1. Hebrew Bible, Deuteronomy, 4.40, 5.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •thomas theorem •sherman, thomas p. Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 20; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 143| 5.1. "וַיִּקְרָא מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֵיכֶם הַיּוֹם וּלְמַדְתֶּם אֹתָם וּשְׁמַרְתֶּם לַעֲשֹׂתָם׃", 5.1. "וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מצותו [מִצְוֺתָי׃]", | 4.40. "And thou shalt keep His statutes, and His commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the land, which the LORD thy God giveth thee, for ever.", 5.1. "And Moses called unto all Israel, and said unto them: Hear, O Israel, the statutes and the ordices which I speak in your ears this day, that ye may learn them, and observe to do them.", |
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2. Hebrew Bible, Genesis, 12.1-12.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 35| 12.1. "וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃", 12.1. "וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃", 12.2. "וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃", 12.2. "וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃", 12.3. "וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃", | 12.1. "Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.", 12.2. "And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing.", 12.3. "And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’", |
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3. Hebrew Bible, Leviticus, 18.6-18.23, 20.10-20.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 38| 18.6. "אִישׁ אִישׁ אֶל־כָּל־שְׁאֵר בְּשָׂרוֹ לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה אֲנִי יְהוָה׃", 18.7. "עֶרְוַת אָבִיךָ וְעֶרְוַת אִמְּךָ לֹא תְגַלֵּה אִמְּךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃", 18.8. "עֶרְוַת אֵשֶׁת־אָבִיךָ לֹא תְגַלֵּה עֶרְוַת אָבִיךָ הִוא׃", 18.9. "עֶרְוַת אֲחוֹתְךָ בַת־אָבִיךָ אוֹ בַת־אִמֶּךָ מוֹלֶדֶת בַּיִת אוֹ מוֹלֶדֶת חוּץ לֹא תְגַלֶּה עֶרְוָתָן׃", 18.11. "עֶרְוַת בַּת־אֵשֶׁת אָבִיךָ מוֹלֶדֶת אָבִיךָ אֲחוֹתְךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃", 18.12. "עֶרְוַת אֲחוֹת־אָבִיךָ לֹא תְגַלֵּה שְׁאֵר אָבִיךָ הִוא׃", 18.13. "עֶרְוַת אֲחוֹת־אִמְּךָ לֹא תְגַלֵּה כִּי־שְׁאֵר אִמְּךָ הִוא׃", 18.14. "עֶרְוַת אֲחִי־אָבִיךָ לֹא תְגַלֵּה אֶל־אִשְׁתּוֹ לֹא תִקְרָב דֹּדָתְךָ הִוא׃", 18.15. "עֶרְוַת כַּלָּתְךָ לֹא תְגַלֵּה אֵשֶׁת בִּנְךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃", 18.16. "עֶרְוַת אֵשֶׁת־אָחִיךָ לֹא תְגַלֵּה עֶרְוַת אָחִיךָ הִוא׃", 18.17. "עֶרְוַת אִשָּׁה וּבִתָּהּ לֹא תְגַלֵּה אֶת־בַּת־בְּנָהּ וְאֶת־בַּת־בִּתָּהּ לֹא תִקַּח לְגַלּוֹת עֶרְוָתָהּ שַׁאֲרָה הֵנָּה זִמָּה הִוא", 18.18. "וְאִשָּׁה אֶל־אֲחֹתָהּ לֹא תִקָּח לִצְרֹר לְגַלּוֹת עֶרְוָתָהּ עָלֶיהָ בְּחַיֶּיהָ׃", 18.19. "וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃", 18.21. "וּמִזַּרְעֲךָ לֹא־תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ וְלֹא תְחַלֵּל אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃", 18.22. "וְאֶת־זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה הִוא׃", 18.23. "וּבְכָל־בְּהֵמָה לֹא־תִתֵּן שְׁכָבְתְּךָ לְטָמְאָה־בָהּ וְאִשָּׁה לֹא־תַעֲמֹד לִפְנֵי בְהֵמָה לְרִבְעָהּ תֶּבֶל הוּא׃", 20.11. "וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־אֵשֶׁת אָבִיו עֶרְוַת אָבִיו גִּלָּה מוֹת־יוּמְתוּ שְׁנֵיהֶם דְּמֵיהֶם בָּם׃", 20.12. "וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־כַּלָּתוֹ מוֹת יוּמְתוּ שְׁנֵיהֶם תֶּבֶל עָשׂוּ דְּמֵיהֶם בָּם׃", 20.13. "וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־זָכָר מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה עָשׂוּ שְׁנֵיהֶם מוֹת יוּמָתוּ דְּמֵיהֶם בָּם׃", 20.14. "וְאִישׁ אֲשֶׁר יִקַּח אֶת־אִשָּׁה וְאֶת־אִמָּהּ זִמָּה הִוא בָּאֵשׁ יִשְׂרְפוּ אֹתוֹ וְאֶתְהֶן וְלֹא־תִהְיֶה זִמָּה בְּתוֹכְכֶם׃", 20.15. "וְאִישׁ אֲשֶׁר יִתֵּן שְׁכָבְתּוֹ בִּבְהֵמָה מוֹת יוּמָת וְאֶת־הַבְּהֵמָה תַּהֲרֹגוּ׃", 20.16. "וְאִשָּׁה אֲשֶׁר תִּקְרַב אֶל־כָּל־בְּהֵמָה לְרִבְעָה אֹתָהּ וְהָרַגְתָּ אֶת־הָאִשָּׁה וְאֶת־הַבְּהֵמָה מוֹת יוּמָתוּ דְּמֵיהֶם בָּם׃", 20.17. "וְאִישׁ אֲשֶׁר־יִקַּח אֶת־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְרָאָה אֶת־עֶרְוָתָהּ וְהִיא־תִרְאֶה אֶת־עֶרְוָתוֹ חֶסֶד הוּא וְנִכְרְתוּ לְעֵינֵי בְּנֵי עַמָּם עֶרְוַת אֲחֹתוֹ גִּלָּה עֲוֺנוֹ יִשָּׂא׃", 20.18. "וְאִישׁ אֲשֶׁר־יִשְׁכַּב אֶת־אִשָּׁה דָּוָה וְגִלָּה אֶת־עֶרְוָתָהּ אֶת־מְקֹרָהּ הֶעֱרָה וְהִיא גִּלְּתָה אֶת־מְקוֹר דָּמֶיהָ וְנִכְרְתוּ שְׁנֵיהֶם מִקֶּרֶב עַמָּם׃", 20.19. "וְעֶרְוַת אֲחוֹת אִמְּךָ וַאֲחוֹת אָבִיךָ לֹא תְגַלֵּה כִּי אֶת־שְׁאֵרוֹ הֶעֱרָה עֲוֺנָם יִשָּׂאוּ׃", 20.21. "וְאִישׁ אֲשֶׁר יִקַּח אֶת־אֵשֶׁת אָחִיו נִדָּה הִוא עֶרְוַת אָחִיו גִּלָּה עֲרִירִים יִהְיוּ׃", | 18.6. "None of you shall approach to any that is near of kin to him, to uncover their nakedness. I am the LORD.", 18.7. "The nakedness of thy father, and the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness.", 18.8. "The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness.", 18.9. "The nakedness of thy sister, the daughter of thy father, or the daughter of thy mother, whether born at home, or born abroad, even their nakedness thou shalt not uncover. .", 18.10. "The nakedness of thy son’s daughter, or of thy daughter’s daughter, even their nakedness thou shalt not uncover; for theirs is thine own nakedness.", 18.11. "The nakedness of thy father’s wife’s daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness.", 18.12. "Thou shalt not uncover the nakedness of thy father’s sister: she is thy father’s near kinswoman.", 18.13. "Thou shalt not uncover the nakedness of thy mother’s sister; for she is thy mother’s near kinswoman.", 18.14. "Thou shalt not uncover the nakedness of thy fathers brother, thou shalt not approach to his wife: she is thine aunt.", 18.15. "Thou shalt not uncover the nakedness of thy daughter-in-law: she is thy son’wife; thou shalt not uncover her nakedness.", 18.16. "Thou shalt not uncover the nakedness of thy brother’s wife: it is thy brother’s nakedness.", 18.17. "Thou shalt not uncover the nakedness of a woman and her daughter; thou shalt not take her son’s daughter, or her daughter’s daughter, to uncover her nakedness: they are near kinswomen; it is lewdness.", 18.18. "And thou shalt not take a woman to her sister, to be a rival to her, to uncover her nakedness, beside the other in her lifetime.", 18.19. "And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness.", 18.20. "And thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her.", 18.21. "And thou shalt not give any of thy seed to set them apart to Molech, neither shalt thou profane the name of thy God: I am the LORD.", 18.22. "Thou shalt not lie with mankind, as with womankind; it is abomination.", 18.23. "And thou shalt not lie with any beast to defile thyself therewith; neither shall any woman stand before a beast, to lie down thereto; it is perversion.", 20.10. "And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, both the adulterer and the adulteress shall surely be put to death.", 20.11. "And the man that lieth with his father’s wife—he hath uncovered his father’s nakedness—both of them shall surely be put to death; their blood shall be upon them.", 20.12. "And if a man lie with his daughter-in-law, both of them shall surely be put to death; they have wrought corruption; their blood shall be upon them.", 20.13. "And if a man lie with mankind, as with womankind, both of them have committed abomination: they shall surely be put to death; their blood shall be upon them.", 20.14. "And if a man take with his wife also her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you.", 20.15. "And if a man lie with a beast, he shall surely be put to death; and ye shall slay the beast.", 20.16. "And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them.", 20.17. "And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity.", 20.18. "And if a man shall lie with a woman having her sickness, and shall uncover her nakedness—he hath made naked her fountain, and she hath uncovered the fountain of her blood—both of them shall be cut off from among their people.", 20.19. "And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister; for he hath made naked his near kin; they shall bear their iniquity.", 20.20. "And if a man shall lie with his uncle’s wife—he hath uncovered his uncle’s nakedness—they shall bear their sin; they shall die childless.", 20.21. "And if a man shall take his brother’s wife, it is impurity: he hath uncovered his brother’s nakedness; they shall be childless.", |
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4. Hebrew Bible, Micah, 2.12-2.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 141| 2.12. "אָסֹף אֶאֱסֹף יַעֲקֹב כֻּלָּךְ קַבֵּץ אֲקַבֵּץ שְׁאֵרִית יִשְׂרָאֵל יַחַד אֲשִׂימֶנּוּ כְּצֹאן בָּצְרָה כְּעֵדֶר בְּתוֹךְ הַדָּבְרוֹ תְּהִימֶנָה מֵאָדָם׃", 2.13. "עָלָה הַפֹּרֵץ לִפְנֵיהֶם פָּרְצוּ וַיַּעֲבֹרוּ שַׁעַר וַיֵּצְאוּ בוֹ וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וַיהוָה בְּרֹאשָׁם׃", | 2.12. "I will surely assemble, O Jacob, all of thee; I will surely gather the remt of Israel; I will render them all as sheep in a fold; As a flock in the midst of their pasture; They shall make great noise by reason of the multitude of men.", 2.13. "The breaker is gone up before them; They have broken forth and passed on, By the gate, and are gone out thereat; And their king is passed on before them, And the LORD at the head of them.", |
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| 5. Hebrew Bible, Numbers, 35.55 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •therapeutic trust, thomas, doubt of •thomas theorem Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 29; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 105 |
6. Hebrew Bible, Proverbs, 2.5, 13.24, 23.13-23.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •brooks, thomas •infancy gospel of thomas, corporal punishment •infancy gospel of thomas, literacy Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 37; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 342| 2.5. "אָז תָּבִין יִרְאַת יְהוָה וְדַעַת אֱלֹהִים תִּמְצָא׃", 13.24. "חוֹשֵׂךְ שִׁבְטוֹ שׂוֹנֵא בְנוֹ וְאֹהֲבוֹ שִׁחֲרוֹ מוּסָר׃", 23.13. "אַל־תִּמְנַע מִנַּעַר מוּסָר כִּי־תַכֶּנּוּ בַשֵּׁבֶט לֹא יָמוּת׃", 23.14. "אַתָּה בַּשֵּׁבֶט תַּכֶּנּוּ וְנַפְשׁוֹ מִשְּׁאוֹל תַּצִּיל׃", | 2.5. "Then shalt thou understand the fear of the LORD, And find the knowledge of God.", 13.24. "He that spareth his rod hateth his son; But he that loveth him chasteneth him betimes.", 23.13. "Withhold not correction from the child; For though thou beat him with the rod, he will not die.", 23.14. "Thou beatest him with the rod, And wilt deliver his soul from the nether-world.", |
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7. Hebrew Bible, Judges, 4.17-4.24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •thomas theorem Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 35| 4.17. "וְסִיסְרָא נָס בְּרַגְלָיו אֶל־אֹהֶל יָעֵל אֵשֶּׁת חֶבֶר הַקֵּינִי כִּי שָׁלוֹם בֵּין יָבִין מֶלֶךְ־חָצוֹר וּבֵין בֵּית חֶבֶר הַקֵּינִי׃", 4.18. "וַתֵּצֵא יָעֵל לִקְרַאת סִיסְרָא וַתֹּאמֶר אֵלָיו סוּרָה אֲדֹנִי סוּרָה אֵלַי אַל־תִּירָא וַיָּסַר אֵלֶיהָ הָאֹהֱלָה וַתְּכַסֵּהוּ בַּשְּׂמִיכָה׃", 4.19. "וַיֹּאמֶר אֵלֶיהָ הַשְׁקִינִי־נָא מְעַט־מַיִם כִּי צָמֵאתִי וַתִּפְתַּח אֶת־נֹאוד הֶחָלָב וַתַּשְׁקֵהוּ וַתְּכַסֵּהוּ׃", 4.21. "וַתִּקַּח יָעֵל אֵשֶׁת־חֶבֶר אֶת־יְתַד הָאֹהֶל וַתָּשֶׂם אֶת־הַמַּקֶּבֶת בְּיָדָהּ וַתָּבוֹא אֵלָיו בַּלָּאט וַתִּתְקַע אֶת־הַיָּתֵד בְּרַקָּתוֹ וַתִּצְנַח בָּאָרֶץ וְהוּא־נִרְדָּם וַיָּעַף וַיָּמֹת׃", 4.22. "וְהִנֵּה בָרָק רֹדֵף אֶת־סִיסְרָא וַתֵּצֵא יָעֵל לִקְרָאתוֹ וַתֹּאמֶר לוֹ לֵךְ וְאַרְאֶךָּ אֶת־הָאִישׁ אֲשֶׁר־אַתָּה מְבַקֵּשׁ וַיָּבֹא אֵלֶיהָ וְהִנֵּה סִיסְרָא נֹפֵל מֵת וְהַיָּתֵד בְּרַקָּתוֹ׃", 4.23. "וַיַּכְנַע אֱלֹהִים בַּיּוֹם הַהוּא אֵת יָבִין מֶלֶךְ־כְּנָעַן לִפְנֵי בְּנֵי יִשְׂרָאֵל׃", 4.24. "וַתֵּלֶךְ יַד בְּנֵי־יִשְׂרָאֵל הָלוֹךְ וְקָשָׁה עַל יָבִין מֶלֶךְ־כְּנָעַן עַד אֲשֶׁר הִכְרִיתוּ אֵת יָבִין מֶלֶךְ־כְּנָעַן׃", | 4.17. "But Sisera fled away by foot to the tent of Ya᾽el the wife of Ĥever the Qenite: for there was peace between Yavin the king of Ĥażor and the house of Ĥever the Qeni.", 4.18. "And Ya᾽el went out to meet Sisera, and said to him, Turn in, my lord, turn in to me; fear not. And when he had turned in to her into the tent, she covered him with a blanket.", 4.19. "And he said to her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him.", 4.20. "Then he said to her, Stand in the door of the tent, and it shall be, if any man comes and inquires of thee, and says, Is there anyone here? that thou shalt say, No.", 4.21. "Then Ya᾽el Ĥever’s wife took a tent peg, and took a hammer in her hand, and went softly to him, and drove the tent peg into his temple, and fastened it to the ground: for he was fast asleep and weary. So he died.", 4.22. "And, behold, as Baraq pursued Sisera, Ya᾽el came out to meet him, and said to him, Come, and I will show thee the man whom thou seekest. And when he came into her tent, behold, Sisera lay dead, and the peg in his temple.", 4.23. "So God subdued on that day Yavin the king of Kena῾an before the children of Yisra᾽el.", 4.24. "And the hand of the children of Yisra᾽el prevailed more and more against Yavin the king of Kena῾an, until they had destroyed Yavin king of Kena῾an.", |
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8. Hebrew Bible, Isaiah, 24.8, 30.26, 53.4-53.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •book of thomas the contender, catholic christianity •therapeutic trust, thomas, doubt of Found in books: Damm (2018), Religions and Education in Antiquity, 138, 139, 140, 141, 142; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 105| 24.8. "שָׁבַת מְשׂוֹשׂ תֻּפִּים חָדַל שְׁאוֹן עַלִּיזִים שָׁבַת מְשׂוֹשׂ כִּנּוֹר׃", 30.26. "וְהָיָה אוֹר־הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים בְּיוֹם חֲבֹשׁ יְהוָה אֶת־שֶׁבֶר עַמּוֹ וּמַחַץ מַכָּתוֹ יִרְפָּא׃", 53.4. "אָכֵן חֳלָיֵנוּ הוּא נָשָׂא וּמַכְאֹבֵינוּ סְבָלָם וַאֲנַחְנוּ חֲשַׁבְנֻהוּ נָגוּעַ מֻכֵּה אֱלֹהִים וּמְעֻנֶּה׃", 53.5. "וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֺנֹתֵינוּ מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא־לָנוּ׃", 53.6. "כֻּלָּנוּ כַּצֹּאן תָּעִינוּ אִישׁ לְדַרְכּוֹ פָּנִינוּ וַיהוָה הִפְגִּיעַ בּוֹ אֵת עֲוֺן כֻּלָּנוּ׃", 53.7. "נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו׃", 53.8. "מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח וְאֶת־דּוֹרוֹ מִי יְשׂוֹחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ׃", 53.9. "וַיִּתֵּן אֶת־רְשָׁעִים קִבְרוֹ וְאֶת־עָשִׁיר בְּמֹתָיו עַל לֹא־חָמָס עָשָׂה וְלֹא מִרְמָה בְּפִיו׃", 53.11. "מֵעֲמַל נַפְשׁוֹ יִרְאֶה יִשְׂבָּע בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים וַעֲוֺנֹתָם הוּא יִסְבֹּל׃", 53.12. "לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃", | 24.8. "The mirth of tabrets ceaseth, The noise of them that rejoice endeth, The joy of the harp ceaseth.", 30.26. "Moreover the light of the moon shall be as the light of the sun, And the light of the sun shall be sevenfold, as the light of the seven days, In the day that the LORD bindeth up the bruise of His people, And healeth the stroke of their wound.", 53.4. "Surely our diseases he did bear, and our pains he carried; Whereas we did esteem him stricken, Smitten of God, and afflicted.", 53.5. "But he was wounded because of our transgressions, He was crushed because of our iniquities: The chastisement of our welfare was upon him, And with his stripes we were healed.", 53.6. "All we like sheep did go astray, We turned every one to his own way; And the LORD hath made to light on him The iniquity of us all.", 53.7. "He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth.", 53.8. "By oppression and judgment he was taken away, And with his generation who did reason? For he was cut off out of the land of the living, For the transgression of my people to whom the stroke was due.", 53.9. "And they made his grave with the wicked, And with the rich his tomb; Although he had done no violence, Neither was any deceit in his mouth.’", 53.10. "Yet it pleased the LORD to crush him by disease; To see if his soul would offer itself in restitution, That he might see his seed, prolong his days, And that the purpose of the LORD might prosper by his hand:", 53.11. "of the travail of his soul he shall see to the full, even My servant, Who by his knowledge did justify the Righteous One to the many, And their iniquities he did bear.", 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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| 9. Hebrew Bible, Jeremiah, None (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 142 |
10. Hebrew Bible, Joshua, 7.34, 16.9, 33.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 137, 142| 16.9. "וְהֶעָרִים הַמִּבְדָּלוֹת לִבְנֵי אֶפְרַיִם בְּתוֹךְ נַחֲלַת בְּנֵי־מְנַשֶּׁה כָּל־הֶעָרִים וְחַצְרֵיהֶן׃", | 16.9. "together with the cities which were separated for the children of Ephraim in the midst of the inheritance of the children of Manasseh, all the cities with their villages.", |
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11. Homer, Iliad, 1.3, 1.197-1.201 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •harrison, thomas Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 398, 495 | 1.3. / The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, 1.197. / for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. 1.198. / for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. 1.199. / for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. 1.200. / Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life. 1.201. / Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life. |
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| 12. Homer, Odyssey, 10.509-10.515, 11.21-11.22 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •harrison, thomas Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 398 |
| 13. Hebrew Bible, 1 Kings, 6-7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145 |
| 14. Theognis, Elegies, 53-66, 68-69, 67 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 57 |
| 15. Pindar, Fragments, 203 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •thomas, rosalind Found in books: Wolfsdorf (2020), Early Greek Ethics, 513 |
16. Aeschylus, Agamemnon, 1035-1056, 1058-1071, 1057 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 32| 1057. ἕστηκεν ἤδη μῆλα πρὸς σφαγὰς πάρος, | 1057. Already stand the sheep for fireside slaying |
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17. Aeschylus, Prometheus Bound, 15, 4-5, 20 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 105| 20. προσπασσαλεύσω τῷδʼ ἀπανθρώπῳ πάγῳ | 20. no hand can loose to this desolate crag, where neither voice nor form of mortal man shall you perceive; but, scorched by the sun’s bright beams, you shall lose the fair bloom of your flesh. And glad you shall be when spangled-robed night shall veil his brightness and |
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| 18. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •thomas, rosalind Found in books: Wolfsdorf (2020), Early Greek Ethics, 512 |
19. Aeschylus, Persians, 12, 163-164, 173, 584, 620, 623, 929 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 232| 929. Ἀσία δὲ χθών, βασιλεῦ γαίας, | |
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20. Hebrew Bible, Ezekiel, 26.13, 27.1-27.28, 28.44 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 138, 139, 140, 141, 142; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 105| 26.13. "וְהִשְׁבַּתִּי הֲמוֹן שִׁירָיִךְ וְקוֹל כִּנּוֹרַיִךְ לֹא יִשָּׁמַע עוֹד׃", 27.1. "פָּרַס וְלוּד וּפוּט הָיוּ בְחֵילֵךְ אַנְשֵׁי מִלְחַמְתֵּךְ מָגֵן וְכוֹבַע תִּלּוּ־בָךְ הֵמָּה נָתְנוּ הֲדָרֵךְ׃", 27.1. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 27.2. "דְּדָן רֹכַלְתֵּךְ בְבִגְדֵי־חֹפֶשׁ לְרִכְבָּה׃", 27.2. "וְאַתָּה בֶן־אָדָם שָׂא עַל־צֹר קִינָה׃", 27.3. "וְאָמַרְתָּ לְצוֹר הישבתי [הַיֹּשֶׁבֶת] עַל־מְבוֹאֹת יָם רֹכֶלֶת הָעַמִּים אֶל־אִיִּים רַבִּים כֹּה אָמַר אֲדֹנָי יְהוִה צוֹר אַתְּ אָמַרְתְּ אֲנִי כְּלִילַת יֹפִי׃", 27.3. "וְהִשְׁמִיעוּ עָלַיִךְ בְּקוֹלָם וְיִזְעֲקוּ מָרָה וְיַעֲלוּ עָפָר עַל־רָאשֵׁיהֶם בָּאֵפֶר יִתְפַּלָּשׁוּ׃", 27.4. "בְּלֵב יַמִּים גְּבוּלָיִךְ בֹּנַיִךְ כָּלְלוּ יָפְיֵךְ׃", 27.5. "בְּרוֹשִׁים מִשְּׂנִיר בָּנוּ לָךְ אֵת כָּל־לֻחֹתָיִם אֶרֶז מִלְּבָנוֹן לָקָחוּ לַעֲשׂוֹת תֹּרֶן עָלָיִךְ׃", 27.6. "אַלּוֹנִים מִבָּשָׁן עָשׂוּ מִשּׁוֹטָיִךְ קַרְשֵׁךְ עָשׂוּ־שֵׁן בַּת־אֲשֻׁרִים מֵאִיֵּי כתים [כִּתִּיִּים׃]", 27.7. "שֵׁשׁ־בְּרִקְמָה מִמִּצְרַיִם הָיָה מִפְרָשֵׂךְ לִהְיוֹת לָךְ לְנֵס תְּכֵלֶת וְאַרְגָּמָן מֵאִיֵּי אֱלִישָׁה הָיָה מְכַסֵּךְ׃", 27.8. "יֹשְׁבֵי צִידוֹן וְאַרְוַד הָיוּ שָׁטִים לָךְ חֲכָמַיִךְ צוֹר הָיוּ בָךְ הֵמָּה חֹבְלָיִךְ׃", 27.9. "זִקְנֵי גְבַל וַחֲכָמֶיהָ הָיוּ בָךְ מַחֲזִיקֵי בִּדְקֵךְ כָּל־אֳנִיּוֹת הַיָּם וּמַלָּחֵיהֶם הָיוּ בָךְ לַעֲרֹב מַעֲרָבֵךְ׃", 27.11. "בְּנֵי אַרְוַד וְחֵילֵךְ עַל־חוֹמוֹתַיִךְ סָבִיב וְגַמָּדִים בְּמִגְדְּלוֹתַיִךְ הָיוּ שִׁלְטֵיהֶם תִּלּוּ עַל־חוֹמוֹתַיִךְ סָבִיב הֵמָּה כָּלְלוּ יָפְיֵךְ׃", 27.12. "תַּרְשִׁישׁ סֹחַרְתֵּךְ מֵרֹב כָּל־הוֹן בְּכֶסֶף בַּרְזֶל בְּדִיל וְעוֹפֶרֶת נָתְנוּ עִזְבוֹנָיִךְ׃", 27.13. "יָוָן תֻּבַל וָמֶשֶׁךְ הֵמָּה רֹכְלָיִךְ בְּנֶפֶשׁ אָדָם וּכְלֵי נְחֹשֶׁת נָתְנוּ מַעֲרָבֵךְ׃", 27.14. "מִבֵּית תּוֹגַרְמָה סוּסִים וּפָרָשִׁים וּפְרָדִים נָתְנוּ עִזְבוֹנָיִךְ׃", 27.15. "בְּנֵי דְדָן רֹכְלַיִךְ אִיִּים רַבִּים סְחֹרַת יָדֵךְ קַרְנוֹת שֵׁן והובנים [וְהָבְנִים] הֵשִׁיבוּ אֶשְׁכָּרֵךְ׃", 27.16. "אֲרָם סֹחַרְתֵּךְ מֵרֹב מַעֲשָׂיִךְ בְּנֹפֶךְ אַרְגָּמָן וְרִקְמָה וּבוּץ וְרָאמֹת וְכַדְכֹּד נָתְנוּ בְּעִזְבוֹנָיִךְ׃", 27.17. "יְהוּדָה וְאֶרֶץ יִשְׂרָאֵל הֵמָּה רֹכְלָיִךְ בְּחִטֵּי מִנִּית וּפַנַּג וּדְבַשׁ וָשֶׁמֶן וָצֹרִי נָתְנוּ מַעֲרָבֵךְ׃", 27.18. "דַּמֶּשֶׂק סֹחַרְתֵּךְ בְּרֹב מַעֲשַׂיִךְ מֵרֹב כָּל־הוֹן בְּיֵין חֶלְבּוֹן וְצֶמֶר צָחַר׃", 27.19. "וְדָן וְיָוָן מְאוּזָּל בְּעִזְבוֹנַיִךְ נָתָנּוּ בַּרְזֶל עָשׁוֹת קִדָּה וְקָנֶה בְּמַעֲרָבֵךְ הָיָה׃", 27.21. "עֲרַב וְכָל־נְשִׂיאֵי קֵדָר הֵמָּה סֹחֲרֵי יָדֵךְ בְּכָרִים וְאֵילִים וְעַתּוּדִים בָּם סֹחֲרָיִךְ׃", 27.22. "רֹכְלֵי שְׁבָא וְרַעְמָה הֵמָּה רֹכְלָיִךְ בְּרֹאשׁ כָּל־בֹּשֶׂם וּבְכָל־אֶבֶן יְקָרָה וְזָהָב נָתְנוּ עִזְבוֹנָיִךְ׃", 27.23. "חָרָן וְכַנֵּה וָעֶדֶן רֹכְלֵי שְׁבָא אַשּׁוּר כִּלְמַד רֹכַלְתֵּךְ׃", 27.24. "הֵמָּה רֹכְלַיִךְ בְּמַכְלֻלִים בִּגְלוֹמֵי תְּכֵלֶת וְרִקְמָה וּבְגִנְזֵי בְּרֹמִים בַּחֲבָלִים חֲבֻשִׁים וַאֲרֻזִים בְּמַרְכֻלְתֵּךְ׃", 27.25. "אֳנִיּוֹת תַּרְשִׁישׁ שָׁרוֹתַיִךְ מַעֲרָבֵךְ וַתִּמָּלְאִי וַתִּכְבְּדִי מְאֹד בְּלֵב־יַמִּים׃", 27.26. "בְּמַיִם רַבִּים הֱבִיאוּךְ הַשָּׁטִים אֹתָךְ רוּחַ הַקָּדִים שְׁבָרֵךְ בְּלֵב יַמִּים׃", 27.27. "הוֹנֵךְ וְעִזְבוֹנַיִךְ מַעֲרָבֵךְ מַלָּחַיִךְ וְחֹבְלָיִךְ מַחֲזִיקֵי בִדְקֵך וְעֹרְבֵי מַעֲרָבֵךְ וְכָל־אַנְשֵׁי מִלְחַמְתֵּךְ אֲשֶׁר־בָּךְ וּבְכָל־קְהָלֵךְ אֲשֶׁר בְּתוֹכֵךְ יִפְּלוּ בְּלֵב יַמִּים בְּיוֹם מַפַּלְתֵּךְ׃", 27.28. "לְקוֹל זַעֲקַת חֹבְלָיִךְ יִרְעֲשׁוּ מִגְרֹשׁוֹת׃", | 26.13. "And I will cause the noise of thy songs to cease, And the sound of thy harps shall be no more heard.", 27.1. "Moreover the word of the LORD came unto me, saying:", 27.2. "’And thou, son of man, take up a lamentation for Tyre,", 27.3. "and say unto Tyre, that dwelleth at the entry of the sea, that is the merchant of the peoples unto many isles: Thus saith the Lord GOD: Thou, O Tyre, hast said: I am of perfect beauty.", 27.4. "Thy borders are in the heart of the seas, Thy builders have perfected thy beauty.", 27.5. "of cypress-trees from Senir have they fashioned All thy planks; They have taken cedars from Lebanon To make masts for thee.", 27.6. "of the oaks of Bashan Have they made thine oars; Thy deck have they made of ivory inlaid in larch, From the isles of the Kittites.", 27.7. "of fine linen with richly woven work from Egypt Was thy sail, That it might be to thee for an ensign; Blue and purple from the isles of Elishah Was thine awning.", 27.8. "The inhabitants of Sidon and Arvad Were thy rowers; Thy wise men, O Tyre, were in thee, They were thy pilots.", 27.9. "The elders of Gebal and the wise men thereof Were in thee thy calkers; All the ships of the sea with their mariners were in thee To exchange thy merchandise.", 27.10. "Persia and Lud and Put were in thine army, Thy men of war; They hanged the shield and helmet in thee, They set forth thy comeliness.", 27.11. "The men of Arvad and Helech were upon thy walls round about, and the Gammadim were in thy towers; they hanged their shields upon thy walls round about; they have perfected thy beauty.", 27.12. "Tarshish was thy merchant by reason of the multitude of all kinds of riches; with silver, iron, tin, and lead, they traded for thy wares.", 27.13. "Javan, Tubal, and Meshech, they were thy traffickers; they traded the persons of men and vessels of brass for thy merchandise.", 27.14. "They of the house of Togarmah traded for thy wares with horses and horsemen and mules.", 27.15. "The men of Dedan were thy traffickers; many isles were the mart of thy hand; they brought thee as tribute horns of ivory and ebony.", 27.16. "Aram was thy merchant by reason of the multitude of thy wealth; they traded for thy wares with carbuncles, purple, and richly woven work, and fine linen, and coral, and rubies.", 27.17. "Judah, and the land of Israel, they were thy traffickers; they traded for thy merchandise wheat of Minnith, and balsam, and honey, and oil, and balm.", 27.18. "Damascus was thy merchant for the multitude of thy wealth, by reason of the multitude of all riches, with the wine of Helbon, and white wool.", 27.19. "Vedan and Javan traded with yarn for thy wares; massive iron, cassia, and calamus, were among thy merchandise.", 27.20. "Dedan was thy trafficker in precious cloths for riding.", 27.21. "Arabia, and all the princes of Kedar, they were the merchants of thy hand; in lambs, and rams, and goats, in these were they thy merchants.", 27.22. "The traffickers of Sheba and Raamah, they were thy traffickers; they traded for thy wares with chief of all spices, and with all precious stones, and gold.", 27.23. "Haran and Canneh and Eden, the traffickers of Sheba, Asshur was as thine apprentice in traffic.", 27.24. "These were thy traffickers in gorgeous fabrics, in wrappings of blue and richly woven work, and in chests of rich apparel, bound with cords and cedar-lined, among thy merchandise.", 27.25. "The ships of Tarshish brought thee tribute for thy merchandise; So wast thou replenished, and made very heavy In the heart of the seas.", 27.26. "Thy rowers have brought thee Into great waters; The east wind hath broken thee In the heart of the seas.", 27.27. "Thy riches, and thy wares, thy merchandise, Thy mariners, and thy pilots, Thy calkers, and the exchangers of thy merchandise, And all thy men of war, that are in thee, With all thy company which is in the midst of thee, Shall fall into the heart of the seas In the day of thy ruin.", 27.28. "At the sound of the cry of thy pilots The waves shall shake.", |
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21. Herodotus, Histories, 1.1-1.6, 1.5.3, 1.6.2, 1.12.2, 1.60, 1.132.2, 1.143.2, 2.2, 2.3.2, 2.15, 2.18, 2.23, 2.35, 2.65.2, 2.81, 2.156, 3.107-3.109, 3.116, 3.122, 3.122.2, 4.13.1, 4.14.2, 4.23, 4.29-4.30, 4.35.3, 4.36, 4.105, 4.205, 5.71, 5.78, 5.86.3, 5.90.2, 5.92.3, 5.97, 6.27, 6.53, 6.105-6.106, 7.3.4, 7.6.3-7.6.4, 8.77, 8.129, 8.132.2-8.132.3, 9.81.1, 9.100, 9.120 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •harrison, thomas •thomas, rosalind •browne, thomas, urne-buriall •thomas, r., •thomas, rosiland Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 9, 10; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 26, 76, 77, 495; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 79; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 67, 69; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 232, 276, 299, 300, 303, 305, 312; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 52; Wolfsdorf (2020), Early Greek Ethics, 513 | 1.1. The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos , ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos , and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt . 1.2. In this way, the Persians say (and not as the Greeks), was how Io came to Egypt , and this, according to them, was the first wrong that was done. Next, according to their story, some Greeks (they cannot say who) landed at Tyre in Phoenicia and carried off the king's daughter Europa. These Greeks must, I suppose, have been Cretans. So far, then, the account between them was balanced. But after this (they say), it was the Greeks who were guilty of the second wrong. ,They sailed in a long ship to Aea, a city of the Colchians, and to the river Phasis : and when they had done the business for which they came, they carried off the king's daughter Medea. ,When the Colchian king sent a herald to demand reparation for the robbery and restitution of his daughter, the Greeks replied that, as they had been refused reparation for the abduction of the Argive Io, they would not make any to the Colchians. 1.3. Then (they say), in the second generation after this, Alexandrus, son of Priam, who had heard this tale, decided to get himself a wife from Hellas by capture; for he was confident that he would not suffer punishment. ,So he carried off Helen. The Greeks first resolved to send messengers demanding that Helen be restored and atonement made for the seizure; but when this proposal was made, the Trojans pleaded the seizure of Medea, and reminded the Greeks that they asked reparation from others, yet made none themselves, nor gave up the booty when asked. 1.4. So far it was a matter of mere seizure on both sides. But after this (the Persians say), the Greeks were very much to blame; for they invaded Asia before the Persians attacked Europe . ,“We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. ,We of Asia did not deign to notice the seizure of our women; but the Greeks, for the sake of a Lacedaemonian woman, recruited a great armada, came to Asia , and destroyed the power of Priam. ,Ever since then we have regarded Greeks as our enemies.” For the Persians claim Asia for their own, and the foreign peoples that inhabit it; Europe and the Greek people they consider to be separate from them. 1.5. Such is the Persian account; in their opinion, it was the taking of Troy which began their hatred of the Greeks. ,But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregt, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. ,These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. ,For many states that were once great have now become small; and those that were great in my time were small before. Knowing therefore that human prosperity never continues in the same place, I shall mention both alike. 1.5.3. These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. 1.6. Croesus was a Lydian by birth, son of Alyattes, and sovereign of all the nations west of the river Halys , which flows from the south between Syria and Paphlagonia and empties into the sea called Euxine . ,This Croesus was the first foreigner whom we know who subjugated some Greeks and took tribute from them, and won the friendship of others: the former being the Ionians, the Aeolians, and the Dorians of Asia , and the latter the Lacedaemonians. ,Before the reign of Croesus, all Greeks were free: for the Cimmerian host which invaded Ionia before his time did not subjugate the cities, but raided and robbed them. 1.6.2. This Croesus was the first foreigner whom we know who subjugated some Greeks and took tribute from them, and won the friendship of others: the former being the Ionians, the Aeolians, and the Dorians of Asia , and the latter the Lacedaemonians. 1.12.2. and presently he stole out and killed Candaules as he slept. Thus he made himself master of the king's wife and sovereignty. He is mentioned in the iambic verses of Archilochus of Parus who lived about the same time. 1.60. But after a short time the partisans of Megacles and of Lycurgus made common cause and drove him out. In this way Pisistratus first got Athens and, as he had a sovereignty that was not yet firmly rooted, lost it. Presently his enemies who together had driven him out began to feud once more. ,Then Megacles, harassed by factional strife, sent a message to Pisistratus offering him his daughter to marry and the sovereign power besides. ,When this offer was accepted by Pisistratus, who agreed on these terms with Megacles, they devised a plan to bring Pisistratus back which, to my mind, was so exceptionally foolish that it is strange (since from old times the Hellenic stock has always been distinguished from foreign by its greater cleverness and its freedom from silly foolishness) that these men should devise such a plan to deceive Athenians, said to be the subtlest of the Greeks. ,There was in the Paeanian deme a woman called Phya, three fingers short of six feet, four inches in height, and otherwise, too, well-formed. This woman they equipped in full armor and put in a chariot, giving her all the paraphernalia to make the most impressive spectacle, and so drove into the city; heralds ran before them, and when they came into town proclaimed as they were instructed: ,“Athenians, give a hearty welcome to Pisistratus, whom Athena herself honors above all men and is bringing back to her own acropolis.” So the heralds went about proclaiming this; and immediately the report spread in the demes that Athena was bringing Pisistratus back, and the townsfolk, believing that the woman was the goddess herself, worshipped this human creature and welcomed Pisistratus. 1.132.2. To pray for blessings for himself alone is not lawful for the sacrificer; rather, he prays that the king and all the Persians be well; for he reckons himself among them. He then cuts the victim limb from limb into portions, and, after boiling the flesh, spreads the softest grass, trefoil usually, and places all of it on this. 1.143.2. But those of Asia were cut off from the rest of the Ionians only in the way that I shall show. The whole Hellenic stock was then small, and the last of all its branches and the least regarded was the Ionian; for it had no considerable city except Athens . 2.2. Now before Psammetichus became king of Egypt , the Egyptians believed that they were the oldest people on earth. But ever since Psammetichus became king and wished to find out which people were the oldest, they have believed that the Phrygians were older than they, and they than everybody else. ,Psammetichus, when he was in no way able to learn by inquiry which people had first come into being, devised a plan by which he took two newborn children of the common people and gave them to a shepherd to bring up among his flocks. He gave instructions that no one was to speak a word in their hearing; they were to stay by themselves in a lonely hut, and in due time the shepherd was to bring goats and give the children their milk and do everything else necessary. ,Psammetichus did this, and gave these instructions, because he wanted to hear what speech would first come from the children, when they were past the age of indistinct babbling. And he had his wish; for one day, when the shepherd had done as he was told for two years, both children ran to him stretching out their hands and calling “Bekos!” as he opened the door and entered. ,When he first heard this, he kept quiet about it; but when, coming often and paying careful attention, he kept hearing this same word, he told his master at last and brought the children into the king's presence as required. Psammetichus then heard them himself, and asked to what language the word “Bekos” belonged; he found it to be a Phrygian word, signifying bread. ,Reasoning from this, the Egyptians acknowledged that the Phrygians were older than they. This is the story which I heard from the priests of Hephaestus' temple at Memphis ; the Greeks say among many foolish things that Psammetichus had the children reared by women whose tongues he had cut out. 2.3.2. Now, such stories as I heard about the gods I am not ready to relate, except their names, for I believe that all men are equally knowledgeable about them; and I shall say about them what I am constrained to say by the course of my history. 2.15. Now if we agree with the opinion of the Ionians, who say that only the Delta is Egypt , and that its seaboard reaches from the so-called Watchtower of Perseus forty schoeni to the Salters' at Pelusium , while inland it stretches as far as the city of Cercasorus, where the Nile divides and flows to Pelusium and Canobus , and that all the rest of Egypt is partly Libya and partly Arabia —if we follow this account, we can show that there was once no land for the Egyptians; ,for we have seen that (as the Egyptians themselves say, and as I myself judge) the Delta is alluvial land and but lately (so to speak) came into being. Then if there was once no land for them, it was an idle notion that they were the oldest nation on earth, and they need not have made that trial to see what language the children would first speak. ,I maintain, rather, that the Egyptians did not come into existence together with what the Ionians call the Delta, but have existed since the human race came into being; and as the land grew in extent, there were many of them who stayed behind, and many who spread down over it. Be that as it may, the Theban district, a land of seven hundred and sixty-five miles in circumference, was in the past called Egypt . 2.18. The response of oracle of Ammon in fact bears witness to my opinion, that Egypt is of such an extent as I have argued; I learned this by inquiry after my judgment was already formed about Egypt . ,The men of the cities of Marea and Apis, in the part of Egypt bordering on Libya , believing themselves to be Libyans and not Egyptians, and disliking the injunction of the religious law that forbade them to eat cows' meat, sent to Ammon saying that they had no part of or lot with Egypt : for they lived (they said) outside the Delta and did not consent to the ways of its people, and they wished to be allowed to eat all foods. ,But the god forbade them: all the land, he said, watered by the Nile in its course was Egypt , and all who lived lower down than the city Elephantine and drank the river's water were Egyptians. Such was the oracle given to them. 2.23. The opinion about Ocean is grounded in obscurity and needs no disproof; for I know of no Ocean river; and I suppose that Homer or some older poet invented this name and brought it into his poetry. 2.35. It is sufficient to say this much concerning the Nile . But concerning Egypt , I am going to speak at length, because it has the most wonders, and everywhere presents works beyond description; therefore, I shall say the more concerning Egypt . ,Just as the Egyptians have a climate peculiar to themselves, and their river is different in its nature from all other rivers, so, too, have they instituted customs and laws contrary for the most part to those of the rest of mankind. Among them, the women buy and sell, the men stay at home and weave; and whereas in weaving all others push the woof upwards, the Egyptians push it downwards. ,Men carry burdens on their heads, women on their shoulders. Women pass water standing, men sitting. They ease their bowels indoors, and eat out of doors in the streets, explaining that things unseemly but necessary should be done alone in private, things not unseemly should be done openly. ,No woman is dedicated to the service of any god or goddess; men are dedicated to all deities male or female. Sons are not compelled against their will to support their parents, but daughters must do so though they be unwilling. 2.65.2. Although Egypt has Libya on its borders, it is not a country of many animals. All of them are held sacred; some of these are part of men's households and some not; but if I were to say why they are left alone as sacred, I should end up talking of matters of divinity, which I am especially averse to treating; I have never touched upon such except where necessity has compelled me. 2.81. They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. 2.156. Thus, then, the shrine is the most marvellous of all the things that I saw in this temple; but of things of second rank, the most wondrous is the island called Khemmis . ,This lies in a deep and wide lake near the temple at Buto , and the Egyptians say that it floats. I never saw it float, or move at all, and I thought it a marvellous tale, that an island should truly float. ,However that may be, there is a great shrine of Apollo on it, and three altars stand there; many palm trees grow on the island, and other trees too, some yielding fruit and some not. ,This is the story that the Egyptians tell to explain why the island moves: that on this island that did not move before, Leto, one of the eight gods who first came to be, who was living at Buto where this oracle of hers is, taking charge of Apollo from Isis, hid him for safety in this island which is now said to float, when Typhon came hunting through the world, keen to find the son of Osiris. ,Apollo and Artemis were (they say) children of Dionysus and Isis, and Leto was made their nurse and preserver; in Egyptian, Apollo is Horus, Demeter Isis, Artemis Bubastis. ,It was from this legend and no other that Aeschylus son of Euphorion took a notion which is in no poet before him: that Artemis was the daughter of Demeter. For this reason the island was made to float. So they say. 3.107. Again, Arabia is the most distant to the south of all inhabited countries: and this is the only country which produces frankincense and myrrh and casia and cinnamon and gum-mastich. All these except myrrh are difficult for the Arabians to get. ,They gather frankincense by burning that storax which Phoenicians carry to Hellas ; they burn this and so get the frankincense; for the spice-bearing trees are guarded by small winged snakes of varied color, many around each tree; these are the snakes that attack Egypt . Nothing except the smoke of storax will drive them away from the trees. 3.108. The Arabians also say that the whole country would be full of these snakes if the same thing did not occur among them that I believe occurs among vipers. ,Somehow the forethought of God (just as is reasonable) being wise has made all creatures prolific that are timid and edible, so that they do not become extinct through being eaten, whereas few young are born to hardy and vexatious creatures. ,On the one hand, because the hare is hunted by every beast and bird and man, therefore it is quite prolific; alone of all creatures it conceives during pregcy; some of the unborn young are hairy, some still naked, some are still forming in the womb while others are just conceived. ,On the one hand there is this sort of thing, but on the other hand the lioness, that is so powerful and so bold, once in her life bears one cub; for in the act of bearing she casts her uterus out with her cub. The explanation of this is that when the cub first begins to stir in the mother, its claws, much sharper than those of any other creature, tear the uterus, and the more it grows the more it scratches and tears, so that when the hour of birth is near seldom is any of the uterus left intact. 3.109. So too if the vipers and the winged serpents of Arabia were born in the natural manner of serpents life would be impossible for men; but as it is, when they copulate, while the male is in the act of procreation and as soon as he has ejaculated his seed, the female seizes him by the neck, and does not let go until she has bitten through. ,The male dies in the way described, but the female suffers in return for the male the following punishment: avenging their father, the young while they are still within the womb gnaw at their mother and eating through her bowels thus make their way out. ,Other snakes, that do no harm to men, lay eggs and hatch out a vast number of young. The Arabian winged serpents do indeed seem to be numerous; but that is because (although there are vipers in every land) these are all in Arabia and are found nowhere else. 3.116. But in the north of Europe there is by far the most gold. In this matter again I cannot say with assurance how the gold is produced, but it is said that one-eyed men called Arimaspians steal it from griffins. ,But I do not believe this, that there are one-eyed men who have a nature otherwise the same as other men. ,The most outlying lands, though, as they enclose and wholly surround all the rest of the world, are likely to have those things which we think the finest and the rarest. 3.122. These are the two reasons alleged for Polycrates' death; believe whichever you like. But the consequence was that Oroetes, then at Magnesia which is above the river Maeander , sent Myrsus son of Gyges, a Lydian, with a message to Samos , having learned Polycrates' intention; ,for Polycrates was the first of the Greeks whom we know to aim at the mastery of the sea, leaving out of account Minos of Cnossus and any others who before him may have ruled the sea; of what may be called the human race Polycrates was the first, and he had great hope of ruling Ionia and the Islands. ,Learning then that he had this intention, Oroetes sent him this message: “Oroetes addresses Polycrates as follows: I find that you aim at great things, but that you have not sufficient money for your purpose. Do then as I direct, and you will succeed yourself and will save me. King Cambyses aims at my death; of this I have clear intelligence. ,Now if you will transport me and my money, you may take some yourself and let me keep the rest; thus you shall have wealth enough to rule all Hellas . If you mistrust what I tell you about the money, send someone who is most trusted by you and I will prove it to him.” 3.122.2. for Polycrates was the first of the Greeks whom we know to aim at the mastery of the sea, leaving out of account Minos of Cnossus and any others who before him may have ruled the sea; of what may be called the human race Polycrates was the first, and he had great hope of ruling Ionia and the Islands. 4.13.1. There is also a story related in a poem by Aristeas son of Caüstrobius, a man of Proconnesus . This Aristeas, possessed by Phoebus, visited the Issedones; beyond these (he said) live the one-eyed Arimaspians, beyond whom are the griffins that guard gold, and beyond these again the Hyperboreans, whose territory reaches to the sea. 4.14.2. and the report of Aristeas' death being spread about in the city was disputed by a man of Cyzicus , who had come from the town of Artace, and said that he had met Aristeas going toward Cyzicus and spoken with him. While he argued vehemently, the relatives of the dead man came to the fuller's shop with all that was necessary for burial; 4.23. As for the countryside of these Scythians, all the land mentioned up to this point is level and its soil deep; but thereafter it is stony and rough. ,After a long journey through this rough country, there are men inhabiting the foothills of high mountains, who are said to be bald from birth (male and female alike) and snub-nosed and with long beards; they speak their own language, and wear Scythian clothing, and their food comes from trees. ,The tree by which they live is called “Pontic”; it is about the size of a fig-tree, and bears a fruit as big as a bean, with a stone in it. When this fruit is ripe, they strain it through cloth, and a thick black liquid comes from it, which they call “aschu”; they lick this up or drink it mixed with milk, and from the thickest lees of it they make cakes, and eat them. ,They have few cattle, for the pasture in their land is not good. They each live under a tree, covering it in winter with a white felt cloth, but using no felt in summer. ,These people are wronged by no man, for they are said to be sacred; nor have they any weapon of war. They judge the quarrels between their neighbors; furthermore, whatever banished man has taken refuge with them is wronged by no one. They are called Argippeans. 4.29. And in my opinion it is for this reason that the hornless kind of cattle grow no horns in Scythia. A verse of Homer in the title Odyssey /title attests to my opinion: cit quote l met="dact" “Libya, the land where lambs are born with horns on their foreheads,” /l /quote bibl Hom. Od. 4.85 /bibl /cit in which it is correctly observed that in hot countries the horns grow quickly, whereas in very cold countries beasts hardly grow horns, or not at all. 4.30. In Scythia, then, this happens because of the cold. But I think it strange (for it was always the way of my history to investigate excurses) that in the whole of Elis no mules can be conceived although the country is not cold, nor is there any evident cause. The Eleans themselves say that it is because of a curse that mules cannot be conceived among them; ,but whenever the season is at hand for the mares to conceive, they drive them into the countries of their neighbors, and then send the asses after them, until the mares are pregt, and then they drive them home again. 4.35.3. For the women collected gifts for them, calling upon their names in the hymn made for them by Olen of Lycia; it was from Delos that the islanders and Ionians learned to sing hymns to Opis and Arge, calling upon their names and collecting gifts (this Olen, after coming from Lycia, also made the other and ancient hymns that are sung at Delos). 4.36. I have said this much of the Hyperboreans, and let it suffice; for I do not tell the story of that Abaris, alleged to be a Hyperborean, who carried the arrow over the whole world, fasting all the while. But if there are men beyond the north wind, then there are others beyond the south. ,And I laugh to see how many have before now drawn maps of the world, not one of them reasonably; for they draw the world as round as if fashioned by compasses, encircled by the Ocean river, and Asia and Europe of a like extent. For myself, I will in a few words indicate the extent of the two, and how each should be drawn. 4.105. The Neuri follow Scythian customs; but one generation before the advent of Darius' army, they happened to be driven from their country by snakes; for their land produced great numbers of these, and still more came down on them out of the desolation on the north, until at last the Neuri were so afflicted that they left their own country and lived among the Budini. It may be that these people are wizards; ,for the Scythians, and the Greeks settled in Scythia, say that once a year every one of the Neuri becomes a wolf for a few days and changes back again to his former shape. Those who tell this tale do not convince me; but they tell it nonetheless, and swear to its truth. 4.205. But Pheretime did not end well, either. For as soon as she had revenged herself on the Barcaeans and returned to Egypt, she met an awful death. For while still alive she teemed with maggots: thus does over-brutal human revenge invite retribution from the gods. That of Pheretime, daughter of Battus, against the Barcaeans was revenge of this nature and this brutality. 5.71. How the Accursed at Athens had received their name, I will now relate. There was an Athenian named Cylon, who had been a winner at Olympia. This man put on the air of one who aimed at tyranny, and gathering a company of men of like age, he attempted to seize the citadel. When he could not win it, he took sanctuary by the goddess' statue. ,He and his men were then removed from their position by the presidents of the naval boards, the rulers of Athens at that time. Although they were subject to any penalty save death, they were slain, and their death was attributed to the Alcmaeonidae. All this took place before the time of Pisistratus. 5.78. So the Athenians grew in power and proved, not in one respect only but in all, that equality is a good thing. Evidence for this is the fact that while they were under tyrannical rulers, the Athenians were no better in war than any of their neighbors, yet once they got rid of their tyrants, they were by far the best of all. This, then, shows that while they were oppressed, they were, as men working for a master, cowardly, but when they were freed, each one was eager to achieve for himself. 5.86.3. When, as the Aeginetans say, no man came out to fight with them, the Athenians disembarked from their ships and turned their attention to the images. Unable to drag them from the bases, they fastened cords on them and dragged them until they both—this I cannot believe, but another might—fell on their knees. Both have remained in this position ever since. 5.90.2. Furthermore, they were spurred on by the oracles which foretold that many deeds of enmity would be perpetrated against them by the Athenians. Previously they had had no knowledge of these oracles but now Cleomenes brought them to Sparta, and the Lacedaemonians learned their contents. It was from the Athenian acropolis that Cleomenes took the oracles, which had been in the possession of the Pisistratidae earlier. When they were exiled, they left them in the temple from where they were retrieved by Cleomenes. 5.92.3. This oracle which was given to Eetion was in some way made known to the Bacchiadae. The earlier oracle sent to Corinth had not been understood by them, despite the fact that its meaning was the same as the meaning of the oracle of Eetion, and it read as follows: quote type="oracle" l met="dact" An eagle in the rocks has conceived, and will bring forth a lion, /l l Strong and fierce. The knees of many will it loose. /l l This consider well, Corinthians, /l l You who dwell by lovely Pirene and the overhanging heights of Corinth. /l /quote 5.92.3. When, however, Labda brought and handed over the child, by divine chance it smiled at the man who took it. This he saw, and compassion prevented him from killing it. Filled with pity, he handed it to a second, and this man again to a third.In fact it passed from hand to hand to each of the ten, for none would make an end of it. 5.92.3. Then, after passing through the place and speaking no word of counsel, he sent the herald away. When the herald returned to Corinth, Periander desired to hear what counsel he brought, but the man said that Thrasybulus had given him none. The herald added that it was a strange man to whom he had been sent, a madman and a destroyer of his own possessions, telling Periander what he had seen Thrasybulus do. 5.92.3. When this message was brought back to Periander (for he had had intercourse with the dead body of Melissa and knew her token for true), immediately after the message he made a proclamation that all the Corinthian women should come out into the temple of Hera. They then came out as to a festival, wearing their most beautiful garments, and Periander set his guards there and stripped them all alike, ladies and serving-women, and heaped all the clothes in a pit, where, as he prayed to Melissa, he burnt them. 5.97. It was when the Athenians had made their decision and were already on bad terms with Persia, that Aristagoras the Milesian, driven from Sparta by Cleomenes the Lacedaemonian, came to Athens, since that city was more powerful than any of the rest. Coming before the people, Aristagoras spoke to the same effect as at Sparta, of the good things of Asia, and how the Persians carried neither shield nor spear in war and could easily be overcome. ,This he said adding that the Milesians were settlers from Athens, whom it was only right to save seeing that they themselves were a very powerful people. There was nothing which he did not promise in the earnestness of his entreaty, till at last he prevailed upon them. It seems, then, that it is easier to deceive many than one, for he could not deceive Cleomenes of Lacedaemon, one single man, but thirty thousand Athenians he could. ,The Athenians, now persuaded, voted to send twenty ships to aid the Ionians, appointing for their admiral Melanthius, a citizen of Athens who had an unblemished reputation. These ships were the beginning of troubles for both Greeks and foreigners. 6.27. It is common for some sign to be given when great ills threaten cities or nations; for before all this plain signs had been sent to the Chians. ,of a band of a hundred youths whom they had sent to Delphi only two returned, ninety-eight being caught and carried off by pestilence; moreover, at about this same time, a little before the sea-fight, the roof fell in on boys learning their letters: of one hundred and twenty of them one alone escaped. ,These signs a god showed to them; then the sea-fight broke upon them and beat the city to its knees; on top of the sea-fight came Histiaeus and the Lesbians. Since the Chians were in such a bad state, he easily subdued them. 6.53. The Lacedaemonians are the only Greeks who tell this story. But in what I write I follow the Greek report, and hold that the Greeks correctly recount these kings of the Dorians as far back as Perseus son of Danae—they make no mention of the god —and prove these kings to be Greek; for by that time they had come to be classified as Greeks. ,I said as far back as Perseus, and I took the matter no further than that, because no one is named as the mortal father of Perseus, as Amphitryon is named father of Heracles. So I used correct reasoning when I said that the Greek record is correct as far back as Perseus; farther back than that, if the king's ancestors in each generation, from Danae daughter of Acrisius upward, be reckoned, then the leaders of the Dorians will be shown to be true-born Egyptians. 6.105. While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. 6.106. This Philippides was in Sparta on the day after leaving the city of Athens, that time when he was sent by the generals and said that Pan had appeared to him. He came to the magistrates and said, ,“Lacedaemonians, the Athenians ask you to come to their aid and not allow the most ancient city among the Hellenes to fall into slavery at the hands of the foreigners. Even now Eretria has been enslaved, and Hellas has become weaker by an important city.” ,He told them what he had been ordered to say, and they resolved to send help to the Athenians, but they could not do this immediately, for they were unwilling to break the law. It was the ninth day of the rising month, and they said that on the ninth they could not go out to war until the moon's circle was full. 7.3.4. Xerxes followed Demaratus advice, and Darius judged his plea to be just and declared him king. But to my thinking Xerxes would have been made king even without this advice, for Atossa held complete sway. 7.6.3. They had come up to Sardis with Onomacritus, an Athenian diviner who had set in order the oracles of Musaeus. They had reconciled their previous hostility with him; Onomacritus had been banished from Athens by Pisistratus' son Hipparchus, when he was caught by Lasus of Hermione in the act of interpolating into the writings of Musaeus an oracle showing that the islands off Lemnos would disappear into the sea. 7.6.4. Because of this Hipparchus banished him, though they had previously been close friends. Now he had arrived at Susa with the Pisistratidae, and whenever he came into the king's presence they used lofty words concerning him and he recited from his oracles; all that portended disaster to the Persian he left unspoken, choosing and reciting such prophecies as were most favorable, telling how the Hellespont must be bridged by a man of Persia and describing the expedition. 8.77. I cannot say against oracles that they are not true, and I do not wish to try to discredit them when they speak plainly. Look at the following matter: quote type="oracle" l met="dact" When the sacred headland of golden-sworded Artemis and Cynosura by the sea they bridge with ships, /l l After sacking shiny Athens in mad hope, /l l Divine Justice will extinguish mighty Greed the son of Insolence /l l Lusting terribly, thinking to devour all. /l /quote , quote type="oracle" l met="dact" Bronze will come together with bronze, and Ares /l l Will redden the sea with blood. To Hellas the day of freedom /l l Far-seeing Zeus and august Victory will bring. /l /quote Considering this, I dare to say nothing against Bacis concerning oracles when he speaks so plainly, nor will I consent to it by others. 8.129. This is how Timoxenus' treachery was brought to light. But when Artabazus had besieged Potidaea for three months, there was a great ebb-tide in the sea which lasted for a long while, and when the foreigners saw that the sea was turned to a marsh, they prepared to pass over it into Pallene. ,When they had made their way over two-fifths of it, however, and three yet remained to cross before they could be in Pallene, there came a great flood-tide, higher, as the people of the place say, than any one of the many that had been before. Some of them who did not know how to swim were drowned, and those who knew were slain by the Potidaeans, who came among them in boats. ,The Potidaeans say that the cause of the high sea and flood and the Persian disaster lay in the fact that those same Persians who now perished in the sea had profaned the temple and the image of Poseidon which was in the suburb of the city. I think that in saying that this was the cause they are correct. Those who escaped alive were led away by Artabazus to Mardonius in Thessaly. This is how the men who had been the king's escort fared. 8.132.2. One of these was Herodotus the son of Basileides. These, who at first were seven, made a faction and conspired to slay Strattis, the tyrant of Chios, but when their conspiracy became known, one of the accomplices having revealed their enterprise, the six who remained got them secretly out of Chios, from where they went to Sparta and now to Aegina, entreating the Greeks to sail to Ionia. 8.132.3. The Greeks took them as far as Delos, and that not readily, for they, having no knowledge of those parts and thinking that armed men were everywhere, feared all that lay beyond. They supposed too that Samos was no nearer to them than the Pillars of Heracles. So it happened that the barbarians were too disheartened to dare to sail farther west than Samos, while at the same time the Greeks dared to go at the Chians' request no farther east than Delos. It was fear which kept the middle space between them. 9.81.1. Having brought all the loot together, they set apart a tithe for the god of Delphi. From this was made and dedicated that tripod which rests upon the bronze three-headed serpent, nearest to the altar; another they set apart for the god of Olympia, from which was made and dedicated a bronze figure of Zeus, ten cubits high; and another for the god of the Isthmus, from which was fashioned a bronze Poseidon seven cubits high. When they had set all this apart, they divided what remained, and each received, according to his worth, concubines of the Persians and gold and silver, and all the rest of the stuff and the beasts of burden. 9.100. The Greeks, having made all their preparations advanced their line against the barbarians. As they went, a rumor spread through the army, and a herald's wand was seen lying by the water-line. The rumor that ran was to the effect that the Greeks were victors over Mardonius' army at a battle in Boeotia. ,Now there are many clear indications of the divine ordering of things, seeing that a message, which greatly heartened the army and made it ready to face danger, arrived amongst the Greeks the very day on which the Persians' disaster at Plataea and that other which was to befall them at Mykale took place. 9.120. It is related by the people of the Chersonese that a marvellous thing happened one of those who guarded Artayctes. He was frying dried fish, and these as they lay over the fire began to leap and writhe as though they had just been caught. ,The rest gathered around, amazed at the sight, but when Artayctes saw this strange thing, he called the one who was frying the fish and said to him: “Athenian, do not be afraid of this portent, for it is not to you that it has been sent; it is to me that Protesilaus of Elaeus is trying to signify that although he is dead and dry, he has power given him by the god to take vengeance on me, the one who wronged him. ,Now therefore I offer a ransom, the sum of one hundred talents to the god for the treasure that I took from his temple. I will also pay to the Athenians two hundred talents for myself and my son, if they spare us.” ,But Xanthippus the general was unmoved by this promise, for the people of Elaeus desired that Artayctes should be put to death in revenge for Protesilaus, and the general himself was so inclined. So they carried Artayctes away to the headland where Xerxes had bridged the strait (or, by another story, to the hill above the town of Madytus), and there nailed him to boards and hanged him. As for his son, they stoned him to death before his father's eyes. |
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| 22. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 236 |
23. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •robinson, thomas m. Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 209| 28c. δʼ αἰσθητά, δόξῃ περιληπτὰ μετʼ αἰσθήσεως, γιγνόμενα καὶ γεννητὰ ἐφάνη. τῷ δʼ αὖ γενομένῳ φαμὲν ὑπʼ αἰτίου τινὸς ἀνάγκην εἶναι γενέσθαι. ΤΙ. τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν· τόδε δʼ οὖν πάλιν ἐπισκεπτέον περὶ αὐτοῦ, πρὸς πότερον τῶν παραδειγμάτων ὁ τεκταινόμενος αὐτὸν | 28c. and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it? |
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24. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 109, 111| 219c. ΘΕΑΙ. ἔστω. ΞΕ. τὸ δὴ μαθηματικὸν αὖ μετὰ τοῦτο εἶδος ὅλον καὶ τὸ τῆς γνωρίσεως τό τε χρηματιστικὸν καὶ ἀγωνιστικὸν καὶ θηρευτικόν, ἐπειδὴ δημιουργεῖ μὲν οὐδὲν τούτων, τὰ δὲ ὄντα καὶ γεγονότα τὰ μὲν χειροῦται λόγοις καὶ πράξεσι, τὰ δὲ τοῖς χειρουμένοις οὐκ ἐπιτρέπει, μάλιστʼ ἄν που διὰ ταῦτα συνάπαντα τὰ μέρη τέχνη τις κτητικὴ λεχθεῖσα ἂν διαπρέψειεν. ΘΕΑΙ. ναί· πρέποι γὰρ ἄν. | 219c. Theaet. Agreed. Str. And after this comes the whole class of learning and that of acquiring knowledge, and money making, and fighting, and hunting. None of these is creative, but they are all engaged in coercing, by deeds or words, things which already exist and have been produced, or in preventing others from coercing them; therefore all these divisions together might very properly be called acquisitive art. Theaet. Yes, that would be proper. Str. Then since acquisitive and productive art comprise |
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| 25. Hebrew Bible, 2 Chronicles, 3-4 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145 |
| 26. Sophocles Iunior, Fragments, 515 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •harrison, thomas Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 233 |
| 27. Hippocrates, On Airs, Waters, And Places, 101, 115, 38, 27 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 36 |
| 28. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •more, thomas Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 197 |
| 29. Sophocles, Fragments, 515 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •harrison, thomas Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 233 |
30. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 109| 202e. μεταξύ ἐστι θεοῦ τε καὶ θνητοῦ. | 202e. Through it are conveyed all divination and priestcraft concerning sacrifice and ritual |
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31. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 109 | 357b. the greater and the smaller, and the nearer and the remoter—is it not evident, in the first place, that measurement is a study of their excess and defect and equality in relation to each other? |
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| 32. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 512 |
33. Xenophon, Memoirs, 1.1.2, 1.2.20, 1.4.1, 4.7.2-4.7.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •reid, thomas •brickhouse, thomas c. Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 335; Wolfsdorf (2020), Early Greek Ethics, 171| 1.1.2. πρῶτον μὲν οὖν, ὡς οὐκ ἐνόμιζεν οὓς ἡ πόλις νομίζει θεούς, ποίῳ ποτʼ ἐχρήσαντο τεκμηρίῳ; θύων τε γὰρ φανερὸς ἦν πολλάκις μὲν οἴκοι, πολλάκις δὲ ἐπὶ τῶν κοινῶν τῆς πόλεως βωμῶν, καὶ μαντικῇ χρώμενος οὐκ ἀφανὴς ἦν. διετεθρύλητο γὰρ ὡς φαίη Σωκράτης τὸ δαιμόνιον ἑαυτῷ σημαίνειν· ὅθεν δὴ καὶ μάλιστά μοι δοκοῦσιν αὐτὸν αἰτιάσασθαι καινὰ δαιμόνια εἰσφέρειν. 1.2.20. διʼ ὃ καὶ τοὺς υἱεῖς οἱ πατέρες, κἂν ὦσι σώφρονες, ὅμως ἀπὸ τῶν πονηρῶν ἀνθρώπων εἴργουσιν, ὡς τὴν μὲν τῶν χρηστῶν ὁμιλίαν ἄσκησιν οὖσαν τῆς ἀρετῆς, τὴν δὲ τῶν πονηρῶν κατάλυσιν. μαρτυρεῖ δὲ καὶ τῶν ποιητῶν ὅ τε λέγων· ἐσθλῶν μὲν γὰρ ἄπʼ ἐσθλὰ διδάξεαι· ἢν δὲ κακοῖσι συμμίσγῃς, ἀπολεῖς καὶ τὸν ἐόντα νόον, Theognis καὶ ὁ λέγων· αὐτὰρ ἀνὴρ ἀγαθὸς τοτὲ μὲν κακός, ἄλλοτε δʼ ἐσθλός. unknown 1.4.1. εἰ δέ τινες Σωκράτην νομίζουσιν, ὡς ἔνιοι γράφουσί τε καὶ λέγουσι περὶ αὐτοῦ τεκμαιρόμενοι, προτρέψασθαι μὲν ἀνθρώπους ἐπʼ ἀρετὴν κράτιστον γεγονέναι, προαγαγεῖν δʼ ἐπʼ αὐτὴν οὐχ ἱκανόν, σκεψάμενοι μὴ μόνον ἃ ἐκεῖνος κολαστηρίου ἕνεκα τοὺς πάντʼ οἰομένους εἰδέναι ἐρωτῶν ἤλεγχεν, ἀλλὰ καὶ ἃ λέγων συνημέρευε τοῖς συνδιατρίβουσι, δοκιμαζόντων εἰ ἱκανὸς ἦν βελτίους ποιεῖν τοὺς συνόντας. 4.7.2. ἐδίδασκε δὲ καὶ μέχρι ὅτου δέοι ἔμπειρον εἶναι ἑκάστου πράγματος τὸν ὀρθῶς πεπαιδευμένον. αὐτίκα γεωμετρίαν μέχρι μὲν τούτου ἔφη δεῖν μανθάνειν, ἕως ἱκανός τις γένοιτο, εἴ ποτε δεήσειε, γῆν μέτρῳ ὀρθῶς ἢ παραλαβεῖν ἢ παραδοῦναι ἢ διανεῖμαι ἢ ἔργον ἀποδείξασθαι· οὕτω δὲ τοῦτο ῥᾴδιον εἶναι μαθεῖν ὥστε τὸν προσέχοντα τὸν νοῦν τῇ μετρήσει ἅμα τήν τε γῆν ὁπόση ἐστὶν εἰδέναι καὶ ὡς μετρεῖται ἐπιστάμενον ἀπιέναι. 4.7.3. τὸ δὲ μέχρι τῶν δυσσυνέτων διαγραμμάτων γεωμετρίαν μανθάνειν ἀπεδοκίμαζεν. ὅ τι μὲν γὰρ ὠφελοίη ταῦτα, οὐκ ἔφη ὁρᾶν· καίτοι οὐκ ἄπειρός γε αὐτῶν ἦν· ἔφη δὲ ταῦτα ἱκανὰ εἶναι ἀνθρώπου βίον κατατρίβειν καὶ ἄλλων πολλῶν τε καὶ ὠφελίμων μαθημάτων ἀποκωλύειν. 4.7.4. ἐκέλευε δὲ καὶ ἀστρολογίας ἐμπείρους γίγνεσθαι, καὶ ταύτης μέντοι μέχρι τοῦ νυκτός τε ὥραν καὶ μηνὸς καὶ ἐνιαυτοῦ δύνασθαι γιγνώσκειν ἕνεκα πορείας τε καὶ πλοῦ καὶ φυλακῆς, καὶ ὅσα ἄλλα ἢ νυκτὸς ἢ μηνὸς ἢ ἐνιαυτοῦ πράττεται, πρὸς ταῦτʼ ἔχειν τεκμηρίοις χρῆσθαι, τὰς ὥρας τῶν εἰρημένων διαγιγνώσκοντας· καὶ ταῦτα δὲ ῥᾴδια εἶναι μαθεῖν παρά τε νυκτοθηρῶν καὶ κυβερνητῶν καὶ ἄλλων πολλῶν οἷς ἐπιμελὲς ταῦτα εἰδέναι. 4.7.5. τὸ δὲ μέχρι τούτου ἀστρονομίαν μανθάνειν, μέχρι τοῦ καὶ τὰ μὴ ἐν τῇ αὐτῇ περιφορᾷ ὄντα, καὶ τοὺς πλάνητάς τε καὶ ἀσταθμήτους ἀστέρας γνῶναι, καὶ τὰς ἀποστάσεις αὐτῶν ἀπὸ τῆς γῆς καὶ τὰς περιόδους καὶ τὰς αἰτίας αὐτῶν ζητοῦντας κατατρίβεσθαι, ἰσχυρῶς ἀπέτρεπεν. ὠφέλειαν μὲν γὰρ οὐδεμίαν οὐδʼ ἐν τούτοις ἔφη ὁρᾶν· καίτοι οὐδὲ τούτων γε ἀνήκοος ἦν· ἔφη δὲ καὶ ταῦτα ἱκανὰ εἶναι κατατρίβειν ἀνθρώπου βίον καὶ πολλῶν καὶ ὠφελίμων ἀποκωλύειν. 4.7.6. ὅλως δὲ τῶν οὐρανίων, ᾗ ἕκαστα ὁ θεὸς μηχανᾶται, φροντιστὴν γίγνεσθαι ἀπέτρεπεν· οὔτε γὰρ εὑρετὰ ἀνθρώποις αὐτὰ ἐνόμιζεν εἶναι οὔτε χαρίζεσθαι θεοῖς ἂν ἡγεῖτο τὸν ζητοῦντα ἃ ἐκεῖνοι σαφηνίσαι οὐκ ἐβουλήθησαν. κινδυνεῦσαι δʼ ἂν ἔφη καὶ παραφρονῆσαι τὸν ταῦτα μεριμνῶντα οὐδὲν ἧττον ἢ Ἀναξαγόρας παρεφρόνησεν ὁ μέγιστον φρονήσας ἐπὶ τῷ τὰς τῶν θεῶν μηχανὰς ἐξηγεῖσθαι. 4.7.7. ἐκεῖνος γὰρ λέγων μὲν τὸ αὐτὸ εἶναι πῦρ τε καὶ ἥλιον ἠγνόει ὅτι τὸ μὲν πῦρ οἱ ἄνθρωποι ῥᾳδίως καθορῶσιν, εἰς δὲ τὸν ἥλιον οὐ δύνανται ἀντιβλέπειν, καὶ ὑπὸ μὲν τοῦ ἡλίου καταλαμπόμενοι τὰ χρώματα μελάντερα ἔχουσιν, ὑπὸ δὲ τοῦ πυρὸς οὔ· ἠγνόει δὲ καὶ ὅτι τῶν ἐκ τῆς γῆς φυομένων ἄνευ μὲν ἡλίου αὐγῆς οὐδὲν δύναται καλῶς αὔξεσθαι, ὑπὸ δὲ τοῦ πυρὸς θερμαινόμενα πάντα ἀπόλλυται· φάσκων δὲ τὸν ἥλιον λίθον διάπυρον εἶναι καὶ τοῦτο ἠγνόει, ὅτι λίθος μὲν ἐν πυρὶ ὢν οὔτε λάμπει οὔτε πολὺν χρόνον ἀντέχει, ὁ δὲ ἥλιος πάντα τὸν χρόνον πάντων λαμπρότατος ὢν διαμένει. 4.7.8. ἐκέλευε δὲ καὶ λογισμοὺς μανθάνειν. καὶ τούτων δὲ ὁμοίως τοῖς ἄλλοις ἐκέλευε φυλάττεσθαι τὴν μάταιον πραγματείαν, μέχρι δὲ τοῦ ὠφελίμου πάντα καὶ αὐτὸς συνεσκόπει καὶ συνδιεξῄει τοῖς συνοῦσι. | 1.1.2. First then, that he rejected the gods acknowledged by the state — what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by the deity: That immanent divine something, as Cicero terms it, which Socrates claimed as his peculiar possession. it was out of this claim, I think, that the charge of bringing in strange deities arose. 1.2.20. For this cause fathers try to keep their sons, even if they are prudent lads, out of bad company: for the society of honest men is a training in virtue, but the society of the bad is virtue’s undoing. As one of the poets says: From the good shalt thou learn good things; but if thou minglest with the bad thou shalt lose even what thou hast of wisdom. Theognis And another says: Ah, but a good man is at one time noble, at another base. unknown 1.4.1. If any hold the opinion expressed in some written and spoken criticisms of Socrates that are based on inference, and think, that though he was consummate in exhorting men to virtue, he was an incompetent guide to it, let them consider not only the searching cross-examination with which he chastised those who thought themselves omniscient, Sophists. but his daily talks with his familiar friends, and then judge whether he was capable of improving his companions. 4.7.2. He also taught them how far a well-educated man should make himself familiar with any given subject. For instance, he said that the study of geometry should be pursued until the student was competent to measure a parcel of land accurately in case he wanted to take over, convey or divide it, or to compute the yield; and this knowledge was so easy to acquire, that anyone who gave his mind to mensuration knew the size of the piece and carried away a knowledge of the principles of land measurement. 4.7.3. He was against carrying the study of geometry so far as to include the more complicated figures, on the ground that he could not see the use of them. Not that he was himself unfamiliar with them, but he said that they were enough to occupy a lifetime, to the complete exclusion of many other useful studies. 4.7.4. Similarly he recommended them to make themselves familiar with astronomy, but only so far as to be able to find the time of night, month and year, in order to use reliable evidence when planning a journey by land or sea, or setting the watch, and in all other affairs that are done in the night or month or year, by distinguishing the times and seasons aforesaid. This knowledge, again, was easily to be had from night hunters and pilots and others who made it their business to know such things. 4.7.5. But he strongly deprecated studying astronomy so far as to include the knowledge of bodies revolving in different courses, and of planets and comets, and wearing oneself out with the calculation of their distance from the earth, their periods of revolution and the causes of these. of such researches, again he said that he could not see what useful purpose they served. He had indeed attended lectures on these subjects too; but these again, he said, were enough to occupy a lifetime to the complete exclusion of many useful studies. 4.7.6. In general, with regard to the phenomena of the heavens, he deprecated curiosity to learn how the deity contrives them: he held that their secrets could not be discovered by man, and believed that any attempt to search out what the gods had not chosen to reveal must be displeasing to them. He said that he who meddles with these matters runs the risk of losing his sanity as completely as Anaxagoras, who took an insane pride in his explanation of the divine machinery. 4.7.7. For that sage, in declaring the sun to be fire, ignored the facts than men can look at fire without inconvenience, but cannot gaze steadily at the sun; that their skin is blackened by the sun’s rays, but not by fire. Further, he ignored the fact that sunlight is essential to the health of all vegetation, whereas if anything is heated by fire it withers. Again, when he pronounced the sun to be a red-hot stone, he ignored the fact that a stone in fire neither glows nor can resist it long, whereas the sun shines with unequalled brilliance for ever. 4.7.8. He also recommended the study of arithmetic. But in this case as in the others he recommended avoidance of vain application; and invariably, whether theories or ascertained facts formed the subject of his conversation, he limited it to what was useful. |
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34. Thucydides, The History of The Peloponnesian War, 1.120, 1.126, 1.132.2, 2.60-2.64, 2.63.2, 3.37-3.40, 6.54, 8.21 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •thomas, rosiland •harrison, thomas •thomas, rosalind •figueira, thomas Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 76; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 312; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 52, 57| 1.132.2. ὑποψίας δὲ πολλὰς παρεῖχε τῇ τε παρανομίᾳ καὶ ζηλώσει τῶν βαρβάρων μὴ ἴσος βούλεσθαι εἶναι τοῖς παροῦσι, τά τε ἄλλα αὐτοῦ ἀνεσκόπουν, εἴ τί που ἐξεδεδιῄτητο τῶν καθεστώτων νομίμων, καὶ ὅτι ἐπὶ τὸν τρίποδά ποτε τὸν ἐν Δελφοῖς, ὃν ἀνέθεσαν οἱ Ἕλληνες ἀπὸ τῶν Μήδων ἀκροθίνιον, ἠξίωσεν ἐπιγράψασθαι αὐτὸς ἰδίᾳ τὸ ἐλεγεῖον τόδε: l ana=" 2.63.2. ἧς οὐδ’ ἐκστῆναι ἔτι ὑμῖν ἔστιν, εἴ τις καὶ τόδε ἐν τῷ παρόντι δεδιὼς ἀπραγμοσύνῃ ἀνδραγαθίζεται: ὡς τυραννίδα γὰρ ἤδη ἔχετε αὐτήν, ἣν λαβεῖν μὲν ἄδικον δοκεῖ εἶναι, ἀφεῖναι δὲ ἐπικίνδυνον. | 1.132.2. he gave grounds for much suspicion of his being discontented with things established; all the occasions on which he had in any way departed from the regular customs were passed in review, and it was remembered that he had taken upon himself to have inscribed on the tripod at Delphi , which was dedicated by the Hellenes as the first-fruits of the spoil of the Medes, the following couplet:— The Mede defeated, great Pausanias raised This monument, that Phoebus might be praised. 2.63.2. Besides, to recede is no longer possible, if indeed any of you in the alarm of the moment has become enamored of the honesty of such an unambitious part. For what you hold is, to speak somewhat plainly, a tyranny; to take it perhaps was wrong, but to let it go is unsafe. |
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35. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 109| 261a. ΦΑΙ. τούτων δεῖ τῶν λόγων, ὦ Σώκρατες· ἀλλὰ δεῦρο αὐτοὺς παράγων ἐξέταζε τί καὶ πῶς λέγουσιν. ΣΩ. πάριτε δή, θρέμματα γενναῖα, καλλίπαιδά τε Φαῖδρον πείθετε ὡς ἐὰν μὴ ἱκανῶς φιλοσοφήσῃ, οὐδὲ ἱκανός ποτε λέγειν ἔσται περὶ οὐδενός. ἀποκρινέσθω δὴ ὁ Φαῖδρος. ΦΑΙ. ἐρωτᾶτε. ΣΩ. ἆρʼ οὖν οὐ τὸ μὲν ὅλον ἡ ῥητορικὴ ἂν εἴη τέχνη ψυχαγωγία τις διὰ λόγων, οὐ μόνον ἐν δικαστηρίοις καὶ ὅσοι ἄλλοι δημόσιοι σύλλογοι, ἀλλὰ καὶ ἐν ἰδίοις, ἡ αὐτὴ σμικρῶν | 261a. Phaedrus. We have need of these arguments, Socrates. Bring them here and examine their words and their meaning. Socrates. Come here, then, noble creatures, and persuade the fair young Phaedrus that unless he pay proper attention to philosophy he will never be able to speak properly about anything. And let Phaedrus answer. Phaedrus. Ask your questions. Socrates. Is not rhetoric in its entire nature an art which leads the soul by means of words, not only in law courts and the various other public assemblages, |
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36. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •harrison, thomas Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 398| 111e. ὥσπερ ἐν Σικελίᾳ οἱ πρὸ τοῦ ῥύακος πηλοῦ ῥέοντες ποταμοὶ καὶ αὐτὸς ὁ ῥύαξ: ὧν δὴ καὶ ἑκάστους τοὺς τόπους πληροῦσθαι, ὡς ἂν ἑκάστοις τύχῃ ἑκάστοτε ἡ περιρροὴ γιγνομένη. ταῦτα δὲ πάντα κινεῖν ἄνω καὶ κάτω ὥσπερ αἰώραν τινὰ ἐνοῦσαν ἐν τῇ γῇ: ἔστι δὲ ἄρα αὕτη ἡ αἰώρα διὰ φύσιν τοιάνδε τινά. ΦΑΙΔ. ἕν τι τῶν χασμάτων τῆς γῆς ἄλλως τε n="112"/ | 111e. and some thicker, like the rivers of mud that flow before the lava in Sicily , and the lava itself. These fill the various regions as they happen to flow to one or another at any time. Now a kind of oscillation within the earth moves all these up and down. And the nature of the oscillation is as follows: Phaedo. One of the chasms of the earth is greater than the rest, |
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37. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 236| 820e. ΚΛ. δῆλον· τί μήν; ΑΘ. οὐκοῦν νῦν, ὦ ξένε, κείσθω ταῦτα ὡς ὄντα τῶν δεόντων μαθημάτων, ἵνα μὴ διάκενα ἡμῖν ᾖ τὰ τῶν νόμων; κείσθω μέντοι καθάπερ ἐνέχυρα λύσιμα ἐκ τῆς ἄλλης πολιτείας, ἐὰν ἢ τοὺς θέντας ἡμᾶς ἢ καὶ τοὺς θεμένους ὑμᾶς μηδαμῶς φιλοφρονῆται. ΚΛ. δικαίαν λέγεις τὴν θέσιν. ΑΘ. ἄστρων δὴ τὸ μετὰ ταῦτα ὅρα τὴν μάθησιν τοῖς νέοις, ἂν ἡμᾶς ἀρέσκῃ λεχθεῖσα ἢ καὶ τοὐναντίον. ΚΛ. λέγε μόνον. ΑΘ. καὶ μὴν θαῦμά γε περὶ αὐτά ἐστιν μέγα καὶ οὐδαμῶς οὐδαμῇ ἀνεκτόν. | 820e. Clin. Yes, obviously. Ath. Shall we not, then, lay these down as necessary subjects of instruction, so that there may be no gap in our code of laws? Yet we ought to lay them down provisionally—like pledges capable of redemption—apart from the rest of our constitution, in case they fail to satisfy either us who enact them or you for whom they are enacted. Clin. Yes, that is the right way to lay them down. Ath. Consider next whether or not we approve of the children learning astronomy. Clin. Just tell us your opinion. Ath. About this there is a very strange fact—indeed, quite intolerable. |
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| 38. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 112 |
| 39. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 109, 110 |
| 40. Plato, Euthydemus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 109 |
41. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 109| 423d. ΕΡΜ. πάνυ γε. ΣΩ. ἔοικε τοίνυν οὐκ ἐάν τις ταῦτα μιμῆται, οὐδὲ περὶ ταύτας τὰς μιμήσεις ἡ τέχνη ἡ ὀνομαστικὴ εἶναι. αὗται μὲν γάρ εἰσιν ἡ μὲν μουσική, ἡ δὲ γραφική· ἦ γάρ; ΕΡΜ. ναί. | 423d. Hermogenes. Certainly. Socrates. Well then, the art of naming is not employed in the imitation of those qualities, and has nothing to do with them. The arts which are concerned with them are music and design, are they not? Hermogenes. Yes. |
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42. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 110| 20b. ἔμελλεν αὐτὼ καλώ τε κἀγαθὼ ποιήσειν τὴν προσήκουσαν ἀρετήν, ἦν δʼ ἂν οὗτος ἢ τῶν ἱππικῶν τις ἢ τῶν γεωργικῶν· νῦν δʼ ἐπειδὴ ἀνθρώπω ἐστόν, τίνα αὐτοῖν ἐν νῷ ἔχεις ἐπιστάτην λαβεῖν; τίς τῆς τοιαύτης ἀρετῆς, τῆς ἀνθρωπίνης τε καὶ πολιτικῆς, ἐπιστήμων ἐστίν; οἶμαι γάρ σε ἐσκέφθαι διὰ τὴν τῶν ὑέων κτῆσιν. ἔστιν τις, ἔφην ἐγώ, ἢ οὔ; πάνυ γε, ἦ δʼ ὅς. τίς, ἦν δʼ ἐγώ, καὶ ποδαπός, καὶ πόσου διδάσκει; Εὔηνος, ἔφη, ὦ Σώκρατες, Πάριος, πέντε μνῶν. καὶ ἐγὼ τὸν Εὔηνον ἐμακάρισα εἰ ὡς ἀληθῶς | 20b. excellent in the kind of excellence proper to them; and he would be a horse-trainer or a husbandman; but now, since they are two human beings, whom have you in mind to get as overseer? Who has knowledge of that kind of excellence, that of a man and a citizen? For I think you have looked into the matter, because you have the sons. Is there anyone, said I, or not? Certainly, said he. Who, said I, and where from, and what is his price for his teaching? Evenus, he said, Socrates, from Paros , five minae. And I called Evenus blessed, |
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| 43. Plato, Alcibiades Ii, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 109 |
| 44. Theophrastus, Characters, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •overbury, thomas Found in books: Isaac (2004), The invention of racism in classical antiquity, 162 |
| 45. Epicrates Comicus, Fragments, 2.287 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 111 |
| 46. Cleanthes, Fragments, 1.529 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jefferson, thomas Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 236 |
| 47. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 57 |
| 48. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 171 |
| 49. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 123, 124, 165; Osborne (1996), Eros Unveiled: Plato and the God of Love. 132 |
| 50. Aristotle, Sense And Sensibilia, 3.19.3 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 129 |
| 51. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Osborne (1996), Eros Unveiled: Plato and the God of Love. 117 |
| 52. Aristotle, Athenian Constitution, 57.2-57.3 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •harrison, thomas Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 206 |
| 53. Aeschines, False Embassy, 340, 339 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 162 |
54. Apollonius of Rhodes, Argonautica, 1.609-1.610, 1.619, 1.834-1.835 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •thomas, rosalind Found in books: Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 69| 1.609. ἔνθʼ ἄμυδις πᾶς δῆμος ὑπερβασίῃσι γυναικῶν 1.610. νηλειῶς δέδμητο παροιχομένῳ λυκάβαντι. 1.619. μήτινα λευγαλέοιο φόνου τίσειαν ἀμοιβήν. 1.834. Ἴσκεν, ἀμαλδύνουσα φόνου τέλος, οἷον ἐτύχθη 1.835. ἀνδράσιν· αὐτὰρ ὁ τήνγε παραβλήδην προσέειπεν | |
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| 55. Chrysippus, Fragments, 2.1011-2.1012 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •jefferson, thomas Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 236 |
| 56. Cicero, Letters To His Friends, 16.21.8 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •infancy gospel of thomas, corporal punishment •infancy gospel of thomas, literacy Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 341 |
57. Cicero, De Oratore, 2.332, 3.162-3.167 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •book of thomas the contender, catholic christianity •riesenweber, thomas Found in books: Damm (2018), Religions and Education in Antiquity, 134; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 213| 2.332. Omnia autem concludenda sunt plerumque rebus augendis vel inflammando iudice vel mitigando; omniaque cum superioribus orationis locis tum maxime extremo ad mentis iudicum quam maxime permovendas et ad utilitatem nostram vocandas conferenda sunt. 3.162. Quo in genere primum est fugienda dissimilitudo: "caeli ingentes fornices"; quamvis sphaeram in scaenam, ut dicitur, attulerit Ennius, tamen in sphaera fornicis similitudo inesse non potest. Vive, Ulixes; dum licet: oculis postremum lumen radiatum rape! non dixit "pete" non "cape,"—haberet enim moram sperantis diutius esse victurum—sed "rape": est hoc verbum ad id 3.163. aptatum, quod ante dixerat, "dum licet." Deinde videndum est ne longe simile sit ductum: "Syrtim" patrimoni, "scopulum" libentius dixerim; "Charybdim" bonorum, "voraginem" potius; facilius enim ad ea, quae visa, quam ad illa, quae audita sunt, mentis oculi feruntur; et quoniam haec vel summa laus est in verbis transferendis, ut sensum feriat id, quod translatum sit, fugienda est omnis turpitudo earum rerum, ad quas eorum animos, qui audient, trahet similitudo. 3.164. Nolo dici morte Africani "castratam" esse rem publicam, nolo "stercus curiae" dici Glauciam; quamvis sit simile, tamen est in utroque deformis cogitatio similitudinis; nolo esse aut maius, quam res postulet: "tempestas comissationis"; aut minus: "comissatio tempestatis"; nolo esse verbum angustius id, quod translatum sit, quam fuisset illud proprium ac suum: quidnam est, obsecro? Quid te adirier abnutas? melius esset vetas, prohibes, absterres; quoniam ille dixerat: ilico istic, ne contagio mea bonis umbrave obsit 3.165. Atque etiam, si vereare, ne paulo durior translatio esse videatur, mollienda est praeposito saepe verbo; ut si olim, M. Catone mortuo, "pupillum" senatum quis relictum diceret, paulo durius; sin, "ut ita dicam, pupillum," aliquanto mitius: etenim verecunda debet esse translatio, ut deducta esse in alienum locum, non inrupisse, atque ut precario, non vi, venisse videatur. 3.166. Modus autem nullus est florentior in singulis verbis neque qui plus luminis adferat orationi; nam illud, quod ex hoc genere profluit, non est in uno verbo translato, sed ex pluribus continuatis conectitur, ut aliud dicatur, aliud intellegendum sit: neque me patiar iterum ad unum scopulum ut olim classem Achivom offendere. atque illud, erras, erras; nam exsultantem te et praefidentem tibi repriment validae legum habenae atque imperi insistent iugo. 3.167. Sumpta re simili verba illius rei propria deinceps in rem aliam, ut dixi, transferuntur. Est hoc magnum ornamentum orationis, in quo obscuritas fugienda est; etenim hoc fere genere fiunt ea, quae dicuntur aenigmata; non est autem in verbo modus hic, sed in oratione, id est, in continuatione verborum. Ne illa quidem traductio atque immutatio in verbo quandam fabricationem habet sed in oratione : Africa terribili tremit horrida terra tumultu; pro Afris est sumpta Africa, neque factum est verbum, ut "mare saxifragis undis"; neque translatum, ut "mollitur mare"; sed ordi causa proprium proprio commutatum: desine, Roma, tuos hostis et testes sunt campi magni Gravis est modus in ornatu orationis et saepe sumendus; ex quo genere haec sunt, Martem belli esse communem, Cererem pro frugibus, Liberum appellare pro vino, Neptunum pro mari, curiam pro senatu, campum pro comitiis, togam pro pace, arma ac tela pro bello; | |
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58. Cicero, On The Nature of The Gods, 1.19, 2.98-2.100 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •book of thomas the contender, catholic christianity •gray, thomas Found in books: Damm (2018), Religions and Education in Antiquity, 119; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 105 | 1.19. What power of mental vision enabled your master Plato to descry the vast and elaborate architectural process which, as he makes out, the deity adopted in building the structure of the universe? What method of engineering was employed? What tools and levers and derricks? What agents carried out so vast an undertaking? And how were air, fire, water and earth enabled to obey and execute the will of the architect? How did the five regular solids, which are the basis of all other forms of matter, come into existence so nicely adapted to make impressions on our minds and produce sensations? It would be a lengthy task to advert upon every detail of a system that is such as to seem the result of idle theorizing rather than of real research; 2.98. "For we may now put aside elaborate argument and gaze as it were with our eyes upon the beauty of the creations of divine providence, as we declare them to be. And first let us behold the whole earth, situated in the centre of the world, a solid spherical mass gathered into a globe by the natural gravitation of all its parts, clothed with flowers and grass and trees and corn,º forms of vegetation all of them incredibly numerous and inexhaustibly varied and diverse. Add to these cool fountains ever flowing, transparent streams and rivers, their banks clad in brightest verdure, deep vaulted caverns, craggy rocks, sheer mountain heights and plains of immeasurable extent; add also the hidden veins of gold and silver, and marble in unlimited quantity. 2.99. Think of all the various species of animals, both tame and wild! think of the flights and songs of birds! of the pastures filled with cattle, and the teeming life of the woodlands! Then why need I speak of the race of men? who are as it were the appointed tillers of the soil, and who suffer it not to become a savage haunt of monstrous beasts of prey nor a barren waste of thickets and brambles, and whose industry diversifies and adorns the lands and islands and coasts with houses and cities. Could we but behold these things with our eyes as we can picture them in our minds, no one taking in the whole earth at one view could doubt the divine reason. 2.100. Then how great is the beauty of the sea! how glorious the aspect of its vast expanse! him many and how diverse its islands! how lovely the scenery of its coasts and shores! how numerous and how different the species of marine animals, some dwelling in the depths, some floating and swimming on the surface, some clinging in their own shells to the rocks! And the sea itself, yearning for the earth, sports against her shores in such a fashion that the two elements appear to be fused into one. |
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| 59. Cicero, Timaeus, 6 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •robinson, thomas m. Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 209 |
60. Cicero, Academica, 1.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •reid, thomas Found in books: Wolfsdorf (2020), Early Greek Ethics, 171| 1.15. Tum Varro ita exorsus est: 'Socrates mihi videtur, id quod constat inter omnes, primus a rebus occultis et ab ipsa natura involutis, in quibus omnibus *d omnes ante eum philosophi occupati fuerunt, avocavisse philosophiam et ad vitam communem adduxisse, ut de virtutibus et de vitiis omninoque de de 1 om. *d bonis rebus et malis quaereret, caelestia autem vel procul esse a nostra cognitione censeret vel, si maxime cognita essent, nihil tamen ad bene vivendum. | |
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61. Cicero, Tusculan Disputations, 5.10 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •reid, thomas Found in books: Wolfsdorf (2020), Early Greek Ethics, 171| 5.10. Nec vero Pythagoras nominis solum inventor, sed rerum etiam ipsarum amplificator amplicator G fuit. qui cum post cum post ( eras. q) K hunc Phliasium sermonem in Italiam venisset, exornavit eam Graeciam, quae magna dicta est, et privatim et publice praestantissumis et institutis et artibus. cuius de disciplina aliud tempus fuerit fortasse dicendi. sed ab antiqua philosophia usque ad Socratem, qui Archelaum, Anaxagorae discipulum, audierat, numeri motusque tractabantur, et unde omnia orerentur orarentur K quove reciderent, recederent X corr. V 1 aut c s studioseque ab is siderum magnitudines intervalla cursus currus G 1 antiquirebantur G ( alt. i e corr. 2 ) anquirebantur et cuncta caelestia. Socrates autem primus philosophiam devocavit e caelo et in urbibus conlocavit et in domus domos s ac fort. V 1 (u e corr. c ) domibus Gr. etiam introduxit et coëgit de vita et moribus rebusque bonis et malis quaerere. | |
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| 62. Cicero, Pro Q. Roscio Comoedo, 91 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •riesenweber, thomas Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 213 |
| 63. Cicero, De Lege Agraria, 1.2.5, 2.19.50 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •broughton, thomas Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 107 |
64. Cicero, On Invention, 1.55, 1.106 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 129, 133| 1.55. Sed quia non satis alicui videbitur dilucide demon- stratum, nisi quid ex civili causarum genere exempli subiecerimus, videtur eiusmodi quoque utendum ex- emplo, non quo praeceptio differat aut aliter hoc in sermone atque in dicendo sit utendum, sed ut eorum voluntati satis fiat, qui id, quod aliquo in loco viderunt, alio in loco, nisi monstratum est, nequeunt cognoscere. ergo in hac causa, quae apud Graecos est pervagata, cum Epaminondas, Thebanorum imperator, * quod ei, qui sibi ex lege praetor successerat, exercitum non tra- didit et, cum paucos ipse dies contra legem exercitum tenuisset, Lacedaemonios funditus vicit, poterit accusator argumentatione uti per inductionem, cum scrip- tum legis contra sententiam defendat, ad hunc modum: 1.106. conquestionis autem huiusmodi de rebus partes petere oportebit. Conquestio est oratio auditorum misericordiam cap- tans. in hac primum animum auditoris mitem et misericordem conficere oportet, quo facilius conque- stione commoveri possit. id locis communibus efficere oportebit, per quos fortunae vis in omnes et hominum infirmitas ostenditur; qua oratione habita graviter et sententiose maxime demittitur animus hominum et ad misericordiam conparatur, cum in alieno malo suam infirmitatem considerabit. | |
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65. Septuagint, 1 Maccabees, 2.29 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •thomas theorem Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 38 | 2.29. Then many who were seeking righteousness and justice went down to the wilderness to dwell there, |
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66. Ovid, Metamorphoses, 1.21, 1.57, 1.79, 2.298-2.299 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •robinson, thomas m. •thomas, richard f. Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 155, 209| 1.21. Hanc deus et melior litem natura diremit. 1.57. His quoque non passim mundi fabricator habendum 1.79. ille opifex rerum, mundi melioris origo, 2.298. Si freta, si terrae pereunt, si regia caeli, 2.299. in chaos antiquum confundimur. Eripe flammis, | |
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67. Philo of Alexandria, On The Embassy To Gaius, 210 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •infancy gospel of thomas, purpose of Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 346 | 210. for all men are eager to preserve their own customs and laws, and the Jewish nation above all others; for looking upon their laws as oracles directly given to them by God himself, and having been instructed in this doctrine from their very earliest infancy they bear in their souls the images of the commandments contained in these laws as sacred; |
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68. Philo of Alexandria, On The Life of Moses, 1.157 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •gospel of thomas, obscurity in Found in books: Damm (2018), Religions and Education in Antiquity, 207 | 1.157. for God possesses everything and is in need of nothing; but the good man has nothing which is properly his own, no, not even himself, but he has a share granted to him of the treasures of God as far as he is able to partake of them. And this is natural enough; for he is a citizen of the world; on which account he is not spoken of as to be enrolled as a citizen of any particular city in the habitable world, since he very appropriately has for his inheritance not a portion of a district, but the whole world. |
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69. Philo of Alexandria, On The Special Laws, 2.225 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 165 | 2.225. For parents themselves are something between divine and human nature, partaking of both; of human nature, inasmuch as it is plain that they have been born and that they will die; and of divine nature, because they have engendered other beings, and have brought what did not exist into existence: for, in my opinion, what God is to the world, that parents are to their children; since, just as God gave existence to that which had no existence, they also, in imitation of his power, as far at least as they were able, make the race of mankind everlasting.XXXIX. |
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| 70. Horace, Odes, 4.9.25 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •gray, thomas, ‘elegy in a country churchyard’ Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 384 |
| 71. Julius Caesar, De Bello Civli, 3.69 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •gray, thomas, ‘elegy in a country churchyard’ Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 384 |
72. Philo of Alexandria, On Husbandry, 65 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •gospel of thomas, obscurity in Found in books: Damm (2018), Religions and Education in Antiquity, 205 | 65. For in reality every soul of a wise man has heaven for its country, and looks upon earth as a strange land, and considers the house of wisdom his own home; but the house of the body, a lodging-house, on which it proposes to sojourn for a while. |
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| 73. Plutarch, On Disease And Grief, 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •infancy gospel of thomas, corporal punishment •infancy gospel of thomas, literacy Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 342 |
| 74. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 57 |
| 75. Plutarch, Solon, 14.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •thomas, rosiland Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 52 |
76. New Testament, 1 Timothy, 5.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 41| 5.9. Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸς γυνή, | 5.9. Let no one be enrolled as a widow under sixty years old, having been the wife of one man, |
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77. Ignatius, To The Magnesians, 3.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 154 | 3.1. Yea, and it becometh you also not to presume upon the youth of your bishop, but according to the power of God the Father to render unto him all reverence, even as I have learned that the holy presbyters also have not taken advantage of his outwardly youthful estate, but give place to him as to one prudent in God; yet not to him, but to the Father of Jesus Christ, even to the Bishop of all. |
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78. New Testament, Matthew, 1.1, 4.1-4.7, 4.23, 5.17, 5.21, 5.33, 5.38, 5.43, 9.12-9.13, 10.10, 11.15, 13.9, 13.43, 13.55, 17.14-17.18, 18.6, 19.16-19.26, 23.5-23.8, 26.39, 28.16-28.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gospel of thomas, obscurity in •therapeutic trust, thomas, doubt of •book of thomas the contender, catholic christianity •infancy gospel of thomas, christology •acts of thomas, bedrooms •jesus, relationship with thomas of •judas, comparison with thomas of •thomas, comparison to judas of •thomas, rehabilitation of •thomas, relationship with jesus of •aquinas (thomas), natural vs. rational will Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 175; Damm (2018), Religions and Education in Antiquity, 122, 157, 180; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 363; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 107, 265, 266; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 84, 86, 88; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 317| 1.1. ΒΙΒΛΟΣ γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυεὶδ υἱοῦ Ἀβρααμ. 4.1. Τότε [ὁ] Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 4.2. καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν. 4.3. Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4.4. ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.5. Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 4.6. καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7. ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 4.23. Καὶ περιῆγεν ἐν ὅλῃ τῇ Γαλιλαίᾳ, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ. 5.17. Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι· 5.21. Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 5.33. Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.38. Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.43. Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 9.12. ὁ δὲ ἀκούσας εἶπεν Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλὰ οἱ κακῶς ἔχοντες. 9.13. πορευθέντες δὲ μάθετε τί ἐστιν Ἔλεος θέλω καὶ οὐ θυσίαν· οὐ γὰρ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς. 10.10. μὴ πήραν εἰς ὁδὸν μηδὲ δύο χιτῶνας μηδὲ ὑποδήματα μηδὲ ῥάβδον· ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ. 11.15. Ὁ ἔχων ὦτα ἀκουέτω. 13.9. Ὁ ἔχων ὦτα ἀκουέτω. 13.43. Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. Ὁ ἔχων ὦτα ἀκουέτω. 13.55. οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριὰμ καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσὴφ καὶ Σίμων καὶ Ἰούδας; 17.14. Καὶ ἐλθόντων πρὸς τὸν ὄχλον προσῆλθεν αὐτῷ ἄνθρωπος γονυπετῶν αὐτὸν καὶ λέγων 17.15. Κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς ἔχει, πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ· 17.16. καὶ προσήνεγκα αὐτὸν τοῖς μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι. 17.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε μεθʼ ὑμῶν ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετέ μοι αὐτὸν ὧδε. 17.18. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς, καὶ ἐξῆλθεν ἀπʼ αὐτοῦ τὸ δαιμόνιον· καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης. 18.6. ὃς δʼ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης. 19.16. Καὶ ἰδοὺ εἷς προσελθὼν αὐτῷ εἶπεν Διδάσκαλε, τί ἀγαθὸν ποιήσω ἵνα σχῶ ζωὴν αἰώνιον; 19.17. ὁ δὲ εἶπεν αὐτῷ Τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστὶν ὁ ἀγαθός· εἰ δὲ θέλέις εἰς τὴν ζωὴν εἰσελθεῖν, τήρει τὰς ἐντολάς. 19.18. λέγει αὐτῷ Ποίας; ὁ δὲ Ἰησοῦς ἔφη Τό Οὐ φονεύσεις, Οὐ μοιχεύσεις, Οὐ κλέψεις, Οὐ ψευδομαρτυρήσεις, 19.19. Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 19.20. λέγει αὐτῷ ὁ νεανίσκος Ταῦτα πάντα ἐφύλαξα· τί ἔτι ὑστερῶ; 19.21. ἔφη αὐτῷ ὁ Ἰησοῦς Εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι. 19.22. ἀκούσας δὲ ὁ νεανίσκος τὸν λόγον [τοῦτον] ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά. 19.23. Ὁ δὲ Ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ Ἀμὴν λέγω ὑμῖν ὅτι πλούσιος δυσκόλως εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν· 19.24. πάλιν δὲ λέγω ὑμῖν, εὐκοπώτερόν ἐστιν κάμηλον διὰ τρήματος ῥαφίδος εἰσελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ. 19.25. ἀκούσαντες δὲ οἱ μαθηταὶ ἐξεπλήσσοντο σφόδρα λέγοντες Τίς ἄρα δύναται σωθῆναι; 19.26. ἐμβλέψας δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς Παρὰ ἀνθρώποις τοῦτο ἀδύνατόν ἐστιν, παρὰ δὲ θεῷ πάντα δυνατά. 23.5. πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσι γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσι τὰ κράσπεδα, 23.6. φιλοῦσι δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς 23.7. καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων Ῥαββεί. 23.8. ὑμεῖς δὲ μὴ κληθῆτε Ῥαββεί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε· 26.39. καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων Πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπʼ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλʼ ὡς σύ. 28.16. Οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὴν Γαλιλαίαν εἰς τὸ ὄρος οὗ ἐτάξατο αὐτοῖς ὁ Ἰησοῦς, 28.17. καὶ ἰδόντες αὐτὸν προσεκύνησαν, οἱ δὲ ἐδίστασαν. 28.18. καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς· 28.19. πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, 28.20. διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμὶ πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος. | 1.1. The book of the generation of Jesus Christ, the son of David, the son of Abraham. 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread." 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.'" 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple, 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.'" 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.'" 4.23. Jesus went about in all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 5.17. "Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.21. "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.' 5.33. "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,' 5.38. "You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.43. "You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 9.12. When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick do. 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance." 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 11.15. He who has ears to hear, let him hear. 13.9. He who has ears to hear, let him hear." 13.43. Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear. 13.55. Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying, 17.15. "Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him." 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me." 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 18.6. but whoever causes one of these little ones who believe in me to stumble, it would be better for him that a huge millstone should be hung around his neck, and that he should be sunk in the depths of the sea. 19.16. Behold, one came to him and said, "Good teacher, what good thing shall I do, that I may have eternal life?" 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments." 19.18. He said to him, "Which ones?"Jesus said, "'You shall not murder.' 'You shall not commit adultery.' 'You shall not steal.' 'You shall not offer false testimony.' 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.'" 19.20. The young man said to him, "All these things I have observed from my youth. What do I still lack?" 19.21. Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me." 19.22. But when the young man heard the saying, he went away sad, for he was one who had great possessions. 19.23. Jesus said to his disciples, "Most assuredly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty. 19.24. Again I tell you, it is easier for a camel to go through a needle's eye, than for a rich man to enter into the Kingdom of God." 19.25. When the disciples heard it, they were exceedingly astonished, saying, "Who then can be saved?" 19.26. Looking at them, Jesus said, "With men this is impossible, but with God all things are possible." 23.5. But all their works they do to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments, 23.6. and love the place of honor at feasts, the best seats in the synagogues, 23.7. the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire." 28.16. But the eleven disciples went into Galilee, to the mountain where Jesus had sent them. 28.17. When they saw him, they bowed down to him, but some doubted. 28.18. Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen. |
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79. New Testament, Mark, 1.1, 1.21, 2.17, 4.9, 4.23, 6.3, 6.9, 7.16, 9.5, 9.16-9.27, 9.42, 10.10-10.27, 16.11, 16.14, 16.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gospel of thomas, obscurity in •book of thomas the contender, catholic christianity •infancy gospel of thomas, christology •jesus, relationship with thomas of •judas, comparison with thomas of •thomas, comparison to judas of •thomas, rehabilitation of •thomas, relationship with jesus of •acts of thomas, bedrooms •therapeutic trust, thomas, doubt of •acts of thomas, adultery •acts of thomas, sexual practices Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 175; Damm (2018), Religions and Education in Antiquity, 157, 180; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 363; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 38; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 265, 266; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 84, 86, 88| 1.1. ΑΡΧΗ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ . 1.21. Καὶ εἰσπορεύονται εἰς Καφαρναούμ. Καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν. 2.17. καὶ ἀκούσας ὁ Ἰησοῦς λέγει αὐτοῖς [ὅτι] Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλʼ οἱ κακῶς ἔχοντες· οὐκ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς. 4.9. Καὶ ἔλεγεν Ὃς ἔχει ὦτα ἀκούειν ἀκουέτω. 4.23. Εἴ τις ἔχει ὦτα ἀκούειν ἀκουέτω. 6.3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 6.9. ἀλλὰ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσασθαι δύο χιτῶνας. 7.16. 9.5. καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 9.16. καὶ ἐπηρώτησεν αὐτούς Τί συνζητεῖτε πρὸς αὐτούς; 9.17. καὶ ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ ὄχλου Διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον· 9.18. καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ ῥἤσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν. 9.19. ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει Ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με. 9.20. καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων. 9.21. καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ Πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ; ὁ δὲ εἶπεν Ἐκ παιδιόθεν· 9.22. καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλʼ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφʼ ἡμᾶς. 9.23. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τό Εἰ δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι. 9.24. εὐθὺς κράξας ὁ πατὴρ τοῦ παιδίου ἔλεγεν Πιστεύω· βοήθει μου τῇ ἀπιστίᾳ. 9.25. ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ Τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν. 9.26. καὶ κράξας καὶ πολλὰ σπαράξας ἐξῆλθεν· καὶ ἐγένετο ὡσεὶ νεκρὸς ὥστε τοὺς πολλοὺς λέγειν ὅτι ἀπέθανεν. 9.27. ὁ δὲ Ἰησοῦς κρατήσας τῆς χειρὸς αὐτοῦ ἤγειρεν αὐτόν, καὶ ἀνέστη. 9.42. Καὶ ὃς ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων, καλόν ἐστιν αὐτῷ μᾶλλον εἰ περίκειται μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ βέβληται εἰς τὴν θάλασσαν. 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. 10.13. Καὶ προσέφερον αὐτῷ παιδία ἵνα αὐτῶν ἅψηται· οἱ δὲ μαθηταὶ ἐπετίμησαν αὐτοῖς. 10.14. ἰδὼν δὲ ὁ Ἰησοῦς ἠγανάκτησεν καὶ εἶπεν αὐτοῖς Ἄφετε τὰ παιδία ἔρχεσθαι πρός με, μὴ κωλύετε αὐτά, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ. 10.15. ἀμὴν λέγω ὑμῖν, ὃς ἂν μὴ δέξηται τὴν βασιλείαν τοῦ θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν. 10.16. καὶ ἐναγκαλισάμενος αὐτὰ κατευλόγει τιθεὶς τὰς χεῖρας ἐπʼ αὐτά. 10.17. Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν Διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω; 10.18. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. 10.19. τὰς ἐντολὰς οἶδας Μὴ φονεύσῃς, Μὴ μοιχεύσῃς, Μὴ κλέψῃς, Μὴ ψευδομαρτυρήσῃς, Μὴ ἀποστερήσῃς, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα. 10.20. ὁ δὲ ἔφη αὐτῷ Διδάσκαλε, ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου. 10.21. ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ Ἕν σε ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι. 10.22. ὁ δὲ στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά. 10.23. Καὶ περιβλεψάμενος ὁ Ἰησοῦς λέγει τοῖς μαθηταῖς αὐτοῦ Πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελεύσονται. 10.24. οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς Τέκνα, πῶς δύσκολόν ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν· 10.25. εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυμαλιᾶς ῥαφίδος διελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν. 10.26. οἱ δὲ περισσῶς ἐξεπλήσσοντο λέγοντες πρὸς αὐτόν Καὶ τίς δύναται σωθῆναι; 10.27. ἐμβλέψας αὐτοῖς ὁ Ἰησοῦς λέγει Παρὰ ἀνθρώποις ἀδύνατον ἀλλʼ οὐ παρὰ θεῷ, πάντα γὰρ δυνατὰ παρὰ [τῷ] θεῷ . 16.11. κἀκεῖνοι ἀκούσαντες ὅτι ζῇ καὶ ἐθεάθη ὑπʼ αὐτῆς ἠπίστησαν. 16.14. Ὕστερον [δὲ] ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη, καὶ ὠνείδισεν τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον [ἐκ νεκρῶν] οὐκ ἐπίστευσαν, 16.16. ὁ πιστεύσας καὶ βαπτισθεὶς σωθήσεται, ὁ δὲ ἀπιστήσας κατακριθήσεται. | 1.1. The beginning of the gospel of Jesus Christ, the Son of God. 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 2.17. When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance." 4.9. He said, "Whoever has ears to hear, let him hear." 4.23. If any man has ears to hear, let him hear." 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.9. but to wear sandals, and not put on two tunics. 7.16. If anyone has ears to hear, let him hear!" 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah." 9.16. He asked the scribes, "What are you asking them?" 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able." 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me." 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us." 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes." 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief!" 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!" 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead." 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.42. Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he was thrown into the sea with a millstone hung around his neck. 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." 10.13. They were bringing to him little children, that he should touch them, but the disciples rebuked those who were bringing them. 10.14. But when Jesus saw it, he was moved with indignation, and said to them, "Allow the little children to come to me! Don't forbid them, for the Kingdom of God belongs to such as these. 10.15. Most assuredly I tell you, whoever will not receive the Kingdom of God like a little child, he will in no way enter into it." 10.16. He took them in his arms, and blessed them, laying his hands on them. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life?" 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.'" 10.20. He said to him, "Teacher, I have observed all these things from my youth." 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross." 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God!" 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God." 10.26. They were exceedingly astonished, saying to him, "Then who can be saved?" 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God." 16.11. When they heard that he was alive, and had been seen by her, they disbelieved. 16.14. Afterward he was revealed to the eleven themselves as they sat at the table, and he rebuked them for their unbelief and hardness of heart, because they didn't believe those who had seen him after he had risen. 16.16. He who believes and is baptized will be saved; but he who disbelieves will be condemned. |
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80. New Testament, Luke, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 157| 3.12. ἦλθον δὲ καὶ τελῶναι βαπτισθῆναι καὶ εἶπαν πρὸς αὐτόν Διδάσκαλε, τί ποιήσωμεν; | 3.12. Tax collectors also came to be baptized, and they said to him, "Teacher, what must we do?" |
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81. New Testament, John, 1.1-1.3, 3.12, 3.14, 3.16-3.19, 5.31-5.40, 5.45, 6.39-6.40, 6.44, 6.54, 6.64-6.65, 8.24, 8.28, 8.40, 8.44, 9.39, 11.16, 12.10, 12.32, 14.8, 14.10, 14.13-14.14, 14.16, 14.26, 15.15-15.16, 15.26, 16.8-16.9, 16.23-16.26, 18.37, 20.14-20.17, 20.19-20.29, 20.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •therapeutic trust, thomas, doubt of •book of thomas the contender, catholic christianity •judas, comparison with thomas of •thomas, comparison to judas of •thomas aquinas, on ‘friendship’ •jesus, relationship with thomas of •thomas, rehabilitation of •thomas, relationship with jesus of Found in books: Damm (2018), Religions and Education in Antiquity, 113, 114; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 105, 106, 107, 265, 266; Osborne (1996), Eros Unveiled: Plato and the God of Love. 156; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 83, 84| 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 3.12. εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, πῶς ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια πιστεύσετε; 3.14. καὶ καθὼς Μωυσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου, 3.16. Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον. 3.17. οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλʼ ἵνα σωθῇ ὁ κόσμος διʼ αὐτοῦ. 3.18. ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται. ὁ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ. 3.19. αὕτη δέ ἐστιν ἡ κρίσις ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς, ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα. 5.31. Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής· 5.32. ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ. 5.33. ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάνην, καὶ μεμαρτύρηκε τῇ ἀληθείᾳ· 5.34. ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω, ἀλλὰ ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε. 5.35. ἐκεῖνος ἦν ὁ λύχνος ὁ καιόμενος καὶ φαίνων, ὑμεῖς δὲ ἠθελήσατε ἀγαλλιαθῆναι πρὸς ὥραν ἐν τῷ φωτὶ αὐτοῦ· 5.36. ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω τοῦ Ἰωάνου, τὰ γὰρ ἔργα ἃ δέδωκέν μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ποιῶ, μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκεν, 5.37. καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε, 5.38. καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε ἐν ὑμῖν μένοντα, ὅτι ὃν ἀπέστειλεν ἐκεῖνος τούτῳ ὑμεῖς οὐ πιστεύετε. 5.39. ἐραυνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ· 5.40. καὶ οὐ θέλετε ἐλθεῖν πρός με ἵνα ζωὴν ἔχητε. 5.45. μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν πατέρα· ἔστιν ὁ κατηγορῶν ὑμῶν Μωυσῆς, εἰς ὃν ὑμεῖς ἠλπίκατε. 6.39. τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντός με ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ ἀλλὰ ἀναστήσω αὐτὸ τῇ ἐσχάτῃ ἡμέρᾳ. 6.40. τοῦτο γάρ ἐστιν τὸ θέλημα τοῦ πατρός μου ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ τῇ ἐσχάτῃ ἡμέρᾳ. 6.44. οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 6.54. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ· 6.64. ἀλλὰ εἰσὶν ἐξ ὑμῶν τινὲς οἳ οὐ πιστεύουσιν. Ἤιδει γὰρ ἐξ ἀρχῆς ὁ Ἰησοῦς τίνες εἰσὶν οἱ μὴ πιστεύοντες καὶ τίς ἐστιν ὁ παραδώσων αὐτόν. 6.65. καὶ ἔλεγεν Διὰ τοῦτο εἴρηκα ὑμῖν ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ πατρός. 8.24. εἶπον οὖν ὑμῖν ὅτι ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν· ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν. 8.28. εἶπεν οὖν ὁ Ἰησοῦς Ὅταν ὑψώσητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπʼ ἐμαυτοῦ ποιῶ οὐδέν, ἀλλὰ καθὼς ἐδίδαξέν με ὁ πατὴρ ταῦτα λαλῶ. 8.40. νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα ἣν ἤκουσα παρὰ τοῦ θεοῦ· τοῦτο Ἀβραὰμ οὐκ ἐποίησεν. 8.44. ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ. 9.39. καὶ εἶπεν ὁ Ἰησοῦς Εἰς κρίμα ἐγὼ εἰς τὸν κόσμον τοῦτον ἦλθον, ἵνα οἱ μὴ βλέποντες βλέπωσιν 11.16. εἶπεν οὖν Θωμᾶς ὁ λεγόμενος Δίδυμος τοῖς συνμαθηταῖς Ἄγωμεν καὶ ἡμεῖς ἵνα ἀποθάνωμεν μετʼ αὐτοῦ. 12.10. ἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν, 12.32. κἀγὼ ἂν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν. 14.8. Λέγει αὐτῷ Φίλιππος Κύριε, δεῖξον ἡμῖν τὸν πατέρα, καὶ ἀρκεῖ ἡμῖν. 14.10. οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν; τὰ ῥήματα ἃ ἐγὼ λέγω ὑμῖν ἀπʼ ἐμαυτοῦ οὐ λαλῶ· ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτοῦ. 14.13. καὶ ὅτι ἂν αἰτήσητε ἐν τῷ ὀνόματί μου τοῦτο ποιήσω, ἵνα δοξασθῇ ὁ πατὴρ ἐν τῷ υἱῷ· 14.14. ἐάν τι αἰτήσητέ [με] ἐν τῷ ὀνόματί μου τοῦτο ποιήσω. 14.16. κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα ᾖ μεθʼ ὑμῶν εἰς τὸν αἰῶνα, 14.26. ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν ἐγώ. 15.15. οὐκέτι λέγω ὑμᾶς δούλους, ὅτι ὁ δοῦλος οὐκ οἶδεν τί ποιεῖ αὐτοῦ ὁ κύριος· ὑμᾶς δὲ εἴρηκα φίλους, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ πατρός μου ἐγνώρισα ὑμῖν. 15.16. οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλʼ ἐγὼ ἐξελεξάμην ὑμᾶς, καὶ ἔθηκα ὑμᾶς ἵνα ὑμεῖς ὑπάγητε καὶ καρπὸν φέρητε καὶ ὁ καρπὸς ὑμῶν μένῃ, ἵνα ὅτι ἂν αἰτήσητε τὸν πατέρα ἐν τῷ ὀνόματί μου δῷ ὑμῖν. 15.26. Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· καὶ ὑμεῖς δὲ μαρτυρεῖτε, 16.8. Καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως· 16.9. περὶ ἁμαρτίας μέν, ὅτι οὐ πιστεύουσιν εἰς ἐμέ· 16.23. καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε οὐδέν· ἀμὴν ἀμὴν λέγω ὑμῖν, ἄν τι αἰτήσητε τὸν πατέρα δώσει ὑμῖν ἐν τῷ ὀνόματί μου. 16.24. ἕως ἄρτι οὐκ ᾐτήσατε οὐδὲν ἐν τῷ ὀνόματί μου· αἰτεῖτε καὶ λήμψεσθε, ἵνα ἡ χαρὰ ὑμῶν ᾖ πεπληρωμένη. 16.25. Ταῦτα ἐν παροιμίαις λελάληκα ὑμῖν· ἔρχεται ὥρα ὅτε οὐκέτι ἐν παροιμίαις λαλήσω ὑμῖν ἀλλὰ παρρησίᾳ περὶ τοῦ πατρὸς ἀπαγγελῶ ὑμῖν. 16.26. ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐν τῷ ὀνόματί μου αἰτήσεσθε, καὶ οὐ λέγω ὑμῖν ὅτι ἐγὼ ἐρωτήσω τὸν πατέρα περὶ ὑμῶν· 18.37. εἶπεν οῦν αὐτῷ ὁ Πειλᾶτος Οὐκοῦν βασιλεὺς εἶ σύ; ἀπεκρίθη [ὁ] Ἰησοῦς Σὺ λέγεις ὅτι βασιλεύς εἰμι. ἐγὼ εἰς τοῦτο γεγέννημαι καὶ εἰς τοῦτο ἐλήλυθα εἰς τὸν κόσμον ἵνα μαρτυρήσω τῇ ἀληθείᾳ· πᾶς ὁ ὢν ἐκ τῆς ἀληθείας ἀκούει μου τῆς φωνῆς. λέγει αὐτῷ ὁ Πειλᾶτος Τί ἐστιν ἀλήθεια; 20.14. ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω, καὶ θεωρεῖ τὸν Ἰησοῦν ἑστῶτα, καὶ οὐκ ᾔδει ὅτι Ἰησοῦς ἐστίν. 20.15. λέγει αὐτῇ Ἰησοῦς Γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῷ Κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ. 20.16. λέγει αὐτῇ Ἰησοῦς Μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῷ Ἐβραϊστί Ῥαββουνεί ?̔ὃ λέγεται Διδάσκαλἐ. 20.17. λέγει αὐτῇ Ἰησοῦς Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν. 20.19. Οὔσης οὖν ὀψίας τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ σαββάτων, καὶ τῶν θυρῶν κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ διὰ τὸν φόβον τῶν Ἰουδαίων, ἦλθεν ὁ Ἰησοῦς καὶ ἔστη εἰς τὸ μέσον, καὶ λέγει αὐτοῖς Εἰρήνη ὑμῖν. 20.20. καὶ τοῦτο εἰπὼν ἔδειξεν καὶ τὰς χεῖρας καὶ τὴν πλευρὰν αὐτοῖς. ἐχάρησαν οὖν οἱ μαθηταὶ ἰδόντες τὸν κύριον. 20.21. εἶπεν οὖν αὐτοῖς [ὁ Ἰησοῦς] πάλιν Εἰρήνη ὑμῖν· καθὼς ἀπέσταλκέν με ὁ πατήρ, κἀγὼ πέμπω ὑμᾶς. 20.22. καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς Λάβετε πνεῦμα ἅγιον· 20.23. ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς· ἄν τινων κρατῆτε κεκράτηνται. 20.24. Θωμᾶς δὲ εἷς ἐκ τῶν δώδεκα, ὁ λεγόμενος Δίδυμος, οὐκ ἦν μετʼ αὐτῶν ὅτε ἦλθεν Ἰησοῦς. 20.25. ἔλεγον οὖν αὐτῷ οἱ ἄλλοι μαθηταί Ἑωράκαμεν τὸν κύριον. ὁ δὲ εἶπεν αὐτοῖς Ἐὰν μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον τῶν ἥλων καὶ βάλω τὸν δάκτυλόν μου εἰς τὸν τύπον τῶν ἥλων καὶ βάλω μου τὴν χεῖρα εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω. 20.26. Καὶ μεθʼ ἡμέρας ὀκτὼ πάλιν ἦσαν ἔσω οἱ μαθηταὶ αὐτοῦ καὶ Θωμᾶς μετʼ αὐτῶν. ἔρχεται ὁ Ἰησοῦς τῶν θυρῶν κεκλεισμένων, καὶ ἔστη εἰς τὸ μέσον καὶ εἶπεν Εἰρήνη ὑμῖν. 20.27. εἶτα λέγει τῷ Θωμᾷ Φέρε τὸν δάκτυλόν σου ὧδε καὶ ἴδε τὰς χεῖράς μου, καὶ φέρε τὴν χεῖρά σου καὶ βάλε εἰς τὴν πλευράν μου, καὶ μὴ γίνου ἄπιστος ἀλλὰ πιστός. 20.28. ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ Ὁ κύριός μου καὶ ὁ θεός μου. 20.29. λέγει αὐτῷ [ὁ] Ἰησοῦς Ὅτι ἑώρακάς με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες. 20.31. βιβλίῳ τούτῳ· ταῦτα δὲ γέγραπται ἵνα πιστεύητε ὅτι Ἰησοῦς ἐστὶν ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ. | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 3.19. This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. 5.31. "If I testify about myself, my witness is not valid. 5.32. It is another who testifies about me. I know that the testimony which he testifies about me is true. 5.33. You have sent to John, and he has testified to the truth. 5.34. But the testimony which I receive is not from man. However, I say these things that you may be saved. 5.35. He was the burning and shining lamp, and you were willing to rejoice for a while in his light. 5.36. But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 5.38. You don't have his word living in you; because you don't believe him whom he sent. 5.39. "You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 5.40. Yet you will not come to me, that you may have life. 5.45. "Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.40. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day." 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.64. But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father." 8.24. I said therefore to you that you will die in your sins; for unless you believe that I am he, you will die in your sins." 8.28. Jesus therefore said to them, "When you have lifted up the Son of Man, then you will know that I am he, and I do nothing of myself, but as my Father taught me, I say these things. 8.40. But now you seek to kill me, a man who has told you the truth, which I heard from God. Abraham didn't do this. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 9.39. Jesus said, "I came into this world for judgment, that those who don't see may see; and that those who see may become blind." 11.16. Thomas therefore, who is called Didymus, said to his fellow disciples, "Let's go also, that we may die with him." 12.10. But the chief priests conspired to put Lazarus to death also, 12.32. And I, if I am lifted up from the earth, will draw all people to myself." 14.8. Philip said to him, "Lord, show us the Father, and that will be enough for us." 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.13. Whatever you will ask in my name, that will I do, that the Father may be glorified in the Son. 14.14. If you will ask anything in my name, I will do it. 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 15.15. No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. 15.16. You didn't choose me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you. 15.26. "When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.8. When he has come, he will convict the world about sin, about righteousness, and about judgment; 16.9. about sin, because they don't believe in me; 16.23. "In that day you will ask me no questions. Most assuredly I tell you, whatever you may ask of the Father in my name, he will give it to you. 16.24. Until now, you have asked nothing in my name. Ask, and you will receive, that your joy may be made full. 16.25. I have spoken these things to you in figures of speech. But the time is coming when I will no more speak to you in figures of speech, but will tell you plainly about the Father. 16.26. In that day you will ask in my name; and I don't say to you, that I will pray to the Father for you, 18.37. Pilate therefore said to him, "Are you a king then?"Jesus answered, "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice." 20.14. When she had said this, she turned around and saw Jesus standing, and didn't know that it was Jesus. 20.15. Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher!" 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.'" 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you." 20.20. When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord. 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you." 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained." 20.24. But Thomas, one of the twelve, called Didymus, wasn't with them when Jesus came. 20.25. The other disciples therefore said to him, "We have seen the Lord!"But he said to them, "Unless I see in his hands the print of the nails, and put my hand into his side, I will not believe." 20.26. After eight days again his disciples were inside, and Thomas was with them. Jesus came, the doors being locked, and stood in the midst, and said, "Peace be to you." 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing." 20.28. Thomas answered him, "My Lord and my God!" 20.29. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed." 20.31. but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name. |
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82. New Testament, Titus, 1.9, 1.11, 1.13, 2.1-2.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 150, 151, 153, 154, 155, 156, 163, 166| 1.9. ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν. 1.11. οὓς δεῖ ἐπιστομίζειν, οἵτινες ὅλους οἴκους ἀνατρέπουσιν διδάσκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν. 1.13. ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. διʼ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως, 2.1. Σὺ δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ. 2.2. Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ. 2.3. πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους μηδὲ οἴνῳ πολλῷ δεδουλωμένας, καλοδιδασκάλους, 2.4. ἵνα lt*gtωφρονίζωσι τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους, 2.5. σώφρονας, ἁγνάς, οἰκουργούς, ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται. 2.6. τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν· 2.7. περὶ πάντα σεαυτὸν παρεχόμενος τύπον καλῶν ἔργων, ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα, 2.8. λόγον ὑγιῆ ἀκατάγνωστον, ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον. 2.9. δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι ἐν πᾶσιν, εὐαρέστους εἶναι, μὴ ἀντιλέγοντας, 2.10. μὴ νοσφιζομένους, ἀλλὰ πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν, ἵνα τὴν διδασκαλίαν τὴν τοῦ σωτῆρος ἡμῶν θεοῦ κοσμῶσιν ἐν πᾶσιν. | 1.9. holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him. 1.11. whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for dishonest gain's sake. 1.13. This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith, 2.1. But say the things which fit sound doctrine, 2.2. that older men should be temperate, sensible, sober-minded, sound in faith, in love, and in patience: 2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4. that they may train the young women to love their husbands, to love their children, 2.5. to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. 2.6. Likewise, exhort the younger men to be sober-minded; 2.7. in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility, 2.8. and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. 2.9. Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting; 2.10. not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things. |
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83. New Testament, Romans, 1.26-1.27, 10.14, 10.17, 12.3-12.8, 16.17-16.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 155, 157, 160; Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 279; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 36, 37| 1.26. Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, 1.27. ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες. 10.14. Πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ πιστεύσωσιν οὗ οὐκ ἤκουσαν; πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος; 10.17. ἄρα ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος Χριστοῦ. 12.3. Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παντὶ τῷ ὄντι ἐν ὑμῖν μὴ ὑπερφρονεῖν παρʼ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως. 12.4. καθάπερ γὰρ ἐν ἑνὶ σώματι πολλὰ μέλη ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὐτὴν ἔχει πρᾶξιν, 12.5. οὕτως οἱ πολλοὶ ἓν σῶμά ἐσμεν ἐν Χριστῷ, τὸ δὲ καθʼ εἷς ἀλλήλων μέλη. 12.6. Ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα, εἴτε προφητείαν κατὰ τὴν ἀναλογίαν τῆς πίστεως, 12.7. εἴτε διακονίαν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ, 12.8. εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει, ὁ μεταδιδοὺς ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι. 16.17. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας, καὶ ἐκκλίνετε ἀπʼ αὐτῶν· 16.18. οἱ γὰρ τοιοῦτοι τῷ κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσι τὰς καρδίας τῶν ἀκάκων. | 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 10.14. How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 10.17. So faith comes by hearing, and hearing by the word of God. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.4. For even as we have many members in one body, and all the members don't have the same function, 12.5. so we, who are many, are one body in Christ, and individually members one of another. 12.6. Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; 12.7. or service, let us give ourselves to service; or he who teaches, to his teaching; 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 16.17. Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you learned, and turn away from them. 16.18. For those who are such don't serve our Lord, Jesus Christ, but their own belly; and by their smooth and flattering speech, they deceive the hearts of the innocent. |
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84. New Testament, Philippians, 1.9, 3.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •brooks, thomas •gospel of thomas, obscurity in Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 37; Damm (2018), Religions and Education in Antiquity, 205| 1.9. καὶ τοῦτο προσεύχομαι ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει, 3.20. ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, | 1.9. This I pray, that your love may abound yet more and more in knowledge and all discernment; 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; |
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85. New Testament, Hebrews, 2.14, 3.1, 4.14, 5.10, 5.14, 6.20, 7.24-7.25, 7.27, 8.1, 9.14-9.15, 9.24, 9.26, 9.28, 10.21, 11.10, 12.24, 13.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •book of thomas the contender, catholic christianity •brooks, thomas Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 37; Damm (2018), Religions and Education in Antiquity, 107, 114| 2.14. ἐπεὶ οὖντὰ παιδίακεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτʼ ἔστι τὸν διάβολον, 3.1. Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν, 4.14. Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ κρατῶμεν τῆς ὁμολογίας· θεοῦ, 5.10. προσαγορευθεὶς ὑπὸ τοῦ θεοῦ ἀρχιερεὺςκατὰ τὴν τάξιν Μελχισεδέκ. 5.14. τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. 6.20. ὅπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν Ἰησοῦς,κατὰ τὴν τάξιν Μελχισεδὲκἀρχιερεὺς γενόμενοςεἰς τὸν αἰῶνα. 7.24. ὁ δὲ διὰ τὸ μένειν αὐτὸνεἰς τὸν αἰῶναἀπαράβατον· ἔχει τὴν ἱερωσύνην· 7.25. ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους διʼ αὐτοῦ τῷ θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν. 7.27. ὃς οὐκ ἔχει καθʼ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ·?̔τοῦτο γὰρ ἐποίησεν ἐφάπαξ ἑαυτὸν ἀνενέγκας·̓ 8.1. Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃςἐκάθισεν ἐν δεξιᾶτοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, 9.14. πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι. 9.15. Καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας. 9.24. οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλʼ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν· 9.26. ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν τῆς ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται. 9.28. οὕτως καὶ ὁ χριστός, ἅπαξ προσενεχθεὶς εἰς τὸπολλῶν ἀνενεγκεῖν ἁμαρτίας,ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν. 10.21. καὶ ἱερέα μέγαν ἐπὶτὸν οἰκοντοῦ θεοῦ, 11.10. ἐξεδέχετο γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης καὶ δημιουργὸς ὁ θεός. 12.24. καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν Ἅβελ. 13.12. διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν, ἔξω τῆς πύλης ἔπαθεν. | 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, 3.1. Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus; 4.14. Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession. 5.10. named by God a high priest after the order of Melchizedek. 5.14. But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil. 6.20. where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek. 7.24. But he, because he lives forever, has his priesthood unchangeable. 7.25. Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them. 7.27. who doesn't need, like those high priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself. 8.1. Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance. 9.24. For Christ hasn't entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; 9.26. or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. 9.28. so Christ also, having been once offered to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation. 10.21. and having a great priest over the house of God, 11.10. For he looked for the city which has the foundations, whose builder and maker is God. 12.24. to Jesus, the mediator of a new covet, and to the blood of sprinkling that speaks better than that of Abel. 13.12. Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. |
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86. New Testament, Galatians, 1.13, 3.5, 5.22-5.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 123, 157| 1.13. Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 3.5. ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως; 5.22. ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, 5.23. πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος. | 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, 5.23. gentleness, and self-control.Against such things there is no law. |
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87. New Testament, Ephesians, 1.13, 4.14, 4.20, 4.21, 5.22-6.9, 5.33-6.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 157| 1.13. ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, | 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, |
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88. Ignatius, To The Ephesians, 16.1-16.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 160 | 16.1. Be not deceived, my brethren. Corrupters of houses shall not inherit the kingdom of God. 16.2. If then they which do these things after the flesh are put to death, how much more if a man through evil doctrine corrupt the faith of God for which Jesus Christ was crucified. Such a man, having defiled himself, shall go into the unquenchable fire; and in like manner also shall he that hearkeneth unto him. |
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89. New Testament, Apocalypse, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 157| 1.3. μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα, ὁ γὰρ καιρὸς ἐγγύς. | 1.3. Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand. |
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90. New Testament, 2 Corinthians, 3.7, 5.2-5.3, 12.2, 12.7-12.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 122, 188; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 105| 3.7. Εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη λίθοις ἐγενήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ πρόσωπον Μωυσέως διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην, 5.2. καὶ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες, 5.3. εἴ γεκαὶ ἐνδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα. 12.2. οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, —εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. 12.7. καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων. διὸ ἵνα μὴ ὑπεραίρωμαι, ἐδόθη μοι σκόλοψ τῇ σαρκί, ἄγγελος Σατανᾶ, ἵνα με κολαφίζῃ, ἵνα μὴ ὑπεραίρωμαι. 12.8. ὑπὲρ τούτου τρὶς τὸν κύριον παρεκάλεσα ἵνα ἀποστῇ ἀπʼ ἐμοῦ· καὶ εἴρηκέν μοι Ἀρκεῖ σοι ἡ χάρις μου· ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελεῖται. 12.9. Ἥδιστα οὖν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις, ἵνα ἐπισκηνώσῃ ἐπʼ ἐμὲ ἡ δύναμις τοῦ χριστοῦ. 12.10. διὸ εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς καὶ στενοχωρίαις, ὑπὲρ Χριστοῦ· ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἰμι. | |
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91. New Testament, 1 Thessalonians, 2.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 157| 2.13. Καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρʼ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ λόγον ἀνθρώπων ἀλλὰ καθὼς ἀληθῶς ἐστὶν λόγον θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν. | 2.13. For this cause we also thank God without ceasing, that, when you received from us the word of the message of God, you accepted it not as the word of men, but, as it is in truth, the word of God, which also works in you who believe. |
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92. New Testament, 1 Corinthians, 1.28, 4.13, 4.17, 5.1, 6.6, 9.1, 10.14-10.22, 11.17-11.34, 12.28, 15.3-15.8, 16.10-16.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gospel of thomas, obscurity in •book of thomas the contender, catholic christianity •therapeutic trust, thomas, doubt of •apocryphal acts of thomas •acts of thomas, adultery •acts of thomas, sexual practices Found in books: Damm (2018), Religions and Education in Antiquity, 154, 155, 157, 207; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 38; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 105, 106; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 73| 1.28. καὶ τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ θεός, [καὶ] τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ, 4.13. δυσφημούμενοι παρακαλοῦμεν· ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα, ἕως ἄρτι. 4.17. Διὰ τοῦτο ἔπεμψα ὑμῖν Τιμόθεον, ὅς ἐστίν μου τέκνον ἀγαπητὸν καὶ πιστὸν ἐν κυρίῳ, ὃς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν Χριστῷ [Ἰησοῦ], καθὼς πανταχοῦ ἐν πάσῃ ἐκκλησίᾳ διδάσκω. 5.1. Ὅλως ἀκούεται ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν, ὥστε γυναῖκά τινα τοῦ πατρὸς ἔχειν. 6.6. ἀλλὰ ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων; 9.1. Οὐκ εἰμὶ ἐλεύθερος; οὐκ εἰμὶ ἀπόστολος; οὐχὶ Ἰησοῦν τὸν κύριον ἡμῶν ἑόρακα; οὐ τὸ ἔργον μου ὑμεῖς ἐστὲ ἐν κυρίῳ; 10.14. Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας. 10.15. ὡς φρονίμοις λέγω· κρίνατε ὑμεῖς ὅ φημι. 10.16. Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν; 10.17. ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα· 10.18. οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν; 10.19. τί οὖν φημί; ὅτι εἰδωλόθυτόν τί ἐστιν, ἢ ὅτι εἴδωλόν τί ἐστιν; 10.20. ἀλλʼ ὅτι ἃ θύουσιν [τὰ ἔθνη],δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι. 10.21. οὐ δύνασθε ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθετραπέζης Κυρίουμετέχειν καὶ τραπέζης δαιμονίων. 10.22. ἢπαραζηλοῦμεν τὸν κύριον;μὴ ἰσχυρότεροι αὐτοῦ ἐσμέν; Πάντα ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει. 11.17. Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε. 11.18. πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω. 11.19. δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα [καὶ] οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. 11.20. Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν, 11.21. ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. 11.22. μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ. 11.23. ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24. Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26. ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. 11.27. ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. 11.28. δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω· 11.29. ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα. 11.30. διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. 11.31. εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα· 11.32. κρινόμενοι δὲ ὑπὸ τοῦ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. 11.33. ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε. 11.34. εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι. 12.28. Καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν. 15.3. παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς, 15.4. καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς, 15.5. καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα· 15.6. ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν· 15.7. ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν· 15.8. ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί. 16.10. Ἐὰν δὲ ἔλθῃ Τιμόθεος, βλέπετε ἵνα ἀφόβως γένηται πρὸς ὑμᾶς, τὸ γὰρ ἔργον Κυρίου ἐργάζεται ὡς ἐγώ· 16.11. μή τις οὖν αὐτὸν ἐξουθενήσῃ. προπέμψατε δὲ αὐτὸν ἐν εἰρήνῃ, ἵνα ἔλθῃ πρός με, ἐκδέχομαι γὰρ αὐτὸν μετὰ τῶν ἀδελφῶν. | 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 4.13. Being defamed, we entreat. We are made as the filthof the world, the dirt wiped off by all, even until now. 4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 5.1. It is actually reported that there is sexual immorality amongyou, and such sexual immorality as is not even named among theGentiles, that one has his father's wife. 6.6. Butbrother goes to law with brother, and that before unbelievers! 9.1. Am I not free? Am I not an apostle? Haven't I seen JesusChrist, our Lord? Aren't you my work in the Lord? 10.14. Therefore, my beloved, flee fromidolatry. 10.15. I speak as to wise men. Judge what I say. 10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist? 10.17. Because we, who are many, are one bread, one body; forwe all partake of the one bread. 10.18. Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar? 10.19. What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything? 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 10.21. You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons. 10.22. Or do we provoke the Lord to jealousy? Are we strongerthan he? 11.17. But in giving you this command, I don't praise you, that youcome together not for the better but for the worse. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper. 11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me." 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 11.28. But let a man examine himself, and so let him eat of thebread, and drink of the cup. 11.29. For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body. 11.30. For this cause many among you are weakand sickly, and not a few sleep. 11.31. For if we discerned ourselves,we wouldn't be judged. 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33. Therefore, my brothers, when you come together to eat, wait one foranother. 11.34. But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures, 15.4. that he was buried, that he wasraised on the third day according to the Scriptures, 15.5. and that heappeared to Cephas, then to the twelve. 15.6. Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 15.7. Then he appeared to James, then to allthe apostles, 15.8. and last of all, as to the child born at the wrongtime, he appeared to me also. 16.10. Now if Timothy comes, see that he is with you without fear, forhe does the work of the Lord, as I also do. 16.11. Therefore let noone despise him. But set him forward on his journey in peace, that hemay come to me; for I expect him with the brothers. |
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93. New Testament, 1 Peter, 1.3-1.9, 2.22-2.25, 3.1-3.7, 3.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •therapeutic trust, thomas, doubt of •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 123, 155; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 105, 107| 1.3. Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶν, 1.4. εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, 1.5. τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς τοὺς ἐν δυνάμει θεοῦ φρουρουμένους διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ ἐσχάτῳ. 1.6. ἐν ᾧ ἀγαλλιᾶσθε, ὀλίγον ἄρτι εἰ δέον λυπηθέντες ἐν ποικίλοις πειρασμοῖς, 1.7. ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ. 1.8. ὃν οὐκ ἰδόντες ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες πιστεύοντες δὲ ἀγαλλιᾶτε χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ, 1.9. κομιζόμενοι τὸ τέλος τῆς πίστεως σωτηρίαν ψυχῶν. 2.22. ὃςἁμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ· 2.23. ὃς λοιδορούμενος οὐκ ἀντελοιδόρει, πάσχων οὐκ ἠπείλει, παρεδίδου δὲ τῷ κρίνοντι δικαίως· 2.24. ὃςτὰς ἁμαρτίαςἡμῶναὐτὸς ἀνήνεγκενἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι τῇ δικαιοσύνῃ ζήσωμεν· οὗτῷ μώλωπι ἰάθητε. 2.25. ἦτε γὰρὡς πρόβατα πλανώμενοι,ἀλλὰ ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν. 3.1. Ὁμοίως γυναῖκες ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, ἵνα εἴ τινες ἀπειθοῦσιν τῷ λόγῳ διὰ τῆς τῶν γυναικῶν ἀναστροφῆς ἄνευ λόγου κερδηθήσονται 3.2. ἐποπτεύσαντες τὴν ἐν φόβῳ ἁγνὴν ἀναστροφὴν ὑμῶν. 3.3. ὧν ἔστω οὐχ ὁ ἔξωθεν ἐμπλοκῆς τριχῶν καὶ περιθέσεως χρυσίων ἢ ἐνδύσεως ἱματίων κόσμος, 3.4. ἀλλʼ ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος ἐν τῷ ἀφθάρτῳ τοῦ ἡσυχίου καὶ πραέως πνεύματος, ὅ ἐστιν ἐνώπιον τοῦ θεοῦ πολυτελές. 3.5. οὕτως γάρ ποτε καὶ αἱ ἅγιαι γυναῖκες αἱ ἐλπίζουσαι εἰς θεὸν ἐκόσμουν ἑαυτάς, ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, 3.6. ὡς Σάρρα ὑπήκουεν τῷ Ἀβραάμ,κύριοναὐτὸν καλοῦσα· ἧς ἐγενήθητε τέκνα ἀγαθοποιοῦσαι καὶμὴ φοβούμεναιμηδεμίανπτόησιν. 3.7. Οἱ ἄνδρες ὁμοίως συνοικοῦντες κατὰ γνῶσιν, ὡς ἀσθενεστέρῳ σκεύει τῷ γυναικείῳ ἀπονέμοντες. τιμήν, ὡς καὶ συνκληρονόμοι χάριτος ζωῆς, εἰς τὸ μὴ ἐγκόπτεσθαι τὰς προσευχὰς ὑμῶν. 3.18. ὅτι καὶ Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἀπέθανεν, δίκαιος ὑπὲρ ἀδίκων, ἵνα ὑμᾶς προσαγάγῃ τῷ θεῷ, θανατωθεὶς μὲν σαρκὶ ζωοποιηθεὶς δὲ πνεύματι· | 1.3. Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy became our father again to a living hope through the resurrection of Jesus Christ from the dead, 1.4. to an incorruptible and undefiled inheritance that doesn't fade away, reserved in heaven for you, 1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 1.6. Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials, 1.7. that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- 1.8. whom not having known you love; in whom, though now you don't see him, yet believing, you rejoice greatly with joy unspeakable and full of glory -- 1.9. receiving the result of your faith, the salvation of your souls. 2.22. who did not sin, "neither was deceit found in his mouth." 2.23. Who, when he was reviled, didn't revile back. When he suffered, didn't threaten, but committed himself to him who judges righteously; 2.24. who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose stripes you were healed. 2.25. For you were going astray like sheep; but are now returned to the Shepherd and Overseer of your souls. 3.1. In like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word; 3.2. seeing your pure behavior in fear. 3.3. Let your beauty be not just the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on fine clothing; 3.4. but in the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is in the sight of God very precious. 3.5. For this is how the holy women before, who hoped in God, also adorned themselves, being in subjection to their own husbands: 3.6. as Sarah obeyed Abraham, calling him lord, whose children you now are, if you do well, and are not put in fear by any terror. 3.7. You husbands, in like manner, live with your wives according to knowledge, giving honor to the woman, as to the weaker vessel, as being also joint heirs of the grace of life; that your prayers may not be hindered. 3.18. Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God; being put to death in the flesh, but made alive in the spirit; |
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94. New Testament, 1 John, 1.5, 1.11, 1.13, 2.1-2.2, 2.14, 2.24-2.25, 3.6-3.7, 3.10, 3.14-3.16, 3.23, 4.2-4.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 114, 150, 151, 154, 155, 156, 163, 164, 166| 1.5. Καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπʼ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστὶν καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία. 2.1. Τεκνία μου, ταῦτα γράφω ὑμῖν ἵνα μὴ ἁμάρτητε. καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα Ἰησοῦν Χριστὸν δίκαιον, 2.2. καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. 2.14. ἔγραψα ὑμῖν, παιδία, ὅτι ἐγνώκατε τὸν πατέρα· ἔγραψα ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπʼ ἀρχῆς· ἔγραψα ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε καὶ ὁ λόγος [τοῦ θεοῦ] ἐν ὑμῖν μένει καὶ νενικήκατε τὸν πονηρόν. 2.24. Ὑμεῖς ὃ ἠκούσατε ἀπʼ ἀρχῆς, ἐν ὑμῖν μενέτω· ἐὰν ἐν ὑμῖν μείνῃ ὃ ἀπʼ ἀρχῆς ἠκούσατε, καὶ ὑμεῖς ἐν τῷ υἱῷ καὶ [ἐν] τῷ πατρὶ μενεῖτε. 2.25. καὶ αὕτη ἐστὶν ἡ ἐπαγγελία ἣν αὐτὸς ἐπηγγείλατο ἡμῖν, τὴν ζωὴν τὴν αἰώνιον. 3.6. πᾶς ὁ ἐν αὐτῷ μένων οὐχ ἁμαρτάνει· πᾶς ὁ ἁμαρτάνων οὐχ ἑώρακεν αὐτὸν οὐδὲ ἔγνωκεν αὐτόν. 3.7. Τεκνία, μηδεὶς πλανάτω ὑμᾶς· ὁ ποιῶν τὴν δικαιοσύνην δίκαιός ἐστιν, καθὼς ἐκεῖνος δίκαιός ἐστιν· 3.10. ἐν τούτῳ φανερά ἐστιν τὰ τέκνα τοῦ θεοῦ καὶ τὰ τέκνα τοῦ διαβόλου· πᾶς ὁ μὴ ποιῶν δικαιοσύνην οὐκ ἔστιν ἐκ τοῦ θεοῦ, καὶ ὁ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ. 3.14. ἡμεῖς οἴδαμεν ὅτι μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν, ὅτι ἀγαπῶμεν τοὺς ἀδελφούς· ὁ μὴ ἀγαπῶν μένει ἐν τῷ θανάτῳ. 3.15. πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ ἀνθρωποκτόνος ἐστίν, καὶ οἴδατε ὅτι πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον ἐν αὐτῷ μένουσαν. 3.16. Ἐν τούτῳ ἐγνώκαμεν τὴν ἀγάπην, ὅτι ἐκεῖνος ὑπὲρ ἡμῶν τὴν ψυχὴν αὐτοῦ ἔθηκεν· καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν ἀδελφῶν τὰς ψυχὰς θεῖναι. 3.23. καὶ αὕτη ἐστὶν ἡ ἐντολὴ αὐτοῦ, ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ καὶ ἀγαπῶμεν ἀλλήλους, καθὼς ἔδωκεν ἐντολὴν ἡμῖν. 4.2. Ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστίν, 4.3. καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη. 4.4. Ὑμεῖς ἐκ τοῦ θεοῦ ἐστέ, τεκνία, καὶ νενικήκατε αὐτούς, ὅτι μείζων ἐστὶν ὁ ἐν ὑμῖν ἢ ὁ ἐν τῷ κόσμῳ· αὐτοὶ ἐκ τοῦ κόσμου εἰσίν· | 1.5. This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all. 2.1. My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous. 2.2. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. 2.14. I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. 2.24. Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father. 2.25. This is the promise which he promised us, the eternal life. 3.6. Whoever remains in him doesn't sin. Whoever sins hasn't seen him, neither knows him. 3.7. Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous. 3.10. In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother. 3.14. We know that we have passed out of death into life, because we love the brothers. He who doesn't love his brother remains in death. 3.15. Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. 3.16. By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. 3.23. This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. 4.4. You are of God, little children, and have overcome them; because greater is he who is in you than he who is in the world. |
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| 95. Anon., Didache, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 161 |
96. Mishnah, Makkot, 1.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sherman, thomas p. Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 143| 1.7. "עַל פִּי שְׁנַיִם עֵדִים אוֹ שְׁלשָׁה עֵדִים יוּמַת הַמֵּת (שם יז), אִם מִתְקַיֶּמֶת הָעֵדוּת בִּשְׁנַיִם, לָמָּה פָרַט הַכָּתוּב בִּשְׁלשָׁה, אֶלָּא לְהַקִּישׁ שְׁלשָׁה לִשְׁנַיִם, מַה שְּׁלשָׁה מַזִּימִין אֶת הַשְּׁנַיִם, אַף הַשְּׁנַיִם יָזוֹמּוֹ אֶת הַשְּׁלשָׁה. וּמִנַּיִן אֲפִלּוּ מֵאָה, תַּלְמוּד לוֹמַר, עֵדִים. רַבִּי שִׁמְעוֹן אוֹמֵר, מַה שְּׁנַיִם אֵינָן נֶהֱרָגִין עַד שֶׁיְּהוּ שְׁנֵיהֶם זוֹמְמִין, אַף שְׁלשָׁה אֵינָן נֶהֱרָגִין עַד שֶׁיִּהְיוּ שְׁלָשְׁתָּן זוֹמְמִין. וּמִנַּיִן אֲפִלּוּ מֵאָה, תַּלְמוּד לוֹמַר, עֵדִים. רַבִּי עֲקִיבָא אוֹמֵר, לֹא בָא הַשְּׁלִישִׁי אֶלָּא לְהַחְמִיר עָלָיו וְלַעֲשׂוֹת דִּינוֹ כַיּוֹצֵא בָאֵלּוּ. וְאִם כֵּן עָנַשׁ הַכָּתוּב לַנִּטְפָּל לְעוֹבְרֵי עֲבֵרָה כְעוֹבְרֵי עֲבֵרָה, עַל אַחַת כַּמָּה וְכַמָּה יְשַׁלֵּם שָׂכָר לַנִּטְפָּל לְעוֹשֵׂי מִצְוָה כְעוֹשֵׂי מִצְוָה: \n", | 1.7. "“A person shall be put to death only on the testimony of two witnesses or three witnesses” (Deuteronomy 17:6).If the testimony is sufficiently established by two witnesses, why does Scripture [further] specify three? This is to compare two to three: just as three are competent to incriminate two as perjurers, so are two competent to incriminate three as perjurers. How do we know [that two or three can even incriminate] a hundred? The Torah states “witnesses”. Rabbi Shimon says: “Just as two witnesses are not put to death until both have been incriminated as perjurers, so three are not put to death until all three have been incriminated as perjurers. How do we know [that two or three can even incriminate] a hundred? The Torah states “witnesses”. Rabbi Akiba says: “The third witness was only mentioned in order to be stringent upon him and make his judgement the same as the other two. And if Scripture thus penalizes one who consorts with those who commit a transgression, as [if he is actually] one of those who commits the transgression, how much more so shall he who consorts with those who perform commandments receive a reward as [if he is actually] one of those who performs the commandments!”", |
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97. Mishnah, Berachot, 3.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sherman, thomas p. Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 143| 3.2. "קָבְרוּ אֶת הַמֵּת וְחָזְרוּ, אִם יְכוֹלִין לְהַתְחִיל וְלִגְמֹר עַד שֶׁלֹּא יַגִּיעוּ לַשּׁוּרָה, יַתְחִילוּ. וְאִם לָאו, לֹא יַתְחִילוּ. הָעוֹמְדִים בַּשּׁוּרָה, הַפְּנִימִים פְּטוּרִים, וְהַחִיצוֹנִים חַיָּבִין: \n", | 3.2. "When they have buried the dead and returned [from the grave], if they have time to begin and finish [the Shema] before they get to the row, they should begin, but if not they should not begin. Those who stand in the row, those on the inside are exempt, but those on the outside are liable.", |
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| 98. Longinus, On The Sublime, 35.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •burnet, thomas Found in books: Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 99 |
99. Josephus Flavius, Against Apion, 2.204 (1st cent. CE - 1st cent. CE) Tagged with subjects: •infancy gospel of thomas, purpose of Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 346 | 2.204. Nay, indeed, the law does not permit us to make festivals at the births of our children, and thereby afford occasion of drinking to excess; but it ordains that the very beginning of our education should be immediately directed to sobriety. It also commands us to bring those children up in learning and to exercise them in the laws, and make them acquainted with the acts of their predecessors, in order to their imitation of them, and that they might be nourished up in the laws from their infancy, and might neither transgress them, nor have any pretense for their ignorance of them. /p |
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100. New Testament, Acts, 2.22-2.40, 3.11-3.26, 7.51-7.53, 8.37-8.38, 9.4, 13.16-13.39, 17.29-17.30, 18.3, 19.24, 19.28 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •therapeutic trust, thomas, doubt of •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 107; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 265| 2.22. Ἄνδρες Ἰσραηλεῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε, 2.23. τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε, 2.24. ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπʼ αὐτοῦ· 2.25. Δαυεὶδ γὰρ λέγει εἰς αὐτόν 2.26. 2.27. 2.28. 2.29. Ἄνδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαυείδ, ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης· 2.30. προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸςἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ, 2.31. προιδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι οὔτε ἐνκατελείφθη εἰς ᾄδην οὔτε ἡ σὰρξ αὐτοῦεἶδεν διαφθοράν. 2.32. τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμὲν μάρτυρες. 2.33. τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς [καὶ] βλέπετε καὶ ἀκούετε. 2.34. οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός 2.35. 2.36. ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε. 2.37. Ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν, εἶπάν τε πρὸς τὸν Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους Τί ποιήσωμεν, 2.38. ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος· 2.39. ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσι τοῖς εἰς μακρὰν ὅσους ἂν προσκαλέσηται Κύριος ὁ θεὸς ἡμῶν. 2.40. ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο, καὶ παρεκάλει αὐτοὺς λέγων Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης. 3.11. Κρατοῦντος δὲ αὐτοῦ τὸν Πέτρον καὶ τὸν Ἰωάνην συνέδραμεν πᾶς ὁ λαὸς πρὸς αὐτοὺς ἐπὶ τῇ στοᾷ τῇ καλουμένῃ Σολομῶντος ἔκθαμβοι. 3.12. ἰδὼν δὲ ὁ Πέτρος ἀπεκρίνατο πρὸς τὸν λαόν Ἄνδρες Ἰσραηλεῖται, τί θαυμάζετε ἐπὶ τούτῳ, ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν 3.13. αὐτόν; ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν, ὃν ὑμεῖς μὲν παρεδώκατε καὶ ἠρνήσασθε κατὰ πρόσωπον Πειλάτου, κρίναντος ἐκείνου ἀπολύειν· 3.14. ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν, 3.15. τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, οὗ ἡμεῖς μάρτυρές ἐσμεν. 3.16. καὶ τῇ πίστει τοῦ ὀνόματος αὐτοῦ τοῦτον ὃν θεωρεῖτε καὶ οἴδατε ἐστερέωσεν τὸ ὄνομα αὐτοῦ, καὶ ἡ πίστις ἡ διʼ αὐτοῦ ἔδωκεν αὐτῷ τὴν ὁλοκληρίαν ταύτην ἀπέναντι πάντων ὑμῶν. 3.17. καὶ νῦν, ἀδελφοί, οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ καὶ οἱ ἄρχοντες ὑμῶν· 3.18. ὁ δὲ θεὸς ἃ προκατήγγειλεν διὰ στόματος πάντων τῶν προφητῶν παθεῖν τὸν χριστὸν αὐτοῦ ἐπλήρωσεν οὕτως. 3.19. μετανοήσατε οὖν καὶ ἐπιστρέψατε πρὸς τὸ ἐξαλιφθῆναι ὑμῶν τὰς ἁμαρτίας, 3.20. ὅπως ὒν ἔλθωσιν καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ κυρίου καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν χριστὸν Ἰησοῦν, 3.21. ἃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ θεὸς διὰ στόματος τῶν ἁγίων ἀπʼ αἰῶνος αὐτοῦ προφητῶν. 3.22. Μωυσῆς μὲν εἶπεν ὅτι Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς. 3.23. ἔσται δὲ πᾶσα ψυχὴ ἥτις ἂν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ. 3.24. καὶ πάντες δὲ οἱ προφῆται ἀπὸ Σαμουὴλ καὶ τῶν καθεξῆς ὅσοι ἐλάλησαν καὶ κατήγγειλαν τὰς ἡμέρας ταύτας. 3.25. ὑμεῖς ἐστὲ οἱ υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης ἧς ὁ θεὸς διέθετο πρὸς τοὺς πατέρας ὑμῶν, λέγων πρὸς Ἀβραάμ Καὶ ἐν τῷ σπέρματί σου εὐλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς. 3.26. ὑμῖν πρῶτον ἀναστήσας ὁ θεὸς τὸν παῖδα αὐτοῦ ἀπέστειλεν αὐτὸν εὐλογοῦντα ὑμᾶς ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν [ὑμῶν]. 7.51. Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς. 7.52. τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε, 7.53. οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε. 8.37. 8.38. καὶ ἐκέλευσεν στῆναι τὸ ἅρμα, καὶ κατέ βησαν ἀμφότεροι εἰς τὸ ὕδωρ ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν. 9.4. καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῷ Σαούλ Σαούλ, τί με διώκεις; 13.16. ἀναστὰς δὲ Παῦλος καὶ κατασείσας τῇ χειρὶ εἶπεν Ἄνδρες Ἰσραηλεῖται καὶ οἱ φοβούμενοι τὸν θεόν, ἀκούσατε. 13.17. Ὁ θεὸς τοῦ λαοῦ τούτου Ἰσραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν, καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ Αἰγύπτου, καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ αὐτῆς, 13.18. καί, ὡς τεσσερακονταετῆ χρόνονἐτροποφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ, 13.19. καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χαναὰν κατεκληρονόμησεν τὴν γῆν αὐτῶν 13.20. ὡς ἔτεσι τετρακοσίοις καὶ πεντήκοντα. καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ προφήτου. κἀκεῖθεν ᾐτήσαντο βασιλέα, 13.21. καὶ ἔδωκεν αὐτοῖς ὁ θεὸς τὸν Σαοὺλ υἱὸν Κείς, ἄνδρα ἐκ φυλῆς Βενιαμείν, ἔτη τεσσεράκοντα· 13.22. καὶ μεταστήσας αὐτὸν ἤγειρεν τὸν Δαυεὶδ αὐτοῖς εἰς βασιλέα, ᾧ καὶ εἶπεν μαρτυρήσας Εὗρον Δαυεὶδ τὸν τοῦ Ἰεσσαί, [ἄνδρα] κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου. 13.23. τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος κατʼ ἐπαγγελίαν ἤγαγεν τῷ Ἰσραὴλ σωτῆρα Ἰησοῦν, 13.24. προκηρύξαντος Ἰωάνου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῷ λαῷ Ἰσραήλ. 13.25. ὡς δὲ ἐπλήρου Ἰωάνης τὸν δρόμον, ἔλεγεν Τί ἐμὲ ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγώ· ἀλλʼ ἰδοὺ ἔρχεται μετʼ ἐμὲ οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι. 13.26. Ἄνδρες ἀδελφοί, υἱοὶ γένους Ἀβραὰμ καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν, ἡμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἐξαπεστάλη. 13.27. οἱ γὰρ κατοικουlt*gtντες ἐν Ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν, 13.28. καὶ μηδεμίαν αἰτίαν θανάτου εὑρόντες ᾐτήσαντο Πειλᾶτον ἀναιρεθῆναι αὐτόν· 13.29. ὡς δὲ ἐτέλεσαν πάντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον. 13.30. ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν· 13.31. ὃς ὤφθη ἐπὶ ἡμέρας πλείους τοῖς συναναβᾶσιν αὐτῷ ἀπὸ τῆς Γαλιλαίας εἰς Ἰερουσαλήμ, οἵτινες [νῦν] εἰσὶ μάρτυρες αὐτοῦ πρὸς τὸν λαόν. 13.32. καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην 13.33. ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις ἡμῶν ἀναστήσας Ἰησοῦν, ὡς καὶ ἐν τῷ ψαλμῶ γέγραπται τῷ δευτέρῳ Υἱός μου εἶ σύ, ἐγὼ σήμ ν γεγέννηκά σε. 13.34. ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτιΔώσω ὑμῖν τὰ ὅσια Δαυεὶδ τὰ πιστά. 13.35. διότι καὶ ἐν ἑτέρῳ λέγει Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν· 13.36. Δαυεὶδ μὲν γ̓ὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν, 13.37. ὃν δὲ ὁ θεὸς ἤγειρεν οὐκ εἶδεν διαφθοράν. 13.38. Γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται, καὶ ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε 13.39. ἐν νόμῳ Μωυσέως δικαιωθῆναι ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται. 17.29. γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. 17.30. τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν, 18.3. καὶ διὰ τὸ ὁμότεχνον εἶναι ἔμενεν παρʼ αὐτοῖς καὶ ἠργάζοντο, ἦσαν γὰρ σκηνοποιοὶ τῇ τέχνῃ. διελέγετο δὲ ἐν τῇ συναγωγῇ κατὰ πᾶν σάββατον, 19.24. Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς [ἀργυροῦς] Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν, 19.28. ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες Μεγάλη ἡ Ἄρτεμις Ἐφεσίων. | 2.22. "You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know, 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' 2.29. "Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne, 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand, 2.35. Until I make your enemies the footstool of your feet."' 2.36. "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do?" 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself." 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation!" 3.11. As the lame man who was healed held Peter and John, all the people ran together to them in the porch that is called Solomon's, greatly wondering. 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? 3.13. The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him. 3.14. But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 3.15. and killed the Prince of life, whom God raised from the dead, whereof we are witnesses. 3.16. By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all. 3.17. "Now, brothers, I know that you did this in ignorance, as did also your rulers. 3.18. But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 3.19. "Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord, 3.20. and that he may send Christ Jesus, who was ordained for you before, 3.21. whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets that have been from ancient times. 3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 3.23. It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' 3.24. Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days. 3.25. You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.' 3.26. God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness." 7.51. "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 7.53. You received the law as it was ordained by angels, and didn't keep it!" 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. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?" 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. 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, 18.3. and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. 19.24. For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen, 19.28. When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians!" |
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101. New Testament, Colossians, 1.16, 1.23, 3.18-4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 157| 1.16. ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· | 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. |
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102. Quintilian, Institutes of Oratory, 1.1.12, 1.1.25, 6.1.9-6.1.10, 6.1.12-6.1.35, 6.1.50, 8.6.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 135; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 346; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 213 | 1.1.12. I prefer that a boy should begin with Greek, because Latin, being in general use, will be picked up by him whether we will or no; while the fact that Latin learning is derived from Greek is a further reason for his being first instructed in the latter. 1.1.25. Such a practice makes them slow to recognise the letters, since they do not pay attention to their actual shape, preferring to be guided by what they have already learned by rote. It is for this reason that teachers, when they think they have sufficiently familiarised their young pupils with the letters written in their usual order, reverse that order or rearrange it in every kind of combination, until they learn to know the letters from their appearance and not from the order in which they occur. It will be best therefore for children to begin by learning their appearance and names just as they do with men. 8.6.17. Metaphors may also be harsh, that is, far-fetched, as in phrases like "the snows of the head" or "Jove with white snow the wintry Alps bespewed." The worst errors of all, however, originate in the fact that some authors regard it as permissible to use even in prose any metaphors that are allowed to poets, in spite of the fact that the latter aim solely at pleasing their readers and are compelled in many cases to employ metaphor by sheer metrical necessity. |
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| 103. Seneca The Younger, De Constantia Sapientis, 8.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •carlyle, thomas Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 229 |
| 104. Seneca The Younger, On Anger, 2.4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •aquinas (thomas), in primary sense implies electio/proairesis, so excludes animals Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 328 |
| 105. Seneca The Younger, Dialogi, 12.11.7, 12.20.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •corcoran, thomas h. Found in books: Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 114 |
| 106. Epictetus, Discourses, 2.10.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •schumacher, thomas Found in books: Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 279 |
107. Seneca The Younger, Letters, 49.1, 79.2-79.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •corcoran, thomas h. •burnet, thomas Found in books: Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 117; Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 115| 51. et Dite domito spolia iactantem patri | |
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108. Anon., Epistle of Barnabas, 18.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 161 | 18.1. But let us pass on to another lesson and teaching. There are two ways of teaching and of power, the one of light and the other of darkness; and there is a great difference between the two ways. For on the one are stationed the light giving angels of God, on the other the angels of Satan. |
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| 109. Seneca The Younger, Natural Questions, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 114, 115; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 155 |
| 110. Tacitus, Histories, 1.50.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •thomas, christine Found in books: Galinsky (2016), Memory in Ancient Rome and Early Christianity, 352 |
111. Clement of Rome, 2 Clement, 12.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •book of thomas the contender, cassian, john Found in books: Damm (2018), Religions and Education in Antiquity, 187| 12.2. ἐπερωτηθεὶς γὰρ αὐτὸς ὁ κύριος ὑπό τινος, Ev Aegypt. (1) πότε ἥξει αὐτοῦ ἡ βασιλεία, εἶπεν: Ὅταν ἔσται τὰ δύο ἕν, καὶ τὸ ἔξω ὡς τὸ ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας οὔτε ἅρσεν οὔτε θῆλυ. | |
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| 112. Theon Aelius, Exercises, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 135 |
| 113. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •book of thomas the contender, cassian, john Found in books: Damm (2018), Religions and Education in Antiquity, 186, 187 |
| 114. Anon., Acts of Paul, 3.7-3.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •book of thomas the contender, catholic christianity •acts of thomas, mnasara •acts of thomas, tertia •acts of thomas, freedom Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 176; Damm (2018), Religions and Education in Antiquity, 164, 165 |
| 115. Alexander of Aphrodisias, On The Soul, 72.26-73.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •aquinas (thomas), in primary sense implies electio/proairesis, so excludes animals Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 328 |
| 116. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •harrison, thomas Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 247 |
117. Cassius Dio, Roman History, 60.2, 73.4.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •acts of thomas, christian virtues •acts of thomas, proskynêsis •acts of thomas, bedrooms Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 174, 175 | 60.2. 1. Thus it was that Tiberius Claudius Nero Germanicus, the son of Drusus the son of Livia, obtained the imperial power without having been previously tested at all in any position of authority, except for the fact that he had been consul. He was in his fiftieth year. In mental ability he was by no means inferior, as his faculties had been in constant training (in fact, he had actually written some historical treatises); but he was sickly in body, so that his head and hands shook slightly.,2. Because of this his voice was also faltering, and he did not himself read all the measures that he introduced before the senate, but would give them to the quaestor to read, though at first, at least, he was generally present. Whatever he did read himself, he usually delivered sitting down.,3. Furthermore, he was the first of the Romans to use a covered chair, and it is due to his example that toâday not only the emperors but we ex-consuls as well are carried in chairs; of course, even before his time Augustus, Tiberius, and some others had been carried in litters such as women still affect even at the present day.,4. It was not these infirmities, however, that caused the deterioration of Claudius so much as it was the freedmen and the women with whom he associated; for he, more conspicuously than any of his peers, was ruled by slaves and by women. From a child he had been reared a constant prey to illness and great terror, and for that reason had feigned a stupidity greater than was really the case (a fact that he himself admitted in the senate);,5. and he had lived for a long time with his grandmother Livia and for another long period with his mother Antonia and with the freedmen, and moreover he had had many amours with him. Hence he had acquired none of the qualities befitting a freeman, but, though ruler of all the Romans and their subjects, had become himself a slave. They would take advantage of him particularly when he was inclined to drink or to sexual intercourse,,6. since he applied himself to both these vices insatiably and when so employed was exceedingly easy to master. Moreover, he was afflicted by cowardice, which often so overpowered him that he could not reason out anything as he ought. They seized upon this failing of his, too, to accomplish many of their purposes;,7. for by frightening him they could use him fully for their own ends, and could at the same time inspire the rest with great terror. To give but a single example, once, when a large number of persons were invited to dinner on the same day by Claudius and by these associates, the guests neglected Claudius on one pretence or another, and flocked around the others. |
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118. Anon., Leviticus Rabba, 22.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •overholt, thomas w. Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 273| 22.8. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי לֵוִי אָמַר מָשָׁל לְבֶן מֶלֶךְ שֶׁגַּס לִבּוֹ עָלָיו וְהָיָה לָמֵד לֶאֱכֹל בְּשַׂר נְבֵלוֹת וּטְרֵפוֹת, אָמַר הַמֶּלֶךְ זֶה יִהְיֶה תָּדִיר עַל שֻׁלְחָנִי וּמֵעַצְמוֹ הוּא נָדוּר [גדור], כָּךְ לְפִי שֶׁהָיוּ יִשְׂרָאֵל לְהוּטִים אַחַר עֲבוֹדַת כּוֹכָבִים בְּמִצְרַיִם וְהָיוּ מְבִיאִים קָרְבָּנֵיהֶם לַשְּׂעִירִים, דִּכְתִיב (ויקרא יז, ז): וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִים, וְאֵין שְׂעִירִים אֵלּוּ אֶלָּא שֵׁדִים, שֶׁנֶּאֱמַר (דברים לב, יז): וַיִּזְבְּחוּ לַשֵּׁדִים, וְאֵין שֵׁדִים אֵלּוּ אֶלָּא שְׂעִירִים, שֶׁנֶּאֱמַר (ישעיה יג, כא): וּשְׂעִירִים יְרַקְּדוּ שָׁם, וְהָיוּ מַקְרִיבִין קָרְבָּנֵיהֶם בְּאִסּוּר בָּמָּה וּפֻרְעָנֻיּוֹת בָּאוֹת עֲלֵיהֶם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִהְיוּ מַקְרִיבִין לְפָנַי בְּכָל עֵת קָרְבְּנוֹתֵיהֶן בְּאֹהֶל מוֹעֵד, וְהֵן נִפְרָשִׁים מֵעֲבוֹדַת כּוֹכָבִים וְהֵם נִיצוֹלִים, הֲדָא הוּא דִכְתִיב: אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וגו'. | 22.8. "Rabbi Pinhas in the name of Rabbi Levi stated: This is comparable to a king’s son who strayed and was accustomed to eat non-kosher meat. The king declared, “let him always eat at my table and on his own he will eventually become disciplined.” Similarly, because Israel was attached to idolatry in Egypt and would bring their sacrifices to the goat-demons, as it is written (Leviticus 17:7) \"No longer shall you sacrifice to goat-demons, which refer to the shedim they sacrificed to (Deuternomy 32:17) \"and they sacrificed to shedim\", and those shedim refer to the goat-demons, as it says, (Isaiah 13:21) \"and the goat [demons] shall prance there.\" And they would offer sacrifices on high places and retribution would befall them, the Holy One blessed be He said “let them offer sacrifices before Me at all times in the Tent of Meeting and they will be separated from idolatry and be saved.” This is the meaning of what is written (Leviticus 17:3-7): “Any man of the House of Israel who slaughters an ox or sheep or goat... and does not bring it to the entrance of the Tent of Meeting as a sacrifice to God.... that man will be cut off from among his people… so that they no longer offer their sacrifices to the goat-demons that they are wont to stray after.\"", |
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| 119. Anon., Sifre Numbers, 145 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •sherman, thomas p. Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 143 |
| 120. Anon., Sifre Deuteronomy, 161 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •sherman, thomas p. Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 143 |
| 121. Anon., Acts of Andrew, 8, 15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 175 |
| 122. Alexander of Aphrodisias, On Fate, 33, 205.15-22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 328 |
| 123. Irenaeus, Refutation of All Heresies, 1.31.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jesus, relationship with thomas of •judas, comparison with thomas of •thomas, comparison to judas of •thomas, rehabilitation of •thomas, relationship with jesus of Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 84, 85 |
| 124. Maximus of Tyre, Dialexeis, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 151, 155, 159, 164 |
| 125. Heliodorus, Ethiopian Story, 2.19 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •acts of thomas, bedrooms Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 175 |
| 126. Zenobius, Proverbs of Lucillus Tarrhaeus And Didymus, 3.23 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •thomas, rosalind Found in books: Wolfsdorf (2020), Early Greek Ethics, 513 |
| 127. Aelius Aristides, Orations, 47, 49-50, 48 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 229 |
| 128. Nag Hammadi, The Apocryphon of John, 25.16, 25.18-25.23, 26.25, 27.14-27.17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gospel of thomas, obscurity in Found in books: Damm (2018), Religions and Education in Antiquity, 216 |
129. Anon., Acts of Thomas, 1.2, 2.2, 28.1-28.3, 29.7-29.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219; Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 174; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 84 | 87. And when the apostle had said these things in the hearing of all the multitude, they trode and pressed upon one another: and the wife of Charisius the king's kinsman leapt out of her chair and cast herself on the earth before the apostle, and caught his feet and besought and said: O disciple of the living God, thou art come into a desert country, for we live in the desert; being like to brute beasts in our conversation, but now shall we be saved by thy hands; I beseech thee, therefore, take thought of me, and pray for me, that the compassion of the God whom thou preachest may come upon me, and I may become his dwelling place and be joined in prayer and hope and faith in him, and I also may receive the seal and become an holy temple and he may dwell in me. |
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| 130. Pliny The Younger, Letters, 36.22 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •marksteiner, thomas Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 35 |
| 131. Hermogenes, Rhetorical Exercises, 10-20, 26-27, 8-9, 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 135 |
| 132. Nag Hammadi, The Dialogue of The Saviour, 120.2-120.5, 138.16-138.19, 139.12, 140.17-140.18, 142.11-142.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gospel of thomas, obscurity in Found in books: Damm (2018), Religions and Education in Antiquity, 218 |
133. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sherman, thomas p. Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 143 | 40b. b a person should view himself as though he were /b exactly b half-liable and half-meritorious. /b In other words he should act as though the plates of his scale are balanced, so that if b he performs one mitzva he is fortunate, as he tilts his /b balance b to the scale of merit. /b If b he transgresses one prohibition, woe to him, as he tilts his /b balance b to the scale of liability, as it is stated: “But one sin destroys much good” /b (Ecclesiastes 9:18), which means that b due to one sin that /b a person b transgresses he squanders much good. /b , b Rabbi Elazar, son of Rabbi Shimon, says: Since the world is judged by its majority, /b i.e., depending on whether people have performed a majority of mitzvot or a majority of sins, b and an individual is /b likewise b judged by his majority, /b each person must consider that if b he performs one mitzva he is praiseworthy, as he tilts /b the balance of b himself and the entire world to the scale of merit. /b Conversely, if b he transgresses one prohibition, woe to him, as he tilts /b the balance b for himself and the entire world to the scale of liability, as it is stated: “But one sin /b destroys much good,” i.e., b due to one sin that this /b individual b commits, he squanders much goodness from himself and from the entire world. /b , b Rabbi Shimon ben Yoḥai says: Even /b if one was b completely righteous all his life and he rebelled /b by sinning b at the end /b of his life, b he loses /b his b early /b merit, b as it is stated: “The righteousness of the righteous shall not deliver him on the day of his transgression” /b (Ezekiel 33:12). b And /b similarly, b even /b if one was b completely wicked all his life and repented in the end, he is no longer reminded of his wickedness, as it is stated /b in the continuation of the verse: b “And as for the wickedness of the wicked, he shall not stumble over it on the day that he turns from his wickedness.” /b ,The Gemara asks: b But /b an individual who performed mitzvot all of his life and then sins b should /b at least b be like /b one whose acts have been b half sins and half merits, /b i.e., each should be of equal weight. Why, then, is he pronounced guilty? b Reish Lakish said: /b This is not referring to an individual who has merely sinned but b to /b one who b regrets all /b the b initial /b mitzvot he performed in the past. In this case the mitzvot he performed are not taken into account., strong MISHNA: /strong b Anyone who is engaged in /b the study of b Bible, and in /b the study of b Mishna, and in /b the b desired mode of behavior, /b i.e., he performs labor and generally acts in an appropriate manner, b will not be quick to sin, as it is stated: “And a threefold cord is not quickly broken” /b (Ecclesiastes 4:12). One who is involved in all three of these activities will not sin easily. b And anyone who does not engage in /b the study of b Bible, nor /b the study of b Mishna, nor /b the b desired mode of behavior, is not part of society, /b i.e., he is not considered a civilized person at all., strong GEMARA: /strong b Rabbi Elazar, son of Rabbi Tzadok, says: To what are the righteous in this world compared? To a tree that is standing entirely in a pure place and its branches hang over an impure place. /b If b its branches are cut, it will stand entirely in a pure place. So too, the Holy One, Blessed be He, brings afflictions upon the righteous in this world /b to cleanse them of their few sins. He makes them suffer b so that they will inherit the World-to-Come /b entirely, b as it is stated: “And your beginning was in pain, your end shall greatly increase” /b (Job 8:7)., b And to what are the wicked in this world compared? To a tree that stands entirely in an impure place and whose branches hang over a pure place. /b If b its branches are cut off, it stands entirely in an impure place. So too, the Holy One, Blessed be He, bestows good upon the wicked in this world /b for the few mitzvot they have performed, b in order to expel them and banish them to the lowest level /b of Gehenna in the future, b as it is stated: “There is a way which seems right to a man, but its end are the ways of death” /b (Proverbs 14:12).,In connection to the mishna’s statement about the importance of Torah study, the Gemara relates the following incident: b And /b there b already was /b an incident in which b Rabbi Tarfon and the Elders were reclining in the loft of the house of Nit’za in Lod, /b when b this question was asked of them: /b Is b study greater or is action greater? Rabbi Tarfon answered and said: Action is greater. Rabbi Akiva answered and said: Study is greater. Everyone answered and said: Study is greater, /b but not as an independent value; rather, it is greater b as study leads to action. /b , b It is taught /b in a i baraita /i that b Rabbi Yosei says: /b Torah b study is greater, as it preceded /b the mitzva of separating b i ḥalla /i /b by b forty years. /b The Torah was given to the Jewish people soon after they left Egypt, whereas the mitzva of separating i ḥalla /i came into effect only after they entered Eretz Yisrael. And it preceded the mitzva of b i terumot /i and tithes /b by b fifty-four /b years, as the Jews become obligated in these mitzvot only fourteen years after they entered Eretz Yisrael, once they had conquered and divided the land. Furthermore, the Torah preceded the observance of b Sabbatical /b Years by b sixty-one /b years, as they began to count the seven-year cycle only once they had divided the land. Finally, it preceded the b Jubilee /b Years by b 103 /b years, as the fifty-year count to the first Jubilee Year began only after they had divided Eretz Yisrael.,The Gemara asks: Why does the i baraita /i state b 103 /b years? b It was /b actually b 104 /b years. If one adds fifty to the fifty-four years that passed before the Jews began fulfilling the mitzvot dependent on the land, one arrives at a total of 104. The Gemara answers: This i tanna /i b maintains /b that b the Jubilee /b Year b releases /b slaves and returns fields to their original owners b from /b the b start /b of the year. Therefore, 103 years passed before the mitzva of the Jubilee Year took effect., b And just as study /b comes b before action, /b i.e., the mitzva of Torah study takes precedence over other mitzvot, b so too, /b the b judgment /b concerning Torah study b precedes /b the judgment for b an action /b of the performance of a mitzva. This is b in accordance with /b the statement of b Rav Hamnuna, as Rav Hamnuna says: The beginning of a person’s judgment is only concerning matters of Torah, as it is stated: “The beginning of judgment is as one lets out water” /b (Proverbs 17:14). This is understood to refer to the sin of neglecting Torah, as the Torah is compared to water, which brings life to the world., b And just as /b the b judgment /b concerning Torah study b precedes /b the judgment for b an action /b of the performance of a mitzva, b so too does /b the b reward /b for Torah study b precede /b the reward for b an action /b of the performance of a mitzva, b as it is stated: “And He gave them the lands of nations, and they took the labor of peoples in possession, that they might observe His statutes and protect His laws” /b (Psalms 105:44–45). The first reward is for observing the statutes, and as explained on 37a, this is a reference to Torah study.,§ The mishna teaches that b anyone who does not engage in /b the study of b Bible, nor /b the study of b Mishna, /b nor the desired mode of behavior, is not part of society. b Rabbi Yoḥa says: And he is disqualified from bearing witness, /b as this individual cannot be trusted. b The Sages taught: One who eats in the marketplace is comparable to a dog, /b as he disrespects himself through his lack of embarrassment over eating in public. b And some say he is /b even b disqualified from bearing witness. Rabbi Idi bar Avin said: /b The b i halakha /i /b is b in accordance with /b the opinion cited in the name of: b Some say. /b ,Similarly, b bar Kappara taught: An angry person /b |
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| 134. Nag Hammadi, The Apocalypse of Paul, 18.22, 18.23, 19.10, 19.11, 28.5-29.8, 31.2-32.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 218 |
| 135. Nag Hammadi, The Gospel of Philip, 135.3-136.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gospel of thomas, obscurity in Found in books: Damm (2018), Religions and Education in Antiquity, 215 |
| 136. Nag Hammadi, The Gospel of Thomas, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 186 |
| 137. Nag Hammadi, Apocalypse of Peter, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 324, 325 |
| 138. Nag Hammadi, The Book of Thomas The Contender, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Damm (2018), Religions and Education in Antiquity, 180 |
139. Eusebius of Caesarea, Ecclesiastical History, 2.23.14-2.23.18, 3.1, 6.41-6.42, 14.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •judas, comparison with thomas of •thomas, comparison to judas of •acts of thomas, roman names and institutions •acts of thomas, and heliodorus •book of thomas the contender, catholic christianity •thomas, christine Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 169; Damm (2018), Religions and Education in Antiquity, 174; Galinsky (2016), Memory in Ancient Rome and Early Christianity, 352; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 87 | 2.23.14. And when many were fully convinced and gloried in the testimony of James, and said, 'Hosanna to the Son of David,' these same Scribes and Pharisees said again to one another, 'We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.' 2.23.15. And they cried out, saying, 'Oh! Oh! The just man is also in error.' And they fulfilled the Scripture written in Isaiah, 'Let us take away the just man, because he is troublesome to us: therefore they shall eat the fruit of their doings.' 2.23.16. So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat you, Lord God our Father, forgive them, for they know not what they do.' 2.23.17. And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, 'Stop. What are you doing? The just one prays for you.' 2.23.18. And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them. |
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| 140. Nag Hammadi, Allogenes, 57.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •judas, comparison with thomas of •thomas, comparison to judas of Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 86 |
141. Porphyry, On Abstinence, 1.35, 2.16.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •aquinas (thomas), first movements as bad thoughts •harrison, thomas Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 247; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 356 | 1.35. 35.Hence, to be purified from all these is most difficult, and requires a great contest, and we must bestow much labour both by night and by day to be liberated from an attention to them, and this, because we are necessarily complicated with sense. Whence, also, as much as possible, we should withdraw ourselves from those places in which we may, though unwillingly, meet with this hostile crowd. From experience, also, we should avoid a contest with it, and even a victory over it, and the want of exercise from inexperience. SPAN |
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142. Diogenes Laertius, Lives of The Philosophers, 6.1.7, 6.40, 7.153 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •thomas, rosalind •book of thomas the contender, catholic christianity •corcoran, thomas h. Found in books: Damm (2018), Religions and Education in Antiquity, 111; Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 151; Wolfsdorf (2020), Early Greek Ethics, 513 | 6.40. When mice crept on to the table he addressed them thus, See now even Diogenes keeps parasites. When Plato styled him a dog, Quite true, he said, for I come back again and again to those who have sold me. As he was leaving the public baths, somebody inquired if many men were bathing. He said, No. But to another who asked if there was a great crowd of bathers, he said, Yes. Plato had defined Man as an animal, biped and featherless, and was applauded. Diogenes plucked a fowl and brought it into the lecture-room with the words, Here is Plato's man. In consequence of which there was added to the definition, having broad nails. To one who asked what was the proper time for lunch, he said, If a rich man, when you will; if a poor man, when you can. 7.153. A shooting star is the sudden kindling of a mass of fire in rapid motion through the air, which leaves a trail behind it presenting an appearance of length. Rain is the transformation of cloud into water, when moisture drawn up by the sun from land or sea has been only partially evaporated. If this is cooled down, it is called hoar-frost. Hail is frozen cloud, crumbled by a wind; while snow is moist matter from a cloud which has congealed: so Posidonius in the eighth book of his Physical Discourse. Lightning is a kindling of clouds from being rubbed together or being rent by wind, as Zeno says in his treatise On the Whole; thunder the noise these clouds make when they rub against each other or burst. |
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143. Origen, On First Principles, 1.1.9, 4.4.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •thomas aquinas, on analogy versus metaphor •aquinas (thomas), emotions before the fall Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 27; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398 | 1.1.9. Here, if any one lay before us the passage where it is said, Blessed are the pure in heart, for they shall see God, from that very passage, in my opinion, will our position derive additional strength; for what else is seeing God in heart, but, according to our exposition as above, understanding and knowing Him with the mind? For the names of the organs of sense are frequently applied to the soul, so that it may be said to see with the eyes of the heart, i.e., to perform an intellectual act by means of the power of intelligence. So also it is said to hear with the ears when it perceives the deeper meaning of a statement. So also we say that it makes use of teeth, when it chews and eats the bread of life which comes down from heaven. In like manner, also, it is said to employ the services of other members, which are transferred from their bodily appellations, and applied to the powers of the soul, according to the words of Solomon, You will find a divine sense. For he knew that there were within us two kinds of senses: the one mortal, corruptible, human; the other immortal and intellectual, which he now termed divine. By this divine sense, therefore, not of the eyes, but of a pure heart, which is the mind, God may be seen by those who are worthy. For you will certainly find in all the Scriptures, both old and new, the term heart repeatedly used instead of mind, i.e., intellectual power. In this manner, therefore, although far below the dignity of the subject, have we spoken of the nature of God, as those who understand it under the limitation of the human understanding. In the next place, let us see what is meant by the name of Christ. |
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144. Origen, Against Celsus, 1.48, 3.55 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •thomas aquinas, on analogy versus metaphor •book of thomas the contender, catholic christianity Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 27; Damm (2018), Religions and Education in Antiquity, 160, 163 | 1.48. Although the Jew, then, may offer no defense for himself in the instances of Ezekiel and Isaiah, when we compare the opening of the heavens to Jesus, and the voice that was heard by Him, to the similar cases which we find recorded in Ezekiel and Isaiah, or any other of the prophets, we nevertheless, so far as we can, shall support our position, maintaining that, as it is a matter of belief that in a dream impressions have been brought before the minds of many, some relating to divine things, and others to future events of this life, and this either with clearness or in an enigmatic manner - a fact which is manifest to all who accept the doctrine of providence; so how is it absurd to say that the mind which could receive impressions in a dream should be impressed also in a waking vision, for the benefit either of him on whom the impressions are made, or of those who are to hear the account of them from him? And as in a dream we fancy that we hear, and that the organs of hearing are actually impressed, and that we see with our eyes - although neither the bodily organs of sight nor hearing are affected, but it is the mind alone which has these sensations - so there is no absurdity in believing that similar things occurred to the prophets, when it is recorded that they witnessed occurrences of a rather wonderful kind, as when they either heard the words of the Lord or beheld the heavens opened. For I do not suppose that the visible heaven was actually opened, and its physical structure divided, in order that Ezekiel might be able to record such an occurrence. Should not, therefore, the same be believed of the Saviour by every intelligent hearer of the Gospels?- although such an occurrence may be a stumbling-block to the simple, who in their simplicity would set the whole world in movement, and split in sunder the compact and mighty body of the whole heavens. But he who examines such matters more profoundly will say, that there being, as the Scripture calls it, a kind of general divine perception which the blessed man alone knows how to discover, according to the saying of Solomon, You shall find the knowledge of God; and as there are various forms of this perceptive power, such as a faculty of vision which can naturally see things that are better than bodies, among which are ranked the cherubim and seraphim; and a faculty of hearing which can perceive voices which have not their being in the air; and a sense of taste which can make use of living bread that has come down from heaven, and that gives life unto the world; and so also a sense of smelling, which scents such things as leads Paul to say that he is a sweet savour of Christ unto God; and a sense of touch, by which John says that he handled with his hands of the Word of life; - the blessed prophets having discovered this divine perception, and seeing and hearing in this divine manner, and tasting likewise, and smelling, so to speak, with no sensible organs of perception, and laying hold on the Logos by faith, so that a healing effluence from it comes upon them, saw in this manner what they record as having seen, and heard what they say they heard, and were affected in a similar manner to what they describe when eating the roll of a book that was given them. And so also Isaac smelled the savour of his son's divine garments, and added to the spiritual blessing these words: See, the savour of my son is as the savour of a full field which the Lord blessed. And similarly to this, and more as a matter to be understood by the mind than to be perceived by the senses, Jesus touched the leper, to cleanse him, as I think, in a twofold sense - freeing him not only, as the multitude heard, from the visible leprosy by visible contact, but also from that other leprosy, by His truly divine touch. It is in this way, accordingly, that John testifies when he says, I beheld the Spirit descending from heaven like a dove, and it abode upon Him. And I knew Him not; but He that sent me to baptize with water, the same said to me, Upon whom you will see the Spirit descending, and abiding on Him, the same is He that baptizes with the Holy Ghost. And I saw, and bear witness, that this is the Son of God. Now it was to Jesus that the heavens were opened; and on that occasion no one except John is recorded to have seen them opened. But with respect to this opening of the heavens, the Saviour, foretelling to His disciples that it would happen, and that they would see it, says, Verily, verily, I say unto you, You shall see the heavens opened, and the angels of God ascending and descending upon the Son of man. And so Paul was carried away into the third heaven, having previously seen it opened, since he was a disciple of Jesus. It does not, however, belong to our present object to explain why Paul says, Whether in the body, I know not; or whether out of the body, I know not: God knows. But I shall add to my argument even those very points which Celsus imagines, viz., that Jesus Himself related the account of the opening of the heavens, and the descent of the Holy Spirit upon Him at the Jordan in the form of a dove, although the Scripture does not assert that He said that He saw it. For this great man did not perceive that it was not in keeping with Him who commanded His disciples on the occasion of the vision on the mount, Tell what you have seen to no man, until the Son of man be risen from the dead, to have related to His disciples what was seen and heard by John at the Jordan. For it may be observed as a trait of the character of Jesus, that He on all occasions avoided unnecessary talk about Himself; and on that account said, If I speak of Myself, My witness is not true. And since He avoided unnecessary talk about Himself, and preferred to show by acts rather than words that He was the Christ, the Jews for that reason said to Him, If You are the Christ, tell us plainly. And as it is a Jew who, in the work of Celsus, uses the language to Jesus regarding the appearance of the Holy Spirit in the form of a dove, This is your own testimony, unsupported save by one of those who were sharers of your punishment, whom you adduce, it is necessary for us to show him that such a statement is not appropriately placed in the mouth of a Jew. For the Jews do not connect John with Jesus, nor the punishment of John with that of Christ. And by this instance, this man who boasts of universal knowledge is convicted of not knowing what words he ought to ascribe to a Jew engaged in a disputation with Jesus. 3.55. But as Celsus delights to heap up calumnies against us, and, in addition to those which he has already uttered, has added others, let us examine these also, and see whether it be the Christians or Celsus who have reason to be ashamed of what is said. He asserts, We see, indeed, in private houses workers in wool and leather, and fullers, and persons of the most uninstructed and rustic character, not venturing to utter a word in the presence of their elders and wiser masters; but when they get hold of the children privately, and certain women as ignorant as themselves, they pour forth wonderful statements, to the effect that they ought not to give heed to their father and to their teachers, but should obey them; that the former are foolish and stupid, and neither know nor can perform anything that is really good, being preoccupied with empty trifles; that they alone know how men ought to live, and that, if the children obey them, they will both be happy themselves, and will make their home happy also. And while thus speaking, if they see one of the instructors of youth approaching, or one of the more intelligent class, or even the father himself, the more timid among them become afraid, while the more forward incite the children to throw off the yoke, whispering that in the presence of father and teachers they neither will nor can explain to them any good thing, seeing they turn away with aversion from the silliness and stupidity of such persons as being altogether corrupt, and far advanced in wickedness, and such as would inflict punishment upon them; but that if they wish (to avail themselves of their aid) they must leave their father and their instructors, and go with the women and their playfellows to the women's apartments, or to the leather shop, or to the fuller's shop, that they may attain to perfection;- and by words like these they gain them over. |
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| 145. Iamblichus, Concerning The Mysteries, 3.27.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •brooks, thomas Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 37 |
| 146. Nag Hammadi, Apocalypse of James, 3.8, 3.10, 4.8-4.10, 5.6-5.9, 7.10-7.14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gospel of thomas, obscurity in Found in books: Damm (2018), Religions and Education in Antiquity, 215 |
| 147. Augustine, Contra Duas Epistolas Pelagianorum, 1.17.35 (4th cent. CE - 5th cent. CE) Tagged with subjects: •aquinas (thomas), sex before the fall more pleasurable, since moderation prevents gulping Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 408 |
| 148. Augustine, Confessions, 1.9, 8.5, 8.9-8.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398 |
| 149. Augustine, On The Good of Marriage, 2.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •aquinas (thomas), animals and, after the fall, humans are inferior because neither can moderate lust by reason Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406 |
| 150. Nilus of Ancyra, Letters, 2.29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •thomas of marga, book of governors, three classes of humans Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 65 |
| 151. Augustine, On Genesis Against The Manichaeans, 2.21.32 (4th cent. CE - 5th cent. CE) Tagged with subjects: •aquinas (thomas), animals and, after the fall, humans are inferior because neither can moderate lust by reason Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406 |
| 152. Augustine, Reply To Faustus, 30.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 224 |
| 153. Augustine, Commentary On Genesis, 13.21.33 (4th cent. CE - 5th cent. CE) Tagged with subjects: •aquinas (thomas), animals and, after the fall, humans are inferior because neither can moderate lust by reason Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406 |
| 154. Theodoret of Cyrus, Compendium Against Heresies, 15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jesus, relationship with thomas of •judas, comparison with thomas of •thomas, comparison to judas of •thomas, rehabilitation of •thomas, relationship with jesus of Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 84, 85 |
| 155. Socrates Scholasticus, Ecclesiastical History, 5.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •thomas aquinas (christian author) Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 99 |
| 156. Augustine, Against Julian, 1.68, 1.70, 2.56, 2.83, 2.85, 2.88, 2.122, 2.179, 4.4.34, 4.5.35, 4.14.67, 4.14.69, 4.41, 5.5.20-5.5.23, 5.10.42, 5.14, 5.16, 6.24.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •aquinas (thomas), sex before the fall more pleasurable, since moderation prevents gulping •aquinas (thomas), lust transmits original sin, independently of whether it is unruly •aquinas (thomas), animals and, after the fall, humans are inferior because neither can moderate lust by reason Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406, 408, 409, 416 |
| 157. Augustine, De Nuptiis Et Concupiscentia, 2.30.15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •aquinas (thomas), lust transmits original sin, independently of whether it is unruly Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 416 |
158. Augustine, On Christian Doctrine, 2.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •brooks, thomas •thomas aquinas, on analogy versus metaphor •thomas aquinas, on spiritual senses •thomas gallus, on spiritual senses Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 27, 29, 37 | 2.18. 28. But whether the fact is as Varro has related, or is not so, still we ought not to give up music because of the superstition of the heathen, if we can derive anything from it that is of use for the understanding of Holy Scripture; nor does it follow that we must busy ourselves with their theatrical trumpery because we enter upon an investigation about harps and other instruments, that may help us to lay hold upon spiritual things. For we ought not to refuse to learn letters because they say that Mercury discovered them; nor because they have dedicated temples to Justice and Virtue, and prefer to worship in the form of stones things that ought to have their place in the heart, ought we on that account to forsake justice and virtue. Nay, but let every good and true Christian understand that wherever truth may be found, it belongs to his Master; and while he recognizes and acknowledges the truth, even in their religious literature, let him reject the figments of superstition, and let him grieve over and avoid men who, when they knew God, glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Romans 1:21-23 |
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| 159. Augustine, De Ordine Libri Duo, 1.1, 2.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •thomas aquinas (christian author) Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 99 |
| 160. Basil of Caesarea, Letters, 261 (4th cent. CE - 4th cent. CE) Tagged with subjects: •aquinas (thomas), emotions before the fall Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398 |
| 161. Epiphanius, Panarion, 38.1.5, 39.1.1, 39.1.3, 39.2.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jesus, relationship with thomas of •judas, comparison with thomas of •thomas, comparison to judas of •thomas, rehabilitation of •thomas, relationship with jesus of Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 82, 85 |
| 162. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •acts of thomas, latin translation Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 224 |
| 163. Basil of Caesarea, Letters, 261 (4th cent. CE - 4th cent. CE) Tagged with subjects: •aquinas (thomas), emotions before the fall Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398 |
| 164. Ambrose, Letters, 10.77 (4th cent. CE - 4th cent. CE) Tagged with subjects: •graumann, thomas Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 390 |
| 165. Prudentius, Contra Symmachum, 2.900-2.903 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sizgorich, thomas Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 87 |
| 166. Augustine, Retractiones, 1.7.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •aquinas (thomas), emotions before the fall Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398 |
| 167. Marinus, Vita Proclus, 19 (4th cent. CE - 5th cent. CE) Tagged with subjects: •church, hagios thomas (athens) Found in books: Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 7 |
168. Augustine, The City of God, 2.20, 9.4-9.5, 14.6, 14.9-14.10, 14.17-14.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •thomas aquinas (christian author) •aquinas (thomas), emotions before the fall •aquinas (thomas), nocturnal emissions only a first movement •aquinas (thomas), animals and, after the fall, humans are inferior because neither can moderate lust by reason Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 109; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 382, 398, 406 | 2.20. But the worshippers and admirers of these gods delight in imitating their scandalous iniquities, and are nowise concerned that the republic be less depraved and licentious. Only let it remain undefeated, they say, only let it flourish and abound in resources; let it be glorious by its victories, or still better, secure in peace; and what matters it to us? This is our concern, that every man be able to increase his wealth so as to supply his daily prodigalities, and so that the powerful may subject the weak for their own purposes. Let the poor court the rich for a living, and that under their protection they may enjoy a sluggish tranquillity; and let the rich abuse the poor as their dependants, to minister to their pride. Let the people applaud not those who protect their interests, but those who provide them with pleasure. Let no severe duty be commanded, no impurity forbidden. Let kings estimate their prosperity, not by the righteousness, but by the servility of their subjects. Let the provinces stand loyal to the kings, not as moral guides, but as lords of their possessions and purveyors of their pleasures; not with a hearty reverence, but a crooked and servile fear. Let the laws take cognizance rather of the injury done to another man's property, than of that done to one's own person. If a man be a nuisance to his neighbor, or injure his property, family, or person, let him be actionable; but in his own affairs let everyone with impunity do what he will in company with his own family, and with those who willingly join him. Let there be a plentiful supply of public prostitutes for every one who wishes to use them, but specially for those who are too poor to keep one for their private use. Let there be erected houses of the largest and most ornate description: in these let there be provided the most sumptuous banquets, where every one who pleases may, by day or night, play, drink, vomit, dissipate. Let there be everywhere heard the rustling of dancers, the loud, immodest laughter of the theatre; let a succession of the most cruel and the most voluptuous pleasures maintain a perpetual excitement. If such happiness is distasteful to any, let him be branded as a public enemy; and if any attempt to modify or put an end to it let him be silenced, banished, put an end to. Let these be reckoned the true gods, who procure for the people this condition of things, and preserve it when once possessed. Let them be worshipped as they wish; let them demand whatever games they please, from or with their own worshippers; only let them secure that such felicity be not imperilled by foe, plague, or disaster of any kind. What sane man would compare a republic such as this, I will not say to the Roman empire, but to the palace of Sardanapalus, the ancient king who was so abandoned to pleasures, that he caused it to be inscribed on his tomb, that now that he was dead, he possessed only those things which he had swallowed and consumed by his appetites while alive? If these men had such a king as this, who, while self-indulgent, should lay no severe restraint on them, they would more enthusiastically consecrate to him a temple and a flamen than the ancient Romans did to Romulus. 9.4. Among the philosophers there are two opinions about these mental emotions, which the Greeks call παθη, while some of our own writers, as Cicero, call them perturbations, some affections, and some, to render the Greek word more accurately, passions. Some say that even the wise man is subject to these perturbations, though moderated and controlled by reason, which imposes laws upon them, and so restrains them within necessary bounds. This is the opinion of the Platonists and Aristotelians; for Aristotle was Plato's disciple, and the founder of the Peripatetic school. But others, as the Stoics, are of opinion that the wise man is not subject to these perturbations. But Cicero, in his book De Finibus, shows that the Stoics are here at variance with the Platonists and Peripatetics rather in words than in reality; for the Stoics decline to apply the term goods to external and bodily advantages, because they reckon that the only good is virtue, the art of living well, and this exists only in the mind. The other philosophers, again, use the simple and customary phraseology, and do not scruple to call these things goods, though in comparison of virtue, which guides our life, they are little and of small esteem. And thus it is obvious that, whether these outward things are called goods or advantages, they are held in the same estimation by both parties, and that in this matter the Stoics are pleasing themselves merely with a novel phraseology. It seems, then, to me that in this question, whether the wise man is subject to mental passions, or wholly free from them, the controversy is one of words rather than of things; for I think that, if the reality and not the mere sound of the words is considered, the Stoics hold precisely the same opinion as the Platonists and Peripatetics. For, omitting for brevity's sake other proofs which I might adduce in support of this opinion, I will state but one which I consider conclusive. Aulus Gellius, a man of extensive erudition, and gifted with an eloquent and graceful style, relates, in his work entitled Noctes Attic that he once made a voyage with an eminent Stoic philosopher; and he goes on to relate fully and with gusto what I shall barely state, that when the ship was tossed and in danger from a violent storm, the philosopher grew pale with terror. This was noticed by those on board, who, though themselves threatened with death, were curious to see whether a philosopher would be agitated like other men. When the tempest had passed over, and as soon as their security gave them freedom to resume their talk, one of the passengers, a rich and luxurious Asiatic, begins to banter the philosopher, and rally him because he had even become pale with fear, while he himself had been unmoved by the impending destruction. But the philosopher availed himself of the reply of Aristippus the Socratic, who, on finding himself similarly bantered by a man of the same character, answered, You had no cause for anxiety for the soul of a profligate debauchee, but I had reason to be alarmed for the soul of Aristippus. The rich man being thus disposed of, Aulus Gellius asked the philosopher, in the interests of science and not to annoy him, what was the reason of his fear? And he willing to instruct a man so zealous in the pursuit of knowledge, at once took from his wallet a book of Epictetus the Stoic, in which doctrines were advanced which precisely harmonized with those of Zeno and Chrysippus, the founders of the Stoical school. Aulus Gellius says that he read in this book that the Stoics maintain that there are certain impressions made on the soul by external objects which they call phantasi , and that it is not in the power of the soul to determine whether or when it shall be invaded by these. When these impressions are made by alarming and formidable objects, it must needs be that they move the soul even of the wise man, so that for a little he trembles with fear, or is depressed by sadness, these impressions anticipating the work of reason and self-control; but this does not imply that the mind accepts these evil impressions, or approves or consents to them. For this consent is, they think, in a man's power; there being this difference between the mind of the wise man and that of the fool, that the fool's mind yields to these passions and consents to them, while that of the wise man, though it cannot help being invaded by them, yet retains with unshaken firmness a true and steady persuasion of those things which it ought rationally to desire or avoid. This account of what Aulus Gellius relates that he read in the book of Epictetus about the sentiments and doctrines of the Stoics I have given as well as I could, not, perhaps, with his choice language, but with greater brevity, and, I think, with greater clearness. And if this be true, then there is no difference, or next to none, between the opinion of the Stoics and that of the other philosophers regarding mental passions and perturbations, for both parties agree in maintaining that the mind and reason of the wise man are not subject to these. And perhaps what the Stoics mean by asserting this, is that the wisdom which characterizes the wise man is clouded by no error and sullied by no taint, but, with this reservation that his wisdom remains undisturbed, he is exposed to the impressions which the goods and ills of this life (or, as they prefer to call them, the advantages or disadvantages) make upon them. For we need not say that if that philosopher had thought nothing of those things which he thought he was immediately to lose, life and bodily safety, he would not have been so terrified by his danger as to betray his fear by the pallor of his cheek. Nevertheless, he might suffer this mental disturbance, and yet maintain the fixed persuasion that life and bodily safety, which the violence of the tempest threatened to destroy, are not those good things which make their possessors good, as the possession of righteousness does. But in so far as they persist that we must call them not goods but advantages, they quarrel about words and neglect things. For what difference does it make whether goods or advantages be the better name, while the Stoic no less than the Peripatetic is alarmed at the prospect of losing them, and while, though they name them differently, they hold them in like esteem? Both parties assure us that, if urged to the commission of some immorality or crime by the threatened loss of these goods or advantages, they would prefer to lose such things as preserve bodily comfort and security rather than commit such things as violate righteousness. And thus the mind in which this resolution is well grounded suffers no perturbations to prevail with it in opposition to reason, even though they assail the weaker parts of the soul; and not only so, but it rules over them, and, while it refuses its consent and resists them, administers a reign of virtue. Such a character is ascribed to Æneas by Virgil when he says, He stands immovable by tears, Nor tenderest words with pity hears. 9.5. We need not at present give a careful and copious exposition of the doctrine of Scripture, the sum of Christian knowledge, regarding these passions. It subjects the mind itself to God, that He may rule and aid it, and the passions, again, to the mind, to moderate and bridle them, and turn them to righteous uses. In our ethics, we do not so much inquire whether a pious soul is angry, as why he is angry; not whether he is sad, but what is the cause of his sadness; not whether he fears, but what he fears. For I am not aware that any right thinking person would find fault with anger at a wrongdoer which seeks his amendment, or with sadness which intends relief to the suffering, or with fear lest one in danger be destroyed. The Stoics, indeed, are accustomed to condemn compassion. But how much more honorable had it been in that Stoic we have been telling of, had he been disturbed by compassion prompting him to relieve a fellow-creature, than to be disturbed by the fear of shipwreck! Far better and more humane, and more consot with pious sentiments, are the words of Cicero in praise of C sar, when he says, Among your virtues none is more admirable and agreeable than your compassion. And what is compassion but a fellow-feeling for another's misery, which prompts us to help him if we can? And this emotion is obedient to reason, when compassion is shown without violating right, as when the poor are relieved, or the penitent forgiven. Cicero, who knew how to use language, did not hesitate to call this a virtue, which the Stoics are not ashamed to reckon among the vices, although, as the book of the eminent Stoic, Epictetus, quoting the opinions of Zeno and Chrysippus, the founders of the school, has taught us, they admit that passions of this kind invade the soul of the wise man, whom they would have to be free from all vice. Whence it follows that these very passions are not judged by them to be vices, since they assail the wise man without forcing him to act against reason and virtue; and that, therefore, the opinion of the Peripatetics or Platonists and of the Stoics is one and the same. But, as Cicero says, mere logomachy is the bane of these pitiful Greeks, who thirst for contention rather than for truth. However, it may justly be asked, whether our subjection to these affections, even while we follow virtue, is a part of the infirmity of this life? For the holy angels feel no anger while they punish those whom the eternal law of God consigns to punishment, no fellow-feeling with misery while they relieve the miserable, no fear while they aid those who are in danger; and yet ordinary language ascribes to them also these mental emotions, because, though they have none of our weakness, their acts resemble the actions to which these emotions move us; and thus even God Himself is said in Scripture to be angry, and yet without any perturbation. For this word is used of the effect of His vengeance, not of the disturbing mental affection. 14.6. But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain. 14.9. But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call ἀπαθεια, and what the Latins would call, if their language would allow them, impassibilitas, if it be taken to mean an impassibility of spirit and not of body, or, in other words, a freedom from those emotions which are contrary to reason and disturb the mind, then it is obviously a good and most desirable quality, but it is not one which is attainable in this life. For the words of the apostle are the confession, not of the common herd, but of the eminently pious, just, and holy men: If we say we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 When there shall be no sin in a man, then there shall be this απάθεια . At present it is enough if we live without crime; and he who thinks he lives without sin puts aside not sin, but pardon. And if that is to be called apathy, where the mind is the subject of no emotion, then who would not consider this insensibility to be worse than all vices? It may, indeed, reasonably be maintained that the perfect blessedness we hope for shall be free from all sting of fear or sadness; but who that is not quite lost to truth would say that neither love nor joy shall be experienced there? But if by apathy a condition be meant in which no fear terrifies nor any pain annoys, we must in this life renounce such a state if we would live according to God's will, but may hope to enjoy it in that blessedness which is promised as our eternal condition. For that fear of which the Apostle John says, There is no fear in love; but perfect love casts out fear, because fear has torment. He that fears is not made perfect in love, 1 John 4:18 - that fear is not of the same kind as the Apostle Paul felt lest the Corinthians should be seduced by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it. But the fear which is not in love is of that kind of which Paul himself says, For you have not received the spirit of bondage again to fear. Romans 8:15 But as for that clean fear which endures for ever, if it is to exist in the world to come (and how else can it be said to endure for ever?), it is not a fear deterring us from evil which may happen, but preserving us in the good which cannot be lost. For where the love of acquired good is unchangeable, there certainly the fear that avoids evil is, if I may say so, free from anxiety. For under the name of clean fear David signifies that will by which we shall necessarily shrink from sin, and guard against it, not with the anxiety of weakness, which fears that we may strongly sin, but with the tranquillity of perfect love. Or if no kind of fear at all shall exist in that most imperturbable security of perpetual and blissful delights, then the expression, The fear of the Lord is clean, enduring for ever, must be taken in the same sense as that other, The patience of the poor shall not perish forever. For patience, which is necessary only where ills are to be borne, shall not be eternal, but that which patience leads us to will be eternal. So perhaps this clean fear is said to endure for ever, because that to which fear leads shall endure. And since this is so - since we must live a good life in order to attain to a blessed life, a good life has all these affections right, a bad life has them wrong. But in the blessed life eternal there will be love and joy, not only right, but also assured; but fear and grief there will be none. Whence it already appears in some sort what manner of persons the citizens of the city of God must be in this their pilgrimage, who live after the spirit, not after the flesh - that is to say, according to God, not according to man - and what manner of persons they shall be also in that immortality whither they are journeying. And the city or society of the wicked, who live not according to God, but according to man, and who accept the doctrines of men or devils in the worship of a false and contempt of the true divinity, is shaken with those wicked emotions as by diseases and disturbances. And if there be some of its citizens who seem to restrain and, as it were, temper those passions, they are so elated with ungodly pride, that their disease is as much greater as their pain is less. And if some, with a vanity monstrous in proportion to its rarity, have become enamored of themselves because they can be stimulated and excited by no emotion, moved or bent by no affection, such persons rather lose all humanity than obtain true tranquillity. For a thing is not necessarily right because it is inflexible, nor healthy because it is insensible. 14.10. But it is a fair question, whether our first parent or first parents (for there was a marriage of two), before they sinned, experienced in their animal body such emotions as we shall not experience in the spiritual body when sin has been purged and finally abolished. For if they did, then how were they blessed in that boasted place of bliss, Paradise? For who that is affected by fear or grief can be called absolutely blessed? And what could those persons fear or suffer in such affluence of blessings, where neither death nor ill-health was feared, and where nothing was wanting which a good will could desire, and nothing present which could interrupt man's mental or bodily enjoyment? Their love to God was unclouded, and their mutual affection was that of faithful and sincere marriage; and from this love flowed a wonderful delight, because they always enjoyed what was loved. Their avoidance of sin was tranquil; and, so long as it was maintained, no other ill at all could invade them and bring sorrow. Or did they perhaps desire to touch and eat the forbidden fruit, yet feared to die; and thus both fear and desire already, even in that blissful place, preyed upon those first of mankind? Away with the thought that such could be the case where there was no sin! And, indeed, this is already sin, to desire those things which the law of God forbids, and to abstain from them through fear of punishment, not through love of righteousness. Away, I say, with the thought, that before there was any sin, there should already have been committed regarding that fruit the very sin which our Lord warns us against regarding a woman: Whosoever looks on a woman to lust after her, has committed adultery with her already in his heart. Matthew 5:28 As happy, then, as were these our first parents, who were agitated by no mental perturbations, and annoyed by no bodily discomforts, so happy should the whole human race have been, had they not introduced that evil which they have transmitted to their posterity, and had none of their descendants committed iniquity worthy of damnation; but this original blessedness continuing until, in virtue of that benediction which said, Increase and multiply, Genesis 1:28 the number of the predestined saints should have been completed, there would then have been bestowed that higher felicity which is enjoyed by the most blessed angels - a blessedness in which there should have been a secure assurance that no one would sin, and no one die; and so should the saints have lived, after no taste of labor, pain, or death, as now they shall live in the resurrection, after they have endured all these things. 14.17. Justly is shame very specially connected with this lust; justly, too, these members themselves, being moved and restrained not at our will, but by a certain independent autocracy, so to speak, are called shameful. Their condition was different before sin. For as it is written, They were naked and were not ashamed, Genesis 2:25 - not that their nakedness was unknown to them, but because nakedness was not yet shameful, because not yet did lust move those members without the will's consent; not yet did the flesh by its disobedience testify against the disobedience of man. For they were not created blind, as the unenlightened vulgar fancy; for Adam saw the animals to whom he gave names, and of Eve we read, The woman saw that the tree was good for food, and that it was pleasant to the eyes. Genesis 3:6 Their eyes, therefore were open, but were not open to this, that is to say, were not observant so as to recognize what was conferred upon them by the garment of grace, for they had no consciousness of their members warring against their will. But when they were stripped of this grace, that their disobedience might be punished by fit retribution, there began in the movement of their bodily members a shameless novelty which made nakedness indecent: it at once made them observant and made them ashamed. And therefore, after they violated God's command by open transgression, it is written: And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. Genesis 3:7 The eyes of them both were opened, not to see, for already they saw, but to discern between the good they had lost and the evil into which they had fallen. And therefore also the tree itself which they were forbidden to touch was called the tree of the knowledge of good and evil from this circumstance, that if they ate of it it would impart to them this knowledge. For the discomfort of sickness reveals the pleasure of health. They knew, therefore, that they were naked,- naked of that grace which prevented them from being ashamed of bodily nakedness while the law of sin offered no resistance to their mind. And thus they obtained a knowledge which they would have lived in blissful ignorance of, had they, in trustful obedience to God, declined to commit that offense which involved them in the experience of the hurtful effects of unfaithfulness and disobedience. And therefore, being ashamed of the disobedience of their own flesh, which witnessed to their disobedience while it punished it, they sewed fig leaves together, and made themselves aprons, that is, cinctures for their privy parts; for some interpreters have rendered the word by succinctoria. Campestria is, indeed, a Latin word, but it is used of the drawers or aprons used for a similar purpose by the young men who stripped for exercise in the campus; hence those who were so girt were commonly called campestrati. Shame modestly covered that which lust disobediently moved in opposition to the will, which was thus punished for its own disobedience. Consequently all nations, being propagated from that one stock, have so strong an instinct to cover the shameful parts, that some barbarians do not uncover them even in the bath, but wash with their drawers on. In the dark solitudes of India also, though some philosophers go naked, and are therefore called gymnosophists, yet they make an exception in the case of these members and cover them. 14.18. Lust requires for its consummation darkness and secrecy; and this not only when un lawful intercourse is desired, but even such fornication as the earthly city has legalized. Where there is no fear of punishment, these permitted pleasures still shrink from the public eye. Even where provision is made for this lust, secrecy also is provided; and while lust found it easy to remove the prohibitions of law, shamelessness found it impossible to lay aside the veil of retirement. For even shameless men call this shameful; and though they love the pleasure, dare not display it. What! Does not even conjugal intercourse, sanctioned as it is by law for the propagation of children, legitimate and honorable though it be, does it not seek retirement from every eye? Before the bridegroom fondles his bride, does he not exclude the attendants, and even the paranymphs, and such friends as the closest ties have admitted to the bridal chamber? The greatest master of Roman eloquence says, that all right actions wish to be set in the light, i.e., desire to be known. This right action, however, has such a desire to be known, that yet it blushes to be seen. Who does not know what passes between husband and wife that children may be born? Is it not for this purpose that wives are married with such ceremony? And yet, when this well-understood act is gone about for the procreation of children, not even the children themselves, who may already have been born to them, are suffered to be witnesses. This right action seeks the light, in so far as it seeks to be known, but yet dreads being seen. And why so, if not because that which is by nature fitting and decent is so done as to be accompanied with a shame-begetting penalty of sin? 14.19. Hence it is that even the philosophers who have approximated to the truth have avowed that anger and lust are vicious mental emotions, because, even when exercised towards objects which wisdom does not prohibit, they are moved in an ungoverned and inordinate manner, and consequently need the regulation of mind and reason. And they assert that this third part of the mind is posted as it were in a kind of citadel, to give rule to these other parts, so that, while it rules and they serve, man's righteousness is preserved without a breach. These parts, then, which they acknowledge to be vicious even in a wise and temperate man, so that the mind, by its composing and restraining influence, must bridle and recall them from those objects towards which they are unlawfully moved, and give them access to those which the law of wisdom sanctions - that anger, e.g., may be allowed for the enforcement of a just authority, and lust for the duty of propagating offspring - these parts, I say, were not vicious in Paradise before sin, for they were never moved in opposition to a holy will towards any object from which it was necessary that they should be withheld by the restraining bridle of reason. For though now they are moved in this way, and are regulated by a bridling and restraining power, which those who live temperately, justly, and godly exercise, sometimes with ease, and sometimes with greater difficulty, this is not the sound health of nature, but the weakness which results from sin. And how is it that shame does not hide the acts and words dictated by anger or other emotions, as it covers the motions of lust, unless because the members of the body which we employ for accomplishing them are moved, not by the emotions themselves, but by the authority of the consenting will? For he who in his anger rails at or even strikes some one, could not do so were not his tongue and hand moved by the authority of the will, as also they are moved when there is no anger. But the organs of generation are so subjected to the rule of lust, that they have no motion but what it communicates. It is this we are ashamed of; it is this which blushingly hides from the eyes of onlookers. And rather will a man endure a crowd of witnesses when he is unjustly venting his anger on some one, than the eye of one man when he innocently copulates with his wife. 14.20. It is this which those canine or cynic philosophers have overlooked, when they have, in violation of the modest instincts of men, boastfully proclaimed their unclean and shameless opinion, worthy indeed of dogs, viz., that as the matrimonial act is legitimate, no one should be ashamed to perform it openly, in the street or in any public place. Instinctive shame has overborne this wild fancy. For though it is related that Diogenes once dared to put his opinion in practice, under the impression that his sect would be all the more famous if his egregious shamelessness were deeply graven in the memory of mankind, yet this example was not afterwards followed. Shame had more influence with them, to make them blush before men, than error to make them affect a resemblance to dogs. And possibly, even in the case of Diogenes, and those who did imitate him, there was but an appearance and pretence of copulation, and not the reality. Even at this day there are still Cynic philosophers to be seen; for these are Cynics who are not content with being clad in the pallium, but also carry a club; yet no one of them dares to do this that we speak of. If they did, they would be spat upon, not to say stoned, by the mob. Human nature, then, is without doubt ashamed of this lust; and justly so, for the insubordination of these members, and their defiance of the will, are the clear testimony of the punishment of man's first sin. And it was fitting that this should appear specially in those parts by which is generated that nature which has been altered for the worse by that first and great sin - that sin from whose evil connection no one can escape, unless God's grace expiate in him individually that which was perpetrated to the destruction of all in common, when all were in one man, and which was avenged by God's justice. |
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| 169. Augustine, On The Holy Trinity, 12.12-12.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •aquinas (thomas), first movements as bad thoughts •aquinas (thomas), nocturnal emissions only a first movement Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 356, 382 |
| 170. Evagrius Ponticus, Praktikos, 6, 75 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 356 |
| 171. Proclus, Institutio Theologica, 18 (5th cent. CE - 5th cent. CE) Tagged with subjects: •thomas on paradigm •thomas on pseudo-dionysius the areopagite Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 299 |
| 172. Justinian, Digest, 23.2.43-23.2.44 (5th cent. CE - 6th cent. CE) Tagged with subjects: •reinesius, thomas Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 34 |
| 173. Jerome, Commentaria In Matthaeum (Commentaria In Evangelium S. Matthaei), None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398 |
| 174. Boethius, De Consolatione, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •thomas aquinas, on spiritual senses •thomas gallus, on spiritual senses Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 29 |
| 175. Procopius, On Buildings, 1.2 (6th cent. CE - 6th cent. CE) Tagged with subjects: •churches in constantinople and its vicinity\n, church of st thomas Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145 |
| 176. John Malalas, History, 13.38 Tagged with subjects: •thomas aquinas (christian author) Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 109 |
| 177. Zonaras, Epitome, 12.23 Tagged with subjects: •broughton, thomas r. s. Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 396 |
| 178. Epigraphy, Ig, 3.292, 3.294, 4.314 Tagged with subjects: •broughton, thomas Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 107 |
| 179. Epigraphy, Th, 13-22, 24-30, 23 Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 34 |
| 180. Epigraphy, Igls, a b c d\n0 17.1 551 17.1 551 17 1 551 Tagged with subjects: •broughton, thomas Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 107 |
| 181. Various, Anthologia Palatina, 6.294 Tagged with subjects: •infancy gospel of thomas, corporal punishment Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 343 |
| 182. Epigraphy, Icg, 2096 Tagged with subjects: •church below agios thomas Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 208 |
| 184. Aquinas, Thomas, Summa Theologiae, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398 |
| 185. Epigraphy, Illrp, 152 Tagged with subjects: •reinesius, thomas Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 34 |
| 186. Epicurus, Letters, 352, 342 Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 236 |
187. Strabo, Geography, 8.1.1, 11.14.2, 16.1.23 Tagged with subjects: •thomas, richard •acts of thomas, hymn of the pearl •acts of thomas, and heliodorus •acts of thomas, pasgriba Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 168; Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 15 | 8.1.1. Acaria I began my description by going over all the western parts of Europe comprised between the inner and the outer sea; and now that I have encompassed in my survey all the barbarian tribes in Europe as far as the Tanais and also a small part of Greece, Macedonia, I now shall give an account of the remainder of the geography of Greece. This subject was first treated by Homer; and then, after him, by several others, some of whom have written special treatises entitled Harbours, or Coasting Voyages, or General Descriptions of the Earth, or the like; and in these is comprised also the description of Greece. Others have set forth the topography of the continents in separate parts of their general histories, for instance, Ephorus and Polybius. Still others have inserted certain things on this subject in their treatises on physics and mathematics, for instance, Poseidonius and Hipparchus. Now although the statements of the others are easy to pass judgment upon, yet those of Homer require critical inquiry, since he speaks poetically, and not of things as they now are, but of things as they were in antiquity, which for the most part have been obscured by time. Be this as it may, as far as I can I must undertake the inquiry; and I shall begin where I left off. My account ended, on the west and the north, with the tribes of the Epeirotes and of the Illyrians, and, on the east, with those of the Macedonians as far as Byzantium. After the Epeirotes and the Illyrians, then, come the following peoples of the Greeks: the Acarians, the Aitolians, and the Ozolian Locrians; and, next, the Phocians and Boeotians; and opposite these, across the arm of the sea, is the Peloponnesus, which with these encloses the Corinthian Gulf, and not only shapes the gulf but also is shaped by it; and after Macedonia, the Thessalians (extending as far as the Malians) and the countries of the rest of the peoples outside the Isthmus, 3 as also of those inside. 11.14.2. For the Euphrates, having its beginnings on the northern side of the Taurus, flows at first towards the west through Armenia, and then bends towards the south and cuts through the Taurus between Armenia, Cappadocia, and Commagene, and then, after falling outside the Taurus and reaching the borders of Syria, it bends towards the winter-sunrise as far as Babylon, and with the Tigris forms Mesopotamia; and both rivers end in the Persian Gulf. Such, then, is our circuit of Armenia, almost all parts being mountainous and rugged, except the few which verge towards Media. But since the above-mentioned Taurus takes a new beginning on the far side of the Euphrates opposite Commagene and Melitene, countries formed by that river, Mt. Masius is the mountain which lies above the Mygdonians of Mesopotamia on the south, in whose country is Nisibis, whereas Sophene is situated in the northern parts, between Masius and Antitaurus. The Antitaurus takes its beginning at the Euphrates and the Taurus and ends towards the eastern parts of Armenia, thus on one side enclosing the middle of Sophene, of the Euphrates, before that river bends towards the south. The royal city of Sophene is Carcathiocerta. Above Mt. Masius, far towards the east opposite Gordyene, lies Mt. Niphates; and then comes Mt. Abus, whence flow both the Euphrates and the Araxes, the former towards the west and the latter towards the east; and then Mt. Nibarus, which stretches as far as Media. 16.1.23. The country lying at the foot of the mountains is very fertile. The people, called by the Macedonians Mygdones, occupy the parts towards the Euphrates, and both Zeugmata, that is, the Zeugma in Commagene, and the ancient Zeugma at Thapsacus. In their territory is Nisibis, which they called also Antioch in Mygdonia, situated below Mount Masius, and Tigranocerta, and the places about Carrhae, Nicephorium, Chordiraza, and Sinnaca, where Crassus was taken prisoner by stratagem, and put to death by Surena, the Parthian general. |
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188. Vergil, Georgics, 1.130, 2.458, 3.537-3.547 Tagged with subjects: •thomas, richard f. •gray, thomas, ‘elegy in a country churchyard’ Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 384; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 155| 1.130. praedarique lupos iussit pontumque moveri, 2.458. O fortunatos nimium, sua si bona norint, 3.537. Non lupus insidias explorat ovilia circum 3.538. nec gregibus nocturnus obambulat; acrior illum 3.539. cura domat; timidi dammae cervique fugaces 3.540. nunc interque canes et circum tecta vagantur. 3.541. Iam maris immensi prolem et genus omne natantum 3.542. litore in extremo, ceu naufraga corpora, fluctus 3.543. proluit; insolitae fugiunt in flumina phocae. 3.544. Interit et curvis frustra defensa latebris 3.545. vipera et attoniti squamis adstantibus hydri. 3.546. Ipsis est aer avibus non aequus et illae 3.547. praecipites alta vitam sub nube relinquunt. | |
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189. Vergil, Aeneis, 6.853, 12.940-12.952 Tagged with subjects: •thomas, richard Found in books: Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 25, 26 | 6.853. Fell wounded on the field; here holy priests 12.941. But Sire Aeneas, hearing Turnus' name, 12.942. down the steep rampart from the citadel 12.943. unlingering tried, all lesser task laid by, 12.944. with joy exultant and dread-thundering arms. 12.945. Like Athos ' crest he loomed, or soaring top 12.946. of Eryx , when the nodding oaks resound, 12.947. or sovereign Apennine that lifts in air 12.948. his forehead of triumphant snow. All eyes 12.949. of Troy , Rutulia, and Italy 12.950. were fixed his way; and all who kept a guard 12.951. on lofty rampart, or in siege below 12.952. were battering the foundations, now laid by |
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| 190. Epigraphy, Cil, 8.11126, 9.5052, 11.3040 Tagged with subjects: •reinesius, thomas Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 34 |
| 191. Epigraphy, Ils, 106, 5404 Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 34 |
| 192. Papyri, P.Oxy., 4.654, 4.840 Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 171; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 274, 275 |
| 193. Epictetus, Ep. Am., 5 Tagged with subjects: •book of governors (thomas of marga) •thomas of marga, book of governors Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 36 |
| 194. Epigraphy, Seg, 6.646, 17.578, 57.1311 Tagged with subjects: •broughton, thomas •thomas, christine Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 608; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 107 |
| 195. Papias, Fragments, 3.4 Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 157 |
| 197. Peter of Poitiers, Sententiae, None Tagged with subjects: •aquinas (thomas), natural vs. rational will Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 317 |
| 198. Suda, Stoic Fragments, π 2473 Tagged with subjects: •taylor, thomas Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 333 |
| 199. Epigraphy, Ae, 1952.206, 1998.1207, 1998.1210, 2002.1329 Tagged with subjects: •broughton, thomas Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 107 |
| 200. Anon., Tchacos 3 Gospel of Judas, 33.1, 33.2, 33.3, 33.4, 33.5, 33.6, 33.24-34.2, 34.10, 34.11, 35.3, 35.4, 36.4, 39.21, 39.22, 43.12, 43.13, 43.14, 44.24, 44.25, 44.26, 44.27, 44.28, 44.29, 44.30, 44.31, 44.32, 44.33, 44.34, 44.35, 44.36, 44.37, 44.38, 44.39, 44.40, 44.41, 44.42, 44.43, 44.44, 44.45, 46.18-47.1, 46.24, 46.25, 46.26, 46.27, 46.28, 46.29, 46.30, 46.31, 46.32, 46.33, 46.34, 46.35, 46.36, 46.37, 46.38, 46.39, 46.40, 46.41, 46.42, 46.43, 46.44, 46.45, 46.46, 46.47, 49.5, 49.6, 52.4, 52.5, 52.6, 57.23 Tagged with subjects: •nan Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 83 |
| 203. Galen, Vol., None Tagged with subjects: •broughton, thomas r. s. Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 396 |
| 204. Memnon Fr., Fr., Fgrh 434, 1.40.2 Tagged with subjects: •broughton, thomas r. s. Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 396 |
| 205. Gregory of Nazianzus, Carmen, 1.1.7 Tagged with subjects: •torrance, thomas f. Found in books: Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 16, 25 |
| 206. Hierocles, On Duties, 4.25.53 Tagged with subjects: •book of thomas the contender, catholic christianity Found in books: Damm (2018), Religions and Education in Antiquity, 165 |
| 207. Marius Victorinus, De Definitionibus, 22.15-23.2 Tagged with subjects: •riesenweber, thomas Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 213 |
| 209. Epigraphy, I. Tralleis Und Nysa, 19, 77, 88 Tagged with subjects: •nan Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 103 |
| 210. Ignatius of Antioch, Letters, 7.2 Tagged with subjects: •nan Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 363 |
| 211. Ps.-Callisthenes, Alexander Romance, 3.25 Tagged with subjects: •more, thomas Found in books: Pinheiro et al. (2015), Philosophy and the Ancient Novel, 53 |
| 214. Phanius, Anthologia Palatina, 6.294 Tagged with subjects: •infancy gospel of thomas, corporal punishment Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 343 |
| 218. Anon., Dissoi Logoi, 6 Tagged with subjects: •thomas, rosalind Found in books: Wolfsdorf (2020), Early Greek Ethics, 513 |
| 219. Gregory of Nazianzus, Orations, 25.15, 38.12-38.13 Tagged with subjects: •nan Found in books: Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 16 |
| 220. Fontes Iuris Romani Anteiustiniani (Fira), Fontes Iuris Romani Anteiustiniani (Fira), None Tagged with subjects: •reinesius, thomas Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 34 |
| 221. Anon., Evangelium Infantiae (Arabice), 28.1.5 Tagged with subjects: •jesus, relationship with thomas of •judas, comparison with thomas of •thomas, comparison to judas of •thomas, rehabilitation of •thomas, relationship with jesus of Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 83, 84 |
| 222. Bardaisan, Fgrh 719 F169, 1-2 Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 169 |
| 223. Anon., Gospel of Thomas, None Tagged with subjects: •nan Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 86 |
| 225. Anon., Infancy Gospel of Thomas, 5.4, 6.8, 6.16, 14.2, 14.4, 15.6 Tagged with subjects: •nan Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 334, 338, 340, 342, 347 |
| 227. Epigraphy, Inscriptiones Latinae Christianae Veteres, 2834 Tagged with subjects: •reinesius, thomas Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 34 |
| 231. Pseudo-Tertullian, Adversus Omnes Haereses, 2 Tagged with subjects: •jesus, relationship with thomas of •judas, comparison with thomas of •thomas, comparison to judas of •thomas, rehabilitation of •thomas, relationship with jesus of Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 82, 84, 85 |
