicked Balaam went blind. He said: Should God, who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded as a divine punishment, as it is written: “The saying of the man whose eye is shut” (Numbers 24:3).,And this statement is the same as that which Rabbi Yoḥa said: What is the meaning of that which is written, with regard to Leah’s conceiving Issachar: “And he lay with her that night” (Genesis 30:16)? The verse teaches that the Holy One, Blessed be He, contributed to that act. The manner in which God contributed to this act is derived from another verse, as it is stated: “Issachar is a large-boned [garem] donkey” (Genesis 49:14). This teaches that God directed Jacob’s donkey toward Leah’s tent so that he would engage in intercourse with her, thereby causing [garam] Leah’s conceiving Issachar.,§ Rabbi Yitzḥak says that Rabbi Ami says: The sex of a fetus is determined at the moment of conception. If the woman emits seed first, she gives birth to a male, and if the man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” (Leviticus 12:2).,The Sages taught: At first, people would say that if the woman emits seed first she gives birth to a male, and if the man emits seed first, she gives birth to a female. But the Sages did not explain from which verse this matter is derived, until Rabbi Tzadok came and explained that it is derived from the following verse: “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” (Genesis 46:15). From the fact that the verse attributes the males to the females, as the males are called: The sons of Leah, and it attributes the females to the males,in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” (I Chronicles 8:40). Is it in a person’s power to have many sons and sons’ sons? Rather, because |
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| 146. Athanasius, Epistula Festalis Xxxix (Fragmentum In Collectione Canonum), 39 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, and biblical canon •canon, in tertullian’s works Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 26 |
| 147. Athanasius, Against The Pagans, '12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, on heracles Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 669 |
| 148. Nag Hammadi, The Gospel of Truth, 30.17-30.30 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, on baptism Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 34 |
149. Babylonian Talmud, Berachot, 10a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tertullian, temple, destruction of Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 136| 10a. כל פרשה שהיתה חביבה על דוד פתח בה באשרי וסיים בה באשרי פתח באשרי דכתיב (תהלים א, א) אשרי האיש וסיים באשרי דכתיב (תהלים ב, יב) אשרי כל חוסי בו:,הנהו בריוני דהוו בשבבותיה דר"מ והוו קא מצערו ליה טובא הוה קא בעי ר' מאיר רחמי עלויהו כי היכי דלימותו אמרה לי' ברוריא דביתהו מאי דעתך משום דכתיב (תהלים קד, לה) יתמו חטאים מי כתיב חוטאים חטאים כתיב,ועוד שפיל לסיפיה דקרא ורשעים עוד אינם כיון דיתמו חטאים ורשעים עוד אינם אלא בעי רחמי עלויהו דלהדרו בתשובה ורשעים עוד אינם,בעא רחמי עלויהו והדרו בתשובה:,אמר לה ההוא צדוקי לברוריא כתיב (ישעיהו נד, א) רני עקרה לא ילדה משום דלא ילדה רני,אמרה ליה שטיא שפיל לסיפיה דקרא דכתיב כי רבים בני שוממה מבני בעולה אמר ה',אלא מאי עקרה לא ילדה רני כנסת ישראל שדומה לאשה עקרה שלא ילדה בנים לגיהנם כותייכו:,א"ל ההוא צדוקי לר' אבהו כתיב (תהלים ג, א) מזמור לדוד בברחו מפני אבשלום בנו וכתיב (תהלים נז, א) לדוד מכתם בברחו מפני שאול במערה הי מעשה הוה ברישא מכדי מעשה שאול הוה ברישא לכתוב ברישא,אמר ליה אתון דלא דרשיתון סמוכין קשיא לכו אנן דדרשינן סמוכים לא קשיא לן,דא"ר יוחנן סמוכין מן התורה מנין שנא' (תהלים קיא, ח) סמוכים לעד לעולם עשוים באמת וישר,למה נסמכה פרשת אבשלום לפרשת גוג ומגוג שאם יאמר לך אדם כלום יש עבד שמורד ברבו אף אתה אמור לו כלום יש בן שמורד באביו אלא הוה הכא נמי הוה:,אמר ר' יוחנן משום רבי שמעון בן יוחי מאי דכתיב (משלי לא, כו) פיה פתחה בחכמה ותורת חסד על לשונה כנגד מי אמר שלמה מקרא זה לא אמרו אלא כנגד דוד אביו שדר בחמשה עולמים ואמר שירה,דר במעי אמו ואמר שירה שנאמר (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו,יצא לאויר העולם ונסתכל בכוכבים ומזלות ואמר שירה שנאמר (תהלים קג, כ) ברכו ה' מלאכיו גבורי כח עושי דברו לשמוע בקול דברו ברכו ה' כל צבאיו וגו',ינק משדי אמו ונסתכל בדדיה ואמר שירה שנאמר (תהלים קג, ב) ברכי נפשי את ה' ואל תשכחי כל גמוליו,מאי כל גמוליו אמר ר' אבהו שעשה לה דדים במקום בינה,טעמא מאי אמר (רבי) יהודה כדי שלא יסתכל במקום ערוה רב מתנא אמר כדי שלא יינק ממקום הטנופת,ראה במפלתן של רשעים ואמר שירה שנאמר (תהלים קד, לה) יתמו חטאים מן הארץ ורשעים עוד אינם ברכי נפשי את ה' הללויה,נסתכל ביום המיתה ואמר שירה שנאמר (תהלים קד, א) ברכי נפשי את ה' ה' אלהי גדלת מאד הוד והדר לבשת,מאי משמע דעל יום המיתה נאמר אמר רבה בר רב שילא מסיפא דעניינא דכתיב (תהלים קד, כט) תסתיר פניך יבהלון תוסף רוחם יגועון וגו',רב שימי בר עוקבא ואמרי לה מר עוקבא הוה שכיח קמיה דר' שמעון בן פזי והוה מסדר אגדתא קמיה דר' יהושע בן לוי אמר ליה מאי דכתיב (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו אמר ליה בא וראה שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם צר צורה על גבי הכותל ואינו יכול להטיל בה רוח ונשמה קרבים ובני מעים והקב"ה אינו כן צר צורה בתוך צורה ומטיל בה רוח ונשמה קרבים ובני מעים והיינו דאמרה חנה (שמואל א ב, ב) אין קדוש כה' כי אין בלתך ואין צור כאלהינו.,מאי אין צור כאלהינו אין צייר כאלהינו,מאי כי אין בלתך אמר ר' יהודה בר מנסיא אל תקרי כי אין בלתך אלא אין לבלותך שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם מעשה ידיו מבלין אותו והקב"ה מבלה מעשיו,א"ל אנא הכי קא אמינא לך הני חמשה ברכי נפשי כנגד מי אמרן דוד לא אמרן אלא כנגד הקב"ה וכנגד נשמה,מה הקב"ה מלא כל העולם אף נשמה מלאה את כל הגוף מה הקדוש ברוך הוא רואה ואינו נראה אף נשמה רואה ואינה נראית מה הקב"ה זן את כל העולם כלו אף נשמה זנה את כל הגוף מה הקב"ה טהור אף נשמה טהורה מה הקב"ה יושב בחדרי חדרים אף נשמה יושבת בחדרי חדרים יבא מי שיש בו חמשה דברים הללו וישבח למי שיש בו חמשה דברים הללו:,אמר רב המנונא מאי דכתיב (קהלת ח, א) מי כהחכם ומי יודע פשר דבר מי כהקדוש ברוך הוא שיודע לעשות פשרה בין שני צדיקים בין חזקיהו לישעיהו חזקיהו אמר ליתי ישעיהו גבאי דהכי אשכחן באליהו דאזל לגבי אחאב (שנאמר (מלכים א יח, ב) וילך אליהו להראות אל אחאב) ישעיהו אמר ליתי חזקיהו גבאי דהכי אשכחן ביהורם בן אחאב דאזל לגבי אלישע,מה עשה הקב"ה הביא יסורים על חזקיהו ואמר לו לישעיהו לך ובקר את החולה שנאמר (מלכים ב כ, א) בימים ההם חלה חזקיהו למות ויבא אליו ישעיהו בן אמוץ הנביא ויאמר אליו כה אמר ה' (צבאות) צו לביתך כי מת אתה ולא תחיה וגו' מאי כי מת אתה ולא תחיה מת אתה בעולם הזה ולא תחיה לעולם הבא,אמר ליה מאי כולי האי אמר ליה משום דלא עסקת בפריה ורביה א"ל משום דחזאי לי ברוח הקדש דנפקי מינאי בנין דלא מעלו,א"ל בהדי כבשי דרחמנא למה לך מאי דמפקדת איבעי לך למעבד ומה דניחא קמיה קודשא בריך הוא לעביד,אמר ליה השתא הב לי ברתך אפשר דגרמא זכותא דידי ודידך ונפקי מנאי בנין דמעלו א"ל כבר נגזרה עליך גזירה א"ל בן אמוץ כלה נבואתך וצא,כך מקובלני מבית אבי אבא אפי' חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים,אתמר נמי רבי יוחנן ורבי (אליעזר) דאמרי תרוייהו אפילו חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים שנא' (איוב יג, טו) הן יקטלני לו איחל | 10a. Every chapter that was dear to David, he began with “happy is” and concluded with “happy is.” He opened with “happy is,” as it is written: “Happy is the man who has not walked in the counsel of the wicked or stood in the way of sinners or sat in the dwelling place of the scornful” (Psalms 1:1). And he concluded with “happy,” as it is written at the end of the chapter: “Pay homage in purity, lest He be angry, and you perish on the way when His anger is kindled suddenly. Happy are those who take refuge in Him” (Psalms 2:12). We see that these two chapters actually constitute a single chapter.,With regard to the statement of Rabbi Yehuda, son of Rabbi Shimon ben Pazi, that David did not say Halleluya until he saw the downfall of the wicked, the Gemara relates: There were these hooligans in Rabbi Meir’s neighborhood who caused him a great deal of anguish. Rabbi Meir prayed for God to have mercy on them, that they should die. Rabbi Meir’s wife, Berurya, said to him: What is your thinking? On what basis do you pray for the death of these hooligans? Do you base yourself on the verse, as it is written: “Let sins cease from the land” (Psalms 104:35), which you interpret to mean that the world would be better if the wicked were destroyed? But is it written, let sinners cease?” Let sins cease, is written. One should pray for an end to their transgressions, not for the demise of the transgressors themselves.,Moreover, go to the end of the verse, where it says: “And the wicked will be no more.” If, as you suggest, transgressions shall cease refers to the demise of the evildoers, how is it possible that the wicked will be no more, i.e., that they will no longer be evil? Rather, pray for God to have mercy on them, that they should repent, as if they repent, then the wicked will be no more, as they will have repented.,Rabbi Meir saw that Berurya was correct and he prayed for God to have mercy on them, and they repented.,The Gemara relates an additional example of Berurya’s incisive insight: A certain heretic said to Berurya: It is written: “Sing, barren woman who has not given birth, open forth in song and cry, you did not travail, for more are the children of the desolate than the children of the married wife, said the Lord” (Isaiah 54:1). Because she has not given birth, she should sing and rejoice?,Berurya responded to this heretic’s mockery and said: Fool! Go to the end of the verse, where it is written: “For the children of the desolate shall be more numerous than the children of the married wife, said the Lord.”,Rather, what is the meaning of: “Sing, barren woman who has not given birth”? It means: Sing congregation of Israel, which is like a barren woman who did not give birth to children who are destined for Gehenna like you.,In explaining passages from Psalms, the Gemara relates another instance of a response to the question of a heretic: A certain heretic said to Rabbi Abbahu, it is written: “A Psalm of David, when he fled from his son, Absalom” (Psalms 3:1), and similarly it is said: “To the chief musician, al tashḥet, a mikhtam of David when fleeing from Saul into the cave” (Psalms 57:1). Which event was first? Since the event with Saul was first, it would have been appropriate to write it first.,Rabbi Abbahu said to him: For you, who do not employ the homiletic method of juxtaposition of verses, it is difficult. But for us, who employ the homiletic method of juxtaposition of verses, it is not difficult, as the Sages commonly homiletically infer laws and moral lessons from the juxtaposition of two verses.,Regarding the juxtaposition of verses, Rabbi Yoḥa said: From where in the Bible is it derived that one may draw homiletical inferences from the juxtaposition of verses? As it is said: “The works of His hands in truth and justice, all His commandments are sure. Adjoined forever and ever, made in truth and uprightness” (Psalms 111:7–8). Conclude from here that it is appropriate to draw inferences from the juxtaposition of God’s commandments. Accordingly, David’s fleeing from Absalom is situated where it is in order to juxtapose it to the next chapter, which mentions the war of Gog and Magog; the second chapter of Psalms opens: “Why are the nations in an uproar?”,Why was the chapter of Absalom juxtaposed with the chapter of Gog and Magog? They are juxtaposed so that if a person should say to you, expressing doubt with regard to the prophecy of the war of Gog and Magog “against the Lord and against His anointed”: Is there a slave who rebels against his master? Is there someone capable of rebelling against God? You too say to him: Is there a son who rebels against his father and severs the relationship with the one who brought him into the world and raised him? Yet, nevertheless, there was such a son, Absalom, and so too there can be a situation where people will seek to rebel against God.,Rabbi Yoḥa said explanations of other verses in the name of Rabbi Shimon ben Yoḥai: What is the meaning of that which is written: “She opens her mouth with wisdom, and the teaching of loving-kindness is on her tongue” (Proverbs 31:26)? The Sages explain that this chapter discusses the wisdom of Torah and those who engage in its study, so with reference to whom did Solomon say this verse? He said this verse about none other than his father, David, who was the clearest example of one who opens his mouth in wisdom, and who resided in five worlds or stages of life and his soul said a song of praise corresponding to each of them. Five times David said: “Bless the Lord, O my soul,” each corresponding to a different stage of life.,He resided in his mother’s womb, his first world, and said a song of praise of the pregcy, as it is stated: “of David. Bless the Lord, O my soul and all that is within me bless His holy name” (Psalms 103:1), in which he thanks God for creating all that is within his mother, i.e., her womb.,He emerged into the atmosphere of the world, his second world, looked upon the stars and constellations and said a song of praise of God for the entirety of creation, as it is stated: “Bless the Lord, His angels, mighty in strength, that fulfill His word, listening to the voice of His word. Bless the Lord, all His hosts, His servants, that do His will. Bless the Lord, all His works, in all places of His kingship, bless my soul, Lord” (Psalms 103:20–23). David saw the grandeur of all creation and recognized that they are mere servants, carrying out the will of their Creator (Ma’ayan HaBerakhot).,He nursed from his mother’s breast, his third world, and he looked upon her bosom and said a song of praise, as it is stated: “Bless the Lord, O my soul, and do not forget all His benefits [gemulav]” (Psalms 103:2). The etymological association is between gemulav and gemulei meḥalav, which means weaned from milk (Isaiah 28:9).,We still must understand, however, what is meant by all His benefits? What in particular is praiseworthy in what God provided, beyond merely providing for the infant? Rabbi Abbahu said: In contrast with most other animals, God placed her breasts near her heart, the place that is the source of understanding.,What is the reason that God did this? Rav Yehuda said: So that the nursing child would not look upon the place of his mother’s nakedness. Rav Mattana said: So that the child would not nurse from a place of uncleanliness.,He witnessed in both vision and reality the downfall of the wicked and he said a song of praise, as it is stated: “Let sinners cease from the earth, and let the wicked be no more. Bless the Lord, O my soul, Halleluya” (Psalms 104:35).,The fifth world was when David looked upon the day of death and said a song of praise, as it is stated: “Bless the Lord, O my soul. Lord my God, You are very great; You are clothed in glory and majesty” (Psalms 104:1); for even death is a time of transcendence for the righteous.,The connection between this final praise and the day of death is unclear. The Gemara asks: From where is it inferred that this verse was stated with regard to the day of death? Rabba bar Rav Sheila says: We can derive this from the verses at the end of the matter, where it is written: “You hide Your face, they vanish; You gather Your breath, they perish and return to the dust” (Psalms 104:29).,Other interpretations of this verse exist. The Gemara relates how Rav Shimi bar Ukva, and some say Mar Ukva, would regularly study before Rabbi Shimon ben Pazi, who was well versed in aggada and would arrange the aggada before Rabbi Yehoshua ben Levi. rOnce, Rabbi Shimon ben Pazi said to him: What is the meaning of that which is written: “Bless the Lord, my soul, and all that is within me bless His Holy name”? rRav Shimi bar Ukva said to Rabbi Shimon ben Pazi: Come and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood, as this verse praises the formation of man in his mother’s womb. The attribute of flesh and blood is such that he shapes a form on the wall for all to see, yet he cannot instill it with a spirit and soul, bowels and intestines. While the Holy One, Blessed be He, is not so, as God shapes one form within another form, a child in its mother’s womb, and instills it with spirit and soul, bowels and intestines. And this is the explanation of what Hannah said with regard to the birth of Samuel: “There is none holy like the Lord, for there is none like You, and there is no Rock like our God” (I Samuel 2:2).,What is the meaning of there is no rock [tzur] like our God? There is no artist [tzayyar] like our God.,The Gemara continues to interpret the rest of that verse homiletically: What is the meaning of “there is none like You”? Rabbi Yehuda ben Menasya said: Do not read the verse to mean “there is none like You [biltekha]”; rather, read it to mean “none can outlast You [levalotkha],” as the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood: The attribute of flesh and blood is such that his creations outlast him, but the Holy One, Blessed be He, outlasts His actions.,This did not satisfy Rav Shimi bar Ukva, who said to Rabbi Shimon ben Pazi: I meant to say to you as follows: Corresponding to whom did David say these five instance of “Bless the Lord, O my soul”? He answered him: He said them about none other than the Holy One, Blessed be He, and corresponding to the soul, as the verse refers to the relationship between man’s soul and God. The five instances of “Bless the Lord, O my soul” correspond to the five parallels between the soul in man’s body and God’s power in His world.,Just as the Holy One, Blessed be He, fills the entire world, so too the soul fills the entire body. rJust as the Holy One, Blessed be He, sees but is not seen, so too does the soul see, but is not seen. rJust as the Holy One, Blessed be He, sustains the entire world, so too the soul sustains the entire body. rJust as the Holy One, Blessed be He, is pure, so too is the soul pure. rJust as the Holy One, Blessed be He, resides in a chamber within a chamber, in His inner sanctum, so too the soul resides in a chamber within a chamber, in the innermost recesses of the body. rTherefore, that which has these five characteristics, the soul, should come and praise He Who has these five characteristics.,With regard to redemption and prayer, the Gemara tells the story of Hezekiah’s illness, his prayer to God, and subsequent recuperation. Rav Hamnuna said: What is the meaning of that which is written praising the Holy One, Blessed be He: “Who is like the wise man, and who knows the interpretation [pesher] of the matter” (Ecclesiastes 8:1)? This verse means: Who is like the Holy One, Blessed be He, Who knows how to effect compromise [peshara] between two righteous individuals, between Hezekiah, the king of Judea, and Isaiah the prophet. They disagreed over which of them should visit the other. Hezekiah said: Let Isaiah come to me, as that is what we find with regard to Elijah the prophet, who went to Ahab, the king of Israel, as it is stated: “And Elijah went to appear to Ahab” (I Kings 18:2). This proves that it is the prophet who must seek out the king. And Isaiah said: Let Hezekiah come to me, as that is what we find with regard to Yehoram ben Ahab, king of Israel, who went to Elisha the prophet, as it is stated: “So the king of Israel, Jehosaphat and the king of Edom went down to him” (II Kings 3:12).,What did the Holy One, Blessed be He, do to effect compromise between Hezekiah and Isaiah? He brought the suffering of illness upon Hezekiah and told Isaiah: Go and visit the sick. Isaiah did as God instructed, as it is stated: “In those days Hezekiah became deathly ill, and Isaiah ben Amoz the prophet came and said to him: Thus says the Lord of Hosts: Set your house in order, for you will die and you will not live” (Isaiah 38:1). This seems redundant; what is the meaning of you will die and you will not live? This repetition means: You will die in this world, and you will not live, you will have no share, in the World-to-Come.,Hezekiah said to him: What is all of this? For what transgression am I being punished? rIsaiah said to him: Because you did not marry and engage in procreation. rHezekiah apologized and said: I had no children because I envisaged through divine inspiration that the children that emerge from me will not be virtuous. Hezekiah meant that he had seen that his children were destined to be evil. In fact, his son Menashe sinned extensively, and he thought it preferable to have no children at all.,Isaiah said to him: Why do you involve yourself with the secrets of the Holy One, Blessed be He? That which you have been commanded, the mitzva of procreation, you are required to perform, and that which is acceptable in the eyes of the Holy One, Blessed be He, let Him perform, as He has so decided.,Hezekiah said to Isaiah: Now give me your daughter as my wife; perhaps my merit and your merit will cause virtuous children to emerge from me. rIsaiah said to him: The decree has already been decreed against you and this judgment cannot be changed. rHezekiah said to him: Son of Amoz, cease your prophecy and leave. As long as the prophet spoke as God’s emissary, Hezekiah was obligated to listen to him. He was not, however, obligated to accept Isaiah’s personal opinion that there was no possibility for mercy and healing.,Hezekiah continued: I have received a tradition from the house of my father’s father, from King David, the founding father of the dynasty of kings of Judea: Even if a sharp sword rests upon a person’s neck, he should not prevent himself from praying for mercy. One may still hold out hope that his prayers will be answered, as was David himself when he saw the Angel of Destruction, but nonetheless prayed for mercy and his prayers were answered.,With regard to the fact that one should not despair of God’s mercy, the Gemara cites that it was also said that Rabbi Yoḥa and Rabbi Eliezer both said: Even if a sharp sword is resting upon a person’s neck, he should not prevent himself from praying for mercy, as it is stated in the words of Job: “Though He slay me, I will trust in Him” (Job 13:15). Even though God is about to take his life, he still prays for God’s mercy. |
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| 150. Cyprian, Letters, 63.16.1, 67.6.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, diners reclining on couches •tertullian, on martyr feasts Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 322, 333 |
| 151. Cyprian, Exhortation To Martyrdom, 11, 9, 13, praef. 2-3, 8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 302 |
| 152. Anon., The Acts of Paul And Thecla, 29 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •on baptism (tertullian) Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 142 |
| 153. Lactantius, Divine Institutes, a b c d\n0 1.18.17 1.18.17 1 18\n1 1.18.15 1.18.15 1 18\n2 1.18.12 1.18.12 1 18\n3 1.18.4 1.18.4 1 18\n4 1.18.5 1.18.5 1 18\n5 1.18.2 1.18.2 1 18\n6 1.18.14 1.18.14 1 18\n7 '1.9.8 '1.9.8 '1 9\n8 1.18.13 1.18.13 1 18\n9 1.18.3 1.18.3 1 18\n10 1.18.6 1.18.6 1 18\n11 1.18.7 1.18.7 1 18\n12 '5.10.16 '5.10.16 '5 10\n13 '1.9 '1.9 '1 9\n14 1.18.9 1.18.9 1 18\n15 1.18.10 1.18.10 1 18\n16 '1.20.5 '1.20.5 '1 20\n17 '1.20.36 '1.20.36 '1 20\n18 1.18.16 1.18.16 1 18\n19 1.18.11 1.18.11 1 18\n20 1.18.8 1.18.8 1 18\n21 4.4.5 4.4.5 4 4\n22 4.1.8 4.1.8 4 1\n23 4.1.7 4.1.7 4 1\n24 4.1.6 4.1.6 4 1\n25 4.1.2 4.1.2 4 1\n26 4.1.3 4.1.3 4 1\n27 4.1.5 4.1.5 4 1\n28 4.1.4 4.1.4 4 1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 668 |
| 154. Origen, Exhortation To Martyrdom, 13, 4, 41-42, 46, 7, 28 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 199 |
| 155. Pseudo Clementine Literature, Homilies, a b c d\n0 '6.16 '6.16 '6 16 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, on heracles Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 668 |
156. Diogenes Laertius, Lives of The Philosophers, 9.87 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian of carthage, illusions •tertullian of carthage, sensory perception •tertullian of carthage, theories of vision •perception, tertullian Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 48 | 9.87. The ninth mode has to do with perpetuity, strangeness, or rarity. Thus earthquakes are no surprise to those among whom they constantly take place; nor is the sun, for it is seen every day. This ninth mode is put eighth by Favorinus and tenth by Sextus and Aenesidemus; moreover the tenth is put eighth by Sextus and ninth by Favorinus.The tenth mode rests on inter-relation, e.g. between light and heavy, strong and weak, greater and less, up and down. Thus that which is on the right is not so by nature, but is so understood in virtue of its position with respect to something else; for, if that change its position, the thing is no longer on the right. |
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| 157. Eusebius of Caesarea, Oration of Constantine, a b c d\n0 '7.4 '7.4 '7 4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, on heracles Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 669 |
158. Eusebius of Caesarea, Ecclesiastical History, 5.2.5, 6.2.6, 6.11.6, 6.14.9, 6.28, 10.3-10.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, on enemy love •tertullian, on martyrdom •martyr and martyrdom, x–xi, tertullian on •on flight in persecution (tertullian) •tertullian, on sensory experience Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 138, 193, 194; Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 159; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 155 | 5.2.5. A little further on they say: They humbled themselves under the mighty hand, by which they are now greatly exalted. They defended all, but accused none. They absolved all, but bound none. And they prayed for those who had inflicted cruelties upon them, even as Stephen, the perfect witness, 'Lord, lay not this sin to their charge.' But if he prayed for those who stoned him, how much more for the brethren! 6.2.6. But, as there was nothing else that he could do, and his zeal beyond his age would not suffer him to be quiet, he sent to his father an encouraging letter on martyrdom, in which he exhorted him, saying, Take heed not to change your mind on our account. This may be recorded as the first evidence of Origen's youthful wisdom and of his genuine love for piety. 6.11.6. He indicates that he sent this epistle by Clement, writing toward its close as follows:My honored brethren, I have sent this letter to you by Clement, the blessed presbyter, a man virtuous and approved, whom you yourselves also know and will recognize. Being here, in the providence and oversight of the Master, he has strengthened and built up the Church of the Lord. 6.14.9. For we know well those blessed fathers who have trodden the way before us, with whom we shall soon be; Pantaenus, the truly blessed man and master, and the holy Clement, my master and benefactor, and if there is any other like them, through whom I became acquainted with you, the best in everything, my master and brother. 6.28. The Roman emperor, Alexander, having finished his reign in thirteen years, was succeeded by Maximinus Caesar. On account of his hatred toward the household of Alexander, which contained many believers, he began a persecution, commanding that only the rulers of the churches should be put to death, as responsible for the Gospel teaching. Thereupon Origen composed his work On Martyrdom, and dedicated it to Ambrose and Protoctetus, a presbyter of the parish of Caesarea, because in the persecution there had come upon them both unusual hardships, in which it is reported that they were eminent in confession during the reign of Maximinus, which lasted but three years. Origen has noted this as the time of the persecution in the twenty-second book of his Commentaries on John, and in several epistles. |
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| 159. Origen, On First Principles, 4.3.9-4.3.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, scriptural interpretation, overview Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 300 |
| 160. Eusebius of Caesarea, Preparation For The Gospel, 3.8.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, de corona Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 101 |
| 161. Cyprian, Testimoniorum Libri Tres Adversus Judaeos (Ad Quirinum), 1.20, 3.6, 3.32, 3.120 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 163; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 61, 72, 121, 302 |
| 162. Cyprian, Letters, 3.3.3, 11.5.1, 27.3.2-27.3.3, 59.7.3, 63.16.1, 67.5.4, 67.6.2, 73.19.2, 74.9, 74.11.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, and biblical canon •canon, in tertullian’s works •tertullian, de oratione •tertullian, diners reclining on couches •tertullian, on martyr feasts Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 163; Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 322, 333; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 121 |
| 163. Cyprian, Letters, 63.16.1, 67.6.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, diners reclining on couches •tertullian, on martyr feasts Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 322, 333 |
| 164. Cyprian, Letters, 63.16.1, 67.6.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, diners reclining on couches •tertullian, on martyr feasts Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 322, 333 |
| 165. Cyprian, Letters To Jovian, 63.16.1, 67.6.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, diners reclining on couches •tertullian, on martyr feasts Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 322, 333 |
| 166. Cyprian, The Unity of The Catholic Church, 22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian, on dignatio Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 61 |
| 167. Eustathius of Antioch, De Engastrimytho Contra Origenem, 1.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, on martyrdom •martyr and martyrdom, x–xi, tertullian on Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 200 |
| 168. Paulinus of Nola, Carmina, 14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, on sensory experience Found in books: Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 159 |
| 169. Optatus of Mileve, Opera (De Schismate Donatistarum Adversus Parmenianum), 1.9.2, 2.7.1, 4.8.1, 5.6.1, 5.7.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, cyprian’s dependence on Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 194 |
| 170. John Chrysostom, De Lazaro (Homiliae 17), 3.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, on ethiopian eunuch Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 97 |
| 171. Paulinus of Nola, Letters, 13.10 (CSEL 29.1) (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, church father, hope of resurrection Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 172. Ambrose, Homilies On Luke, 9.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, on bethesda paralytic Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 135 |
| 173. Hilary of Poitiers, De Trinitate Libri Duodecim, 4.8 (4th cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, and biblical canon •canon, in tertullian’s works Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 121 |
| 174. Hilary of Poitiers, Commentary On Matthew, 5.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, de oratione Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 163 |
| 175. Augustine, The City of God, a b c d\n0 '6.7 '6.7 '6 7\n1 14.10 14.10 14 10\n2 14.9 14.9 14 9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 668 |
| 176. Augustine, Enarrationes In Psalmos, 72.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, on wilderness miracles Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 167 |
| 177. Augustine, On The Holy Trinity, 13.1.1.2, 13.1.2.5, 14.17.23, prologue (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 167, 182; Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 167 |
| 178. Augustine, On Christian Doctrine, 2.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, on baptism Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 34 |
| 179. Augustine, On Care To Be Had For The Dead, 173 (PL 38.939) (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, church father, hope of resurrection Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 180. Augustine, Contra Gaudentium Donatistarum Episcopum, 1.37.48 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, cyprian’s dependence on Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 194 |
| 181. Augustine, Sermons, 4.9, 57.1-57.2, 57.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, on wilderness miracles •tertullian, de oratione Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 163; Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 167 |
| 182. Augustine, Reply To Faustus, 12.30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, on wilderness miracles Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 167 |
| 183. Tyconius, Liber Regularum, 1.7, 1.12.2, 4.14.1-4.14.2, 4.15.2-4.15.3, 4.18 (4th cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, adversus marcionem •tertullian, scriptural interpretation, overview Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 300, 302 |
| 184. Tyconius, Expositio Apocalypseos, 1.1-1.2, 1.20, 2.51, 4.5, 10.1, 11.12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, adversus marcionem •tertullian, scriptural interpretation, overview Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 301, 302 |
| 185. Gregory of Nazianzus, Orations, a b c d\n0 '4.122 '4.122 '4 122\n1 '4.70 '4.70 '4 70 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 669 |
| 186. John Chrysostom, Homilies On John, 36.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, on bethesda paralytic Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 135 |
| 187. John Chrysostom, Homilies On Hebrews, 2.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, church father, hope of resurrection Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 188. Scriptores Historiae Augustae, Al. Sev., 23.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •mockery/irony/parody, by tertullian Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 213 |
| 189. Zeno of Verona, Tractatus, 2.26 (2.54).3, 1.3 (1.13).20 172, 1.46B (2.63).3 166 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 166 |
| 190. Augustine, Confessions, 7.1.1, 7.10.16, 7.17.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, and vision Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 9, 10 |
| 191. Basil of Caesarea, De Spiritu Sancto, 14.31 (4th cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, on red sea crossing Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 159 |
| 192. Augustine, Retractiones, 2.15.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, adversus marcionem Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 46 |
| 193. Basil of Caesarea, Letters, 28, 5, 302 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 194. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), 15.467 (4th cent. CE - 4th cent. CE) Tagged with subjects: •tertullian of carthage, vision Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 167, 182 |
| 195. Gregory of Nyssa, De Vita Mosis, 2.12, 2.14 (4th cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, on greco-roman culture versus christian faith Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 340 |
| 196. Basil of Caesarea, Letters, 28, 5, 302 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 197. Prudentius, On The Crown of Martyrdom, 10.212-10.215, 10.239-10.240, 10.281-10.285 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, on heracles Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 669 |
| 198. Prudentius, Apotheosis, '458 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, on heracles Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 669 |
| 199. Prudentius, Contra Symmachum, a b c d\n0 '1.116 '1.116 '1 116 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, on heracles Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 669 |
| 200. Epiphanius, Panarion, 30.22.4, 42.11.6, 78.14.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, against marcion •tertullian, on enemy love Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 138; McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 241 |
| 201. Ambrose, On The Mysteries, 8.48 (4th cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, on wilderness miracles Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 167 |
| 202. Ambrose, On The Sacraments, 5.1.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, on wilderness miracles Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 167 |
| 203. Ambrose, Letters, a b c d\n0 16 (76).3 16 (76).3 16 (76) 3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •tertullian, on ascension Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 61 |
| 204. Prudentius, Hamartigenia, 402-405, 401 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 668 |
| 205. Ennodius Magnus Felix, Carmina, 2.69-2.70, 2.72 (5th cent. CE - 6th cent. CE) Tagged with subjects: •tertullian, on ethiopian eunuch Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 96 |
| 206. Theodosius Ii Emperor of Rome, Theodosian Code, 16.5, 16.6.50 (5th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, de praescriptione haereticorum Found in books: Rupke, Religious Deviance in the Roman World Superstition or Individuality? (2016) 101 |
| 207. Jerome, On Illustrious Men, 53 (5th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian of carthage, vision Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45 |
| 208. Jerome, Letters, 39.5.2, 120.8.2, 39 (CSEL 54) (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 136; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 209. Theodoret of Cyrrhus, Pg, 8.15-8.18 (5th cent. CE - 5th cent. CE) Tagged with subjects: •tertullian, on heracles Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 669 |
| 210. Jerome, Letters, 39.5.2, 120.8.2, 134.2, 39 (CSEL 54) (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 136; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 46 |
| 211. Jerome, Letters, 39.5.2, 120.8.2, 39 (CSEL 54) (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 136; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 212. Arator, Historia Apostolica, 1.21-1.42, 1.672-1.707, 1.741-1.745, 1.754-1.800, 1.966-1.1006, 2.40-2.95 (6th cent. CE - 6th cent. CE) Tagged with subjects: •tertullian, on ascension •tertullian, on ethiopian eunuch •tertullian, on blood and water from christs side •tertullian, on bethesda paralytic •tertullian, on christians as pisciculi •tertullian, defends emphasis on water in de bapt. •tertullian, on red sea crossing •tertullian, on wilderness miracles Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 33, 61, 96, 97, 135, 157, 158, 159, 166, 167, 172, 175 |
| 213. Augustine, Letters, 172.2 (7th cent. CE - 7th cent. CE) Tagged with subjects: •tertullian, adversus marcionem Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 46 |
| 214. Papyri, P.Oxy., 17.2079 Tagged with subjects: •tertullian, de corona Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 101 |
| 215. Pontius Diaconus, Vita Caecilii Cypriani, 11.5 Tagged with subjects: •tertullian, de fuga in persecutione Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 72 |
| 216. Cyprian, Dom. Orat., 28, 31, 7 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 163 |
| 217. Gregory of Nyssa, In Laudem Basilii Fratris, 808-809 m Tagged with subjects: •tertullian, on greco-roman culture versus christian faith Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 340 |
| 219. Ad Uxorem, Ad Uxorem, 2.5, 2.8 Tagged with subjects: •tertullian, on marriage •tertullian, on sensory experience Found in books: Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 142 |
| 220. Pseudo-Tertullian, To His Wife, 1.3.4, 1.4.4, 2.2.1, 2.2.3-2.2.4, 2.3.1, 2.5.2, 2.6.1-2.6.2 Tagged with subjects: •nan Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 237; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 155; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 111, 112, 113 |
| 222. Homeric Hymns, Odyssey, 77.15, 88.3 Tagged with subjects: •tertullian, on red sea crossing •tertullian, on blood and water from christs side Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 166, 172, 175 |
| 223. Hippolytus, Hippolytus, 13.48.20/22, 14.53.8/10 Tagged with subjects: •nan Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 97 |
| 224. Gobarap. Phot. Bibl. Cod., Gobarap. Phot. Bibl. Cod., 64 Tagged with subjects: •tertullian, on red sea crossing Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 159 |
| 226. Isodad of Merv, Commentary On Leviticus, 2.1 Tagged with subjects: •tertullian, on ethiopian eunuch Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 97 |
| 227. Epigraphy, Theb. Ostr., 18.1 Tagged with subjects: •tertullian, de praescriptione haereticorum Found in books: Rupke, Religious Deviance in the Roman World Superstition or Individuality? (2016) 101 |
| 229. Epigraphy, Ig Ii, 7.2712 Tagged with subjects: •tertullian, on social status of musicians •tertullian, on taverns Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 176, 237 |
| 230. Epicurus, Letter To Herodotus, a b c d\n0 §46.1 §46.1 §46 1\n1 §49 §49 §49 None\n2 §40-42 §40 §40 None Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 51 |
| 231. Egeria (Eucheria), Itinerarium, 24-25 Tagged with subjects: •nan Found in books: Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 159 |
| 233. Evagrius Ponticus, Antirrhetikos, 4.1-4.11 Tagged with subjects: •tertullian, on justin martyr •tertullian, on baptism Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 34, 50 |
| 235. Romanos The Melodist, On Mary At The Cross, 19.8.1 Tagged with subjects: •tertullian, textual community, concept of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 2 |
| 238. Cyprian, De Aleatoribus, 2 Tagged with subjects: •tertullian, and biblical canon •canon, in tertullian’s works Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 26 |
| 239. John Chrysstom, Homilia Post Terra Motum (Pg, 50.715.21-2) Tagged with subjects: •tertullian, on taverns Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 237 |
| 240. Anon., Pesiqta De Rav Kahana, 20.2, 20.5 Tagged with subjects: •tertullian, temple, destruction of Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 133, 136 |
| 241. Paulinus of Nola, Epithalamium Carmen, 31.43, 31.551 ff Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 242. John Chrysostom, Pseudo‐Augustine, De Consolatione Mortuorum, 2.5 (PL 40.1166), 1.5 (PL 40.1160-1) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 244. Ps.-Athanasius, Homilia In Passionem Et Crucem Domini, 7 Tagged with subjects: •tertullian, on bethesda paralytic Found in books: Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 135 |
| 245. Ambrose, On The Death of His Brother (Csel 73, Pp.207–325), 1.70-1.71, 2.11 Tagged with subjects: •tertullian, church father, hope of resurrection Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 247. Jovianus, Adversus Jovinianum Libri Ii, a b c d\n0 '1.49 '1.49 '1 49 Tagged with subjects: •tertullian, on seneca Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 198 |
| 249. Firmicus Maternus, Matheseos, a b c d\n0 '12.2 '12.2 '12 2 Tagged with subjects: •tertullian, on heracles Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 669 |
| 250. Eznik of Kolb, On God, 407 Tagged with subjects: •tertullian, against marcion •tertullian, de ieiunio contra psychicos Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 165 |
| 252. Anon., Epigrams, 42.5-6 p (8.5-6 gp) Tagged with subjects: •tertullian, de corona Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 101 |
| 253. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 1.5, 4.1-4.2, 14.1, 15.4 Tagged with subjects: •tertullian, on dignatio •on the soul (tertullian) Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 130; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 60 |
