1. Hebrew Bible, Deuteronomy, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Niehoff (2011) 28| 4.2. "וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃", 4.2. "לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃", | 4.2. "Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you.", |
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2. Hebrew Bible, Exodus, 23.19, 34.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •text criticism Found in books: Altmann (2019) 14| 23.19. "רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃", 34.26. "רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃", | 23.19. "The choicest first-fruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.", 34.26. "The choicest first-fruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.’", |
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3. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Niehoff (2011) 122| 17.6. "וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃", | 17.6. "And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.", |
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4. Hebrew Bible, Leviticus, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Altmann (2019) 14| 11.15. "אֵת כָּל־עֹרֵב לְמִינוֹ׃", | 11.15. "every raven after its kinds;", |
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5. Homer, Iliad, 21.17, 21.67-21.70, 24.130-24.132 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •text criticism •text criticism, modern Found in books: Niehoff (2011) 45, 128 | 21.17. / even so before Achilles was the sounding stream of deep-eddying Xanthus filled confusedly with chariots and with men.But the Zeus-begotten left there his spear upon the bank, leaning against the tamarisk bushes, and himself leapt in like a god with naught but his sword; and grim was the work he purposed in his heart, and turning him this way 21.67. / eager to touch his knees, and exceeding fain of heart was he to escape from evil death and black fate. Then goodly Achilles lifted on high his long spear, eager to smite him, but Lycaon stooped and ran thereunder, and clasped his knees; and the spear passed over his back and was stayed in the ground, 21.68. / eager to touch his knees, and exceeding fain of heart was he to escape from evil death and black fate. Then goodly Achilles lifted on high his long spear, eager to smite him, but Lycaon stooped and ran thereunder, and clasped his knees; and the spear passed over his back and was stayed in the ground, 21.69. / eager to touch his knees, and exceeding fain of heart was he to escape from evil death and black fate. Then goodly Achilles lifted on high his long spear, eager to smite him, but Lycaon stooped and ran thereunder, and clasped his knees; and the spear passed over his back and was stayed in the ground, 21.70. / albeit fain to glut itself with the flesh of man. Then Lycaon besought him, with the one hand clasping his knees while with the other he held the sharp spear, and would not let it go; and he spake and addressed him with winged words:I beseech thee by thy knees, Achilles, and do thou respect me and have pity; in thine eyes, O thou 24.130. / neither of the couch? Good were it for thee even to have dalliance in a woman's embrace. For, I tell thee, thou shalt not thyself be long in life, but even now doth death stand hard by thee and mighty fate. But hearken thou forthwith unto me, for I am a messenger unto thee from Zeus. He declareth that that the gods are angered with thee, 24.131. / neither of the couch? Good were it for thee even to have dalliance in a woman's embrace. For, I tell thee, thou shalt not thyself be long in life, but even now doth death stand hard by thee and mighty fate. But hearken thou forthwith unto me, for I am a messenger unto thee from Zeus. He declareth that that the gods are angered with thee, 24.132. / neither of the couch? Good were it for thee even to have dalliance in a woman's embrace. For, I tell thee, thou shalt not thyself be long in life, but even now doth death stand hard by thee and mighty fate. But hearken thou forthwith unto me, for I am a messenger unto thee from Zeus. He declareth that that the gods are angered with thee, |
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| 6. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •text criticism Found in books: Niehoff (2011) 65 |
7. Philo of Alexandria, On The Confusion of Tongues, 10, 13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Niehoff (2011) 90 | 13. For if a man has learnt many dialects, he immediately is looked upon with consideration and respect by those who are also acquainted with them, as being already a friendly person, and contributing no small introduction and means of friendship by reason of his familiarity with words which they too understand; which familiarity very commonly imparts a feeling of security, that one is not likely to suffer any great evil at the hands of such a man. Why, then, did God remove sameness of language from among men as a cause of evils, when it seems it should rather have been established as a most useful thing? V. |
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8. Philo of Alexandria, On The Creation of The World, 170-177, 79-88, 77 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Niehoff (2011) 180 | 77. And some one may inquire the cause why it was that man was the last work in the creation of the world. For the Creator and Father created him after every thing else as the sacred scriptures inform us. Accordingly, they who have gone most deeply into the laws, and who to the best of their power have investigated everything that is contained in them with all diligence, say that God, when he had given to man to partake of kindred with himself, grudged him neither reason, which is the most excellent of all gifts, nor anything else that is good; but before his creation, provided for him every thing in the world, as for the animal most resembling himself, and dearest to him, being desirous that when he was born, he should be in want of nothing requisite for living, and for living well; the first of which objects is provided for by the abundance of supplies which are furnished to him for his enjoyment, and the other by his power of contemplation of the heavenly bodies, by which the mind is smitten so as to conceive a love and desire for knowledge on those subjects; owing to which desire, philosophy has sprung up, by which, man, though mortal, is made immortal. |
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9. Philo of Alexandria, On The Life of Moses, 2.4, 2.15-2.17, 2.28-2.40 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •text criticism Found in books: Niehoff (2011) 36, 37 | 2.4. It becomes a king to command what ought to be done, and to forbid what ought not to be done; but the commanding what ought to be done, and the prohibition of what ought not to be done, belongs especially to the law, so that the king is at once a living law, and the law is a just king. 2.15. At all events, though the nation of the Hebrews experienced so many changes both in the direction of prosperity and of the opposite destiny, no one, no not even the very smallest and most unimportant of all his commandments was changed, since every one, as it seems, honoured their venerable and godlike character; 2.16. and what neither famine, nor pestilence, nor war, nor sovereign, nor tyrant, nor the rise of any passions or evil feelings against either soul or body, nor any other evil, whether inflicted by God or deriving its rise from men, ever dissolved, can surely never be looked upon by us in any other light than as objects of all admiration, and beyond all powers of description in respect of their excellence. 2.17. But this is not so entirely wonderful, although it may fairly by itself be considered a thing of great intrinsic importance, that his laws were kept securely and immutably from all time; but this is more wonderful by far, as it seems, that not only the Jews, but that also almost every other nation, and especially those who make the greatest account of virtue, have dedicated themselves to embrace and honour them, for they have received this especial honour above all other codes of laws, which is not given to any other code. 2.28. And since this undertaking was an important one, tending to the general advantage, not only of private persons, but also of rulers, of whom the number was not great, it was entrusted to kings and to the most illustrious of all kings. 2.29. Ptolemy, surnamed Philadelphus, was the third in succession after Alexander, the monarch who subdued Egypt; and he was, in all virtues which can be displayed in government, the most excellent sovereign, not only of all those of his time, but of all that ever lived; so that even now, after the lapse of so many generations, his fame is still celebrated, as having left many instances and monuments of his magimity in the cities and districts of his kingdom, so that even now it is come to be a sort of proverbial expression to call excessive magnificence, and zeal, for honour and splendour in preparation, Philadelphian, from his name; 2.30. and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. 2.31. He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.32. And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. 2.33. And when they arrived at the king's court they were hospitably received by the king; and while they feasted, they in return feasted their entertainer with witty and virtuous conversation; for he made experiment of the wisdom of each individual among them, putting to them a succession of new and extraordinary questions; and they, since the time did not allow of their being prolix in their answers, replied with great propriety and fidelity as if they were delivering apophthegms which they had already prepared. 2.34. So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. 2.35. The island of Pharos lies in front of Alexandria, the neck of which runs out like a sort of tongue towards the city, being surrounded with water of no great depth, but chiefly with shoals and shallow water, so that the great noise and roaring from the beating of the waves is kept at a considerable distance, and so mitigated. 2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. |
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| 10. Philo of Alexandria, Allegorical Interpretation, 1.17-1.20, 1.69, 2.1-2.10 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •text criticism Found in books: Niehoff (2011) 155, 163 |
11. Philo of Alexandria, That God Is Unchangeable, 140, 142, 141 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Niehoff (2011) 114 | 141. Now to some persons this expression will seem to have been incorrectly used, and that the consistency with the context, and the truth of the fact will require that we should read rather that, "All flesh had corrupted its (auteµs) way upon the earth." For it does not agree with the feminine noun "flesh" (teµ sarki), if we subjoin a masculine case, the word autou in connection with it. |
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12. Diogenes Laertius, Lives of The Philosophers, 3.65 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •text criticism Found in books: Niehoff (2011) 33 | 3.65. The right interpretation of his dialogues includes three things: first, the meaning of every statement must be explained; next, its purpose, whether it is made for a primary reason or by way of illustration, and whether to establish his own doctrines or to refute his interlocutor; in the third place it remains to examine its truth.And since certain critical marks are affixed to his works let us now say a word about these. The cross × is taken to indicate peculiar expressions and figures of speech, and generally any idiom of Platonic usage; the diple ( ) calls attention to doctrines and opinions characteristic of Plato; |
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| 13. Porphyry, The Homeric Questions On The Iliad, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Niehoff (2011) 113 |
14. Anon., Letter of Aristeas, 30-32, 310 Tagged with subjects: •nan Found in books: Niehoff (2011) 34 | 310. After the books had been read, the priests and the elders of the translators and the Jewish community and the leaders of the people stood up and said, that since so excellent and sacred and accurate a translation had been made, it was only right that it should remain as it was and no |
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| 15. Aristobulus, Ap. Euseb. Praep. Evang., 8.10.12, 13.12 Tagged with subjects: •text criticism Found in books: Niehoff (2011) 62, 112 |
| 16. Palaephatus, Prologue (Ed. Festa 1902), None Tagged with subjects: •text criticism Found in books: Niehoff (2011) 65 |
